←Mark 11→BSB

• This section centers on Jesus’ relationship to the Jerusalem Temple. Mark’s geographical arrangement places in 11:1–16:8 all his accounts of Jesus’ teachings and events associated with Jerusalem.
• The section concludes (13:1–37) with Jesus’ second extended teaching discourse (see 4:1–34), now focusing on the destruction of the Temple and the coming of the Son of Man. It is the climax for numerous statements within 11:1–13:37 concerning the divine judgment about to fall on Jerusalem and the Temple (see especially 11:12–25 and 12:1–12).

There have already been numerous examples of Jesus’ supernatural knowledge (2:8; 3:5; 5:30, 32; 8:17, 31), but the people’s acceptance of the reply that the Lord needs it (11:3, 6) suggests that Jesus had prearranged it (cp. 14:13–16). Jesus had intentionally planned to enter Jerusalem in fulfillment of Zech 9:9.

The disciples carried out Jesus’ instructions and found things as he had said.

• the colt . . . he sat on it: Cp. Zech 9:9; some of the people undoubtedly understood that they were witnessing the arrival of the Messiah.
• The disciples made a seat for Jesus with their outer garments and others spread garments and branches from nearby trees into an honorary pathway for Jesus to ride upon to Jerusalem (see 1 Kgs 1:38–48; 2 Kgs 9:13).

Praise God! (Greek Hosanna): By the first century AD, Hosanna was no longer used literally as a cry for rescue from enemies but had become an idiomatic expression of joy and jubilation (cp. “Praise the Lord!” as used today). For the people, it was the exuberant welcome (Luke 19:38–40) of a famous pilgrim, the prophet from Galilee (Matt 21:11). The miracle of raising Lazarus from the dead might have contributed to the excitement of the day (John 12:9–11), but even the disciples did not truly understand this event until later (John 12:16). For Jesus, though, it was a fulfillment of prophecy. Jesus prepared for the occasion carefully and offered himself to the people of Israel as God’s Anointed, the Messiah.

• In the synoptic Gospels, Jesus’ messianic entry into Jerusalem is intimately associated with the cleansing of the Temple (see 11:15–17; cp. Matt 21:1–17; Luke 19:28–48). In John, however, the account of the cleansing is recorded early in Jesus’ ministry (John 2:13–22). It is uncertain whether there were two separate cleansings of the Temple (an early event recorded in John and this later event recorded in Matthew, Mark, and Luke) or just one cleansing recorded at different places by John and the synoptic writers.
• In Mark’s account, the cursing of the fig tree (Mark 11:12–14, 20–25) forms an inclusio (bookends) around the cleansing of the Temple (11:15–19). Mark thus indicates that Jesus’ cleansing of the Temple should be interpreted in light of his cursing of the fig tree—as an act of judgment rather than reformation.

it was too early in the season for fruit: Jesus did not curse the fig tree merely because it lacked fruit. Rather, he was performing a prophetic sign act like those of earlier prophets (Isa 20; Jer 13:1–11; 19:1–13; Ezek 4). Just as Jesus judged the fruitless fig tree, so too he judged the Temple and the worship of Israel, in which he found no fruit. This judgment was fulfilled in AD 70 with the destruction of Jerusalem and the Temple by the Romans.

• When they arrived back: Upon entering the Temple, Jesus was intensely disturbed by the buying and selling of sacrificial animals and by the exchange of money. It was supervised by priests, who alone could certify that a potential sacrificial offering was acceptable. The practice of selling sacrificial animals was meant to ensure that only blemish-free animals were used in the service of the Temple. It was facilitated by setting up exchange tables in areas around Jerusalem, but exchange tables were set up within the Temple itself on the fifteenth of Adar, the month before Passover. Usually the exchange rate involved a 4- to 8-percent commission. Because of the large number of half-shekels (see Exod 30:11–16) and sacrifices involved, the money exchange and the sale of sacrificial animals was quite profitable. Jewish literature of the time was intensely critical of the priests for accumulating great wealth by robbing the poor. Jesus was not opposed to the Temple nor attacking the sacrificial system (Mark 1:44; Matt 5:17–19, 23; 17:24–27; Luke 17:14; Acts 6:7; 21:20–26), but he viewed this profiteering as theft and as desecrating the holy place.
• Jesus’ actions probably did not affect as large a number of people as is sometimes envisioned. These actions took place in one part of the large Court of the Gentiles and would not have been observed by most people in other parts of the Temple. The lack of interference by the Roman authorities suggests that they did not observe the event or did not regard it as a riot or as insurrection. Furthermore, at Jesus’ trial, this action is never mentioned. It was not a massive attempt to stop all such activity, but a symbolic act foretelling the judgment soon to befall the Temple and the city.

The largest part of the Temple in Jerusalem was the Court of the Gentiles, surrounded by covered porticoes. It was here that this selling probably took place.

Jesus’ miraculous power to judge the fig tree testified to his authority to bring about the judgment of Jerusalem that he had foretold. If Mark’s original audience was hearing his Gospel read to them in the late AD 60s, they knew that Roman legions were already enacting this prophetic judgment against Jerusalem.

• The importance of Jesus’ words is emphasized by his emphatic I tell you the truth.
• This mountain probably indicates the Temple Mount, not the Mount of Olives. The judgment of the Temple is the focus of 11:12–25; it will be referred to again in 12:9 and at great length in 13:1–37. Jesus’ reference to destroying the Temple would later be raised at his trial (14:58) and crucifixion (15:29).

• Two additional sayings on prayer are tied to 11:23 by the word believe. In the first (11:24), we are told that we will receive what we ask for (see Matt 7:7) if we pray with the faith described in Mark 11:23.
• Forgiveness is the second condition for answered prayer. Only when we forgive others can our most important prayer, that God forgive us, be answered (Matt 5:23–24; 6:12, 14–15; Luke 6:37; 11:4; cp. Luke 7:41–43, 47; Eph 4:32; Col 3:13).

Following the cleansing of the Temple (11:15–17; Matt 21:12–22; Luke 19:45–46), Jesus’ opponents question his authority to do so (see also Matt 21:23–27; Luke 20:1–8; cp. John 2:18–22).

Jesus often replied to his opponents with counter-questions (e.g., 2:8–9, 19, 25–26; 3:4, 23; 10:3, 38; see also 12:16), which is an effective way both to teach and to refute.

Jesus clearly placed his opponents in a bind, for either a “yes” or a “no” would damage their reputation and authority in the eyes of the people. Denying John’s prophetic authority would probably anger the people. Affirming it would mean that they should have accepted what John said, including what he said about Jesus. This answer would also answer their own question (11:28).