Mark 11:1–26
11 Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus1 sent two of his disciples 2 and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it. 3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and will send it back here immediately.’” 4 And they went away and found a colt tied at a door outside in the street, and they untied it. 5 And some of those standing there said to them, “What are you doing, untying the colt?” 6 And they told them what Jesus had said, and they let them go. 7 And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. 8 And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields. 9 And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord! 10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”
11 And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.
12 On the following day, when they came from Bethany, he was hungry. 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it.
15 And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 16 And he would not allow anyone to carry anything through the temple. 17 And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” 18 And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching. 19 And when evening came they2 went out of the city.
20 As they passed by in the morning, they saw the fig tree withered away to its roots. 21 And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” 22 And Jesus answered them, “Have faith in God. 23 Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask in prayer, believe that you have received3 it, and it will be yours. 25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”4
1 Greek he 2 Some manuscripts he 3 Some manuscripts are receiving 4 Some manuscripts add verse 26: But if you do not forgive, neither will your Father who is in heaven forgive your trespasses
Section Overview
The context of Mark 11:1–13:37 is as follows: Upon arrival, Jesus enters Jerusalem triumphantly. He proceeds to cleanse the temple and continues to teach authoritatively both adversaries and disciples (see esp. the so-called eschatological discourse in 13:1–37).
The content of 11:1–26 is as follows: Jesus’ festive and ominous entry into Jerusalem (11:1–11) appears to tolerate, for a brief time, popular expectations surrounding the coming of a political, Davidic-royal messiah (11:10). While Jesus never succumbs to the political-messianic expectations of his contemporaries, he does temporarily permit an excited adulation that could be misread as supporting such ill-advised expectations. On the other hand, the reader has seen how different Jesus’ aims and purposes really are (cf. 8:31; John 6:15). As the unique representative of Yahweh (Mal. 3:1–2), Jesus comes to visit the temple as the focal point of God’s presence among his people. Jesus comes to Jerusalem and its temple in humility and zeal for true worship of God. The cursing of the fig tree (Mark 11:12–14, 20–21) as a figurative prophetic act, together with the subsequent cleansing of the temple (11:15–18), stands in stark contrast to genuine faith in God, which produces the good fruit of prayer and forgiveness (11:22–25). Gazing beyond such a visit, Jesus anticipates resolutely his universal and eternally valid atoning sacrifice to be offered in Jerusalem.
Section Outline
III. Part 2: Testing Jesus’ Authority in Suffering and the Necessity of His Death (8:27–16:8 [9–20]) . . .
B. Work in Jerusalem (11:1–13:37)
1. Entry into Jerusalem; Cleansing of Temple; Instruction (11:1–26)
a. Jesus’ Triumphant Entry into Jerusalem (11:1–11)
b. The Cursing of the Fig Tree (11:12–14)
c. Jesus Cleanses the Temple; the Withered Fig Tree (11:15–21)
d. Faith, Prayer, and Forgiveness (11:22–26)
Response
In Jesus, God comes to visit his temple. As he approaches, what does he find? Worship or selfish greed? Devoted prayer or self-centeredness? Godliness or commercial gain? As stated above, Jesus’ cleansing of the temple (Mark 11:1–21) anticipates its eventual destruction in AD 70 (13:2). However, immediately following the temple cleansing (11:15–21), Jesus directs the attention of his disciples to full trust in God, the prayerful removal of all that obstructs true worship (i.e., figuratively removing a mountain), and the willingness to pass on Christ’s forgiveness wherever one encounters unreconciled human circumstances (11:22–25). These enumerated facts all hint to the building of a new, eternal temple made of “living stones” (1 Peter 2:5).
Such a new and unusual temple is also anticipated by Jesus’ reference to the messianic, and initially rejected, cornerstone (12:10) that will replace the sinful spiritual leadership and temple-order in Jerusalem. The redemptive-historical plan of God aims at such a new and anticipated temple (e.g., Ps. 118:22; cf. Isa. 28:16), consisting of the cornerstone of Jesus and the foundation of unparalleled apostolic witness (Eph. 2:20; 1 Pet. 2:4–5). Such a new temple also includes his regenerate people as living stones drawn from Jews and Gentiles (Mark 12:10–11; 14:58; 15:29, 38). In the course of Mark 11:1–13:2 it thus becomes clear that the OT tabernacle and the temple in Jerusalem are but blueprints of the eternal heavenly temple. As an extension of this heavenly and eternal temple, such anticipation applies to the new temple made of living stones.
