Mark 11:30 King James Version with Strong's Concordance (STRONG)

- Read this chapter

³⁰ The baptism ^G908 of John, ^G2491 was ^G2258 it from ^G1537 heaven, ^G3772 or ^G2228 of ^G1537 men? ^G444 answer ^G611 me. ^G3427

Cross Reference

Matthew 3:1-17 STRONG

KJV ASV YLT DARBY WEB BBE

^G1161 In ^G1722 those ^G1565 days ^G2250 came ^G3854 John ^G2491 the Baptist, ^G910 preaching ^G2784 in ^G1722 the wilderness ^G2048 of Judaea, ^G2449 And ^G2532 saying, ^G3004 Repent ye: ^G3340 for ^G1063 the kingdom ^G932 of heaven ^G3772 is at hand. ^G1448 For ^G1063 this ^G3778 is he ^G2076 that was spoken ^G4483 of by ^G5259 the prophet ^G4396 Esaias, ^G2268 saying, ^G3004 The voice ^G5456 of one crying ^G994 in ^G1722 the wilderness, ^G2048 Prepare ye ^G2090 the way ^G3598 of the Lord, ^G2962 make ^G4160 his ^G846 paths ^G5147 straight. ^G2117 And ^G1161 the same ^G846 John ^G2491 had ^G2192 his ^G846 raiment ^G1742 of ^G575 camel's ^G2574 hair, ^G2359 and ^G2532 a leathern ^G1193 girdle ^G2223 about ^G4012 his ^G846 loins; ^G3751 and ^G1161 his ^G846 meat ^G5160 was ^G2258 locusts ^G200 and ^G2532 wild ^G66 honey. ^G3192 Then ^G5119 went out ^G1607 to ^G4314 him ^G846 Jerusalem, ^G2414 and ^G2532 all ^G3956 Judaea, ^G2449 and ^G2532 all ^G3956 the region round about ^G4066 Jordan, ^G2446 And ^G2532 were baptized ^G907 of ^G5259 him ^G846 in ^G1722 Jordan, ^G2446 confessing ^G1843 their ^G846 sins. ^G266 But ^G1161 when he saw ^G1492 many ^G4183 of the Pharisees ^G5330 and ^G2532 Sadducees ^G4523 come ^G2064 to ^G1909 his ^G846 baptism, ^G908 he said ^G2036 unto them, ^G846 O generation ^G1081 of vipers, ^G2191 who ^G5101 hath warned ^G5263 you ^G5213 to flee ^G5343 from ^G575 the wrath ^G3709 to come? ^G3195 Bring forth ^G4160 therefore ^G3767 fruits ^G2590 meet ^G514 for repentance: ^G3341 And ^G2532 think ^G1380 not ^G3361 to say ^G3004 within ^G1722 yourselves, ^G1438 We have ^G2192 Abraham ^G11 to our father: ^G3962 for ^G1063 I say ^G3004 unto you, ^G5213 that ^G3754 God ^G2316 is able ^G1410 of ^G1537 these ^G5130 stones ^G3037 to raise up ^G1453 children ^G5043 unto Abraham. ^G11 And ^G1161 now ^G2235 also ^G2532 the axe ^G513 is laid ^G2749 unto ^G4314 the root ^G4491 of the trees: ^G1186 therefore ^G3767 every ^G3956 tree ^G1186 which bringeth ^G4160 not ^G3361 forth ^G4160 good ^G2570 fruit ^G2590 is hewn down, ^G1581 and ^G2532 cast ^G906 into ^G1519 the fire. ^G4442 I ^G1473 indeed ^G3303 baptize ^G907 you ^G5209 with ^G1722 water ^G5204 unto ^G1519 repentance: ^G3341 but ^G1161 he that cometh ^G2064 after ^G3694 me ^G3450 is ^G2076 mightier than ^G2478 I, ^G3450 whose ^G3739 shoes ^G5266 I am ^G1510 not ^G3756 worthy ^G2425 to bear: ^G941 he ^G846 shall baptize ^G907 you ^G5209 with ^G1722 the Holy ^G40 Ghost, ^G4151 and ^G2532 with fire: ^G4442 Whose ^G3739 fan ^G4425 is in ^G1722 his ^G846 hand, ^G5495 and ^G2532 he will throughly purge ^G1245 his ^G846 floor, ^G257 and ^G2532 gather ^G4863 his ^G846 wheat ^G4621 into ^G1519 the garner; ^G596 but ^G1161 he will burn up ^G2618 the chaff ^G892 with unquenchable ^G762 fire. ^G4442 Then ^G5119 cometh ^G3854 Jesus ^G2424 from ^G575 Galilee ^G1056 to ^G1909 Jordan ^G2446 unto ^G4314 John, ^G2491 to be baptized ^G907 of ^G5259 him. ^G846 But ^G1161 John ^G2491 forbad ^G1254 him, saying, ^G3004 I ^G1473 have ^G2192 need ^G5532 to be baptized ^G907 of ^G5259 thee, ^G4675 and ^G2532 comest ^G2064 thou ^G4771 to ^G4314 me? ^G3165 And ^G1161 Jesus ^G2424 answering ^G611 said ^G2036 unto ^G4314 him, ^G846 Suffer ^G863 it to be so now: ^G737 for ^G1063 thus ^G3779 it becometh ^G4241 ^G2076 us ^G2254 to fulfil ^G4137 all ^G3956 righteousness. ^G1343 Then ^G5119 he suffered ^G863 him. ^G846 And ^G2532 Jesus, ^G2424 when he was baptized, ^G907 went up ^G305 straightway ^G2117 out of ^G575 the water: ^G5204 and, ^G2532 lo, ^G2400 the heavens ^G3772 were opened ^G455 unto him, ^G846 and ^G2532 he saw ^G1492 the Spirit ^G4151 of God ^G2316 descending ^G2597 like ^G5616 a dove, ^G4058 and ^G2532 lighting ^G2064 upon ^G1909 him: ^G846 And ^G2532 lo ^G2400 a voice ^G5456 from ^G1537 heaven, ^G3772 saying, ^G3004 This ^G3778 is ^G2076 my ^G3450 beloved ^G27 Son, ^G5207 in ^G1722 whom ^G3739 I am well pleased. ^G2106

