Tyndale Open Study NotesMark 11

• This section focuses on the relationship between Jesus and the temple in Jerusalem. In Mark’s Gospel, all the events and teachings connected with Jerusalem are gathered in 11:1–16:8.

• The section ends with the second long teaching discourse of Jesus (13:1–37) (see 4:1–34). In this discourse, Jesus speaks about the destruction of the temple and the coming of the Son of Man. This teaching is the high point of many warnings in 11:1–13:37 about God’s coming judgment on Jerusalem and the temple (see especially 11:12–25 and 12:1–12).

• Jerusalem was where Jesus intended to go. During the week before his crucifixion, Jesus apparently stayed in Bethany with his disciples (11:11–12; 14:3–9).

• The Mount of Olives is often associated with the site of the final judgment (Zechariah 14:4) and the place where the Messiah will appear (Ezekiel 11:23; 43:1–5; see also Josephus, Antiquities 20.8.6).

• As he did at other times, Jesus sent two of them (see Mark 6:7).

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

The Lord needs it and will return it shortly: Earlier in Mark’s Gospel, the title Lord is used for Jesus (1:3; 2:28; 5:19; see also 12:36–37; 13:35). Because of this, Mark's audience would understand the statement as referring to the Lord Jesus Christ, who needed the colt (see also Romans 10:9; Philippians 2:11).

The disciples obeyed the instructions of Jesus. They found everything just as he had said.

• the colt ... He sat on it: Compare Zechariah 9:9. Some of the people surely understood that they were witnessing the arrival of the Messiah (the Christ, God's chosen king).

• The disciples made a seat for Jesus by placing their outer garments (cloaks) on the colt. Other people spread clothing and branches from nearby trees along the road as an act of honor while Jesus rode into Jerusalem (see 1 Kings 1:38–48; 2 Kings 9:13).

Hosanna: Hosanna comes from a Hebrew expression that means “save, please” or “please save us.” By the first century AD, Hosanna was not used as a literal cry for rescue from enemies. Instead, it had become an expression of joy and celebration (like the phrase used today, "Praise the Lord!"). For the people, it was an enthusiastic welcome for a famous traveler, "the prophet from Nazareth in Galilee" (Luke 19:38–40; Matthew 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 fully understand this event until later (John 12:16).

For Jesus, this event was a fulfillment of prophecy. Jesus prepared for the occasion carefully and offered himself to the people of Israel as the Messiah (the Christ, God's chosen king).

The account ends in a surprising way. The excited crowd disappears, and the actual entrance of Jesus into the temple seems quiet compared to his approach. In the minds of the people, nothing important appeared to have happened. Jesus looks around the temple, preparing the audience for God’s judgment on it (11:15–17).

• In the Gospels of Matthew, Mark, and Luke, the entry of Jesus into Jerusalem as the Messiah is closely associated with the cleansing of the temple (see 11:15–17; compare Matthew 21:1–17; Luke 19:28–48). In John's Gospel, the cleansing of the temple occurs early in the ministry of Jesus (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 times by John and the other gospel writers.

• In Mark’s Gospel, the story of the cursed fig tree (Mark 11:12–14, 20–25) surrounds the story of Jesus cleansing the temple (11:15–19). This literary pattern, called an inclusio (a structure that places one story around another like bookends), shows that the cleansing of the temple should be understood as an act of judgment, not simply an attempt to reform the temple.

since it was not the season for figs: Jesus did not curse the fig tree simply because it had no fruit. Instead, he was performing a prophetic sign act, like the actions of earlier prophets (Isaiah 20; Jeremiah 13:1–11; 19:1–13; Ezekiel 4). A prophetic sign act is an action that teaches or announces God’s message.

Just as Jesus judged the fruitless fig tree, he also judged the temple and Israel’s worship, where he found no spiritual fruit. This judgment was fulfilled in AD 70, when the Romans destroyed Jerusalem and the temple.

When they returned to the temple, Jesus was very upset about the buying and selling of sacrificial animals and the money exchange. It was supervised by priests, who alone could certify that a potential sacrificial offering was acceptable. Selling animals for sacrifices guaranteed that they only used animals that had no imperfections in temple services.

They placed exchange tables throughout Jerusalem and inside the temple. They did this on the fifteenth of Adar, the month before Passover. The exchange rate usually had a 4- to 8-percent fee. Because of the large number of half-shekels (see Exodus 30:11–16) and sacrifices involved, the money exchange and the sale of sacrificial animals was quite profitable.

