Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

11:1 Jesus and the pilgrims head for Bethphage and Bethany. Jesus enters Jerusalem (see map below) by way of the Mount of Olives (see note on Mark 13:3) and the Kidron Valley.

11:2 a colt tied. Matthew 21:2 also mentions that a donkey was with the colt, but Mark only mentions the colt, which was most important because Jesus would ride on it.

11:7 Jesus fulfills a prophecy about the Messiah in Zech. 9:9 by riding on a donkey; see notes on Matt. 21:4-5 and John 12:15.

11:8 On the significance of cloaks and branches, see 2 Kings 9:12-13 and notes on Matt. 21:8; John 12:13.

11:9 Hosanna (Hb. "Save!" or "Please save!"; see Ps. 118:25). Here "Hosanna" points to the celebration of Jesus as a political, Davidic messiah (cf. 2 Sam. 7:14; Isa. 9:1-21; 11:1-16; Jer. 23:1-8). Blessed is he who comes in the name of the Lord is from Ps. 118:25-26, a prayer of blessing for the coming messianic kingdom (but see also notes on Matt. 23:39; Luke 13:35). The Triumphal Entry takes place at the beginning of Passover week, which recalls the Jewish people's liberation from Egyptian slavery (see notes on Mark 14:17; John 2:13); the pilgrims now anticipate the messianic liberation from Rome's oppression. The claims of the disciples are ultimately true, but it will not be Rome that is defeated now but Satan, sin, and death. All enemies of righteousness will one day see the authority of Messiah. This is the only time in Mark where there is no evident tension between Jesus' messianic identity, the messianic expectations of his disciples, and those of the people (cf. Mark 2:8-10; 8:27-31; 10:45). Jesus tolerates this brief period of celebration in fulfillment of Zech. 9:9, but with the certainty that nothing will obstruct the divinely ordained death of the Messiah.

11:11 Jesus looked around at everything in the temple area, not as a pilgrim but as the sovereign Lord who "will suddenly come to his temple" (Mal. 3:1). He looks around this center of Jewish religious life to see if it is fulfilling its purpose of leading people to true worship of God. During this week, Jesus and the Twelve stay a short distance outside Jerusalem in Bethany, probably with their friends Lazarus, Mary, and Martha (cf. John 12:2-3).

11:12-21 The way in which Mark organizes his material in these verses (fig tree/cleansing of temple/fig tree) suggests a connection between the cleansing of the temple and the cursing of the fig tree.

11:13-14 found nothing but leaves. Since the fruit of the fig tree begins to appear about the same time as the leaves (or a little after), the appearance of leaves in full bloom should have indicated that fruit (in the form of green figs) was already growing. Jesus' actions here have symbolic importance, signifying the hypocrisy of all who have the appearance that they are bearing fruit but in fact are not. The specific reference, though, is to Israel, since in the OT the fig tree often serves as a metaphor for Israel and its standing before God (e.g., Jer. 8:13; Hos. 9:10, 16; Joel 1:7). Here the cursing of the fig tree signifies the judgment of God on the "fruitless" Jewish people (cf. Mark 7:6), who had turned away from God into empty ritual and legalism (cf. Hos. 9:10-17). It is a visual parable to signify Jesus' unrequited search for the true fruit of worship, prayer, and righteousness in the Jewish nation and its religious practices.

11:15-17 And he entered the temple. Jesus comes as Lord of the temple, and he comes to purify it (Mal. 3:1-4; see also notes on Matt. 21:12-17; 21:12). On the Mount of Olives, as well as in the temple precincts, tables were set up to enable pilgrims to change their respective currencies into coins for the annual temple tax (half a shekel; Ex. 30:13-16), as well as to purchase pigeons, lambs, oil, salt, etc., for various sin and thanksgiving sacrifices (Lev. 1:14; 5:7, 11; 12:8; 14:22, 30). The business activity turns the house of prayer into a den of robbers (Jer. 7:11). Gentiles in particular were hindered by the temple commerce in the outer court. The goal of Jesus' action is to restore the temple (temporarily) to its function, namely, to serve as a house of prayer for all the nations (Isa. 56:7).