Mark 1:1-11 STRONG

KJV ASV YLT DARBY WEB BBE

The beginning ^G746 of the gospel ^G2098 of Jesus ^G2424 Christ, ^G5547 the Son ^G5207 of God; ^G2316 As ^G5613 it is written ^G1125 in ^G1722 the prophets, ^G4396 Behold, ^G2400 I ^G1473 send ^G649 my ^G3450 messenger ^G32 before ^G4253 thy ^G4675 face, ^G4383 which ^G3739 shall prepare ^G2680 thy ^G4675 way ^G3598 before ^G1715 thee. ^G4675 The voice ^G5456 of one crying ^G994 in ^G1722 the wilderness, ^G2048 Prepare ye ^G2090 the way ^G3598 of the Lord, ^G2962 make ^G4160 his ^G846 paths ^G5147 straight. ^G2117 John ^G2491 did ^G1096 baptize ^G907 in ^G1722 the wilderness, ^G2048 and ^G2532 preach ^G2784 the baptism ^G908 of repentance ^G3341 for ^G1519 the remission ^G859 of sins. ^G266 And ^G2532 there went out ^G1607 unto ^G4314 him ^G846 all ^G3956 the land ^G5561 of Judaea, ^G2449 and ^G2532 they of Jerusalem, ^G2415 and ^G2532 were ^G907 all ^G3956 baptized ^G907 of ^G5259 him ^G846 in ^G1722 the river ^G4215 of Jordan, ^G2446 confessing ^G1843 their ^G846 sins. ^G266 And ^G1161 John ^G2491 was ^G2258 clothed ^G1746 with camel's ^G2574 hair, ^G2359 and ^G2532 with a girdle ^G2223 of a skin ^G1193 about ^G4012 his ^G846 loins; ^G3751 and ^G2532 he did eat ^G2068 locusts ^G200 and ^G2532 wild ^G66 honey; ^G3192 And ^G2532 preached, ^G2784 saying, ^G3004 There cometh ^G2064 one mightier than ^G2478 I ^G3450 after ^G3694 me, ^G3450 the latchet ^G2438 of whose ^G3739 shoes ^G846 ^G5266 I am ^G1510 not ^G3756 worthy ^G2425 to stoop down ^G2955 and unloose. ^G3089 I ^G1473 indeed ^G3303 have baptized ^G907 you ^G5209 with ^G1722 water: ^G5204 but ^G1161 he ^G846 shall baptize ^G907 you ^G5209 with ^G1722 the Holy ^G40 Ghost. ^G4151 And ^G2532 it came to pass ^G1096 in ^G1722 those ^G1565 days, ^G2250 that Jesus ^G2424 came ^G2064 from ^G575 Nazareth ^G3478 of Galilee, ^G1056 and ^G2532 was baptized ^G907 of ^G5259 John ^G2491 in ^G1519 Jordan. ^G2446 And ^G2532 straightway ^G2112 coming up ^G305 out of ^G575 the water, ^G5204 he saw ^G1492 the heavens ^G3772 opened, ^G4977 and ^G2532 the Spirit ^G4151 like ^G5616 a dove ^G4058 descending ^G2597 upon ^G1909 him: ^G846 And ^G2532 there came ^G1096 a voice ^G5456 from ^G1537 heaven, ^G3772 saying, Thou ^G4771 art ^G1488 my ^G3450 beloved ^G27 Son, ^G5207 in ^G1722 whom ^G3739 I am well pleased. ^G2106

Mark 9:13 STRONG

KJV ASV YLT DARBY WEB BBE

But ^G235 I say ^G3004 unto you, ^G5213 That ^G3754 Elias ^G2243 is ^G2064 indeed ^G2532 come, ^G2064 and ^G2532 they have done ^G4160 unto him ^G846 whatsoever ^G3745 they listed, ^G2309 as ^G2531 it is written ^G1125 of ^G1909 him. ^G846

