Mark

11:12-26

Entering the promised land, 11:1-16:20

1. Judgement in symbol and parable upon Israel, 11:1-12:12

ii] The cursing of the fig tree and the temple

The story of the withered fig tree is woven into the incident of the cleansing of the temple. It stands as part of the story of Jesus' entry into Jerusalem and his confrontation with the religion of Israel. Israel had failed to channel the grace of God to the nations, and for this reason she stands condemned. Jesus goes on to speak to his disciples, the new Israel, instructing them in the true nature of religion.

The structure of the passage consists of the cursing of the fig tree, v12-14, the cleansing of the temple, v15-19, the discovery, on the following day, of the withered fig tree, v20-21, and three independent sayings concerning faith, prayer and forgiveness, v22-26.

The cursing of the fig tree has caused some difficulty. The question centers on Jesus use of his powers to destroy. As this miracle stands by itself in the gospels, many have taken it as a myth developed by the early church. There is little need to accept such a view. In the first known commentary on Mark's Gospel, Victor of Antioch said that it was an acted-out parable in which Jesus "used the fig tree to set forth the judgment that was about to fall on Jerusalem." This view is still the most favored interpretation of the passage and given Mark's weaving of the story around the cleansing of the temple ( "a sort of interpretive envelope", Marcus), a symbolic interpretation is obviously the approach he wants us to take. The independent sayings of Jesus linked to this miracle have also caused some problems. Some commentators have taken the view that the early church used the cursing of the fig tree as an example of Jesus' power and that Mark has added sayings on faith to support this approach. Yet, the cursing of the fig tree represents the cursing of Israel's religion, and so it is more than likely that the sayings serve as an overview for an alternate religion.

The cursing of the fig tree, v12-14. It has been suggested that the miracle simply demonstrates Jesus' power, but If Jesus really wanted to demonstrate his power there would be more sense in having the fig tree fruit out of season rather than having it wither and die. The episode certainly does pose moral questions (this is the only time that Jesus has used his power [spitefully, "with vindictive fury", Bertrand Russell] to destroy; Does Jesus really expect to find fruit on the tree, or is it a rouse?) and logistic questions (Is the story seasonally misplaced [ie. originally related to the feast of Tabernacles, autumn, for late harvest figs]? Is the tradition faulty [so Manson]?). Yet, it seems more than likely that Jesus uses the incident as an acted-out parable resting on Old Testament allusions, eg. Jer.8:13, 24:1-10, Ezk.17:24, Hos.9:10, 16-17, Mic.7:1-6. Like the fig tree, Israel has failed to bear fruit. She has failed to rest on the covenant faithfulness of God, on his abundant covenant mercy, and so has failed to be a light in the darkness, "a house of prayer for all nations". So, Israel stands condemned to wither and die. "A tree in full of leaf at Passover season is making a promise it cannot fulfil; so, too, is Israel .... a barren temple", France.

th/ epaurion dat. "the next day" - on the tomorrow. Cranfield argues that, given Marks limited temporal links, this link was obviously part of the tradition that Mark drew on.

exelqontwn (exercomai) gen. aor. part. "as they were leaving [Bethany]" - having gone out. The genitive absolute participle is adverbial, temporal, as NIV, "when/after they left Bethany." Probably "after" indicating that the fig tree is related to the temple environment rather than Bethany.

epeinasen (peinaw) aor. "Jesus was hungry" - he was hungry. "Jesus was feeling hungry / getting hungry."

idwn (eidon) aor. part. "seeing" - having seen. The participle is adverbial, probably causal; "because he saw ....... he went (came) .."

apo makroqen "in the distance" - from far off.

ecousan (ecw) pres. part. "[a fig tree] in [leaf]" - having [leaves]. The participle is adjectival, limiting "a fig tree"; "a fig tree which had leaves / was in leaf." Such would be the case at Passover time, ie. coming into leaf, but without fruit (fruiting occurs May/June). It is possible that, given the parabolic nature of incident, the show of leaves without fruit alludes to the beauty of the temple, its ritual etc. but devoid of fruit, ie. not a "house" for the nations. Of course, it is always dangerous allegorizing parables. The fig tree is "a braggart tree", Plummer.

