Mark 11:1-33

 Mark’s fourth and penultimate section (chs. 11-13) reports the last days of Jesus’ ministry before He goes to the cross.[1]  Within these chapters Mark recounts the visitation of Jerusalem by Jesus three times in three days, with each day successively unfolding more detail in the narrative, and each day anticipating the increasingly inevitable reality of His death there. 

As noted earlier in chapter 8, where after Peter had verbally confessed Jesus to be the Messiah, Jesus set His face like a flint to go to Jerusalem, where His earthly ministry would reach its climactic ending – crucifixion. 

In chapter 11, Jesus has finally reached Jerusalem. 

1.      It is not insignificant that in the immediate context of 10:47-48, Jesus is declared to be the Son of David by blind Bartimaeus.  Inevitably, Mark is likely drawing attention to King David’s entrance into Jerusalem (also called ‘the City of David’ and ‘Zion’) with the ark of the covenant – which symbolized God’s blessing presence – to God’s holy, chosen city (cf. 2 Samuel 6).  Only now, Jesus, Israel’s true Messiah (literally ‘anointed one’) is ushering in the true reign of God amongst His true people. 

On day one, Jesus enters Jerusalem in what appears to be a deliberate messianic demonstration.  The coming of the last days is the appropriate time for the Messiah to come, riding on a colt (Zechariah 9:9)[2], entering the city from the Mount of Olives (Zechariah 14:4).  Indeed, as He preached in His first message, “the kingdom of God is at hand” (1:15). 

Þ    That Jesus is much more than a mere human messiah is clearly seen in 11:2-6.  Both omniscience (2, 4) and absolute sovereignty over the ‘free will’ of men (3, 6) are divine attributes. 

Þ    The custom called angaria allowed the impressment of animals for service to a significant figure.  Though the original audience may have not realized who Jesus was, Mark wants to make it plain to us that Jesus is indeed ‘the Lord’ (o` ku,rioj). 

Þ    In fact, in v. 8, Mark tells us that “many spread their garments among the way, while others spread leafy branches they had cut from the fields” as Jesus entered Jerusalem on the colt, an obvious act of paying royal homage to a king triumphantly entering his capital. 

Þ    The messianic piling up continues, as the multitudes cry out “Hosanna![3]  Blessed is He who comes in the name of the Lord” (9), taken from Psalm 118:26.[4]  It should be noted that this was one of the Hallel (‘praise’) Psalms sung at Passover, and thus especially fitting for this occasion. 

Þ    The citizens thought that the long-expected kingdom of God was on the verge of final consummation (10).  See especially 2 Samuel 7:11-14. 

Þ    In anti-climactic fashion, Jesus briefly visits the Temple, and then returns back to Bethany for the night (11).[5]  

2.      On the next day, we have the enigmatic account of Jesus’ cursing of the fig tree on His way back into Jerusalem.  Some things that need to be noted: 

i.         The tree gave an outward promise of fruit from a distance, but upon closer inspection only revealed itself to be barren (13). 

ii.       The fig tree is a time-honored symbol of Israel (cf. Jeremiah 24:1; Hosea 9:10). 

iii.      The next section deals with Jesus cleansing the temple, cf. Zechariah 14:20-21; Isaiah 56:7; Jeremiah 7:11 (outwardly it may have been fine, but inwardly it was corrupt and barren).  Like the fig tree, the temple in all its splendor would also be destroyed (13:1-2).  As Cole (250-251) notes, “like tree, like temple; like temple, like nation; the parallel is exact.” 

Þ    Mark notes that it was “not the season for figs.”  Cole notes that it is fair to say that Jesus was hoping for the small ‘early ripe’ figs, small protuberances that ripen with the leaves, before the main fig crop, which are considered a great delicacy (cf. Hosea 9:10).  Indeed, it would be absurd for a countryman like Jesus not to know at what time the figs were ripe! 

Þ    Mark’s main point is that this was a warning ‘sign’ of the coming judgment upon the nation of Israel.  This seems evident, as the scribes and chief priests, instead of repenting of their hypocrisy and gross sin, “sought how they might destroy Him” (18). 

Þ    Again, it is significant that Mark mentions that the Temple was to be called “by all nations” the house of prayer (17).  This is great news for his Gentile audience, for it shows Jesus’ passionate concern that Gentiles also be able to worship God in His temple. 

Þ    Again, at the end of the day, Jesus left Jerusalem (19). 

3.      On the third day, Jesus again enters Jerusalem – for the last time.  His final exit would be to be crucified “outside the camp” (Hebrews 13:11-13).  

Upon entering, Peter notices that the fig tree had been “dried up from the roots” and “withered away.”  Though the main point is the imminent judgment of Israel, Jesus uses this instance to teach His disciples a lesson about faith and prayer.

Þ    Unless prayer is made with true, believing faith in God, it is as barren as the fig tree just cursed.  Cf. James 1:6. 

Þ    As with Jesus discourse on prayer in Matthew 6, our prayers are in vain if we are harboring sin and bitterness in our hearts. 

4.      When Jesus visits the Temple, the chief priests, scribes and elders begin to question Him regarding His authority in the cleansing of the Temple the day before.  

Þ    As Bolt (89) notes, had they understood the authority of the Messiah’s forerunner, they would understand about the One who came after him. 

Þ    John was the messenger sent to prepare the way before the Lord (1:2-8; cf. Malachi 3:1; 4:5), who Himself would bring the great and terrible Day of Judgment.

Þ    Thus, Jesus was not merely trying to play semantic games to befuddle them, but was graciously warning them to repent, the very thing John’s baptism called forth.  However, as the next chapter foretells, they – unlike Bartimaeus - would remain blinded and hardened by their sins.

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