February 6, 2014: Mark Chapter 11

The Gospel According to Mark Chapter 11

Originally posted Thursday, February 21, 2008

Mark Chapter 11:1-11 Entry Into Jerusalem [MT 21:1-11]

Most of the details in Mark's passage are used by Matthew. There are four differences of interest in Matthew's adaptation and inclusion of other source material.

First, Matthew has incorporated the prophetic text from Zechariah about the donkey, the foal of the donkey and interpreted it as calling for two animals, thus lending to some confusion as to whether or not Jesus is riding on both of them. Mark's original, and oldest presentation has only the colt involved, which was the actual meaning of Zechariah.

Second, Matthew does not use Mark's text relating to the bystanders who challenge the disciples as they untie and take the colt. The implication in both Gospels is that Jesus has either followers or those in the city who are sympathetic to his cause and are prepared to assist him during his stay in Jerusalem.

Third, and perhaps most important is the report of what the pilgrims are shouting to one another as Jesus rode up the road toward the city (remember, he is not entering the Temple precincts). Both use the standard pilgrim greeting, "Blessed is the one who comes in the name of the Lord," the Lord in this instance being God. Matthew precedes the blessing with "Hosanna to the Son of David," while Mark follows the blessing with, "Blessed is the coming Kingdom of our ancestor David." Both of these refer to David, of whose offspring will be the expected Messiah. Most commentators interpret Mark's version as a general acclamation of a future Davidic Kingdom in keeping with typical Passover expectations, Since Mark has contained the crowd's enthusiasm to the road leading to the city and not entering the city, it is likely that he does not intend the reader to conclude that the crowds are acclaiming Jesus as the Messiah. That conclusion will only come after Jesus' death.

Fourth, In Mark, after entering the city Jesus and the disciples entered the Temple precincts, "looked around at everything," and left for Bethany where they will spend the night. Matthew follows the entry with the cleansing of the Temple on the same day.

Mark Chapter 11:12-25 The Fig Tree and the Temple [MT 21:12-22]

There are three scenes in Mark that are to be taken together. Mark uses the literary device of book ends. Note that the scene in the Temple is preceded and followed by a fig tree episode. This is a signal that the main story (in the Temple precincts) is defined by the two fig tree book ends, or that the fig tree passages explain what just happened in the Temple.

All of the Temple action takes place in the Court of the Gentiles, the largest outer court in which the money changers, animal stalls and other vendors would have their tables. Through any of the gates in this Court one would enter the Court of the Women (Jewish women), the place for the great festivals on feast days such as Tabernacles. Within this court one would hear sacred music and see celebratory dancing. There was even  a barbershop to trim the hair of those who had completed previously taken Nazirite vows. From the Court of the Women one entered the successive areas of the Court of the Israelites, for Jewish men only, the Court of the Priests where some types of sacrifices were made, then finally the Sanctuary area in which stood the Holy of Holies. The entire structure was positioned on a footprint of some ten football fields in size.

If we look at the Temple cleansing passage first, we will note that most of the details are as in Matthew. There is one striking difference in Mark's vs. 16 where Jesus makes the bold move of restricting traffic through the court. Most English translations have, "...he would not allow anyone to carry "anything" through the precincts." The "anything" is actually " any vessels," containers of various kinds of goods or sacred items. It is not the contents that are important. What matters is the symbolic act of "occupying" the Temple precincts and controlling its operations. He is demonstrating that he has authority over the Temple. It is a provocatory act, a parable in actions rather than words. In vs. 18 we read that this demonstration of authority becomes the last straw for the religious leaders who now will seek in earnest an opportunity to kill him. As they see the "spellbound" crowds, so eager to hear Jesus teach as one with authority, they feel the threat in their very bones.

In addition to Jesus' actions, he condemns the inappropriate use of the Temple. Rather than being the House of Prayer for all nations (Gentiles included) it has become a den of robbers who have misused their authority to represent the God of Israel and forfeited their rights as spokespersons for and celebrants of the worship of this God. Jesus has declared the Temple as already ruined. He will be the one who speaks for God.

Now look at the Fig Tree passages. In the first passage, before entering the Temple precincts, Jesus curses the "unfruitful" fig tree, "May no one ever eat fruit from you again" (Remember that "fruit" is a metaphor for the works of God). In the second passage the fig tree is found to have completely withered away. This useless tree that did not bear its fruit is useless and destroyed. The Temple as a House of Prayer bears no fruit. It will wither away. In its place as a House of Prayer, the disciples are taught that their faith is in God and that prayer is to be offered in faith directly to God. The Temple, the  House of Prayer, is no longer the place where God hears their prayers.

Mark Chapter 11:27-35 Jesus' Authority [MT 21:23-27]

Matthew has used Mark's text virtually word for word. The confrontation has arisen because of Jesus' actions and teaching on the previous day. The leadership, all of whom received their authority either as an inheritance of position, or through family wealth. Jesus knows they have rejected John the Baptist; they have ignored God's call to repentance, believing they had already inherited the coming Kingdom through the promise of Abraham and because of their standing as religious leaders. They were righteous enough, so they thought.