Luke 3:1-20 STRONG

KJV ASV YLT DARBY WEB BBE

Now ^G1161 in ^G1722 the fifteenth ^G4003 year ^G2094 of the reign ^G2231 of Tiberius ^G5086 Caesar, ^G2541 Pontius ^G4194 Pilate ^G4091 being governor ^G2230 of Judaea, ^G2449 and ^G2532 Herod ^G2264 being tetrarch ^G5075 of Galilee, ^G1056 and ^G1161 his ^G846 brother ^G80 Philip ^G5376 tetrarch ^G5075 of Ituraea ^G2484 and ^G2532 of the region ^G5561 of Trachonitis, ^G5139 and ^G2532 Lysanias ^G3078 the tetrarch ^G5075 of Abilene, ^G9 Annas ^G452 and ^G2532 Caiaphas ^G2533 being ^G1909 the high priests, ^G749 the word ^G4487 of God ^G2316 came ^G1096 unto ^G1909 John ^G2491 the son ^G5207 of Zacharias ^G2197 in ^G1722 the wilderness. ^G2048 And ^G2532 he came ^G2064 into ^G1519 all ^G3956 the country about ^G4066 Jordan, ^G2446 preaching ^G2784 the baptism ^G908 of repentance ^G3341 for ^G1519 the remission ^G859 of sins; ^G266 As ^G5613 it is written ^G1125 in ^G1722 the book ^G976 of the words ^G3056 of Esaias ^G2268 the prophet, ^G4396 saying, ^G3004 The voice ^G5456 of one crying ^G994 in ^G1722 the wilderness, ^G2048 Prepare ye ^G2090 the way ^G3598 of the Lord, ^G2962 make ^G4160 his ^G846 paths ^G5147 straight. ^G2117 Every ^G3956 valley ^G5327 shall be ^G2071 filled, ^G4137 and ^G2532 every ^G3956 mountain ^G3735 and ^G2532 hill ^G1015 shall be brought low; ^G5013 and ^G2532 the crooked ^G4646 shall be made ^G1519 straight, ^G2117 and ^G2532 the rough ^G5138 ways ^G3598 shall be made ^G1519 smooth; ^G3006 And ^G2532 all ^G3956 flesh ^G4561 shall see ^G3700 the salvation ^G4992 of God. ^G2316 Then ^G3767 said ^G3004 he to the multitude ^G3793 that came forth ^G1607 to be baptized ^G907 of ^G5259 him, ^G846 O generation ^G1081 of vipers, ^G2191 who ^G5101 hath warned ^G5263 you ^G5213 to flee ^G5343 from ^G575 the wrath ^G3709 to come? ^G3195 Bring forth ^G4160 therefore ^G3767 fruits ^G2590 worthy ^G514 of repentance, ^G3341 and ^G2532 begin ^G756 not ^G3361 to say ^G3004 within ^G1722 yourselves, ^G1438 We have ^G2192 Abraham ^G11 to our father: ^G3962 for ^G1063 I say ^G3004 unto you, ^G5213 That ^G3754 God ^G2316 is able ^G1410 of ^G1537 these ^G5130 stones ^G3037 to raise up ^G1453 children ^G5043 unto Abraham. ^G11 And ^G1161 now ^G2235 also ^G2532 the axe ^G513 is laid ^G2749 unto ^G4314 the root ^G4491 of the trees: ^G1186 every ^G3956 tree ^G1186 therefore ^G3767 which bringeth ^G4160 not ^G3361 forth ^G4160 good ^G2570 fruit ^G2590 is hewn down, ^G1581 and ^G2532 cast ^G906 into ^G1519 the fire. ^G4442 And ^G2532 the people ^G3793 asked ^G1905 him, ^G846 saying, ^G3004 What ^G5101 shall we do ^G4160 then? ^G3767 He answereth ^G611 and ^G1161 saith ^G3004 unto them, ^G846 He that hath ^G2192 two ^G1417 coats, ^G5509 let him impart ^G3330 to him that hath ^G2192 none; ^G3361 and ^G2532 he that hath ^G2192 meat, ^G1033 let him do ^G4160 likewise. ^G3668 Then ^G1161 came ^G2064 also ^G2532 publicans ^G5057 to be baptized, ^G907 and ^G2532 said ^G2036 unto ^G4314 him, ^G846 Master, ^G1320 what ^G5101 shall we do? ^G4160 And ^G1161 he said ^G2036 unto ^G4314 them, ^G846 Exact ^G4238 no ^G3367 more ^G4119 than ^G3844 that which is appointed ^G1299 you. ^G5213 And ^G1161 the soldiers ^G4754 likewise ^G2532 demanded ^G1905 of him, ^G846 saying, ^G3004 And ^G2532 what ^G5101 shall we ^G2249 do? ^G4160 And ^G2532 he said ^G2036 unto ^G4314 them, ^G846 Do violence ^G1286 to no man, ^G3367 neither ^G3366 accuse any falsely; ^G4811 and ^G2532 be content ^G714 with your ^G5216 wages. ^G3800 And ^G1161 as the people ^G2992 were in expectation, ^G4328 and ^G2532 all men ^G3956 mused ^G1260 in ^G1722 their ^G846 hearts ^G2588 of ^G4012 John, ^G2491 whether ^G3379 he ^G846 were ^G1498 the Christ, ^G5547 or not; ^G3379 John ^G2491 answered, ^G611 saying ^G3004 unto them all, ^G537 I ^G1473 indeed ^G3303 baptize ^G907 you ^G5209 with water; ^G5204 but ^G1161 one mightier than ^G2478 I ^G3450 cometh, ^G2064 the latchet ^G2438 of whose ^G3739 ^G846 shoes ^G5266 I am ^G1510 not ^G3756 worthy ^G2425 to unloose: ^G3089 he ^G846 shall baptize ^G907 you ^G5209 with ^G1722 the Holy ^G40 Ghost ^G4151 and ^G2532 with fire: ^G4442 Whose ^G3739 fan ^G4425 is in ^G1722 his ^G846 hand, ^G5495 and ^G2532 he will throughly purge ^G1245 his ^G846 floor, ^G257 and ^G2532 will gather ^G4863 the wheat ^G4621 into ^G1519 his ^G846 garner; ^G596 but ^G1161 the chaff ^G892 he will burn ^G2618 with fire ^G4442 unquenchable. ^G762 And ^G2532 ^G3767 many ^G4183 other ^G2087 things ^G4183 ^G3303 in his exhortation ^G3870 preached ^G2097 he unto the people. ^G2992 But ^G1161 Herod ^G2264 the tetrarch, ^G5076 being reproved ^G1651 by ^G5259 him ^G846 for ^G4012 Herodias ^G2266 his ^G846 brother ^G80 Philip's ^G5376 wife, ^G1135 and ^G2532 for ^G4012 all ^G3956 the evils ^G4190 which ^G3739 Herod ^G2264 had done, ^G4160 Added ^G4369 yet ^G2532 this ^G5124 above ^G1909 all, ^G3956 that ^G2532 he shut up ^G2623 John ^G2491 in ^G1722 prison. ^G5438