Jesus is deeply concerned with cultivating real worship and prayer among his followers (cf. Isa. 61:11). This is especially so because they are being formed into the new and eternal temple of God. The disciples of Jesus need to bear the fruit of godliness, including that of worship and prayer (cf. Rom. 5:5). For that reason, God grants Jesus’ disciples the Spirit of “fire” (Luke 3:17) subsequent to their belief in the sacrifice of Christ. The mercy and grace of God thus purify them. In this process they are being shaped into living stones of his eternal temple (Eph. 2:21; Heb. 3:6; 1 Pet. 2:4–5). These motifs converge on the future city that does not contain a temple: instead God himself lives in the midst of his people, who are likened to a temple (1 Pet. 2:5) and a “city” (Rev. 21:22; cf. 1 Pet. 2:9–12).
The true worship of God is essential to a reality-congruent and God-pleasing life. Above all, worship is the appropriate and only right response to learning about the character, nature, and purpose of God. From such restored worship arises a new God-centered life that affects all areas of life, such as the natural family, the family and household of God, scientific endeavor, economic structures and patterns, work, the arts, reaching out to the truly needy, carefully using natural resources, caring for God’s creation, political service, and racial, ethnic, and religious tolerance. Disciples of Christ may pray boldly and confidently, that is, with growing faith in God and his mission, that he would remove everything that opposes true worship of the triune God and creator of the universe. Such a removal of all hindrances is hinted at by the figurative reference to “mountains.” Nevertheless, such confident prayer can never be turned into a self-centered, manipulative tool before God. Nor can such God-trusting prayer be expected from other followers of Christ in a coercive way. The focus always remains on surrendered trust in God’s sovereign power, ability, and purpose. Surprisingly, the pervasive lack of forgiveness among human beings marks the first mountain to be removed in order for true worship in God’s new temple to grow. Jesus never separates the universal purposes of God from the very personal and often perplexing challenges to be overcome in everyday life.
Greek he
Some manuscripts he
Some manuscripts are receiving
Some manuscripts add verse 26: But if you do not forgive, neither will your Father who is in heaven forgive your trespasses
11:1–8 Jesus probably approaches Jerusalem from the north, with he and the many Passover pilgrims probably sojourning on the northerly Jericho-Jerusalem-Bethany Roman road. The description here omits the fact that Jesus and his disciples spend one or two nights in Bethany after their Jericho-Jerusalem journey and prior to the triumphal entry now narrated (cf. John 12:1–11; comment on 11:11). In immediate preparation for the triumphal entry, Jesus and his disciples likely stop on the road from Bethany to Jerusalem near the village of Bethphage, which is probably referred to by the mention of a “village” in Mark 11:2. Most likely, Bethphage was situated on the north or northeast slopes of the Mount of Olives. They then proceed along the northwest foot of the Mount of Olives, past Gethsemane; they cross the Kidron valley and enter Jerusalem by way of the Eastern Gate.
11:2–3 First Samuel 10:2–6 constitutes an OT parallel to the detailed prophetic foreknowledge of Jesus (cf. 14:13–14). Usually pilgrims walk the last stretch of their pilgrimage into Jerusalem (cf. comment on 11:1–8). To ride on an animal is thus conspicuous. The way in which Jesus calls for the borrowed young donkey (“colt”) may point to the known tradition of royal angaria, in which a dignitary could request a means of transport from anybody (cf. Num. 16:15; 1 Sam. 8:17; cf. Mark 14:13–16). In later times, it is known that rabbis could make similar requests.
More than anywhere else in Mark’s account, here Jesus comes closest to conducting himself as a political messiah (cf. comment on 11:9–10). Some one thousand years earlier, King David had fled Jerusalem by way of the Mount of Olives (2 Sam. 15:30) when Absalom forcefully took the reins of kingship. David wept and perhaps rode a donkey (2 Sam. 16:2). Now Jesus enters Jerusalem by way of the Mount of Olives. According to Luke, he weeps over the city (Luke 19:41) and rides a donkey. When King Solomon was anointed king of Israel (1 Kings 1:38–40), he rode on a mule. First Maccabees 13:50b–53 tells the story of how the guerilla fighter Simon Maccabaeus triumphantly entered Jerusalem. Riding on a donkey probably indicates humility on the part of Jesus.