Jewish writings of the time criticized priests for gaining wealth by taking advantage of poor people. Jesus did not oppose the temple or the system of sacrifices (Mark 1:44; Matthew 5:17–19, 23; 17:24–27; Luke 17:14; Acts 6:7; 21:20–26). But he saw this profit-making as theft. It did not honor the temple as a holy place.

The actions of Jesus likely affected fewer people than many think. These actions occurred in one area of the large Court of the Gentiles. Most people in other parts of the temple did not see it happen.

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 a political rebellion. At the trial of Jesus, they did not mention this action. It was not a big attempt to stop all activities like this, but it was a symbolic act pointing to the judgment that was coming upon the temple and the city.

The largest area of the temple in Jerusalem was the Court of the Gentiles. Covered porches surrounded it. This was probably where the selling took place.

to carry merchandise through the temple courts: People also misused the temple by using it as a quick way to get from one part of the city to another. Other rabbis also forbade this practice (see Mishnah Berakhot 9.5; see Josephus, Against Apion 2.8).

Jesus quoted Isaiah 56:7 and Jeremiah 7:11 to explain his actions. The quotation from Isaiah highlights the temple’s importance for Gentiles. The temple’s design included the Court of the Gentiles, a place meant to help Gentiles come and worship the God of Israel and become part of God’s people.

Jesus judged Israel’s leaders because they were preventing Gentiles from properly using this part of the temple. They had turned a place meant to be a house of prayer for all nations into a den of robbers through dishonest business and profiteering.

The leading priests and teachers of the law began planning to kill Jesus because they feared him. His strong influence on the people, the amazement caused by his actions, and the power of his teaching threatened their authority (see 3:6; 12:12; 14:1–2, 10–11). Their response showed that reform alone would not be enough. God’s judgment was necessary.

Jesus and His disciples went out: They likely went back to Bethany (11:11; 14:3).

The power of Jesus to judge the fig tree showed his authority to bring the judgment on Jerusalem that he had already foretold. If the first people hearing Mark’s Gospel received it in the late AD 60s, they would have known that Roman armies were already carrying out this prophetic judgment against Jerusalem.

• Truly I tell you: Jesus is emphasizing the importance of his words.

• this mountain: This probably refers to the Temple Mount, not the Mount of Olives. The judgment of the temple is the main focus in 11:12–25. Mark 12:9 will mention it again, and 13:1–37 describes it in detail. The reference to destroying the temple would later be raised at the trial (14:58) and crucifixion (15:29) of Jesus.

• Two additional sayings on prayer are connected 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 (Matthew 5:23–24; 6:12, 14–15; Luke 6:37; 11:4; compare Luke 7:41–43, 47; Ephesians 4:32; Colossians 3:13).

Jesus cleansed the temple (11:15–17; Matthew 21:12–22; Luke 19:45–46). Then his opponents questioned his authority to do so (see also Matt 21:23–27; Luke 20:1–8; compare John 2:18–22).

• Upon returning again to Jerusalem (see 11:1, 11, 15), Jesus and the disciples entered the temple. The frequent repetition of Jerusalem reminds Mark's audience of what would soon take place there (10:32–34; see 8:31; 9:31; 14:1–16:8).

• In the temple, Jesus met the leading priests, the teachers of the law, and the elders. These three groups formed the 71-member high council, the main ruling body of the Jewish nation. Earlier passages already show these leaders opposing Jesus (8:31; see also 14:43, 53; 15:1), so their conflict with him here is not surprising.

Jesus has authority to:

• drive out demons (1:22, 27; 5:1–13),

• heal (1:29–2:12; 5:21–43),

• forgive sins (2:10), and

• cleanse the temple.

His authority came from God, but the religious leaders refused to accept it.

Jesus often responded to his opponents' questions with other questions (for example, 2:8–9, 19, 25–26; 3:4, 23; 10:3, 38; see also 12:16). This is an effective way both to teach and to refute.

Jesus placed his opponents in a difficult position. Either answer would hurt their authority and reputation with the people. If they denied that John was a prophet, the crowd would likely become angry. But if they admitted that John was a prophet, they would also have to accept what John said about Jesus. That answer would also respond to their own question about the authority of Jesus (11:28).

We do not know: The religious leaders of the nation admitted that they could not answer a simple question that the people had no difficulty in answering: John was sent from God. This response showed the Jewish leaders were not fit to lead on this issue. Their stubbornness, lack of desire to understand, and refusal to accept the truth made further discussion without purpose (3:5; 7:6; 4:12).

God's judgment would come within that very generation (13:30) because of:

• their spiritual blindness and opposition toward God's servants, John the Baptist and Jesus,

• their lack of respect for the temple, and

• their plot to kill Jesus.