John 1:6-8 STRONG

KJV ASV YLT DARBY WEB BBE

There was ^G1096 a man ^G444 sent ^G649 from ^G3844 God, ^G2316 whose ^G846 name ^G3686 was John. ^G2491 The same ^G3778 came ^G2064 for ^G1519 a witness, ^G3141 to ^G2443 bear witness ^G3140 of ^G4012 the Light, ^G5457 that ^G2443 all ^G3956 men through ^G1223 him ^G846 might believe. ^G4100 He was ^G2258 not ^G3756 that ^G1565 Light, ^G5457 but ^G235 was sent to ^G2443 bear witness ^G3140 of ^G4012 that Light. ^G5457

John 1:15-36 STRONG

KJV ASV YLT DARBY WEB BBE

John ^G2491 bare witness ^G3140 of ^G4012 him, ^G846 and ^G2532 cried, ^G2896 saying, ^G3004 This ^G3778 was he ^G2258 of whom ^G3739 I spake, ^G2036 He that cometh ^G2064 after ^G3694 me ^G3450 is preferred ^G1096 before ^G1715 me: ^G3450 for ^G3754 he was ^G2258 before ^G4413 me. ^G3450 And ^G2532 of ^G1537 his ^G846 fulness ^G4138 have ^G2983 all ^G3956 we ^G2249 received, ^G2983 and ^G2532 grace ^G5485 for ^G473 grace. ^G5485 For ^G3754 the law ^G3551 was given ^G1325 by ^G1223 Moses, ^G3475 but grace ^G5485 and ^G2532 truth ^G225 came ^G1096 by ^G1223 Jesus ^G2424 Christ. ^G5547 No man ^G3762 hath seen ^G3708 God ^G2316 at any time; ^G4455 the only begotten ^G3439 Son, ^G5207 which ^G3588 is ^G5607 in ^G1519 the bosom ^G2859 of the Father, ^G3962 he ^G1565 hath declared ^G1834 him. And ^G2532 this ^G3778 is ^G2076 the record ^G3141 of John, ^G2491 when ^G3753 the Jews ^G2453 sent ^G649 priests ^G2409 and ^G2532 Levites ^G3019 from ^G1537 Jerusalem ^G2414 to ^G2443 ask ^G2065 him, ^G846 Who ^G5101 art ^G1488 thou? ^G4771 And ^G2532 he confessed, ^G3670 and ^G2532 denied ^G720 not; ^G3756 but ^G2532 confessed, ^G3670 ^G3754 I ^G1473 am ^G1510 not ^G3756 the Christ. ^G5547 And ^G2532 they asked ^G2065 him, ^G846 What ^G5101 then? ^G3767 Art ^G1488 thou ^G4771 Elias? ^G2243 And ^G2532 he saith, ^G3004 I am ^G1510 not. ^G3756 Art ^G1488 thou ^G4771 that prophet? ^G4396 And ^G2532 he answered, ^G611 No. ^G3756 Then ^G3767 said they ^G2036 unto him, ^G846 Who ^G5101 art thou? ^G1488 that ^G2443 we may give ^G1325 an answer ^G612 to them that sent ^G3992 us. ^G2248 What ^G5101 sayest thou ^G3004 of ^G4012 thyself? ^G4572 He said, ^G5346 I ^G1473 am the voice ^G5456 of one crying ^G994 in ^G1722 the wilderness, ^G2048 Make straight ^G2116 the way ^G3598 of the Lord, ^G2962 as ^G2531 said ^G2036 the prophet ^G4396 Esaias. ^G2268 And ^G2532 they which ^G3588 were sent ^G649 were ^G2258 of ^G1537 the Pharisees. ^G5330 And ^G2532 they