11:4 The present repetition underlines the historical realism and importance of the event (cf. Mark 14:12–16).
11:5–6 The benevolent response of those nearby is perhaps explained by the tradition of angaria (cf. comment on 11:2–3).
11:7 While Jesus consistently resists the popular expectation of a political messiah (John 6:15), he nevertheless seeks to fulfill Zechariah 9:9–10 through the royal entry of the unique Messiah of God, suggesting that he enters as divine King. Zechariah 9:9–10 states:
Rejoice greatly, O daughter of Zion! . . .
Behold, your king [MT melek; LXX basileus; probably referring to Yahweh) is coming to you;
righteous [LXX dikaios] and having salvation [LXX sōzōn] is he,
humble (MT ‘ani, “poor, afflicted, humbled”; LXX prays] and mounted on . . .
the foal of a donkey . . .
and he shall speak peace to the nations [MT shalom lagoyim; i.e., to the Gentiles];
his rule [MT moshel] shall be . . .
from the River to the ends of the earth.
It is significant to observe that already King David served as a ruler over Gentiles (2 Sam. 22:44–51, esp. vv. 44–46, 48–50).
11:8 In the process of entering Jerusalem, the pilgrims engage in the tradition of greeting each other and worshiping God by waving “leafy branches” (cf. Matt. 21:8). “Many” pilgrims spread out their cloaks to honor the one who rides on the colt. The fact that no one has hitherto ridden on the colt signifies that this is a sacred act.
11:9–10 The acclamation “Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David!” could be interpreted as open adulation of Jesus as a political, Davidic messiah (cf. 2 Sam. 7:14; Isa. 9:7; Jer. 23:4–6) if it were taken out of the overall context of Mark’s account, in which the Messiah of God is deeply humbled (Mark 10:45; 14:22–24) and exceedingly exalted (8:38; 12:35–37; 14:61–64). Verses 9–10 take up a Passover prayer of blessing in anticipation of the coming messianic kingdom. This prayer includes the quotation of Psalm 117:26a LXX (Ps. 118:26a MT) in verse 9b, with a subsequent reference to the messianic reestablishment of the house of David (Mark 11:10a) and a quotation of Psalm 148:1 (Mark 11:10b). Passover, in turn, recalls the liberation from Egyptian slavery. The contemporaries of Jesus now associate this prayer with messianic liberation from Rome’s suppression. “Hosanna” means “liberate” or “help now.”
This section of Mark represents the only instance of no apparent tension between Jesus’ own messianic identity and conduct, that of his disciples, and that of the people (8:27–28). Contrast this, however, with many statements to the contrary (cf. 2:8–10; 8:27–31; 10:45; 14:22–25). For a brief period Jesus accepts such celebration in necessary fulfillment of Zechariah 9:9. However, a deeper look at the contextual meaning of Zechariah 9:9 suggests not only a human messianic king but also a divine ruler. He is, in turn, certain that nothing will be able to obstruct the ordained sacrificial death of the Messiah of God (10:45; 14:24). His royal entry is therefore far from a guerilla-type takeover of Jerusalem, since Jesus does not incite a military or violent uprising nor say anything to that effect.
11:11 Jesus now arrives in Jerusalem (cf. 11:15, 27) and the temple area. For a brief time the populace celebrates him as the expected messianic liberator and restorer of the Davidic kingdom (11:15, 27; 14:1; cf comment on 11:9–10). Jesus does not look “around at everything” in the temple area like an ordinary pilgrim. Rather, as Yahweh’s “messenger of the covenant” (Mal. 3:1–3), he searches to see whether true worship of God is present (Zech. 9:9). If such a prominent visitor does not find true worship in the temple, it follows that a form of judgment should be anticipated. The warning cleansing of the temple has to be understood in this context. While Jesus spends his final days in Jerusalem (Mark 11:12–14; 14:3), he and the twelve spend the nights in nearby Bethany, where their friends Lazarus (cf. John 12:1), Mary, and Martha live. They also visit Simon the leper (Mark 14:3). At a distance of about 2 miles (3.2 km) from Jerusalem (John 11:18), Bethany nestles along the lower southeast foothills of the Mount of Olives (cf. comment on 11:1–8). This explains why Luke 21:37 can state that they slept “on the mount called Olivet.”
