Mark 11:12-26

4. The Withered Fig-tree, and the House of Prayer made a Den of Thieves. The Cleansing of the Temple.

Mark 11:12-26.

(Parallels: Matthew 21:12-22; Luke 19:45-46.)

12     And on the morrow, when they were come from Bethany, he was hungry. 13And seeing a fig-tree afar off,9 having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for the time10 of figs was14 not yet. And Jesus11 answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and over-threw 16 the tables of the money-changers, and the seats of them that sold doves; And would not suffer that any man should carry any vessel through the temple. 17And he taught, saying unto them,12 Is it not written, My house shall be called of [by] all nations the house of prayer? but ye have made it a den of thieves. 18And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. 19And when even was come, he went out of the city. 20And in the morning, as they passed by,13 they saw the fig-tree dried up 21 from the roots. And Peter, calling to remembrance, saith unto him, Master, behold, the fig-tree which thou cursedst is withered away. 22And Jesus answering, saith unto 23 them, Have faith in God. For14 verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24Therefore I say unto you, “What things soever ye desire, when ye pray,15 believe that ye receive them,16 and ye shall have them. 25And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses.17 26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

EXEGETICAL AND CRITICAL

See on the parallels in Matthew and Luke.—Notwithstanding Mark’s conciseness in his record, we can yet distinguish three days of Jesus’ abode in the temple; that is, of the Messianic residence there of the King. Sunday was the day of entrance and looking around, Mark 11:1-11. Monday was the day on which the fig-tree was cursed, the temple was cleansed, and those festal works were done by Jesus in the temple which filled up the exasperation of His enemies, Mark 11:12-19. Then Tuesday was the day of His conflict in the temple with all the assaults of His enemies in their several divisions, and of His departure from the temple, Mark 11:20; Mark 13:37. On Wednesday Jesus remained in concealment, as we are positively assured by John (Mark 12:37); and probably it was then that He completed His discourse of the last things by adding those eschatological parables which Matthew communicates: unless we may assume rather that they were uttered on the night between Tuesday and Wednesday within the circle of His most confidential disciples. The allusions to night might suit such a view, Matthew 24:42-43; Matthew 25:6; Matthew 25:30. The silent Wednesday of His concealment was then devoted to the preparation of His larger body of disciples, and to purposes of retired devotion.

The unity of this section lies in the narrative of the fig-tree cursed. Mark makes it the starting-point of His account of Jesus’ wonderful works in the temple during Monday. The individual particulars of these festal wonders are singled out prominently by Matthew, Matthew 21:12-15. Therefore he brings into this second day the cursing of the fig-tree, with its withering up. Luke also indicates these festal hours, Luke 19:47-48. For the peculiar significance of the facts of the Greeks earnestly desiring to see Jesus, and the discourse which that occasioned, see the Notes on John 12:20-36. But the Evangelist Mark takes the whole day into his view under its severe aspect. Hence he connects all this with the narrative of the fig-tree; and this section embraces the time from Monday morning to Tuesday morning. Thus, according to his account, the cursing of the fig-tree preceded the cleansing of the temple on Monday morning. With Matthew, who likewise has the narrative, it follows it; because Matthew purposed more strongly to stamp the contrast of the two temple-days—the day of peace and the day of contest. Concerning the fig-tree, Mark preliminarily remarks that it had leaves (which from afar might seem to be inviting). But in connection with the circumstance that Jesus found no figs upon it, he has the remarkable clause οὐ γὰρ ἦν, etc., the time was not yet (concerning which, see below). Matthew’s word, “Let no fruit grow henceforth,” he gives concretely: “Let no man eat,” etc. He adds, that the disciples heard it. The cleansing of the temple he relates again with an ἤρξατο: He began. And he adds to the picture, that Jesus would not suffer any vessel to be carried through the temple. The explanatory word of Christ he introduces as instruction (ἐδίδασκε), and in vigorous interrogative form (οὐ γέγραπται). To the “house of prayer” he adds, “for all nations;” which Luke has not, and which reminds us of “every creature,” Luke 16:15. The confusion of the Sanhedrim on this day, and their projects as to the manner in which they should kill Jesus—seeing that they feared the people, who did earnest homage to Jesus—he connects rightly with this day; while Luke records it more indefinitely (Luke 19:47-48), as also Matthew in somewhat similar manner (Matthew 21:15-16), and John also in another aspect of it (John 12:17-19). Then follows, according to Mark, the departure of Jesus from the city. Matthew tells us that the fig-tree had straightway withered. Mark relates that it was early in the morning, as they passed by. Thus the withering had proceeded in the course of a day and night; and that, as he remarks, from the root. Matthew makes the disciples see, wonder, and speak; Mark records more precisely how Peter remembered the circumstance and spoke. The words themselves are more vivid here: Rabbi, behold, etc. Thereupon Jesus utters the word concerning the removing of mountains by faith: more concretely apprehended in Mark; more generally in Matthew. But Mark connects with this promise of Jesus the very important word concerning the hearing of prayer (Mark 11:24), and the condition of being reconciled with our brother (Matthew 6:14).

