Down to Earth But Heavenly Minded

What does Mark Chapter 11 mean?

For the final time Jesus goes to Jerusalem, and He will not be ignored. His first three acts are disruptive; He asserts His authority (Mark 11:1–11), curses a fig tree—a symbol of Israel—(Mark 11:12–14, 20–25), and attacks the temple money-making industry (Mark 11:15–19). Once He has everyone’s attention, He engages the religious leaders in a series of debates that reveal their conflation between godliness and nationalism and their rejection of the true worship of God (Mark 11:27–12:44).

Jesus has left Galilee and traveled to “the region of Judea and beyond the Jordan” (Mark 10:1), returning to the teaching ministry He had suspended in His home district (Mark 8:11–13). He probably kept the typical Galilean custom of avoiding Samaria by crossing the Jordan River south of the Sea of Galilee, going south through Decapolis to Perea (Matthew 19:1), and crossing west again near the northern edge of the Dead Sea, where the road went through Jericho (Mark 10:46) to Bethany and Bethphage (Mark 11:1), and eventually Jerusalem.

Jesus’ first task is to display His identity as the Messiah and the King of the Jews by riding a donkey colt (Zechariah 9:9) down the Mount of Olives toward Jerusalem. People who are going to Jerusalem, many of whom have heard that Jesus raised Lazarus, take leafy branches and their cloaks and lay them on the ground for Jesus to ride on. The crowd declares that He has come in the name of the Lord to return the kingdom of David. This event is referred to as His “triumphal entry” into the city. Jesus arrives at the temple late in the day, looks around the courtyard, and returns to Bethany (Mark 11:1–11).

Mark likes to pair related stories around a third event, and he does so again here. The morning after the triumphal entry, Jesus is headed back to Jerusalem and notices a fig tree has no fruit. Despite the fact it isn’t the season for figs, such trees were supposed to produce small, edible buds in preparation for later fruits. This tree has no such buds—which means it provides no food now, and won’t produce figs later. Jesus curses it, declaring no one will ever eat from it again. When He reaches the temple, He sees money-changers and bird merchants have set up shop in the temple courtyard, where the Gentiles are meant to worship God and pray. Jesus turns over their tables and stops the people from using the courtyard as a shortcut between Jerusalem proper and the Mount of Olives (Mark 11:12–19).

The next morning, as Jesus and the disciples again travel from the Mount of Olives to Jerusalem, the disciples realize the fig tree is withered and dead. The fig tree, Jerusalem, and the Jewish nation do not produce the fruit they were created for, so they must be judged (Mark 11:20–25).

When Jesus and the disciples arrive at the temple courtyard, the religious and civil leaders ask Him who gave Him the authority to chase out the vendors the day before. He counters by asking them if they believe John the Baptist was a God-ordained prophet. If they answer yes, they lose the people’s respect by displaying their theological hypocrisy. If they answer no, they lose the people’s respect by slandering John. This reinforces the leaders’ resolve to destroy Jesus secretly, where the crowd cannot defend Him (Mark 11:27–33).

Throughout the rest of the Passion Week—the final few days prior to the crucifixion—Jesus will engage in many debates and teach many truths, not all of which are recorded in Mark 12—13. It is His last chance before the crucifixion to get people to think about worship as God designed it to be, and reject the worldly nationalist fervor. His words and actions remind us to keep our eyes on God, not the things God has blessed us with.

Chapter Context
The preceding passages included several miracles and lessons from Jesus. These set the stage for the last, dramatic days of His earthly ministry. In this chapter, Jesus enters Jerusalem to great fanfare and openly confronts local religious leaders for their hypocrisy. Over the next few chapters, Mark will continue to record controversial teachings, leading up to Jesus’ arrest and early sham trials, recorded in chapter 14.

Verse by Verse

Verse 1. Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples

In Jesus’ era, Galilee was a Jewish territory geographically separated from Judea by Samaria. Samaria was the district left over from when the Assyrians destroyed the northern kingdom of Israel (2 Kings 18:9–12). The Israelites who either remained in the area or returned later intermarried with the settlers Assyria brought in, creating a mixed ethnicity: the Samaritans. Between their lost Israelite ethnicity and their idol worship, traditional Jews considered Samaritans beneath their attention (John 4:9). When Jews from Galilee needed to go to Jerusalem, they typically crossed the Jordan River south of the Sea of Galilee, traveled south through Decapolis and Perea, and crossed back near Jericho. Although Jesus had taken the disciples through Samaria in the past (John 4:1–45) and even made a Samaritan a hero of one of His parables (Luke 10:25–37), He apparently takes the traditional Galilean route this time.

Jesus is not alone, of course. Besides the twelve disciples, several women travel with Jesus to see to His needs (Mark 15:40–41). In addition, many people from Galilee are traveling to Jerusalem for the Passover.

The day Jesus arrives in Bethany, six days before Passover, He eats with Mary, Martha, and Lazarus. Mary is the sister of Martha, whom Jesus talked to about good priorities (Luke 10:38–42), and Lazarus, whom Jesus raised from the dead (John 11:1–44). After dinner, Mary anoints His feet with expensive perfume and wipes His feet with her hair (John 12:1–8).

Mary apparently does this again two days before the crucifixion at the home of Simon the Leper (Matthew 26:6–13; Mark 14:3–9). Although the details are very similar, including the expensive nature of the perfume, the objections of the disciples for the expense, and the details of Jesus’ response are just different enough that some scholars think John’s account might be a second, separate occasion from the one Mark and Matthew record.

Context Summary
Mark 11:1–11 records an event included in all four Gospels: that several days before the crucifixion, Jesus enters Jerusalem, welcomed by the people as the Messiah who will free them from Roman rule. Jesus enters on a donkey, fulfilling prophecy and symbolizing the peaceful nature of His first coming. Matthew 21:1–11 ties the triumphal entry to Isaiah 62:11. Luke 19:29–44 records that the Pharisees demand Jesus silence His followers and that Jesus weeps, knowing what happen when the Romans destroy Jerusalem in AD 70. John 12:12–19 goes into more detail about how the disciples don’t realize Jesus is fulfilling prophecy (Zechariah 9:9) until after the ascension (Acts 1:6–11).

Verse 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.

On the sixth day before the Passover, Jesus and the disciples had reached Bethany on the eastern slope of the Mount of Olives where they ate with Mary, Martha, and Lazarus (John 12:1). When the Jewish religious leaders hear Jesus is with Lazarus again, they resolve to kill them both (John 12:9–11). This is the next day.

We don’t know exactly where Jesus and the disciples spend the night, other than on the Mount of Olives (Luke 21:37). Many people had travelled from Galilee to Jerusalem for the Passover, so the Mount may have been crowded. There are only two significant towns in the area: Bethany and Bethphage. Since Jesus and the disciples stop in Bethany (John 12:1), and He and the disciples must travel through Bethphage to get to Jerusalem, it may be that Jesus sends the disciples to Bethphage to get the colt. Matthew 21:2 mentions that Jesus tells the two to find a donkey with a colt, and to bring them both. We don’t know how old the colt is; the fact that it has never been ridden before and it is still with its mother indicates it is quite young. The fact that the colt is also tied shows he is at least old enough to wander from his mother.

The fact that the colt has not yet been ridden connects to the idea of sacrifice. In that era, only “unused” animals were used for such sacrifices. Jesus will be riding on an animal which is symbolically “untouched.”

Along with Zechariah 9:9, in which God tells Israel “your king is coming to you…humble and mounted on a donkey, on a colt, the foal of a donkey,” this incident may also relate to Genesis 49:10–11. As Jacob is dying, he blesses Judah saying his descendants will forever rule the nation and he will tie his donkey’s colt to a vine. This has led some scholars to posit that the foal and his mother are tied to a vine at the village gates.

Verse 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.’”

“Lord” is from the Greek root word kyrios. It identifies the person who has the authority to make decisions. Jesus has been called “Lord” by the Syrophoenician woman (Mark 7:28), a leper (Matthew 8:2), a centurion concerned about his servant (Matthew 8:6), and the father of the mute, possessed boy (Matthew 17:15), but the word as used by Jews usually refers to God. It’s unclear if the men watching over the donkeys know the disciples mean Jesus or if they think random men are using the donkeys for their unknown master. Some scholars suggest that “the Lord” refers to the owner of the donkeys, implying that he was with Jesus and had given his permission.