11:18 Paradoxically, the chief priests and scribes (who are in favor of commerce in the temple) seek to destroy the Purifier (3:6; 15:31-32) rather than to be purified themselves. Their actions are motivated by fear of Jesus' popularity, fear of losing power (social, economic, and political), and fear of a public uprising (in which case the Romans would intervene). The Jewish leaders correctly saw Jesus' act as a challenge to their authority in the most sacred space in the world.

11:19 As in Galilee, Jesus periodically retreats from public work.

11:20 in the morning. Matthew compresses the events of these two days into a single narrative and does not specify that the disciples did not see the withered fig tree until the next day. Mark gives more detailed chronological information, while Matthew treats the event topically (Matt. 21:18-22).

11:21 The fig tree had withered within 24 hours, perhaps sooner (Matt. 21:19). It represents the judgment of God on Israel (Isa. 34:4; Joel 1:7-12; Amos 4:9; see note on Mark 11:13-14).

11:22-23 Have faith in God. Jesus' response must have surprised the disciples. (What does faith have to do with the cursing of the fig tree?) His point is that they should trust God to remove whatever hinders them from bearing fruit for God. Moving a mountain was a metaphor in Jewish literature for doing what was seemingly impossible (Isa. 40:4; 49:11; 54:10; cf. Matt. 21:21-22). Those who believe in God can have confidence that he will accomplish even the impossible, according to his sovereign will.

11:24-25 whatever you ask. God delights to "give good things to those who ask him" (Matt. 7:11) and is capable of granting any prayer, though we must ask with godly motives (James 4:3) and according to God's will (1 John 5:14). believe that you have received it, and it will be yours. Those who trust God for the right things in the right way can have confidence that God will "supply every need . . . according to his riches in glory in Christ Jesus" (Phil. 4:19), knowing that he will work "all things together for good" and will "graciously give us all things" (Rom. 8:28, 32). Some have misused this verse by telling people that if they pray for physical healing (or for some other specific request) and if they just have enough faith, then they can have confidence that God has already done (or will do) whatever they ask. But we must always have the same perspective that Jesus had--that is, confidence in God's power but also submission to his will: "Father, all things are possible for you. . . . Yet not what I will, but what you will" (Mark 14:36).

11:28-33 The official leaders of Israel inquire of Jesus by what authority he is doing these things. The question relates immediately to the cleansing of the temple (vv. 15-19) but also to his healing and teaching in the temple (and throughout his ministry), because Jesus is neither an official priestly or scribal authority according to the official standards of his questioners. Was the baptism (i.e., the ministry) of John from heaven (i.e., from God) or from man (i.e., did it have a merely human origin)? To avoid the dilemma posed by the question, Jesus' opponents say that they do not know, because they feared the consequences of speaking against John the Baptist, whose divinely authorized ministry was also carried out apart from the official Jewish authority. Their confession of ignorance, however, demonstrates that they have no basis on which to assess Jesus' ministry. If they do not know whether John the Baptist was from God, they cannot know whether Jesus is, either. Faced with such hostility, Jesus refuses to answer his opponents' question and exposes their ignorance and lack of sincerity.

12:1-12 This parable of judgment is addressed primarily to the religious leaders of Israel (vv. 1, 12). The story draws on everyday life. Disputes between absentee landlords, their representatives (in this case, a servant), and tenants were common (vv. 3-5). The attempt to seize the land by killing the rightful heir is bold but plausible (vv. 6-8). The key to understanding the story lies in v. 12 (see also vv. 1, 5); the opponents of Jesus understand his story to be an accusation against them, yet they do not take Jesus' words to heart. The vineyard is a well-known metaphor for Israel (cf. Neh. 9:16-37; Isa. 5:1-5; John 15:1-27). The son of the landlord (beloved son) is rejected as the "messianic stone" (Ps. 118:22; Mark 12:10). The builders (v. 10; a metaphor for "leaders of Israel") kill the "messianic stone" (vv. 7, 10). This interpretation corresponds to the current tension between Jesus and his opponents and the overall saving work of God despite the rebellion of his people (Neh. 9:6, 26, 28-31, 33-35; Acts 7:2-53). Jesus' parabolic teaching either instructs (Mark 4:1-20) or hardens (4:10-12; 12:1-12) its hearers.