asked ^G2065 him, ^G846 and ^G2532 said ^G2036 unto him, ^G846 Why ^G5101 baptizest thou ^G907 then, ^G3767 if ^G1487 thou ^G4771 be ^G1488 not ^G3756 that Christ, ^G5547 nor ^G3777 Elias, ^G2243 neither ^G3777 that prophet? ^G4396 John ^G2491 answered ^G611 them, ^G846 saying, ^G3004 I ^G1473 baptize ^G907 with ^G1722 water: ^G5204 but ^G1161 there standeth one ^G2476 among ^G3319 you, ^G5216 whom ^G3739 ye ^G5210 know ^G1492 not; ^G3756 He ^G846 it is, ^G2076 who ^G3739 coming ^G2064 after ^G3694 me ^G3450 is preferred ^G1096 before ^G1715 me, ^G3450 whose ^G3739 ^G846 shoe's ^G5266 latchet ^G2438 I ^G1473 am ^G1510 not ^G3756 worthy ^G514 to ^G2443 unloose. ^G3089 These things ^G5023 were done ^G1096 in ^G1722 Bethabara ^G962 beyond ^G4008 Jordan, ^G2446 where ^G3699 John ^G2491 was ^G2258 baptizing. ^G907 The next day ^G1887 John ^G2491 seeth ^G991 Jesus ^G2424 coming ^G2064 unto ^G4314 him, ^G846 and ^G2532 saith, ^G3004 Behold ^G2396 the Lamb ^G286 of God, ^G2316 which ^G3588 taketh away ^G142 the sin ^G266 of the world. ^G2889 This ^G3778 is he ^G2076 of ^G4012 whom ^G3739 I ^G1473 said, ^G2036 After ^G3694 me ^G3450 cometh ^G2064 a man ^G435 which ^G3739 is preferred ^G1096 before ^G1715 me: ^G3450 for ^G3754 he was ^G2258 before ^G4413 me. ^G3450 And I ^G2504 knew ^G1492 him ^G846 not: ^G3756 but ^G235 that ^G2443 he should be made manifest ^G5319 to Israel, ^G2474 therefore ^G1223 ^G5124 am ^G2064 I ^G1473 come ^G2064 baptizing ^G907 with ^G1722 water. ^G5204 And ^G2532 John ^G2491 bare record, ^G3140 saying, ^G3004 ^G3754 I saw ^G2300 the Spirit ^G4151 descending ^G2597 from ^G1537 heaven ^G3772 like ^G5616 a dove, ^G4058 and ^G2532 it abode ^G3306 upon ^G1909 him. ^G846 And I ^G2504 knew ^G1492 him ^G846 not: ^G3756 but ^G235 he that sent ^G3992 me ^G3165 to baptize ^G907 with ^G1722 water, ^G5204 the same ^G1565 said ^G2036 unto me, ^G3427 Upon ^G1909 whom ^G3739 ^G302 thou shalt see ^G1492 the Spirit ^G4151 descending, ^G2597 and ^G2532 remaining ^G3306 on ^G1909 him, ^G846 the same ^G3778 is ^G2076 he which baptizeth ^G907 with ^G1722 the Holy ^G40 Ghost. ^G4151 And I ^G2504 saw, ^G3708 and ^G2532 bare record ^G3140 that ^G3754 this ^G3778 is ^G2076 the Son ^G5207 of God. ^G2316 Again ^G3825 the next day after ^G1887 John ^G2491 stood, ^G2476 and ^G2532 two ^G1417 of ^G1537 his ^G846 disciples; ^G3101 And ^G2532 looking upon ^G1689 Jesus ^G2424 as he walked, ^G4043 he saith, ^G3004 Behold ^G2396 the Lamb ^G286 of God! ^G2316