"to find out" - An obvious ellipsis, possibly of a verbal infinitive forming a purpose clause, "in order to find out." "(In order) to see", Moffatt. Although it seems clear that Jesus uses the cursing of the fig tree as an acted-out parable, it is possible that at least fig buds would have been on the tree and these can be used for a topping with bread. So, looking for something on the fig tree at this particular time in the season may not be as irrational as it seems, so Gundry. None-the-less, if Jesus is using the fig tree as a teaching tool, there is more impact if there is no fruit on the tree because it is out of season.

ei ara + fut. "if" - if therefore [he might find something on it]. Expressing an uncertain expectation associated with an effort to attain something, "if by chance", Zerwick #403.

elqwn (ercomai) aor. part. "when he reached [it]" - having come [on it]. The participle is adverbial, probably temporal, as NIV.

ouden eu|ren (euJriskw) aor. "he found nothing" - "He could find no fruit on it."

ei mh "but [leaves]" - except.

gar "for" - Introducing a causal clause; "because it wasn't the season for figs", CEV. The clause possibly alludes to Micah 7:1. Mark is quite clear that it was not the fruiting season and therefore arguments that the incident derives from a different time when the tree would have had fruit, or some late season fruit, etc. seem rather pointless.

apokriqeiV (apokrinomai) aor. pas. part. "-" - [and] having answered [he said]. Attendant circumstance participle, redundant.

fagoi (esqiw) opt. "may [no one ever] eat" - The optative is used to express a prohibition.

mhketi ..... mhdeiV "no one" - no longer ..... no one. Doubling up of negatives; "may no one ever again eat fruit for you", Cassirer. Or as Gundry would have it; "No buds now? Well, then, no fruit in June - or ever afterwards."

eiV ton aiwna "ever" - to the age = to the end of the age = "hereafter for ever", AV.

hkouon (akouw) imperf. "heard" - [and] were hearing [the disciples of him]. The imperfect possibly expressing attentive listening, although the imperfect is often used with speech as a matter of form. This final clause seems rather redundant, but for the Master to go around cursing fig trees is not something we would expect of him, so Mark underlines the fact that this incident was verified by the disciples, particularly Peter, v21.

The cleansing of the temple, v15-17. It was not inappropriate for traders, in the Court of the Gentiles, to exchange foreign money into temple money, or sell wine, oil, salt and animals for sacrifice. There may have been cheating, although it is hard to believe that this would be condoned by the authorities. Certainly v16 identifies a rule from the Mishnah maintaining the holiness of the temple. This would support the idea that the trading was "unclean", but would Jesus take issue on matters of "minutia", ie. cleansing laws, cf. Mk.7:1-23? The substance of the offense is probably related the quotation from Isaiah 56:7. The context of this passage concerns the salvation of "others". "My salvation is close at hand" and it will be for the "foreigner" who thinks "the Lord will surely exclude me from his people." As well as gathering the "exiles of Israel" the Lord will also "gather still others to them". "My house (in the sense of the house of Israel, the family of God, the chosen people of God, the children of God) will be called a house of prayer for all nations." The actual temple building was but a physical representation of the substance of the people of God - the gathering of God's people indwelt by his presence. So, the issue is not so much that the market desecrated the temple, but that it evidenced a deeper failure, a failure of faith. Israel no longer rested on the covenant faithfulness of God and thus its religious life was no longer "a light unto the Gentiles", a "house" for the nations, an access to God's covenant mercy for a broken world. Israel had failed to fulfill the prophecy of Isaiah 56:1-8; she was like a fig tree in full leaf, but devoid of fruit, and so now Christ will fulfill that role in his person and through his people. Israel is left abandoned and cursed - "a den of robbers", cf. Jer.7:1-29. For Israel, all is lost, for "the Lord has rejected and abandoned this generation that is under his wrath."

eiselqwn (eisercomai) aor. part. "Jesus entered [the temple]" - he entered [into the temple].

to iJeron (on) "the temple area" - the temple. The NIV has "temple area" since trading was not allowed in the temple proper, but only in the court of the Gentiles.

ekballein (ekballw) pres. inf. "[began] driving out" - [he began] to cast out. The infinitive is complementary, completing the sense of the verb "began".

touV pwlountaV (pwlew) pres. part. "those who were [buying and] selling [there]" - the ones selling [and the ones buying in the temple]. As with "the ones buying", the participle functions as a substantive. These merchants sold items for the temple sacrifices, eg. animals, wine, salt, ....

katestreyen (katastreyw) aor. "he overturned" - he overturned, turned over, upset. The money changers were changing secular money into Jewish coinage accepted for temple offerings and for the payment of the half shekel temple tax.

ouk hfien (afihmi) imperf. "would not allow" - he was not allowing.

iJna + subj. "-" - that [... may carry]. Here forming an object clause, direct object of the verb "allow"; "he would not allow that any person should carry an item through the temple." The construction may also be translated as if a complementary infinitive; "he would not allow anyone to use the temple court as a short-cut between the shops and their houses", Barclay.

