TUESDAY
Yesterday we looked at two of the most direct statements of Jesus being the temple. Today let’s look at Mark’s temple clearing scene.
Mark 11:12–26 (NIV)
Jesus Curses a Fig Tree and Clears the Temple Courts
12 The next day as they were leaving Bethany, Jesus was hungry. 13 Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. 14 Then he said to the tree, “May no one ever eat fruit from you again.” And his disciples heard him say it.
15 On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, 16 and would not allow anyone to carry merchandise through the temple courts. 17 And as he taught them, he said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers.’”
18 The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching.
19 When evening came, Jesus and his disciples went out of the city.
20 In the morning, as they went along, they saw the fig tree withered from the roots. 21 Peter remembered and said to Jesus, “Rabbi, look! The fig tree you cursed has withered!”
22 “Have faith in God,” Jesus answered. 23 “Truly I tell you, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in their heart but believes that what they say will happen, it will be done for them. 24 Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. 25 And when you stand praying, if you hold anything against anyone, forgive them, so that your Father in heaven may forgive you your sins.” [26]
Mark begins the scene with the curious story of Jesus cursing a fig tree. This is the only miracle of destruction recorded in the Gospels. At first glance this appears to be a story of Jesus being a little unreasonable. The text says that it wasn’t the season for figs but Jesus still curses the tree for not having any fruit. The most likely explanation is that it was early in the season (evidenced by the statement that the fig tree was in leaf v. 13) when figs could be eaten but they were not yet fully ripened. This tree was either bad or it had already been picked over since Jesus found nothing to eat.
So what’s going on here? It’s important that we read this in context. This is likely an enacted parable, which symbolized the judgment to come upon Jerusalem and the temple. Fig trees were often used by the prophets as a symbol of judgment (Jer. 8:13; Isa 34:4; Jer 29:17; Hos 2:12; 9:10; Joel 1:7; Mic 7:1). Jesus uses it in a parable of judgment in Luke 13:1-9. The people of Israel and the temple were supposed to point people to the tree of life in the presence of God. Yet, they constantly failed to do so. Now judgment is coming and the temple is going to be replaced by Jesus himself.
This understanding is further supported by the immediate context as Mark immediately goes into the temple clearing scene. Jesus enters the outer court of the Gentiles in Herod’s temple. Here he finds the economic engine of the temple. People who had traveled from far and wide would need to purchase sheep or doves to sacrifice. They would need to exchange their currency for the only currency accepted in the temple, the Tyrian shekel (this coin had no image and was made of pure metal, closely linked to the Hebrew shekel prescribed in Ex. 30:13-16). This was big business that not only provided the means for the worship of God but also supported the financial needs of the Sanhedrin and the priests. Josephus, a first century Jewish historian, said 255,600 sheep were sacrificed at the Passover celebration in AD 66!
The problem with this economic practice was that it prevented the Gentiles from a worshipful experience of God. In years prior the economic engine of the temple was set up across the Kidron Valley on the Mount of Olives. For expediency it was moved to the court of the Gentiles. This was the only courtyard Gentiles were permitted to enter, and it was full of animals and small business booths trying to get you to buy from them. Imagine being a God-fearing Gentile who has traveled a great distance to worship God and this is what you find. It’s like traveling to meet with God in a sanctuary and finding a mall there instead. You certainly wouldn’t leave with an awesome view of God. You’d think of Yahweh as no different than any other pagan god. This practice was failing to fulfill the purpose of the temple to be witness to the Gentiles.
So Jesus throws a bit of a protest. After overturning the tables he quotes Isaiah 56:7 in which the context suggests God’s salvation extending to those who were formerly excluded from it: foreigners, eunuchs, exiles, Gentiles. He also quotes Jeremiah’s temple sermon that we read last week (Jer. 7:11). The leaders of Israel have turned the sacred worship of God into big business. The temple has become a “den of robbers”.
After this scene, they return to the fig tree and find it totally withered. This fig tree is likely a symbol of the temple and the people of Israel by extension. The temple failed to fulfill its divinely intended purposes so it will be judged. Jesus later predicts the destruction of the temple (Mk. 13:2). This prediction will later come true in AD 70 when the Romans destroy it. In almost 2,000 years it has never been rebuilt! Isn’t it interesting that God has not led a movement to rebuild the temple in two thousand years? This is because Jesus has replaced the temple as the source of God’s presence in the world.
Jesus then pivots to a teaching on faith. This section is difficult to interpret in its context. It could be tied to the temple being on Mount Moriah and suggesting further the destruction of the temple. On this view, however, I don’t see how Jesus’ encouragement to pray makes much sense. So I think it is better to take it as a pivot to teaching on faith. The connection to the temple is that Jesus is now to be the object of one’s faith, not the temple. Faith in Jesus is now the path to forgiveness and worship, not sacrifice in the temple or prayers offered in the temple. When we pray in the name of Jesus—that is as those who are in Christ and according to his will—there is real power.
Additional Content
Reflection
How is the economic engine of the church a hinderance to the church accomplishing its mission? This is primarily a question for leaders and influencers in the church but it’s important for all of us to think through as consumers of this content, and therefore participants in it. How does the church’s strong alliance with a political party (for tax deduction purposes or security purposes perhaps) affect the church’s witness and worship? When does concern for the book sales of a Christian author detract from genuine discipleship? When does the platform of a celebrity pastor stop pointing people to Jesus but only to himself and the furtherance of his brand? These are grey area questions and require great discernment. But we must be aware of when the church moves from being a house of prayer for all nations and becomes a den of robbers. It has happened more than once in the history of the church.
Secondly, I’d encourage you to examine your boldness in prayer. You’re prayer, in Christ, is powerful. Are you praying for God to do great things, always in submission to his will? Or are you praying timid prayers, unsure of whether God can do it or not?