When we are new believers, we may see amazing things happen in our lives. A sinful addiction may disappear. We may be filled with a sense of peace we didn’t expect. We may find God answering our prayers quickly and completely. Those signs are not necessarily going to stay with us. As we see answered prayer, our faith in God should develop. Before too long, God may shift the lesson from “God will provide what I ask Him” to “God will provide what I need, even if it’s not what I ask.” This is a deepening of our faith that must occur if we are to become mature spiritually. The disciples show some of this faith when they agree—in their limited understanding—to seemingly steal donkeys just because Jesus told them to.

The disciples have precedence for their faith, as Jesus has asked them to do extraordinary things. They have left their homes and successful businesses to follow Him (Mark 1:16–20; 2:13–14; 3:13–14), healed people and cast out demons (Mark 6:7–13), passed out two different miracle meals (Mark 6:33–44; 8:1–10), and walked through Samaria, a land that Jews despise (John 4:1–4). So when Jesus tells them to walk into a town and take possession of a donkey and her foal, they don’t seem to be too worried about it.

Verse 4. And they went away and found a colt tied at a door outside in the street, and they untied it.

As God incarnate in human form, Jesus has chosen to limit use of His divine attributes, including omniscience. In short, as a fully-human man, Jesus does not actively know everything. For instance, He doesn’t know when He will return (Mark 13:32). But He is guided by the Holy Spirit to know what He needs to obey the will of God the Father. Right now, He knows His entry will fulfill the prophecy found in Zechariah 9:9: that He will enter Jerusalem on the foal of a donkey. He also knows where the foal is and exactly what to say to the men who are guarding it (Mark 11:1–3).

This incident is not the same as what’s today labeled “personal prophecy.” Personal prophecy is the belief that God supernaturally gives people messages to be delivered to other specific people. Often, the “message” is that the recipient is supposed to give the prophet money. Since God’s prophetic comments are typically not so specific, it is extremely unlikely –all but impossible—that God would directly tell one person to command another to donate money.

It’s possible that God could give someone the discernment to know what will happen to another, but the belief in personal prophecy is more likely to be the cause of great spiritual abuse. It is not our job to tell others what to do.

Likewise, we are not obligated to obey the orders of another believer, even if they claim a message from God. Those who think they have received a prophecy on behalf of another should proceed with caution. At least, one can think of it as God’s calling for them to pray for that person, that they will hear God’s call personally. Actually taking such a claim to the person, especially when cast as a “prophecy,” should be handled very carefully. For the one who is approached by someone who claims to have heard from God, they can listen respectfully and then pray for guidance.

Verse 5. And some of those standing there said to them, “What are you doing, untying the colt?”

Jesus has sent two disciples to a village on the Mount of Olives to find a colt, untie it, and bring it back to Him. As He warned the disciples would happen, nearby men challenge the apparent theft. Matthew more specifically states the disciples have come to find a donkey jenny and her colt (Matthew 21:2). A donkey sounds like an odd mount for a king, but Jews greatly value donkeys. Using this animal also serves to separate Jesus’ earthly mission with a more military choice, such as a horse.

People in Jesus’ time use many large animals, such as camels, oxen, and horses. None are so flexible as the donkey. Donkeys in Israel are relatively small but still strong. They can be ridden or fitted with a pack and led. Some are used to power grain mills. Although donkeys have a reputation for being stubborn, they are smarter and more resilient than horses, and more sure-footed over rough terrain.

Donkeys are apparently one of the only animals the Israelites esteem, but which they cannot eat (Exodus 34:19–20; Leviticus 11:2). Wild predators, such as coyotes and wolves, are afraid of them, making them good watch animals for sheep. Mules may surpass donkeys in intelligence and versatility, but Jewish scholars interpret the ban of mixed cattle, seeds, and cloth to extend to horse-donkey hybrids (Leviticus 19:19; Deuteronomy 22:9–11), and virtually all mules are infertile, which limits their usefulness to a small farmer.

Verse 6. And they told them what Jesus had said, and they let them go.

Two disciples have come to a village on the Mount of Olives, possibly Bethphage, to retrieve a donkey jenny and her colt that are tied up in the street. Jesus warns the two that they will be challenged by men who are watching over the animals, and that they are to respond that the Lord needs the donkeys and will return them shortly (Mark 11:3). We aren’t told who “the Lord” is. Some scholars think he is the owner of the donkey and her colt. Several people who know Lazarus and know he was raised from the dead have been coming to see Jesus (John 11:38–44; 12:9), so it’s possible the owner is with Jesus in Bethany and gives his permission to use his animals. It’s also possible that Jesus simply knew the donkey would be there, and that the owner would be willing to loan the animal.

We don’t know if the men are in Bethphage, where Jesus will pass with the crowd shouting “Hosanna,” or if the men know of Lazarus and that Jesus raised him from the dead. Undoubtedly, they will learn of the procession to Jerusalem, where branches and cloaks provided a path for the Messiah. And they will hear of the crucifixion. What these men do know is that two men have come to collect the donkeys, and they let Jesus’ disciples do just that.

These puzzled men have a significant role in Jesus’ triumphal entry not because of anything they do but because two disciples are obedient to Jesus’ instruction. There is no telling how others could be invited into Jesus’ story because we stepped out in faith and obeyed.

Verse 7. And they brought the colt to Jesus and threw their cloaks on it, and he sat on it.

The two disciples whom Jesus sent to collect a donkey jenny and her colt have returned (Matthew 21:1–2). The Jews ride donkeys (Judges 10:4; 12:14; 1 Samuel 25:20), but usually with a saddle. Unlike horses, which have a relatively flat back, donkeys’ spines stick out in a way that makes bareback riding uncomfortable. One does not simply ride a donkey bareback. The writer can attest to this personally.

The choice of a donkey carries symbolic value in addition to fulfilling prophecy. In that era, donkeys were exclusively used for work, whereas horses were more frequently used for war. Rather than entering the city on a horse, like a military conqueror, Jesus arrives on a donkey. This is somewhat like the difference between a modern person riding into town in the back of a pickup truck, as opposed to an armored personnel carrier. In His second coming, Jesus will arrive riding a horse (Revelation 19:11–16) because His purpose will be judgment rather than sacrifice.

The Old Testament has over 300 prophecies of the Jewish Messiah. Daniel 9:25–26 gives the date of the week between the triumphal entry and the crucifixion. Micah 5:2 says the Messiah will be born in Bethlehem (Matthew 2:1). Second Samuel 7:12–16 says He will be a descendent of David (Matthew 1:1–16; Luke 3:23–31). And Hosea 11:1 says He will live in Egypt for a time (Matthew 2:13–15).

The purpose of the Messianic prophecies in the Old Testament is to identify who this Messiah is when He arrives. In the above examples, Jesus fulfilled prophecy through no effort of His own. As a baby, He had no say in whether Mary and Joseph fled to Egypt.

For other prophecies, Jesus fulfills them very intentionally. In Zechariah, God explains how He will send a champion to rescue Israel from their enemies. He says, “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9). Despite the obvious fulfillment of prophecy, the disciples won’t recognize the significance until after the resurrection (John 12:16).

Verse 8. And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.

Jesus and the disciples have headed west from Perea, across the Jordan River, through Jericho (Mark 10:46), and are now in the area of Bethany and Bethphage, two villages that sit on the Mount of Olives, two miles and one mile respectively from the eastern wall of Jerusalem. In Jesus’ time, the road leads from the Mount of Olives, down through the Kidron Valley, to the Eastern Gate which allows travelers to enter directly onto the Temple Mount. Around AD 1600, Muslims from the Ottoman Empire sealed the Eastern Gate and placed a cemetery around it, hoping to thwart the prophecy that the Jewish Messiah would enter in and re-establish David’s kingdom.