dienegkh/ (diaferw) "carry .... through" - Here transitive, "carry through".

skeuoV (oV ouV) "merchandise" - an object, vessel. Probably referring to merchandise, as NIV, cf. Zech.14:21, but possibly the word means "weapon".

ou gegraptai (grafw) perf. pas. "is it not written" - has it not been written. The perfect tense is often used of revelation, ie. expressing a past act with ongoing consequences.

oJti "-" - that. Introducing a dependent statement, quotation, Isa.56:7.

klhqhsetai (kalew) fut. pas. "will be called" - will be called [a house of prayer]. "Will be called", but better "will be known [as a house of prayer]", Knox, Cassirer, although it is likely that the Aramaic sense applies, "my house will be a house of prayer ...." The true nature of Israel's religion lies not in sacrifice, but in a prayerful reliance (faith) on the covenant mercy of God.

pasin toiV eqnesin "for all nations" - to/for all the nations/Gentiles. Only in Mark. The Abrahamic covenant promised a divine blessing to the whole world. Thus the prophets spoke of the incoming of the Gentiles, of ten Gentiles holding onto the tassels of the faithful Jew as he entered the gates of Zion, cf. Zechariah. Yet, "the buying and selling in the Court of the Gentiles was effectually preventing the one area of the temple that was open to the Gentiles from being a place of prayer", Cranfield.

de "but" - but, and. Here obviously adversative.

uJmeiV "you" - Emphatic.

pepoihkate (poiew) perf. "have made" - have made [it a cave of thieves/bandits]. Probably alluding to Jeremiah 7:11. As Boring notes, the allusion is not to traders involved in extortion, but to the people of sinful Israel who use the temple as a place of refuge, to a people "who supposed that they could violate God's law at will, and then retreat to the inviolable temple."

Jesus' antics in the temple and his increasing popularity, prompts an expected reaction.

hkousan (akouw) aor. "they heard" - We might have expected a participle here, "having heard" = "when the chief priests and the teachers of the law heard [what had happened]", cf. Matt. idonteV "what ..... saw".

ezhtoun (zhtew) imperf. "began looking" - they were seeking. The imperfect expresses durative action; "looked out for a means of making an end of him", Cassirer, but possibly inceptive, as NIV.

pwV + subj. "for a way [to kill him]" - how [they might kill him]. This adverb is used instead of oJpwV which would normally be used with an indirect question, here with the deliberative subjunctive, their question being, "how might we kill him".

gar "for" - Used to introduce two causal clauses explaining i] why they went into planning mode instead of arresting Jesus straight away, "for they were afraid of him"; ii] why they were afraid of him, "for the entire crowd was carried away by his teaching", Peterson.

exeplhsseto (ekplhssw) imperf. "was amazed" - were amazed. Again Mark uses this important word to describe a positive reaction toward Jesus, but a reaction that falls short of faith. "The masses were amazed and captivated by his teaching", Junkins; "the awe-inspiring power of Jesus' teaching", Gundry.

o{tan "when [evening came]" - when. Introducing a temporal clause. During his ministry in Jerusalem, Jesus left the city at the end of the day and spent the evening in Bethany. "When it got late", Cranfield.

The message of the acted-out parable of the cursed fig tree is plain enough: faithless, fruitless Israel, like the fruitless fig tree, will wither and die, v20-21. Note that a fig tree, representing Israel, is a common image in the Old Testament. cf. Jer.8:13, Ezek.17:24, Mic.7:1-6.

paraporeuomenoi (paraporeuomai) pres. part. "as they went along" - walking by. The participle is adverbial, probably temporal, "while they were walking by."

exhrammenhn (exhrainw) perf. pas. part. "[they saw the fig tree] withered [from the roots]" - having been dried up. The perfect expressing "abiding results", Taylor. The participle forms a dependent statement of perception, "they noticed that the fig tree had withered." Jesus powerful word "struck first at the very source of the tree's life", Gundry.

anamnhsqeiV (anamimnhskw) aor. pas. part. "[Peter] remembered" - having remembered. Attendant circumstance participle expressing action accompanying the verb "said", "Peter remembered and said."

exhrantai (exhrainw) perf. pas. "has withered!" - has been dried up. The perfect again expressing abiding results.