12:1 The landlord goes to great expense, which justifies his rightful expectation for a share in the profit. The allusion to Isa. 5:1-5 (vineyard, fence, tower) suggests that Jesus continues the theme of "fruit of worship and righteousness for God" (see note on Mark 11:13-14). Immense Herodian-era manor houses with walls, towers, and a winepress have been excavated near Caesarea Maritima.

12:2 At the time of harvest, a representative of the landlord (in this case, his servant) comes to receive the landlord's share (some of the fruit of the vineyard).

12:3-5 There is an escalation in the mistreatment of the landlord's servants: they are beaten, struck . . . on the head (v. 4), and killed (v. 5). The repetition of these events (and so with many others) reinforces the injustice. While Israel might have borne fruit, the leaders of Israel by their misleading leadership hinder the fruit from being given to God.

12:6 still one other, a beloved son (see note on Luke 20:13). The tenants' attitude toward the landlord will be directly reflected in their respect, or lack of it, for his son, who represents Jesus (Ex. 10:3; Lev. 26:41; 2 Chron. 36:11-16; see the echo of this theme in Mark 1:11; 9:7).

12:7 The tenants display disrespect for the landlord by seeking to kill his heir. They may be assuming that the heir's arrival means the landlord has died.

12:9 Finally the owner of the vineyard (God) punishes the evil tenants (leaders of Israel; Isa. 5:3, 5) and seeks new tenants (give the vineyard to others). Israel (and the Son sent to her) belongs to God. Israel's leaders disrespect the possessions of God (Mark 11:27-12:12) and thus incur the judgment of God.

12:10 At the time of Jesus, Ps. 118:22-23 was already known as a messianic psalm (cf. Acts 4:11). The opponents of Jesus can thus understand what he means: the "stone" refers to the Messiah. Builders refers to the leaders of Israel. Rejected echoes the theme of the persecution of the prophets of God (Neh. 9:9-35; Acts 7:1-53). The new Israel (or faithful Israel) will accept the Son as the rightful messenger, heir, and cornerstone of the messianic kingdom (Jer. 31:26; Zech. 4:7). Both Mark 12:9 and 12:10 speak of reversal: in v. 9 God transfers responsibility for his people to "others," and in v. 10 the rejected messianic "stone" is divinely vindicated and established as the cornerstone of a new building (see notes on 1 Pet. 2:4-8).

12:12 The opponents of Jesus have long determined to kill him (11:18). From their vantage point, only his popularity hinders them (11:32; 14:1-2).

12:13 The opponents of Jesus attempt to trap him by means of difficult questions (cf. 8:11; 10:2; 11:27-28). Different groups in Palestinian Judaism, both Pharisees and Herodians (see note on Matt. 22:16; and the article on Jewish Groups at the Time of the New Testament), collaborate against Jesus.

12:14 we know that you are true. Jesus rightly labels his opponents' kind words as "hypocrisy" (v. 15). Since Jesus purports to be teaching the way of God, they figure that he must have an opinion on whether it is lawful to pay poll taxes or property taxes to the oppressive Roman emperor. A rejection of paying taxes would seem to entail rebellion against Caesar; a willingness to pay taxes appears to compromise devotion to God (on civic duties and the relationship between church and state, see note on Matt. 22:21).

12:16 The likeness (of Tiberius Caesar) and inscription on the denarius (valued as the wage of a day's labor) represent the person of Caesar and his authority (see note on Matt. 22:19). By carrying the coin, Jesus' opponents show that they already participate in the Roman social order.

12:17 the things that are Caesar's . . . the things that are God's. See notes on Matt. 22:21 and Luke 20:25. Jesus does not discuss the question of whether the current Roman governance is just or unjust, but he does imply that it is right to pay taxes to Caesar. God's kingdom, however, transcends all of these "things."

12:18-23 The overstated and theoretical question (seven successive levirate marriages; see note on Matt. 22:24) assumes a tension between the Mosaic law (Gen. 38:8; Deut. 25:5-6; Ruth 4) and belief in the resurrection, which the party of the Sadducees rejects (on Sadducees, see note on Matt. 3:7). How can one woman and seven men be married in heaven?

12:24 In asking their question (vv. 18-23), the Sadducees are wrong on two counts: they know neither the Scriptures nor the power of God (see note on vv. 26-27).