Luke says the people start praising God and laying their cloaks on the road before Jesus reaches the Kidron Valley (Luke 19:37). If Jesus is taking the road to the Eastern Gate, He will pass the garden of Gethsemane where He will pray and be arrested before the crucifixion (Mark 14:32–50).

The tradition of laying cloaks beneath a king is uncertain, but it happened at least once before. Elisha the prophet had another prophet anoint the army commander Jehu as king over the northern kingdom of Israel to replace the evil king Ahab. When Jehu’s men heard, they removed their garments and put them on the ground for Jehu to step on (2 Kings 9:1–13). “Leafy branches” is from the Greek root word stibas and can mean branches with leaves or rushes.

Interestingly, John mentions the people also used palm branches (John 12:13), but palms are not native to Jerusalem. This implies the people brought them, on purpose and in advance, from Jericho.

Verse 9. And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord!

Although most of the book of Mark is written in Greek, there are some Aramaic words (Mark 5:41; 7:34). Hosanna is a Hebrew term. It’s a cry of praise or a prayer for salvation. To come “in the name of the Lord” is to come in God’s authority, with His permission and purpose. These two phrases are each the first phrases of Psalm 118:25 and 26, respectively. This is known as the thanksgiving Psalm. The people are—correctly—celebrating that the Jewish Messiah has finally arrived, but they assume—incorrectly—His purpose is to rescue Israel from the Roman oppressors.

This event must have been confusing and nerve-wracking for the religious and secular leaders. News of Jesus’ miracles and teaching has spread, particularly the resurrection of Lazarus (John 12:9–11). The scribes of Jerusalem had joined with the supporters of Herod Antipas early on to destroy Jesus (Mark 3:6). The Pharisees and chief priests want to arrest Him (John 11:57). Herod wants Jesus dead in a vague, noncommittal way (Luke 13:31; see: Luke 23:8). And Pilate knows that if Jesus or anyone else incites another Jewish rebellion, he will lose his job.

From a secular, political perspective, Jesus’ ministry has been a source of concern. The more popularity He has, the more concerned various groups are over unrest or violence. Now, Jesus comes riding into Jerusalem surrounded by a mob celebrating that He has come to re-establish the kingdom of David (Mark 11:10). It’s no exaggeration to say the triumphal entry accelerates the plans to kill Jesus: this event clearly establishes Him as a “problem” which will never go away.

John is much more specific about who these “many” are. Some had seen Jesus raise Lazarus from the dead, while others have heard their account and are curious (John 12:17–18). Others have just come for Passover and hear that Jesus is there (John 12:12).

Meanwhile, the Pharisees lament to each other that the world is more interested in Jesus than their rigid, legalistic rules. In fact, the Pharisees confront Jesus, telling Him to control His disciples (Luke 19:39). “He answer[s], ‘I tell you, if these were silent, the very stones would cry out’” (Luke 19:40).

Verse 10. Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Hosanna is one of the few Hebrew words used in the New Testament. It is an entreaty for deliverance or a celebration that salvation is coming. Despite the rich young ruler’s search for eternal life (Mark 10:17–22), most Jews speak of “deliverance” in a political, earthly sense, as in from their Gentile oppressors.

While the people are celebrating the arrival of the Messiah and the imminent return of David’s kingdom, Jesus mourns. He prophesies that Jerusalem will be besieged on all sides, the people scattered or destroyed, and the stones torn down, all because the people don’t understand who the Messiah is and what He has come to do (Luke 19:41–44). Later, Jesus will tell the disciples that the temple will be torn down, stone by stone (Luke 21:5–6).

Jesus’ words came to life in AD 70 when Titus and Tiberius Julius Alexander squashed rebellious Jews who took control of the city in AD 66. In the ensuing struggle the temple caught fire and burned so hot that the gold ornaments melted into the cracks between the stonework. In order to ransack the gold, Roman soldiers literally ripped the stones apart. Josephus, the Jewish historian, records, “…but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited” (Flavius Josephus; The Judean War; Book 7, Chapter 1; Section 1).

Hosanna, literally “save us, please!”, is an appropriate cry, although the crowd doesn’t understand why. For the time being, the people expect Jesus to gather the nation to rebel against Rome, force out the pagan Gentile oppressors, and bring in the kingdom of David. This will happen, but not yet. The Jews are angry that they are separated from their promised glory, but Jesus is more concerned that they, and the world, are separated from God. The exultant Jewish crowd does not need to be saved from Rome but from their sins which will lead them to hell. By the end of the week, thorns will be Jesus’ crown, and a cross His throne. What some see as the failed promises to Abraham (Genesis 12:1–3), Moses (Deuteronomy 29), and David (2 Samuel 7) becomes the fulfilled promise God made to Adam and Eve (Genesis 3:15).

Verse 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.

The Greek literally says, “And he entered into Jerusalem into the temple.” This gives us a hint of which gate Jesus entered. The East Gate, or Susa Gate, allows travelers to walk down the Mount of Olives, cross the Kidron Valley, and enter Jerusalem at the Temple Mount. Around AD 1600 , Muslim Ottoman Turks put a cemetery in front of the gate and sealed the gate itself, believing this would stop the prophesied Jewish Messiah from entering it. But God had already told Ezekiel that the gate would be shut because “the LORD, the God if Israel, has entered by it” (Ezekiel 44:1–3; see also Ezekiel 43:1–5).

“Looked around” is from the Greek root word periblepō. Jesus doesn’t gawk at the magnificent temple; He inspects the area critically. The very next morning He cleanses the temple court, disrupting the money-changers and merchants who fill the Court of the Gentiles. In this verse, it’s possible He’s looking at the closed booths ready for business the next day.

Despite the excitement of the crowds as they approached the temple mount, it is safer if Jesus leaves before nightfall. He spends every day in the temple, preaching, and every night on the Mount of Olives (Luke 21:37–38), somewhat removed from the Jewish leaders who wish Him dead.

Scholars have tried to determine the precise order of events during Passion Week, but they face a difficult task. The writers, as was tradition in their culture, habitually group events by theme, rather than strict chronology. None of the synoptic Gospels record every event, and Matthew and Luke are not so specific as to what happened which day.

The day Jesus and the disciples reach the area, six days before the Passover, they have dinner with Mary, Martha, and Lazarus (John 12:1–8). The next day is the triumphal entry (John 12:12–19). We don’t know if it is this evening or the next morning that Jesus weeps over Jerusalem (Luke 19:41–44). We do know that the following morning, Jesus curses the fig tree on His way back to the temple (Mark 11:12–14; Matthew 21:18–19), and then cleanses the temple (Mark 11:15–19; Matthew 21:12–13) and heals people (Matthew 21:14–17). The morning after that, Peter notices that the fig tree is withered (Mark 11:20–25), an event that Matthew includes with the original curse (Matthew 21:20–22). Apparently the same day the tree appears withered, Jewish religious leaders challenge Jesus’ authority (Mark 11:27–33; Matthew 21:23–27; Luke 20:1–8). Jesus then makes a habit of going to the temple courtyard every day to teach.

Verse 12. On the following day, when they came from Bethany, he was hungry.

Jesus and the disciples stay on the Mount of Olives, possibly in Bethany, during the night and go to Jerusalem during the day (Luke 21:37). Mary, Martha, and Lazarus share at least one dinner, and possibly two separate dinners, with Jesus and His followers (John 12:1–8; Mark 14:3–9). Most likely, they did not provide food for Jesus and the disciples twice a day, every day. As fully man, Jesus does experience hunger (Matthew 4:2), fatigue (Mark 4:37–38), and pain. A life lived in service to God does not protect Him from physical discomfort or harm.

Prior to this verse, Jesus had said, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on” (Matthew 6:25). He goes on to talk about how God feeds the birds and clothes the grasses of the field. “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:31–33).

Later, Paul will write, “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13).

People through the years have translated these verses to imply that no true Christian will ever starve. Others suggest it inspires the cliché “God will not give us more than we can handle.” Neither are remotely close to what the text is saying. The Greek root word for “added” used in Matthew chapter 6 is prostithēmi. It means “joined to or increased.” It does not mean “entirely or sufficiently supplied.” If we seek God’s kingdom, He will supply us enough to accomplish His will, but He doesn’t promise we will never go hungry or even starve.