Mark 11:12. And on the morrow.—Therefore, on the Monday morning after the Sunday of the palms.—He was hungry.—Early departure, haste to enter the work of the day, and much else, lay at the foundation of this fact.

Mark 11:13. If haply, εἰ ἄρα: that is, because it had leaves; since the leaves of the fig-tree appear after the fruit. Matthew 19:19.—The time of figs was not yet.—See the note on Matthew. As the tree had leaves, it promised fruit; for the harvest-time of figs, when it might have been stripped of its fruit, was not yet come. For the various explanations of this, see De Wette and Meyer. As καιρός signifies the full and perfect time, the meaning is clear enough. Between the period of leaf-formation and the time of fig-harvest, one might seek for figs from a tree standing exposed. But not till the καιρός had come could the tree be stripped. Thus the οὐ γὰρ is not an explanation of the circumstance that it had no figs, but of the Lord’s coming and seeking, by which it appeared that the tree had only produced its leaves. The expression, “He found nothing but leaves only,” signifies that He saw with displeasure that, as a worthless tree, it had nothing but leaves upon it. This He might conclude from the fact that the time of harvest had not yet come, and, therefore, that it was not already stripped of its fruit. According to Meyer, the meaning is, that the tree could not yet have borne fruit. “If it had been the time of figs, He would have found fruit besides the leaves.”18 But then a premature doom would have been pronounced on the tree. The early display of leaves was certainly irregular; but if it had been a certain sign of its dying, the Lord would not have sought fruit upon it. If it could put forth leaves, it must have been able previously to set its fruit.

Mark 11:14. And Jesus said unto it.—Properly, answered and said. Bengel: arbori fructum neganti.

Mark 11:16. Concerning the temple, see on Matthew.—And would not suffer that any man should, ί̔να; the toleration of evil is the procurement of it.—Any vessel.—No man durst carry tools and implements through the sacred precincts of the temple, that is, through the fore-court. Was it intended to avoid a circuitous route, as in a great city profane passages may be made through holy places? But the temple space was not in the way of such passing. Many, however, might bring their implements of toil with them at their devotions, in order to have them conveniently at hand. The carrying them through, was, therefore, not literally a passing through with them, but rather the having them at hand; and it is opposed to the business of money-changing and selling doves which was carried on within the temple itself. According to Lightfoot and Wetstein, the Rabbins afterwards forbade the same thing.

Mark 11:17. Of all nations.—The prediction of the prophets, that the temple should be a house of prayer for all nations, had a higher meaning (see Isaiah 2:0 and other passages). There must be a distinction, however, between the Israelite bondsmen who brought their offerings (Leviticus 17:8; Leviticus 22:19; Ezra 2:43; Ezra 7:7), and the later proselytes of the gate; the relative recognition of these latter had given occasion to the symbol of the Court of the Gentiles. Therein lay the germ of the universality of the religion of promise. See on Matthew. That the additional clause occurs only in Mark, is not to be accounted for only on Gentile-Christian grounds; for it is wanting in Luke. It is peculiar to Mark that he everywhere lays stress upon the universality of the Gospel.19

Mark 11:18. Sought how they might destroy Him.—This was their counsel on Monday: that Jesus should die, had been already previously decided (John 5:16; John 7:32; John 10:31; John 11:45). They now confusedly took counsel about the how;20 since it seemed almost an impossibility, on account of the people, on this day of His wonderful ascendancy in the temple. Then again on Wednesday: “not on the feast-day,” although Judas had preliminarily dealt with them on the Sunday concerning the matter. The Palm Sunday may have made Judas suspicious again, or brought his promise into doubt. Then he came on Thursday evening, after a new crisis had come (the departure of Jesus from the temple), and his exasperation had become complete.