12:25 The Sadducees falsely assume marriage in heaven. Interpersonal relationships in heaven are similar to the relationships of angels (whose existence the Sadducees likewise deny; see Acts 23:8). See note on Matt. 22:29-30.

12:26-27 Citing the OT "Scriptures," Jesus explains the full "power of God" when it comes to the dead being raised. Exodus 3:6 cannot mean that God makes himself known to Moses as the God of the dead. Rather, as the God of Abraham . . . Isaac, and . . . Jacob (i.e., the faithful, covenant-keeping God), he is the God of the living (Ex. 3:15-16; 4:5). Abraham therefore continues to exist and to enjoy the blessings of God's covenant (cf. Rom. 8:35-39), and hence will also be raised from the dead.

12:28-31 A teachable scribe (a theological scholar, probably of the Pharisaic faction) holds a friendly dialogue with Jesus. He asks which commandment of God is of fundamental importance and central to everything else. Jesus answers directly: the most important commandment, introduced by Deut. 6:4, is to love the Lord your God completely (Deut. 6:5; cf. notes on Matt. 22:37-38 and Luke 10:27). Second to this is to love your neighbor as yourself (Lev. 19:18, 34). The faithful, covenant-keeping God asks the objects of his love to love him and other human beings too (Rom. 13:8-10; Gal. 5:14; 1 John 4:10-11, 19).

12:34 not far. This inquisitive scribe is separated from the present kingdom of God simply by his ignorance of Jesus as the beloved Son (9:7), as the one to be confessed (8:38), and as the one who will suffer a substitutionary death on his behalf (10:45; see 12:35-37).

12:35-37 While in the temple, Jesus publicly raises a question that he has already discussed in private with his disciples: who is the Messiah of God--is he essentially the son of David or the Lord of David? Jesus' point is not to deny that the Messiah is a descendant of David (e.g., Ps. 2:1-12; 89:1-52; Isa. 9:1-7; Jer. 23:5-6; Ezek. 34:23-24). The issue is that, in this passage (i.e., Ps. 110:1-5), there is no mention of the Messiah being the son of David; rather, the Messiah is here the "Lord of David" (see note on Matt. 22:41-46). Jesus affirms the divine inspiration of the Psalm through the Holy Spirit. The Lord (Hb. Yahweh) grants to David's Lord (Hb. ’Adonay) an exclusive place of honor at his right hand and helps David's Lord overcome his enemies. Jesus anticipates being exalted to the right hand of God, and thus he far transcends any expectation of a merely political, Davidic messiah.

12:38 scribes. See note on Matt. 8:19.

12:39 Many scribes seek public recognition by means of their clothing and places of honor (see note on Matt. 23:6). As lawyers, they exploit widows while pretending to be pious (Mark 12:40). For Jesus, true devotion to God includes a concern for social justice.

12:42-44 Small copper coins (Gk. lepta [plural]; a lepton was a Jewish coin worth about 1/128th of a denarius, which was a day's wage for a laborer) are valued at a fraction of a cent. The poor widow gave more than all the rich people, according to God's evaluation, for she gave everything she had, while the rich gave from their surplus.

13:1 Herod the Great expanded the second temple to about double the size of the Solomonic temple (cf. note on Luke 21:5-6).

13:2 The future destruction of the temple (and Jerusalem) would occur on account of its misuse by the leaders (12:9; Luke 19:41-44). (The sacrificial system of the temple cannot, in any case, make sufficient atonement for the sinfulness of mankind; Heb. 10:4.) not . . . one stone upon another. See note on Matt. 24:2. Titus, son of the emperor Vespasian, led the destruction of Jerusalem and the temple in a.d. 66-70.

13:3 The Mount of Olives (Olivet), with its spectacular view of the Temple Mount, stands just east of Jerusalem across the Kidron Valley (see note on John 18:1). Jesus and his disciples regularly crossed over Olivet on their way from Jerusalem through Bethphage (Luke 19:29) to Bethany (John 11:1), which lay on the mountain's eastern slope. The traditional site of Gethsemane lies on Olivet's western slope (Matt. 26:36).