The passage in 1 Corinthians is about being tempted to sin when we endure hardships. Paul is talking about the children of Israel who grumbled as God led them and provided for them in the wilderness. Paul isn’t saying that God will never let us endure anything that will break us emotionally or even kill us. He’s saying God will never let us be in a position where we have no choice but to sin.

The lives of Jesus and the disciples play this out. Jesus didn’t die of starvation, but He did die without clothing. And both He and most of the disciples experienced hardships that resulted in death. Jesus never sinned (Hebrews 4:15), but of course, the disciples continued to sin. They, like other Christ-followers, were human and humans will sin until we receive our glorified bodies. But no matter what we face, it’s important to remember that we sin because we choose to, not because God has placed us in a situation where we have no other choice.

Context Summary
Mark 11:12–14 is another example of Mark’s habit of placing two related stories around a third, subtly related idea. These connections become clear when the stories are seen together, such as Jairus’ sick daughter wrapped around the ”daughter” with an issue of blood (Mark 5:21–43). Jesus approaches the fig tree and finds it unfruitful, so He judges it (Mark 11:12–14). He then finds the temple corrupt and judges it (Matthew 11:15–19). The next morning, the disciples find the fig tree is dead (Mark 11:20–25), a fate Jerusalem will share in AD 70. Matthew joins both parts of this story of the fig tree in Matthew 21:18–22.

Verse 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.

This passage is more meaningful than a random case of tree-killing. Jesus is hungry, and the tree is not producing fruit as it should. While it is not the season for figs, fig trees would produce small, edible buds before beginning to grow actual figs. A tree that doesn’t grow those buds won’t later produce full fruit. Seeing that the tree has nothing to offer, and no anticipated harvest, Jesus denounces it (Mark 11:20). In Jeremiah, God foreshadows Jesus’ words over Jerusalem (Matthew 23:37) when He says of Judah, “When I would gather them…there are no grapes on the vine, nor figs on the fig tree; even the leaves are withered, and what I gave them has passed away from them” (Jeremiah 8:13). Israel is also compared to figs in Jeremiah 29:17, Hosea 9:10, and Joel 1:7, all in the context of God’s judgment on His people.

Jesus’ action against the tree is a sign that God is about to judge Israel (Mark 13:1–2). The tree looks good: it is leafed out, but it produces no figs, so it is useless. The temple looks good: rebuilt by Herod the Great some fifty or sixty years before, but the religious leaders choose not to bear fruit in this season. The Jewish religious and political leaders have worked against Jesus from the start (Mark 3:6) and now want Him dead. The night before, He had gone to the Temple Mount and looked around, possibly seeing the closed booths of the money-changers and bird merchants in the outer court, taking up space set aside for Gentiles to worship God (Mark 11:11). The Sanhedrin authorizes these booths, and the component factions of the Sanhedrin—priests, scribes, and Pharisees—reject Jesus as the Messiah.

For those who need trees to produce food, a tree that does not bear fruit is useless. It will have the most beneficial impact if it dies and something more fruitful takes its place. In this case, the faltering spirituality of Israel is in the process of being replaced by the new covenant of the church.

Mark likes to sandwich one story around another. In this case, the story of the cursed fig tree surrounds the story of Jesus cleansing the temple of money changers, merchants, and others who have clogged up the Court of Gentiles on the Temple Mount (Mark 11:15–19). As the fig tree is useless for providing fruit, so the Jewish religious leaders in Jerusalem are useless in fulfilling their task of leading their people into a sincere worship of God and blessing the Gentiles. And so, both the tree and Jerusalem will be destroyed.

Verse 14. And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it.

On His morning walk to Jerusalem, Jesus has approached a fig tree to see if it has any fruit available to eat. When it doesn’t, He declares that no one will eat from it again. That declaration will turn the tree into a withered mess (Mark 11:20).

Jesus’ proclamation isn’t the result of low blood sugar-fueled vindication. It is a prophetic illustration. Several prophets in the Old Testament record God comparing a fig tree to Israel, usually when threatening judgment on the nation (Jeremiah 8:13; Hosea 9:10; Micah 7:1–7). Israel’s purpose is to show the world a people that worships God alone and is blessed for it. God chose Israel to bring knowledge of Him and salvation to the Gentiles (Genesis 12:1–3).

Instead, the Jewish religious leaders reject both the Gentiles and God’s method of salvation. They have allowed money changers, merchants, and people taking a shortcut through town to clog the outer courtyard around the temple (Mark 11:15–16), a space which should be set aside for Gentiles to worship. And they reject Jesus, the one through whom the world will be saved. Israel, like the fig tree, bears no fruit in this season, when fruit is needed, so it will be destroyed.

In AD 70, when the Romans lay siege to and destroy Jerusalem, it will be the end of that Israel and that Judaism, but God will give Israel favor again. The recreation of Israel in 1948 shows that God is on the move—in His own timing, of course. During the tribulation, Israel will be at the center of world conflict. It appears 144,000 Jews will be separated and protected from the Antichrist to evangelize to the world. After the tribulation, in the millennial kingdom, Jesus will reign from Jerusalem (Isaiah 42:1).

Verse 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.

The temple itself makes up a small part of the Temple Mount, sitting on the west side, slightly towards the north. From west to east is the Holy of Holies, the altar, and then the Women’s Courtyard. A wall surrounds this area. Around the temple building is the Court of the Gentiles, specifically set aside so Gentiles can worship the Jewish God. Porticoes edge the mount, the largest on the south side, where religious teachers talk and debate (Luke 2:41–52). When the text says that something happens in “the temple,” it’s most likely including any of these areas on the Temple Mount.

When Israel enacts a census, men aged twenty and older are required to bring half a shekel to God as an atonement for their lives (Exodus 30:11–16). As Jews live all over the Roman Empire, they don’t always carry Jewish coins, so money-changers set up shop in the Court of the Gentiles to exchange money—for a small fee. Some sacrifices require a pair of turtledoves or pigeons (Leviticus 1:14; 5:7; 12:8; 14:22; Luke 2:22–24). A lamb (Leviticus 4:32), ram (Leviticus 5:18), or goat (Leviticus 3:12) might make the trip from a far-off city undamaged, but probably not birds, so enterprising locals also sell birds for sacrifice.

These stalls, prophesied in Zechariah 14:21, were Sanhedrin-sanctioned rivals to the larger markets on the Mount of Olives. Scholars posit that they were very recent, started by Caiaphas around AD 30. Scholars do not know what grudge Caiaphas had against the Mount of Olive merchants to warrant such a sacrilegious response. These businesses filled a need, but did so by turning the Temple Mount into a profit-motivated marketplace. Worst, these stalls and their traffic clogged up space specifically set aside for Gentile God-followers who have come to pray (Mark 11:17).

About two hundred years earlier, the Greek king Antiochus Epiphanes defiled the temple by using it to sacrifice pigs to Zeus. Judas Maccabeus led the Jews in a successful revolt and purified the temple. About a decade before Jesus was born, Herod the Great renovated the building, making it more extravagant than any but Solomon’s original. The temple had become a symbol of Jewish nationalism, as well as a way for residents of Jerusalem to make money, as they supplied visiting Jews from throughout the Roman Empire with whatever they needed to make sacrifices.

This puts the hatred of local leaders for Jesus into clearer focus. When Jesus condemns temple-based capitalism, rebels against aristocracy that benefits from temple rituals (Mark 11:27–33), and prophesies the destruction of the temple itself (Mark 13:1–2), He shows Himself to be a threat not just to the corrupted Judaism of the Pharisees but to the entire way of life of Jerusalem and the temple.

The religious and civil leaders find this a compelling reason to have Jesus killed—even more so that His claims to be the Son of God

Context Summary
Mark 11:15–19 is one account of Jesus driving corrupt merchants out of the temple grounds. Matthew, Mark, and Luke’s accounts of Jesus’ ministry are in harmony, but they vary on which details are mentioned, and in what order. John’s Gospel was written much later and follows a separate structure. John mentions Jesus cleansing the temple three years earlier (John 2:13–17). Matthew and Luke infer Jesus cleansed the temple right after the triumphal entry, while Mark might be implying it was the next day. Scholars think John’s story is an entirely separate event. Matthew’s seeming discrepancy is likely because he grouped both halves of the fig tree story together. Luke doesn’t mention the fig tree incident at all. Parallel passages are Matthew 21:12–17 and Luke 19:45–48.