Mark 11:20. They saw the fig-tree dried up from the roots.—See on Matthew. Meyer naturally finds here another discrepancy with Matthew. Matthew is inexact in his record, only on account of a higher end that he contemplated in his narrative. Nor does Mark say that the withering had just then taken place, or been finished. The tree was now in a marvellous manner dried up; and that, as he adds, from the roots—from its diseased root upwards, throughout.

Mark 11:22. Faith in God.—Trust towards God, πίστις Θεοῦ (Genitive of the object). More general view of faith, with reference to the personal source of miraculous power, the almighty God of the covenant: Mark 9:23. Compare Matthew 17:20; Luke 17:6.

Mark 11:24. That ye receive them.—That is, in the divine confidence of faith that is already received which in external reality has yet to come: Hebrews 11:1. The prayer of faith is heard: as prayer in the name of Jesus, John 14:13-14; John 16:23-24; John 16:26; or, as the prayer of a holy society, the Church, Matthew 18:19; or, as the prayer of the Holy Ghost, Romans 8:26-28.

Mark 11:25. When ye stand praying.—Comp. Matthew 5:23-24; Matthew 6:14-15. As the word concerning the faith which moves mountains might have originally been uttered in more than one connection, so also that concerning the forgiveness of others, as the condition of all true offering of prayer, and its answer. But in this place, where Jesus connected this strongest assurance of the marvellous power of faith with the cursing of the fig-tree, it seems inevitable that He should declare how such a faith could not be sundered from a placable love; that it should never be used in the service of hate and fanaticism.

DOCTRINAL AND ETHICAL

1 See on the parallel in Matthew, and also the previous notes.

2. The so-called cursing of the fig-tree is the rather to be regarded as a grand prophetic act, because Christ, as Christ, now stood at the climax of the palm festivity, and it was obvious that all Israel might now do Him homage. This symbolical act at such a crisis was a sure sign that He was perfectly conscious of the situation of things; as also was the weeping over the city during the festal procession according to Luke.3. The cleansing of the temple at the beginning and at the end of Christ’s pilgrimage, the earnest of a manifold cleansing of the Church from Gentile and Jewish perversions.4. The declaration of the curse in its sacred form, a revelation to explain its real nature, and thereby to remove it; as contrasted with man’s curse of evil wishing.

HOMILETICAL AND PRACTICAL

See on Matthew.—The fig-tree a figure of Israel, and a warning sign to the Church: 1. As the fruitful fig-tree, which sets forth fruit sooner than leaves. So Israel. It had faith, and the works of faith, before it had the ceremonies of faith. So the early Church. 2. As the unfruitful fig-tree, which had an adornment of leaves, promising fruit deceitfully. So the Israel of the time of Jesus, and so the external Church of later times and the last.—The cursing of the fig-tree in its relation to the cleansing of the temple: 1. An indication of the morning thoughts of the Lord concerning Israel; 2. a prelude to the coming expurgation of the temple; 3. a prophetic token (for the hopeful disciples, concerning the coming solemn issue of things).—The judgment of Jesus upon the fig-tree, and His judgment upon the temple with its service.—Christ hungering on the morn of His greatest day of honor: or, the great sign of the spiritual purity and freedom of the kingdom of Christ.—The Lord’s hunger on the temple-mountain, and His thirsting on Calvary.—How zeal for the Lord should keep itself pure from hatred against men.—Only in the spirit of reconciliation can the Christian execute the judicial office.—The flames of Christ’s wrath a loving zeal, which is always one with the spirit of reconciliation.—We cannot help others in the way to heaven by the hateful and tormenting fury of fanaticism.

