For vv. 1-11, see notes in Matt. 21:1-10.

The Slave-Savior's omniscience spoke forth His deity. See note Mark 11:8¹.

Signifying lowliness and meekness (Matt. 21:5 and note 2).

Signifying people's conduct and the virtues expressed in people's conduct (see Isa. 64:6; Rev. 19:8). The disciples put their garments on the colt for the Lord to ride on, and many spread their garments in the road for Him to pass through (v. 8), signifying, on the one hand, that they revered Him and, on the other hand, that their conduct, which was an expression of their human virtues, was a seat on which He could rest and a way that He could pass through (see Matt. 21:7 and note 1). Our deeds and our conduct should pave the way for the Lord and serve as a seat on which He can rest.

See note Mark 2:6¹. So in v. 27.

See note Mark 1:21².

In His ministry for the spreading of the gospel in Galilee in 1:14—10:52, the Slave-Savior's work was to proclaim the gospel, teach the truth, cast out demons, and heal the sick. In that work His human virtues with His divine attributes were expressed as His qualification for and beauty in His divine service rendered to sinners for God. In His preparation in Jerusalem for His redemptive work (11:15—14:42), His major work was to confront the opposing Jewish leaders, who should have been the builders of God's building (Mark 12:9-10) but had actually been usurped by God's enemy, Satan, and instigated by him to plot to kill Him. In this confrontation, under their subtle and evil questioning, testing, and examining, His human dignity was expressed in His human genuineness (vv. 15-18), and His divine wisdom and authority were expressed in His human conduct and perfection (Mark 11:27-33; 12:1-37), so that eventually His faultfinders became His quality-provers. This paved the way for Him to point out to these blind opposers that He, the Christ, the Son of David, was the Lord of David, that is, the very God (Mark 12:35-37), that they might know His deity in His humanity, that is, that He was God living in man.

Lit., for the age.

In this section, vv. 12-26, the record of the Slave-Savior's cursing of the fig tree and the record of His cleansing of the temple were merged, indicating His dealing simultaneously with different aspects of the corrupted and rebellious nation of Israel. The fig tree was the symbol of the nation of Israel (Jer. 24:2, 5, 8), and the temple was the center of Israel's relationship with God. As a fig tree planted by God, the nation of Israel did not bear fruit for Him, and as the center of Israel's relationship with God, the temple was filled with corruption. Hence, the Slave-Savior cursed the fruitless fig tree and cleansed the contaminated temple. Such a dealing can be considered a harbinger of the destruction foretold in Mark 12:9 and Mark 13:2.

Forgiving another's offense is the ground for our heavenly Father to forgive us. This is true especially in our prayer time. In a strict sense, we cannot pray with a heart that holds anything against anyone, i.e., that feels offended by anyone or is unable to forget another's offense.

Because of another's offense.

Some MSS omit this verse.

For vv. 12-14, see notes in Matt. 21:18-19.

Signifying the abundance and freshness of the human life; the opposite of withering, dry leaves (Psa. 1:3).

The Greek word denoted primarily layers of leaves, twigs, reeds, or straw spread for people to walk on or lie on, and, by extension, branches full of tender leaves. Here the crowd spread layers of this kind of branch as a carpet on the road so that the Slave-Savior, whom they revered and loved, could walk on them as He entered the capital.

This shows not only that the branches were many and thick but also that people could walk on them securely.

This was a lie.

See note Matt. 21:27².