John 3:25-36 STRONG

KJV ASV YLT DARBY WEB BBE

Then ^G3767 there arose ^G1096 a question ^G2214 between ^G3326 some of ^G1537 John's ^G2491 disciples ^G3101 and the Jews ^G2453 about ^G4012 purifying. ^G2512 And ^G2532 they came ^G2064 unto ^G4314 John, ^G2491 and ^G2532 said ^G2036 unto him, ^G846 Rabbi, ^G4461 he ^G3739 that was ^G2258 with ^G3326 thee ^G4675 beyond ^G4008 Jordan, ^G2446 to whom ^G3739 thou ^G4771 barest witness, ^G3140 behold, ^G2396 the same ^G3778 baptizeth, ^G907 and ^G2532 all ^G3956 men come ^G2064 to ^G4314 him. ^G846 John ^G2491 answered ^G611 and ^G2532 said, ^G2036 A man ^G444 can ^G1410 ^G3756 receive ^G2983 nothing, ^G3762 except ^G3362 it be ^G5600 given ^G1325 him ^G846 from ^G1537 heaven. ^G3772 Ye ^G5210 yourselves ^G846 bear ^G3140 me ^G3427 witness, ^G3140 that ^G3754 I said, ^G2036 I ^G1473 am ^G1510 not ^G3756 the Christ, ^G5547 but ^G235 that ^G3754 I am ^G1510 sent ^G649 before ^G1715 him. ^G1565 He that hath ^G2192 the bride ^G3565 is ^G2076 the bridegroom: ^G3566 but ^G1161 the friend ^G5384 of the bridegroom, ^G3566 which ^G3588 standeth ^G2476 and ^G2532 heareth ^G191 him, ^G846 rejoiceth ^G5463 greatly ^G5479 because ^G1223 of the bridegroom's ^G3566 voice: ^G5456 this ^G3778 my ^G1699 joy ^G5479 therefore ^G3767 is fulfilled. ^G4137 He ^G1565 must ^G1163 increase, ^G837 but ^G1161 I ^G1691 must decrease. ^G1642 He that cometh ^G2064 from above ^G509 is ^G2076 above ^G1883 all: ^G3956 he that is ^G5607 of ^G1537 the earth ^G1093 is ^G2076 earthly, ^G1537 ^G1093 and ^G2532 speaketh ^G2980 of ^G1537 the earth: ^G1093 he that cometh ^G2064 from ^G1537 heaven ^G3772 is ^G2076 above ^G1883 all. ^G3956 And ^G2532 what ^G3739 he hath seen ^G3708 and ^G2532 heard, ^G191 that ^G5124 he testifieth; ^G3140 and ^G2532 no man ^G3762 receiveth ^G2983 his ^G846 testimony. ^G3141 He that hath received ^G2983 his ^G846 testimony ^G3141 hath set to his seal ^G4972 that ^G3754 God ^G2316 is ^G2076 true. ^G227 For ^G1063 he whom ^G3739 God ^G2316 hath sent ^G649 speaketh ^G2980 the words ^G4487 of God: ^G2316 for ^G1063 God ^G2316 giveth ^G1325 not ^G3756 the Spirit ^G4151 by ^G1537 measure ^G3358 unto him. The Father ^G3962 loveth ^G25 the Son, ^G5207 and ^G2532 hath given ^G1325 all things ^G3956 into ^G1722 his ^G846 hand. ^G5495 He that believeth ^G4100 on ^G1519 the Son ^G5207 hath ^G2192 everlasting ^G166 life: ^G2222 and ^G1161 he that believeth not ^G544 the Son ^G5207 shall ^G3700 not ^G3756 see ^G3700 life; ^G2222 but ^G235 the wrath ^G3709 of God ^G2316 abideth ^G3306 on ^G1909 him. ^G846