Starke:—Christ knows what the feeling of the hungry is.—If we endure hunger, we should not murmur, remembering Him.—Canstein:—Christ demands nothing of man, if he has not had time; nor does He come to seek till the time is up.—Osiander:—Hypocrites have a semblance of godliness, but no true fruits of faith; and so, if they repent not, they must perish.—Hedinger:—We must rid the Church of every abuse, and spare no man.—Quesnel:—Every believer is a temple of God, and must entertain the same zeal for his own soul’s purity as Jesus displayed for the purity of the visible sanctuary.—Osiander:—The churches which celebrate a false worship of God are dens of thieves; they wrest for themselves the goods of simple people, and slay their souls.—Those who devote themselves to the correction of ecclesiastical abuses have commonly to encounter great opposition, their lives being sometimes laid in wait for.—An evil conscience must always tremble at itself, and is never bold in its work.—Quesnel:—The truth everywhere makes a division among the people; some think to oppress it, while others hear it with wonder and faith.—Gerlach:—If you do not find that your believing prayer is granted, ask yourself what lies within that hinders your being heard.—Braune:—Benevolent and like a Creator were all His miracles.—This is the only one which punishes and hurts, but it is performed on an inanimate object. It was designed to set luminously before us the reality of the divine punishments.—He pronounced here upon the tree that which, in the parable of the barren fig-tree, the vinedresser had spoken of as in store for it.—Enmity to man suffers not the philanthropy of God to reach us.—Faith and reconcilableness go together.—Schleiermacher:—All that pertains to the community of Christian life and fellowship should be so ordered as to be free from all reference to the outward commerce of this world (on the cleansing of the temple)—Gossner:—Words, oral prayers, formularies, external exercises without the spirit, good wishes and mere resolutions, are mere leaves, if the Spirit of God does not invigorate them, and they bear no fruit.

Footnotes:

Mark 11:13; Mark 11:13.—[Griesbach, Fritzsche, Scholz, Lachmann, Tischendorf, Meyer, after important MSS., read ἀπό before μακρόθεν.]

Mark 11:13; Mark 11:13.—Lachmann reads ὁ καιρός with the Article, following Origen and several Codd.; and thus the true meaning of the passage becomes more definite.

Mark 11:14; Mark 11:14.—‘O’ Ἰησοῦς, interpolated.

Mark 11:17; Mark 11:17.—Καὶ ἔλεγεν αὐτοῖς, according to C., L., Δ., &c. Πεποιήκατε, B., L., Δ., Origen, [Tischendorf, Meyer,] instead of ἐποιήσατε.

Mark 11:20; Mark 11:20.—The order of B., C., L., Δ., Lachmann, and Tischendorf is παραπορευόμ. πρωἴ.

Mark 11:23; Mark 11:23.—The γάρ (for) is wanting in B., D., Lachmann, Tischendorf. The additional clause, ὀ ἐὰν εἴπη, is wanting in B., C., D., L., Δ., Tischendorf.

Mark 11:24; Mark 11:24.—Lachmann, Tischendorf, Meyer, after B., C., L., Δ., read προσεύχεσθε καὶ αἰτεῖσθε: a more comprehensive promise.

Mark 11:24; Mark 11:24.—Codd. B., C., L., Δ., read ἐλάΒετε, instead of λαμβάνετε: accepted by Lachmann, Tischendorf, and Meyer.

Mark 11:26; Mark 11:26.—This verse is wanting in B., L., S., Δ., and some others. Tischendorf gives it up. Lachmann and Meyer retain it, after C. and others. But it is an interpolation which some MSS., after Mark 11:26, add from Matthew 7:7-8.

[18][“Ὀυ γὰρ ἦν καιρὸς σύκων gives the reason why Jesus found nothing but leaves. If it had been the season for figs (viz., June, when the early fig, Boccore, ripens), he would have found fruit besides leaves, and would not have been deceived by the unseasonable (abnormal) leafage of the tree.” Meyer, in loc.—Ed.]

[19]On the harmony here, Starke says: This was the third time that He thus cleansed the temple. The first time in John 2:0; the second time on the day before this, immediately after His entrance, Matthew 21:10; Matthew 21:12.

[20][This would be indicated by the Future, ἀπολέσουσιν, of the Received Text; the Subjunctive, απολέσωσιν, adopted by Lachmann and Tischendorf, would imply that the purpose itself to put Christ to death was now formed.—Ed.]