11:12–14 Surprisingly, Jesus curses a fig tree that cannot bear fruit out of season. Generally, fig trees may at best bear leaves and unripe fruit around the time of Passover (sometime in April). It is unrealistic, however, to expect already edible fruit at this season, “for it was not the season for figs” (Mark 11:13). The question thus arises as to why Jesus proceeds to curse the tree (vv. 14, 20). In the present context, it is most convincing to view the fig tree as a figurative representation of the temple in Jerusalem, which should always bear the fruit of worship. In the OT a fig tree can at times represent Israel and her moral standing before God. When Jesus curses the fig tree (v. 14; cf. Matt. 25:41), therefore, he signals that the judgment of God on Israel’s fruitless temple is near at hand. In other words, that which happens to the fig tree will in due time occur to the fruitless temple as well, namely, its destruction (in AD 70; cf. Mark 13:2). Parallel to this, Jesus also declares judgment on the leaders of Israel (12:9). As did the prophets before him, Jesus speaks here by means of a prophetic act. He utilizes the fig tree as an object lesson to indicate how intently he searches to find the true fruit of worship, prayer, and godliness in his temple.
11:15–17 Initially, then, the cursing of the fig tree anticipates the cleansing of the temple to remove the defilement of self-interested commerce (cf. Zech. 10:3; 14:21; Mal. 3:1–4). This in turn points to the possibility of its ultimate destruction (Mark 13:2).
The commercial activity mentioned here occurred both on the Mount of Olives and in the temple precincts. “Tables” were set up so that the pilgrims were able to change their respective currency into appropriate coins to pay the annual temple tax of a half-shekel (Ex. 30:13–16). Furthermore, pilgrims were able to buy “pigeons,” lambs, oil, and salt to be used for various sin offerings and sacrifices of thanksgiving (Lev. 1:14; 5:7, 11; 12:8; 14:22, 30). Unlike Jesus’ general temple-wide action recorded in Mark 11:16, verse 15 probably implies that Jesus drives out only a few merchants. The imperfect tense probably conveys the notion that Jesus merely begins “to drive” them “out” (cf. 5:40) and that he “overturn[s]” only a few stands in the large bazaar area (Zech. 14:21). The temporary aim of Jesus’ action is to restore temple life to its intended purpose, namely, to serve as a “house of prayer,” also “for all the nations” (cf. Isa. 56:7), and as an expression of reverence before God and his law (2 Chron. 6:31–33).
11:16–17 Among various other offenses, such commercial commotion turns the house of prayer (Isa. 56:7) into a “den of robbers” (Jer. 7:11). In the end, there is no excuse for those who deprive God of prayer and praise by pursuing their own selfish advantage instead (cf. Zech. 14:21). Such commerce hinders particularly Gentiles (i.e., “all the nations”) from coming to worship, as much of the commercial commotion happens in the outer court reserved for Gentiles (cf. Jer. 7:6).
It is instructive to understand the wider context of Jeremiah 7:11, to which Jesus alludes here. The prophet Jeremiah speaks at the gates of the temple (Jer. 7:2) during the time of imminent judgment at the hands of the Babylonian Empire (Jer. 21:7). He speaks against the men of Judah and its leaders who worship the Lord in the temple while engaging in idolatry and rampant injustice (Jer. 7:5–6, 9–10; contrast Matt. 5:23–24). On account of idolatry, injustice, and immorality the temple of God’s presence had been turned into a “den of robbers” (Jer. 7:11). Such ungodliness led to the destruction of the first temple in Israel at the hands of Nebuchadnezzar (Jer. 7:12–14; 9:11; 21:7). Likewise, the second temple will be destroyed on the same grounds (Mark 13:2; cf. Revelation 2–3).