Commentary on Mark 11 Matthew Henry Commentary

John Gill Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 11

We are now come to the Passion-Week, the week in which Christ died, and the great occurrences of that week.

I. Christ's riding in triumph into Jerusalem (v. 1-11).
II. His cursing the barren fig-tree (v. 12-14).
III. His driving those out of the temple that turned it into an exchange (v. 15-19).
IV. His discourse with his disciples concerning the power of faith and the efficacy of prayer, on occasion of the withering of the fig-tree he cursed (v. 20-26).
V. His reply to those who questioned his authority (v. 27-33).

Mar 11:1-11

We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably,

1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance.
2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off.
- I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, v. 7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (v. 8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it!
- II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness.
  - 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, v. 1-3. By this it appears that he can do every thing, and no thought can be withholden from him.
  - 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of, (Ps. 8:5, 6) with application to Christ; (Ps. 8:5, 6, compared with Heb. 2:8) for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen. 1:28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job 11:12.
  - 3. The colt was brought from a place where two ways met (v. 4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong.
  - 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, v. 9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions.
    - (1.) They welcomed his person (v. 9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him.
    - (2.) They wished well to his intent, v. 10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev. 7:10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs.

Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap,' Mal. 3:1-3. He came to the temple, and took a view of the present state of it, v. 11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Ps. 50:21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.

Mar 11:12-26

Here is,

I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (v. 12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, v. 14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg. 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Lu. 13:6, 7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befel them (Rom. 11:8, 25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.
II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom. 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.
- 1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
- 2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, v. 16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.
- 3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, v. 17. So it is written, Isa. 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, 1 Ki. 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be,
  - (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever.
  - (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Jn. 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Jn. 8:59; 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.
- 4. The scribes and the chief priests were extremely nettled at this, v. 18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.
III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city (v. 19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, v. 20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,
- 1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, v. 21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num. 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.
- 2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
  - (1.) Christ teacheth them from hence to pray in faith (v. 22); Have faith in God. They admired the power of Christ's word of command; "Why,' said Christ, "a lively active faith would put as great a power into your prayers, v. 23, 24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith.' Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (v. 24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, v. 24. Verily I say unto you, Ye shall,' v. 23. Now this is to be applied,
    - [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, 1 Co. 13:2.
    - [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom. 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic. 7:19. It purifies the heart (Acts 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zec. 4:7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Ps. 114:4-7.
  - (2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (v. 25, 26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus-The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mt. 5:23, 24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them.
    - [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it.'
    - [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses.' This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.

Mar 11:27-33

We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? v. 28. Now observe,

I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer. 23:32.
II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, v. 30. Deal fairly and ingenuously, and give a categorical answer, one way or the other.' By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency-to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, Jn. 1:19. "Now,' saith Christ, "what was the result of your enquiries concerning him?'
They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus.
- 1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, 1 Sa. 15:30.
- 2. If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own,' they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them,
  - (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance-We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing-put to silence the ignorance of foolish men, 1 Pt. 2:15.
  - (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.

Worthy.Bible » STRONG » Mark » Chapter 11 » Verse 30

Mark 11:30 King James Version with Strong's Concordance (STRONG)

Cross Reference

Matthew 3:1-17 STRONG

Mark 1:1-11 STRONG

Mark 9:13 STRONG

Luke 3:1-20 STRONG

John 1:6-8 STRONG

John 1:15-36 STRONG

John 3:25-36 STRONG

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Mark 11

Commentary on Mark 11 Matthew Henry Commentary

Chapter 11