Verse 16. And he would not allow anyone to carry anything through the temple.

The Amplified Bible says, “He would not permit anyone to carry merchandise or household wares through temple [grounds, using the temple area irreverently as a shortcut].” The Temple Mount is on the eastern edge of Jerusalem, north of center. The top of the Mount is a plateau, roughly 1,575 by 980 feet, or 480 by 300 meters. There are two major roads east out of the city, leading to Bethany, Jericho, and Perea, where the Jews travel to bypass Samaria on their way to Galilee. The northernmost road is easily accessed via the Sheep Gate on the north edge of the Temple Mount. Or it can be reached by going all the way around the Roman military fortress on the northwest corner of the Temple Mount.

The more direct path east is through the East Gate of the Temple Mount. For anyone who wants to go between the upper city of Jerusalem, where the aristocracy and priests live, and the eastern side of Judea, crossing the Temple Mount is the shortest route. The road from the lower city, where the merchants live, is on the very south end; the more direct road to the east is still accessed via the East Gate of the Temple Mount.

Modern believers, even Christians, don’t have the same relationship with physical places of worship as did the Jews with the temple. Modern churches are more akin to synagogues, where Jews met to teach and discuss Scriptures. Modern people use churches for weddings, meals, Bible studies, and teen events. Some churches don’t own dedicated buildings, but meet in schools, strip-malls, YMCAs, or homes. While we strive to maintain neat and orderly churches, we realize the church building is not the “temple.” Rather, we are (1 Corinthians 3:16–17; 6:19–20). We don’t have to go to a church building to meet with God; we can meet Him anywhere because the Holy Spirit lives inside believers.

It was not so for the Jews. God met Jews in the temple. Before the ark of the covenant was lost, He hovered over it. To carry household goods, exchange money, and sell birds in the courtyard of the temple isn’t the same as putting in a bookstore in a church lobby. It’s more like holding a yard sale in the throne room of an emperor.

Verse 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.”

The first half of Jesus’ quote is from Isaiah 56:7. Isaiah 56:3–8 prophesies about Gentiles who will worship God, and how God is faithful to them. God promises to bring non-Jews who choose Him over their families to His mountain, give them joy, and accept their offerings. This will be entirely fulfilled in the millennial kingdom, but God’s purpose for Israel always included blessing Gentiles (Isaiah 42:6).

The second half of Jesus’ condemnation is from Jeremiah 7:11: “Has this house, which is called by my name, become a den of robbers in your eyes?” The courtyard once dedicated to God-worshiping Gentiles is now filled with money changers, bird merchants, and locals who think of it as a common shortcut. They are “robbing” Gentiles of space dedicated for worship and prayer to God. They are robbing the customers through inflated prices and opportunism.

Jesus isn’t addressing the offerings due to the priests. The Bible establishes that the priests deserve to be supported by the Israelites (Deuteronomy 18:1) just like Christian teachers deserve to make a living from their work for the kingdom (1 Corinthians 9:8–12). Jesus is speaking to laymen who are abusing the devotion of God-worshipers for their own gain. This habit has unfortunately never stopped. In the early church age, relic hunters would sell you a fingerbone, supposedly from a saint. The modern era has con-men peddling special anointing oil or prayer cloths. They twist items used in the early church into false idols, and make money doing so.

Christ is also addressing God-worshipers who value convenience and appearances over genuine piety or concern toward others. That habit, as well, has persisted into the modern era. It might mean abusing spaces intended for the handicapped or crowding out a classroom or worship area with storage or decorations. Believers cannot ignore our responsibility to welcome needy, physically challenged, and foreign persons into our church body, nor choose expediency and convenience over the gospel. We must be like Christ and value “the least of these” (Mark 9:35–37; 10:13–16).

Verse 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.

The priests, scribes, and Pharisees have a long list of reasons they want Jesus dead. He claims to forgive sins (Mark 2:5–7). He socializes with sinners (Mark 2:15–17). He doesn’t follow their rigid traditions (Mark 2:23–24; 7:1–5). He heals on the Sabbath (Mark 3:1–6). And He challenges their character and their faithfulness to God (Mark 7:6–13; 8:11–12). All that might have been ignored, except that He is also well-respected and honored by the people. Even Pilate, when faced with the decision of what to do with Jesus, “perceived that it was out of envy that the chief priests had delivered him up” (Mark 15:10).

Jesus’ condemnation of the chief priests and scribes is ironic here because He is actually enforcing scribal tradition! In Seder Zeraim, Berachot, the scribes prohibited staffs, sandals, and wallets from the Temple Mount. That was to avoid the very situation now causing Jesus to cleanse the temple—earlier scribes forbade instruments of travel and commerce in order to ensure the temple was used for worship only. The religious leaders have broken their own rules by allowing money-changers, merchants, and pedestrians in the temple courtyard.

John 12:12–50 gives more detail about what Jesus is teaching that makes the chief priests and scribes so upset. Jesus tells some curious Greeks that He will die and be glorified, resulting in a great harvest. He also says that those who follow Him must be willing to sacrifice themselves to gain eternal life. He acknowledges that His soul is troubled at the thought of what is to come, but He knows He has come for this moment and it will glorify the Father’s name. In response, God calls down from heaven, startling the crowd around Jesus. Jesus reiterates that He will be “lifted up,” meaning crucified. The people show their confusion as to how the Son of Man mentioned in Daniel 7, who will be given dominion by the Ancient of Days, can die.

Not all the people understand or believe Jesus. God blinds and hardens some so that they cannot have the prideful claim that they’ve come to understand salvation through their own cleverness, without God’s grace or submission to Jesus. Some do believe Jesus but remain silent for fear of losing their positions (John 12:42). Jesus also condemns those who do not believe Him, saying God will judge them on the last day. The priests and scribes cannot suffer a man to live who declares that they will be judged by the God they supposedly lead the people in serving.

Verse 19. And when evening came they went out of the city.

Those mentioned in this verse aren’t the chief priests and scribes of Mark 11:18, but Jesus and the disciples. During the time between the triumphal entry and the Passover, they stay on the Mount of Olives during the evening and return to Jerusalem each day (Luke 21:37–38). Bethany sits on the southeastern slope of the Mount of Olives, a two-mile or three-kilometer walk to the Temple Mount. The text doesn’t say that they see Mary, Martha and Lazarus every evening, but it’s likely. The group does eat with them at least the night they first arrive in Bethany (John 12:1–2).

Soon, Jesus and the disciples will eat dinner in Jerusalem and then go to the Mount of Olives, to the garden of Gethsemane, where Jesus will be arrested (Mark 14:13–14, 32). Until then, it seems Jesus spends evenings with close friends including a group of women from Galilee who see to His more practical needs (Matthew 27:55).

Out of all these people, it may be that only Mary of Bethany even remotely understands what is going on. She anoints Jesus with perfumed ointment, preparing Jesus’ body for burial (Mark 14:3–8). Mary has paid very close attention to Jesus’ teaching (Luke 10:38–42). As a woman, she has little hope of a prominent place in any kind of earthly kingdom, so it may be her understanding is not clouded by personal gain as the disciples’ is (Mark 10:35–37). Jesus is God and doesn’t need human support, but He is also a man with emotional distresses, through which His friends can encourage Him (Mark 14:34). As He faces an increasingly antagonistic group of religious leaders and a death on a cross, He consistently returns to the company of His friends and, possibly, the only one who understands what He will face.

Verse 20. As they passed by in the morning, they saw the fig tree withered away to its roots.

Jesus and the disciples spent the night on the Mount of Olives (Luke 21:37–38), most likely in or near Bethany, two miles, or three kilometers, east of Jerusalem. The day before, they passed a fig tree which Jesus cursed because it had no figs. Now, they discover the tree is utterly ruined. Matthew says the tree became withered “at once” (Matthew 21:19), while Mark specifies the disciples don’t notice until the next morning. Considering it is a full-grown fig tree in leaf, twenty-four hours for it to completely wither is “at once,” and as much a miracle as it happening in one second. Most likely, the tree died right away, and by the next morning its roots were withered as well.