The incident now takes the shape of a pronouncement story as Jesus calls on his disciples to have "faith in God." The sense of this phrase is anything but clear. Literally it is "have (take / seize / hold on to / recognize) faith / faithfulness of God." When Paul uses the phrase pistewV Ihsou "faith of Christ", usually translated "faith in Christ", there is a good chance he means "faithfulness of Christ" - "the righteousness of God (the righteous reign of God / "God's saving righteousness", Schreiner) through / by means of faithfulness of Christ (his obedience on the cross) [is] for/to all who believe", Rom.3:22. Is Jesus using the same terminology here? If so, Jesus is asking the disciples to take hold of / hold on to (= put their faith in) the covenant faithfulness of God exhibited primarily in his covenant mercy / grace / forgiveness. That which Israel had failed to do, Jesus calls on his disciples to do. The temple had functioned like a fruitless tree, barren and cursed. Now an alternative presents itself in Jesus and his community of believers. Israel has failed to rest in faith on the covenant faithfulness of God and so instead of serving as "a house of prayer for all nations", they have become "a den of brigands". God's new Israel in Christ must become that "house of prayer for all nations", a people of faith, resting on the covenant mercy of God in Christ, and so become a light shining into the darkness.

ecete (ecw) pres. imp. "have [faith in God]" - have / hold onto [faithfulness of God]. See above. Variant ei ecete "if you have faith in God", forming a conditional imperative, is disregarded by Metzger. Note that the verb could be indicative, "you have God's faithfulness", but most commentators think an imperative is intended. Most also treat the genitive "of God" as objective, so "have faith in God."

qeou "[have faith] in God" - of God. With the genitive "of God", the obvious question is, are we dealing with a subjective, or objective genitive? Most commentators opt for an objective genitive, God being the object of the faith. Yet, subjective/possessive seems more likely = God's faithfulness, cf. Marcus. "Hold onto God's faithfulness" is not only logical, but better grammar. In fact, this is the only well supported objective genitive in Mark which probably means that there are none in Mark (there are those who argue that there are none in the NT, ie. it is an invalid classification).

Mark now assembles three stitched independent sayings which serve to define the religious life of God's new Israel, v23-26. This is presented as "an alternative: faith and prayer that bypass the sacrificial system of the 'den of brigands' and appeal directly to the heavenly Father for mercy", Marcus. The usual technical links apply to stitch the sayings together: i] (cursing) / faith; ii] faith / prayer; iii] prayer / forgiveness. We are best to follow Boring who argues that "the cluster of sayings on prayer and faith seems to be best explained as possibly his (Mark's) conception that the Jerusalem temple was being replaced by the Christian community as the place of faith, prayer and the presence of God", cf. The Church as Temple, Best.

The first saying concerns the exercise of a mountain-moving faith. It is suggested by some commentators that Jesus has in mind a particular mountain when he says "may God pick you up and throw you into the sea" (the passives "be picked up" and "be thrown" are probably divine passives). Boring and Marcus argue that the issue here is not "the power of faith", but "this mountain", the Temple Mount. It's impending destruction will be a severe test of faith for the New Testament church. "The mountain's removal is not a meaningless tragedy or frustration of God's plan, but in Mark's interpretation makes way for the ultimate house of prayer for all people, the Christian community", Boring. The context (Mark's placement of the saying) certainly links the saying to the Temple Mount, but ultimately we are dealing with a metaphorical mountain, not a concrete one - a massive impediment that requires a steady reliance on (faith in) the revealed will of God. In fact, it is possible that the image of casting mountains (and trees) into the sea "was a recognized metaphor for doing things of great difficulty, eg. a rabbi who could explain difficult passages of scripture was known as a 'mountain-remover'", Nineham. Edwards is surely right when he says the temple is not the object of the faith. "By taking the destruction of the tree as a model for disciples ... [we can] expect to be able to achieve the impossible through faith in God", France. The "impossible" is best understood as "God's redemptive, mountain-moving activity .... his promised redemptive activity in the world", Evans. The consummation of God's covenant mercy was evident in the person and work of Jesus, it was indeed evident in the leveling of the Temple Mount, it is evident in gospel ministry today, and it will be evident in the eschaton. The instrument of God's redemptive mountain-moving activity is faith in his revealed will.

amhn legw uJmin "I tell you the truth" - truly I say to you. Serving to underline what follows.

oJti "-" - Introducing a dependent statement of stating, what Jesus says.

o}V an + subj. "if anyone [says]" - whoever [may say]. Introducing a conditional sentence, 3rd class, in the form of a relative clause, where the condition is a possibility, "if anyone, as the case may be, .... then it will be so for him."

tw/ orei toutw/ "to this mountain" - The identifier "this" has led many commentators to identify a particular hill, eg. the fortress of Herodion which can be seen from the Mount of Olives, so Edwards, or the Mount of Olives itself, so Gundry, Hurtado .. , cf. Zech.4:7, 14:4. Marcus suggests that Jesus is speaking about the Temple Mount and is actually alluding to the destruction of the temple which Jesus has just symbolically enacted in the cursing of the fig tree. See above.