11:18 The chief priests and scribes, who are responsible for handling the temple affairs, inexcusably endorse such defiling temple commerce. Paradoxically, they seek to “destroy” its purifier rather than to be purified and return to true temple worship (contrast Mal. 3:2–3). Mark identifies their motive as fear—they fear the loss of social, economic, and political power. They are threatened by Jesus’ popularity as a teacher (Mark 1:22; cf. 10:26; 12:38). Finally, they are worried about a public uprising, in response to which the Romans would perhaps crush their already limited power. In all of this, the leaders do not pursue healthy fear and awe before God.
11:19 As so often, Jesus habitually retreats from the public eye and its demands (cf. v. 11).
11:20–21 Within twenty-four hours (cf. v. 14) the fig tree has “withered away” (Gk. xērainō; cf. 4:6). As noted, this represents the judgment of God upon fruitless temple activity and those who are responsible for its rightful use and care (cf. 2 Chron. 7:19–22). Peter “remembered” (anamimnēskō) what Jesus had said (v. 14). Peter will also remember Jesus’ prediction of his threefold denial (14:72). Such references to memory, together with the appellation “Rabbi” (cf. 9:5; 11:21), support the overall fact that Peter will arise as chief witness to the trustworthiness of the witness to Jesus’ person, work, teaching, substitutionary atonement, and resurrection recorded in the Gospels, Acts, and Petrine correspondence.
11:22 Jesus’ sudden exhortation to “have” continuous “faith in God” is particularly astonishing at this point in the narrative (cf. Matt. 17:20). The reader might ask what trust has to do with the cursing of the fig tree. The answer lies in the fact that faith in God leads to the removal of all that obstructs the bearing of good fruit for God, including true worship.
11:23–24 In the context of 11:12–25, Jesus’ reference to the removal of a “mountain” is likely to be taken in a figurative sense, above all because of the motif of the cleansing of the temple (cf. Matt. 21:21). Faith that “remove[s] mountains” does occur as a proverb in 1 Corinthians 13:2 (cf. Isa. 41:15). The removal of a mountain might thus point to the removal of all that hinders true worship and agreement with the mission of God. The presence of “doubt” (Gk. diakrinō, middle “I doubt”) refers not to a principal or persistent doubt but rather to inner wavering or hesitating (cf. Matt. 17:20; James 1:6). A perpetual trust that God’s purposes “will come to pass” and “will be done” focuses on one issue only: the elimination of all that resists God (Mark 11:15–17).
Such removal begins with the acknowledgement of sin in resisting the need to forgive someone (11:25; cf. Luke 17:3–6). Such exercise of faith does not focus on self-generated persistence in having a seemingly strong faith. Rather, it eagerly seeks to find God’s purposes and his mission. Much God-trusting prayer is devoted to such a pursuit. In this single pursuit, the praying person can be most confident (Matt. 17:20), albeit always remembering that the praying person addresses the sovereign, holy, and uncontrollable God (cf. Dan. 9:1–19). It is thus prudent to interpret Jesus’ statement “Whatever you ask in prayer, believe that you have received it, and it will be yours” (cf. Matt. 7:7) in this way. In this present context, “whatever” may very well refer to (1) that which honors the sovereign God and (2) the removal of all that resists God, that is, figuratively moving a mountain.
Jesus himself removes the deepest resistance of sinful mankind against God by his substitutionary death. The key to prayer (John 14:13–14) is thus seeking the will of God (Matt. 6:12; Mark 3:35; Luke 11:4). In contrast to the hardened “ears” and “eyes” of Jesus’ followers and opponents, God’s “eyes” and “ears” are open to the prayer of a repentant sinner who humbles himself before God and finds strength and deliverance (cf. comment on 11:25).
11:25 There is a fundamental contradiction in seeking God’s sovereign honor while simultaneously resenting a fellow human by whom one has been wronged (Matt. 5:23; 6:14). A central function of the literal and future “living” temple is the provision of forgiveness based on sacrifice (2 Chron. 6:18–21). To “forgive” others, means to “release from legal or moral obligation or consequence, cancel, remit, pardon.” The conspicuous connection between faith, prayer, and forgiveness in Mark 11:22–25 thus strengthens the overarching link between the temple cleansing (11:15–19), the eventual destruction of the temple (13:2), Jesus’ gathering of a new family of God (3:35), and the subsequent building of a new and living temple (12:10//Ps. 118:22; Mark 14:58).