The thoroughness of the destruction is consistent with Jesus’ other miracles. When He feeds a crowd of thousands, they leave satisfied, not merely tided over, and with leftovers for the disciples (Mark 6:32–44; 8:1–10). When He makes wine, it is immediately recognized for being exceptionally good (John 2:1–11). When He heals the blind, sight is returned completely (Mark 8:22–26). And when He heals a deaf man, the witnessing crowd declares, “He has done all things well” (Mark 7:31–37). It should be no surprise that when Jesus tells a tree it will never provide fruit for people to eat again, the tree withers to the roots.

Fig trees are often a symbol for Israel in the Old Testament, especially when God is warning about coming judgment (Jeremiah 8:13; Hosea 9:10; Micah 7:1–7). It’s possible that as the disciples look at the fig tree, they remember the withered grass of Psalm 90:6, the languishing fig tree in Joel 1:12, and Hosea 9:16 which talks about Ephraim’s root drying up. The tree will never bear fruit again. In the same way, the temple will never offer communion with God again.

Context Summary
Mark 11:20–26 is the conclusion of the story started in Mark 11:12–14. The fig tree Jesus cursed is found to be withered to its roots, truly dead, the next morning. The fig tree represents Jerusalem and, to an extent, Judaism, which has ceased to worship God and bless the people. In a few days, at the Last Supper, Jesus teaches the disciples that they cannot bear fruit unless they are dependent on Him, just as a vine is useless unless it is connected to the branch. Fruitless vines will wither, then be tossed into the fire, and burned (John 15:1–11). This half of the story of the fig tree is also found in Matthew 21:20–22. Verse 26 is not found in most modern translations.

Verse 21. And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.”

Much of what Jesus does in His ministry isn’t intended primarily for that specific moment. Rather, He often acts so that the disciples will have a vivid lesson, example, or application available later. Jesus first cleanses the temple courtyards of money changers and livestock merchants early on, shortly after His first miracle. The religious leaders confront Him, asking on what authority is He acting. He tells them that if the temple was destroyed, He would built it again in three days. It isn’t until after the resurrection that the disciples realize He is talking about Himself (John 2:13–22).

The night of the Passover, Jesus tells Peter that before the cock crows Peter will deny Him three times. Peter doesn’t remember these words while he is in courtyard of the high priest. He only remembers after he has denied Jesus (Mark 14:66–72).

After the crucifixion, when the women go to the tomb to tend Jesus’ body, the angel reminds them that Jesus said He would be crucified and raised on the third day. Then the women remember His words (Luke 24:1–8).

After Jesus received His glorified body, the disciples remember the prophecy from Zechariah 9:9 that the Messiah will ride in on the colt of a donkey (Mark 11:7; John 12:16).

Sometimes, Jesus must spell out what has happened. When the disciples forget to bring bread on their travels, Jesus reminds them how He fed two crowds with very few loaves and fishes (Mark 8:14–20). After the resurrection, He meets two disciples headed to the village Emmaus. Jesus spends all evening with them, explaining how ever since Moses the Scriptures have pointed to the death of the Messiah (Luke 24:13–27).

The reason the disciples don’t understand in the moment varies. Sometimes they harden their own hearts (Mark 6:52), while in other cases God hides the truth from them until it will impact them in a greater way (Luke 18:34).

Every Scripture is useful for teaching (2 Timothy 3:16–17), but Scripture is also useful for validating itself. Hundreds of prophecies have already been fulfilled. In a broader sense, the truths of Scripture reveal themselves in our own lives. We might read something in the Bible without understanding it. Later, we may find we’ve lived through an experience that reveals the truth of what we’ve previously read: evidence that the Bible is God’s Word and something we can trust.

Verse 22. And Jesus answered them, “Have faith in God.

In Mark, Peter merely mentions that the tree has withered (Mark 11:21). In Matthew, the disciples ask how (Matthew 21:20). Jesus has shown authority over illness, injury, demons, death, nature, food replication, and even one coin-hungry fish (Mark 5:1–20; 6:30–44; 6:53–56; Matthew 17:24–27). The disciples perform many of these miracles as well (Mark 3:13–21). No other miracle, however, is recorded of Jesus specifically affecting plant life.

It’s possible that Jesus destroys the tree as a symbol of the coming destruction of Israel. The Old Testament often compares Israel to a fig tree, associating the ruin of its fruit with God’s judgment (Jeremiah 8:13; Hosea 9:10; Micah 7:1–7). Jesus knows that Israel and Judaism have no more fruit to give the world. They will reject and kill Jesus when they should welcome Him as God’s Messiah. In AD 70, Jerusalem will be destroyed and the Jews scattered, unable to return as a sovereign nation until 1948.

But Jesus also knows the disciples can’t always handle the bigger picture. When He walks on the Sea of Galilee in a display of His glory and authority over nature, the disciples completely misinterpret what is happening and think He’s a ghost. Instead of teaching them about this wonderous new revelation of who He is and what He can do, Jesus has to calm their fears (Mark 6:45–52). Similarly, when Jesus is using a metaphor of leaven to represent the false teachings of the Pharisees and Herod, the disciples think He is scolding them because they forgot bread (Mark 8:14–21).

So, if Jesus’ point is that Israel has lost its usefulness and will be destroyed, it’s a message the disciples aren’t ready for, yet. Instead, Jesus teaches them a more basic skill that will get them through any hardship: faith in God. The two are related. The Jewish Christ-followers will need all the faith they can get when Jerusalem is destroyed.

Verse 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.

If the withered fig tree is an illustration of the coming destruction of the temple, then Jesus’ side-track into faith seems random. But it’s not. The temple has been the focal point of communion with God, and atonement for sin, for hundreds of years. This changes with the resurrection, resulting in faith in Christ bringing complete forgiveness of sins (Ephesians 2:8–9).

The mountain Jesus is indicating is probably the Mount of Olives which sits east of the Temple Mount, across the Kidron Valley. This peak is nearly 300 feet, or 91 meters, higher than the temple. The “sea” is less identifiable. Jesus most likely means the Dead Sea, visible fifteen miles south of the Mount of Olives. Of course, any of these choices would be miraculous. Jesus may be referring to the prophecy in Zechariah 14:1–5 that says at the end of the tribulation, the Mount of Olives will split from east to west, and the people will flee Jerusalem through the newly-made valley.

Jesus promises that the disciples’ demands will be met if they have suitable faith. “Doubt” is from the Greek root word diakrino. It is the same word James uses when he talks about being like “a wave of the sea that is driven and tossed by the wind” (James 1:6).

This is not a promise devoid of context, however: there are conditions and expectations attached. We must ask for what is in God’s will to give (1 John 5:14–15), and we must abide in Christ in order to know what God’s will is (John 15:7). If we do so, our desires will match what Jesus wants, making it easy for God to answer our prayers. We must also ask with the right motives (James 4:1–3). If we ask God to provide us with things that will give us worldly pleasures, we are headed toward conflict with Him and others, not answered prayer.

Verse 24. Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.

Jesus has killed a non-fig-bearing fig tree as an illustration of the coming destruction of a religious system which has stopped bearing spiritual fruit for those who worship God. He and the disciples are standing on the Mount of Olives. They are looking at the Temple Mount, where for generations Jews have brought sacrifices for their sins, in order to be right with God so He can hear their prayers.

A short time before, a rich young man had asked Jesus how to inherit eternal life (Mark 10:17–22). The old way—the temple way—was to obey the Law, and to atone by sacrifices. With Jesus’ crucifixion and resurrection, such ceremony is no longer needed. Belief, meaning humble trusting faith—the kind reflected in an attitude of forgiveness towards others (Mark 11:25)—is all we need to come before God. There is no longer a call for rituals performed in a sacred space with priests as middlemen (Hebrews 4:16). The disciples, however, aren’t ready to abandon the temple and its trappings. They still see the grand cultural symbol, not the corruption underneath (Mark 13:1–2).