arqhti (airw) aor. pas. imp. "-" - be picked up. As noted above, both "be picked up" and "be thrown" are best treated as divine passives; "may God lift you up and throw you into the sea."

mh diakriqh/ (diakrinw) aor. pas. subj. "does not doubt [in his heart]" - may not evaluate / doubt [in the heart of him]. This verb is set in the subjunctive mood since it is the controlling verb in the protasis of the conditional sentence. Suppling a nice contrast to believing, such that believing is not "doubting". The word primarily means "evaluate", so "judge correctly / render a decision / differentiate". On some occasions in the NT the word slips toward "doubt / waver". Surely here the sense is that a person does not waver in their decision to rest on the revealed will of God, rather than "that there are no doubts in their mind", Barclay. So possibly, "not doubting in his inner core where he tells no lies to himself", Junkins. Every believer has doubts; sticking with God's promises in Jesus, in the midst of all our doubts, is the substance of faith.

alla "but" - Adversative.

oJti "that" - that [what he says becomes]. Introducing an object clause direct object of the verb "believes". A very important reference indicating that the faith that moves mountains is a faith that relies on the revealed will of God. Christian faith is not doubt-free wishful thinking!!!

This second independent saying virtually restates the first, but without the mountain allusion. The prayer of faith [for that which God wills, in particular covenant mercy / redemption], is fully answered.

dia touto lew uJmin "Therefore I tell you" - It is very likely that this saying of Jesus came with the "truly I say to you" personal emphasizer, but Mark has made a slight change to facilitate the stitching of the saying to the first one.

panta o{sa "whatever" - everything whatsoever. Obviously "everything" God says he will give us when we ask him, ie. "what he says", v23. This qualification is made abundantly clear in the scriptures and for this reason we are not free to ignore it when unstated.

proseucesqe kai aiteisqe "you ask for in prayer" - you pray and ask. Semitic construction; "whatever you pray for."

oJti "that" - that. As in v24 forming an object clause, direct object of "believe"; "believe that [you received]. It can also form a dependent statement of perception, particularly as the aorist is used for "received". Moffatt brings this out with "believe you have got it", expressing the thought "I've got it."

kai estai umin "it will be done for him" - it will be to you. Note the similar expression in v24, "it will be to him".

The third saying, referencing the redemptive focus of prayer, namely the covenant mercy of God, links the receiving of mercy with the giving of mercy.

o{tan + ind. "when [you stand]" - Denoting repeated action, "whenever", TH. Note the usual posture of prayer for a Jew.

proseucomenoi (proseucomai) pres. part. "praying" - Attendant circumstance participle expressing action accompanying the verb "stand"; "when you stand and pray."

ei + ind. "if" - Introducing a conditional clause 1st. class, where the condition is assumed a reality; "if, as is the case, ...... then [forgive]."

kata + gen. "against [anyone]" - against [someone].

iJna + subj. "that" - that [.... may forgive]. Forming a purpose clause, "in order that / so that"

kai oJ pathr uJmwn oJ en toiV ouranoiV afh/ uJmin ta paraptwmata uJmwn "Your heavenly Father may also forgive your sins" - Note the similarity with Matthew 6:14, "if you forgive men their sins your heavenly Father will also forgive you" ean gar afhte toiV anqrwpoiV ta paraptwmata autwn afhsei kai uJmin oJ pathr uJmwn oJ ouranioV. In Matthew, this verse qualifies the petition in the Lord's Prayer "forgives us our sins as wJV we have forgiven those who have sinned against us." So, in the alternate religion of the new Israel where redemptive faith is paramount (the prayer of faith for covenant mercy), reciprocal mercy is required. Given the context of Israel's failure to be "a house of prayer for all nations", it's failure to be "a light unto the nations", it's failure to shine the mercy/grace of God to broken humanity, the alternate religion of the new Israel must be a light to the nations. Against Israel's closed-shop and corruption, the Christian church must be gospel orientated. On the more personal level with regard the reciprocity of forgiving and being forgiven, "one's own forgiving of others must grow out of one's being forgiven", Evans, ie. divine mercy prompts mercy, cf. Matt.18:21-35. In reverse, our forgiving of other's does not earn or cause God's forgiveness of us. As James reminds us, faith produces works (love), faith without works is a dead thing (a pretence).

"But if you do not forgive neither will your Father in heaven forgive your trespasses" - Variant, now regarded as taken from Matthew.

Mark Introduction

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