Jesus is not endorsing the modern Word of Faith movement. Nor is He suggesting that God operates as a cosmic vending machine, doling out wishes. Believing that God will answer our prayer is not a spell that we place on God so He must give us what we want. The context of the promise of prayer is God’s ordained ministry, if we ask with the right intentions (James 4:1–3) and within God’s will (1 John 5:14–15). The Bible promises “if any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (James 1:5). If we pray for wisdom first, and ask in God’s will, we will receive what we ask for. If we ask without wisdom, we won’t ask according to His will, and have no reason to expect such a request to be granted.

Verse 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.”

This verse isn’t found in Matthew’s account, but Jesus does say something similar in the Sermon on the Mount: “For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14–15).

This is not to say that failing to forgive others or reconcile with those we’ve offended causes us to lose our salvation (Ephesians 1:13–14). Nor does it mean we can earn salvation by being forgiving (Titus 3:5). The point is the petty way in which we, as sinners, assume we have a strong relationship with God; meanwhile we often won’t forgive comparatively minor offenses committed against us.

Jesus is pointing out a disparity in our thinking about forgiveness and relationships. God is the holy creator of the universe. We sin against Him every day. Every single sin makes us ineligible to be in His presence. But we still expect Him to forgive us and continue to give us what we ask. On the other hand, we get in petty disputes with other people on a regular basis. Thanks to pride or shame or apathy, we don’t try to forgive, ask for forgiveness, and restore those relationships. God sacrificed His Son so that He can forgive us. While expecting God to forgive our heinous sins, we might not take five minutes to reconcile with someone no more a sinner than we are.

Jesus is comparing a dead fig tree with the spiritually dead Jewish traditions performed in the temple. The temple system is so corrupt that, like the tree, it no longer produces fruit, so it must be done away with. The temple is replaced by the body of every believer, which is indwelt with the Holy Spirit at the moment of belief in Jesus as our Lord and Savior (1 Corinthians 12:13). The sacrifices are replaced by Jesus’ sacrifice on the cross. And rigid adherence to feasts, sacrifices, and ceremony are replaced with the willingness to forgive others.

Verse 26. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. KJV

This verse is not found in the more accurate ancient manuscripts. The New American Standard Version reads “But if you do not forgive, neither will your Father who is in heaven forgive your transgressions,” but the verse is in brackets, showing that the translators don’t think it’s original. The sentiment is consistent with Scripture and found in Matthew 6:14–15, at the end of the Lord’s Prayer, and briefly in Luke 6:37. Nowhere else does Mark use the terms “heavenly Father” for God or “transgressions” for sin, so in the translations where it does occur, it’s probably copied from Matthew.

When Jesus says that if we do not forgive others we will not be forgiven by God, He does not mean we will lose or forfeit salvation if we do not fully forgive every single person who wronged us. In fact, the “forgiveness” mentioned here is not about eternal salvation, at all. Rather, this is relational forgiveness. The parallel for this would be offending or sinning against one’s spouse, without asking for forgiveness. That would hurt a marriage relationship, and result in distance or separation, but not an utter end to that commitment.

Likewise, if we sin against God and do not ask for forgiveness, we do not lose our salvation. Our salvation is dependent on the work of Jesus, not our ability to remember every single sin and repent of them (Titus 3:5). However, sin does harm our relationship with God, interfering with our growth and His blessings. God designed us for community, honesty, and humility. If we sin against someone else without asking their forgiveness, we sin against God (Matthew 18:23–35). If we stubbornly refuse to forgive others, we’re not reflecting appreciation for the forgiveness we, ourselves, have received (Mark 11:25).

Verse 27. And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him,

Since Jesus and the disciples reached the area around Jerusalem, they have spent nights on the Mount of Olives, east of the Temple Mount (Luke 21:37–38). Their friends Mary, Martha, and Lazarus live on the southeastern slope, in Bethany. From Bethany, it is a short walk northwest to Bethphage, and about as far down the mountain, across the Kidron Valley, and up to the East Gate of the temple. In fact, the most direct route from the east to Jerusalem is through the temple courtyard.

The three groups mentioned are all leaders in Jerusalem. The chief priests are descended from Moses’ brother Aaron. At this time, they consist of former high priests and those priests who serve in the temple regularly.

Scribes are experts in the Mosaic law. It was the scribes who came up with the “Oral Law.” They felt the written law of Moses was too vague in some areas, such as exactly what constitutes “work” on the Sabbath. To ensure nobody broke the written laws, the scribes derived additional regulations and claimed God gave these to Moses on Mt. Sinai, but that Moses didn’t write them down. Their manmade traditions had the opposite effect they’d intended: the extra rules often nullify the actual intent of the laws as given by (Mark 7:13).

We’re not told exactly who the elders are. Generally, they are adult men who help make decisions in a local community. They may be patriarchs of significant families (Exodus 3:16) or specially chosen judges (Exodus 24). Ezra and Nehemiah were elders who led the Jews in returning to Israel from Babylon. Most likely, the elders who confront Jesus are the wealthy aristocracy of Jerusalem.

Context Summary
Mark 11:27–33 is the first of four stories of religious leaders challenging Jesus. The others are found through verse 27 of chapter 12. First is a confrontation with the chief priests, scribes, and elders. Next, Jesus’ parable about farmland tenants solidifies the authorities’ desire to kill Him (Mark 12:1–12). The Pharisees and Herodians try to trap Jesus with a question about taxes (Mark 12:13–17). And, finally, the Sadducees challenge Jesus with a question about the resurrection (Mark 12:18–27). Eventually, Jesus can have a friendly conversation about the greatest commandment with a scribe (Mark 12:28–34). This first story is also in Matthew 21:23–27 and Luke 20:1–8.

Verse 28. and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?”

All three official representatives of Jerusalem—the chief priests, scribes, and elders—are on hand to ask Jesus who gave Him the authority to toss out money changers and bird merchants from the temple courtyard (Mark 11:15–19). “Authority” is from the Greek root word exousia. It means the power, liberty, and right to choose. Authority has been an issue in Jesus’ ministry since the beginning. In Mark’s first record of Jesus at the synagogue, the people said, “What is this? A new teaching with authority!” (Mark 1:27). Soon after, the scribes questioned Jesus’ authority to forgive sins (Mark 2:1–12).

In ancient Jerusalem’s religious and civil system, priests, elders, and scribes had the authority to make decisions that affect others. It was the high priest, Joseph Caiaphas, who allowed merchants and money-changers to set up shop in the temple courtyard, only a few years before this confrontation. Many in Jerusalem made a living by selling animals that travelers need to sacrifice at the temple. Previous scribes had exercised their authority by forbidding people from selling in the courtyard or using the courtyard as a shortcut to the Mount of Olives; apparently this generation of scribes had different priorities.

Jesus has already addressed this question of His authority. Early on, the Jewish religious leaders wanted to kill Jesus because He broke their Sabbath traditions and claimed that God was His Father. Jesus responded by explaining that His authority comes from the fact that He only does what He sees the Father doing and acts only in the Father’s interests. He caps off His argument by pointing out that if they truly followed Moses and the Mosaic law, it would be obvious to them who Jesus is and what He has come to do. Instead, they seek “glory from one another and do not seek the glory that comes from the only God” (John 5:44). To a group that claims to dedicate their lives to Moses’ law, this is a serious accusation (John 5:19–47).

Verse 29. Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things.

Jesus has been confronted by the chief priests, scribes, and elders who demand to know who has given Jesus the authority to drive out the venders and commuters who use the Court of the Gentiles (Mark 11:15–19). Jesus tosses the ball back in His accusers’ court. His question to them is “where did John the Baptist get his authority?” Using a question to answer a question is a common tactic in Greek and Hebrew teaching. The fact that Jesus refuses to answer if they do not, however, is not common. But the answer to Jesus’ question also answers that of the religious and civil leaders, so it is valid.

John’s ministry was on the Jordan River, east of Judea in Perea. He was an extremely popular preacher who taught that the people needed to repent of their sins if they wanted to be right with God. But he also identified Jesus as God’s Messiah. He even said that Jesus is the “Lamb of God, who takes away the sin of the world!” (John 1:29).

In addition, John drove a wedge between the people and their religious leaders. The people loved him and believed his message. The religious leaders didn’t. In response, John called the Pharisees and Sadducees vipers and told them they were not Abraham’s true descendants (Matthew 3:7–10).

As a result, these religious leaders have a choice. They must either affirm or deny John’s message. If they admit John’s message of repentance and baptism was from God, they’ll have to explain why they rejected that message when John was alive; the next logical step would be to accept what the Baptist said about Jesus. If they want to deny Jesus, they must deny John’s baptism. But if they deny John’s baptism, they will lose influence with the masses who believe in it.

From a purely religious standpoint, this should not be a difficult decision—the priests, scribes, and elders do not support the message of John or Jesus. And yet, they deflect Jesus’ question and refuse to answer. This exposes them as hypocrites and liars: their influential positions and popularity are more important than standing up for what they supposedly believe (John 12:42).

Verse 30. Was the baptism of John from heaven or from man? Answer me.”

The chief priests, scribes, and elders have asked Jesus for the source of His authority to drive out the money-changers and bird merchants in the temple courtyard. He agrees to tell them only if they answer His question. Returning a question for a question was typical of that era, but refusing to answer unless an answer was first given would have been unusual.

John the Baptist was the son of Mary’s relative Elizabeth and the priest Zechariah. Zechariah was lighting incense in the temple when an angel told him his elderly wife would have a son, John, who would be filled with the Holy Spirit, even before he was born. John’s purpose in life would be to encourage people to obey God and prepare them for the coming of the Messiah (Luke 1:5–17).

John did just that. He preached in Perea, on the other side of the Jordan River from Judea and baptized in the river. With the authority of Elijah, he convinced people of their need to repent to receive forgiveness from God and warned them that the Messiah was coming (Mark 1:1–8). His ministry was popular: “Then Jerusalem and all of Judea and all the region about the Jordan were going out to him, and they were baptized by him in the river Jordan, confessing their sins” (Matthew 3:5–6). When Jesus arrived to be baptized, John specifically identified Jesus as the Messiah (John 1:29).

Now, John is dead, killed by Herod Antipas and his wife for criticizing their incestuous relationship (Mark 6:14–29). But the apex of his ministry was only three years before the religious leaders’ confrontation with Jesus. Jerusalem is filled with people from around the area and beyond who have come for the Passover. Many of them had heard John preach and been baptized by him.

And so, Jesus puts the chief priests, scribes, and elders on the spot. John preached what he knew to be true with no regard for the approval of others or even his own life. Will the priests, scribes, and elders do the same: to stand firm on their supposed beliefs? Will they affirm John’s message and thereby affirm Jesus is the Messiah? Or will they protect their own positions of power and authority? As it turns out, Jesus’ unusual tactic exposes their hypocrisy (Matthew 3:7–10; 11:16–19; 21:32). Though they don’t believe John’s message, these religious leaders aren’t willing to say something unpopular if it jeopardizes their positions of influence.

Verse 31. And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’

The chief priests, scribes, and elders of Jerusalem are faced with a choice. The first option is to affirm John the Baptist’s message of repentance; that logically leads to accepting Jesus’ identity as Messiah. The other option is to publicly admit their rejection of John’s authority and lose respect with the crowd gathered in Jerusalem for Passover.

The bulk of John the Baptist’s message was that people needed to repent from their sins and, in so doing, reconcile earthly relationships (Luke 1:16–17). That part of his message was innocuous enough, and may have even led people to be more faithful in their offerings to the temple. But John also preached that Jesus was the Messiah (John 1:29). The religious leaders find both messages distasteful in their own ways. They cannot fully embrace John’s call for repentance, since it would imply their leadership practices are sinful—they will lose the power, positions, and money they have worked so hard for. And they certainly can’t admit that Jesus, a Galilean from Nazareth, is the son of David and the Jewish Messiah.

John the Baptist had dealt with religious leaders during his ministry. When Pharisees and Sadducees came to be baptized, John called them a brood of vipers and told them God could turn stones into men who would be truer sons of Abraham than they were. He then inferred that the Messiah was coming and would burn them like chaff in an unquenchable fire (Matthew 3:7–12). For their part, the religious leaders claimed John had a demon (Matthew 11:16–19) and rejected his message (Matthew 21:32). To remind the crowds of their rejection of John would be political suicide.

That, as it turns out, will be the deciding factor in this challenge. Instead of declaring their position, regardless of popularity or outcry, these men will slink away in order to protect their influential positions. Their hypocrisy is crystal clear: comfort and control are higher priorities than truth.

Verse 32. But shall we say, ‘From man’?” — they were afraid of the people, for they all held that John really was a prophet.

The tragedy of the chief priests, scribes, and elders is that they think their choice is between losing their power and authority to Jesus or losing it to ignominy. If they affirm John the Baptist’s message of repentance, they must affirm John’s message that Jesus is the Messiah. If they deny that Jesus is the Messiah, they’ll have to deny John’s message of repentance, risking the disapproval of the people. Either way, they would diminish in political clout. From a purely spiritual perspective, the choice should be obvious: to stand on the truth. Their reaction, of course, proves that truth is far from their highest priority.

Jesus already commented on this attitude. He condemned the elders’ habit of publicizing their giving and orating grand prayers in synagogues and street corners. Jesus said if you “worship” God to impress men, your reward will likewise come on earth and not heaven (Matthew 6:2–6). God is more interested in sincere humility and softened hearts than prideful legalism (Luke 18:9–14).

It is truly freeing to reach the point where we don’t care about what others think or what influence we hold and instead commit ourselves to God’s approval and living as if we are citizens of His kingdom (Philippians 3:20). Rarely will this involve wearing camel hair or living on honey and locusts, as John the Baptist did (Matthew 3:4). Such a life usually doesn’t even involve giving away all our possessions (Mark 10:17–31). It means loving God and others (Matthew 22:37–40) and allowing the Holy Spirit to work in us so that we want the same things God wants (Philippians 2:13).

If the chief priests, scribes, and elders had understood and accepted this, they would have deserved their titles and their positions. They would not have been in danger of “losing face” by standing for what they truly believed.

Verse 33. So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.”

The chief priests, scribes, and elders in Jerusalem have asked Jesus where His authority to clear the temple of non-worshipers comes from. Jesus challenges them to answer their own question by asking them if John the Baptist’s message is from God, or if John made it up. John validated Jesus’ identity as the Messiah, so if the religious leaders affirm John, they affirm Jesus, as well. If they deny John, they run the risk of losing the respect of a multitude of people who believe John’s message of repentance. To make matters more acute, many people who followed John are in Jerusalem for the Passover.

The religious leaders claim they do not know if John’s message was true or not. This is a lie: the men speaking do not believe in what John the Baptist said. So far as their view goes, they “know”—really, they “think”—John was false. This hypocrisy and cowardice marks them as unworthy of serious discussion. If they will not take a stand on what they otherwise claim to be true, Jesus will not engage with them. Some may truly be puzzled. Others know exactly what is going on: “Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; for they loved the glory that comes from man more than the glory that comes from God” (John 12:42–43).

In short, this response shines a harsh light on the deep hypocrisy of these religious leaders. Their highest priority is maintaining power and influence; they won’t stand up for what they believe is true if it means losing political clout. Before we respond in arrogance and judgment, we should note this temptation is just as much a snare for modern believers as it was for the Pharisees.

In the next story, a parable of tenants who reject the servants and the son of the landowner, Jesus indirectly answers their question (Mark 12:1–12). His authority is from the landowner: God. The religious leaders reject Him because they want to keep the resources that the landowner temporarily put in their stewardship. Over the years of Jewish history, they have rejected all the landowner’s messengers, the pre-Messianic prophets, including John the Baptist. Soon, the landowner will return and “destroy the tenants and give the vineyard to others” (Mark 12:9): God will allow Jerusalem to be destroyed, remove the influence of Judaism, and give His blessings and authority to the church.

The religious leaders understand the parable full well and respond in the only way they know how: figure out how to arrest Jesus without the crowd knowing.

End.

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