13:4-37 In response to Jesus' statement about the future destruction of the temple (v. 2), the disciples ask him, "When will these things be, and what will be the sign when all these things are about to be accomplished?" Jesus' answer deals primarily with the second part of their question ("what will be the sign"), but he also addresses the timing of the coming events ("when"). Verses 5-23 focus on local and world events (destruction of the temple, persecution, and universal evangelism); vv. 24-27 focus on cosmic events (the transformation of the known cosmos and the coming of the Son of Man). The disciples assume that the destruction of the temple will coincide with the end of time, but Jesus corrects their thinking (vv. 7, 13). Since Jesus predicts these events, believers must not lose heart. The destruction of Jerusalem (which came in a.d. 70) functions as a type of the last judgment, which will occur when Jesus returns. God already knows about them, and the elect (vv. 20, 22, 27) will be preserved.

13:8 The metaphor of birth pains (see note on Matt. 24:8) describes the increase in frequency and duration of these events.

13:9-13 Amid these troubles, including family divisions (v. 12; cf. Luke 12:50-53), the disciples are to be worldwide (Mark 7:27; 8:35; 10:29; 13:27), Spirit-led witnesses before both Jewish and Gentile authorities (v. 9).

13:14 The abomination of desolation (cf. Dan. 9:27; 11:31; 12:11) points to the Antichrist's ultimate desecration of God's temple (where he ought not to be, which some understand as a literal, rebuilt temple, and others understand as the people of God; see 2 Thess. 2:1-12; 1 John 2:18). This event was anticipated in the destruction of the temple in Jerusalem (see note on Matt. 24:15). flee to the mountains. See note on Matt. 24:16.

13:19 Tribulation will occur in conjunction with the Antichrist's desecration (v. 14). This tribulation will not be confined to Judea and will be on a scale unprecedented since the beginning of the creation. The flight of Christians from Jerusalem in a.d. 67 anticipated this universal tribulation (see note on Matt. 24:16).

13:20 The universal extent of tribulations is cut short by the Lord. The elect (vv. 22, 27) are not a proud elite but recipients of God's gracious and undeserved call and protection (see note on Matt. 22:14).

13:22 The tribulation (v. 19) is accompanied by false christs and false prophets (on testing false prophets, see notes on Matt. 7:15-20; 9:34; 1 John 4:1). They lead astray by performing signs and wonders (cf. the actions of the Antichrist in 2 Thess. 2:3, 7-12; 1 John 2:18). Unlike Scripture, signs and wonders are not clear indicators of God's presence and will. Jesus' remark that even the elect (see note on Matt. 22:14) could be led astray emphasizes the stunning character of the false prophets' miracles. But God will protect his own, so that they will not believe in a false messiah or prophet.

13:24-26 After that tribulation clearly sets the further statements of Jesus apart from the preceding verses. sun . . . moon . . . stars. Jesus now describes cosmic events (see note on Matt. 24:29) in anticipation of the coming of the enthroned (Mark 14:62) Son of Man (see 8:38; Rev. 1:7; note on Matt. 24:30).

13:28-29 Some have understood fig tree here as a symbol for the nation of Israel (see note on 11:13-14), but it is more likely that in this case Jesus is just using a familiar event in nature as another illustration: just as the fig tree's branches put forth leaves, giving a sure sign that summer would soon follow, so when you see these things taking place, you know that Christ will come soon. "These things" probably refers not to the events of 13:24-27 (for they are the end) but the events of vv. 5-23.

13:30 this generation will not pass away until all these things take place. Several interpretations have been offered for this difficult passage: (1) Some think "this generation" refers to the disciples who were alive when Jesus was speaking, and "all these things" refers to the beginning but not the completion of the sufferings described in vv. 3-13. (2) Others see in "all these things" a prediction with multiple fulfillments, so that Jesus' disciples will be both "this generation" that sees the destruction of the temple in a.d. 70 and also those at the end of the age who see the events surrounding the "abomination of desolation" (v. 14). (3) Since "the generation of . . ." in the OT can mean people who have a certain quality (cf. Ps. 14:5; 24:6; cf. Gk. genea in Luke 16:8), others understand "this generation" to refer either (a) to "this generation of believers" throughout the entire present age, or (b) to "this evil generation" that will remain until Christ returns to establish his kingdom (cf. Matt. 12:45; Luke 11:29). (4) Others, particularly dispensational interpreters, understand "generation" to mean "race" (this is another sense of Gk. genea), and think it refers to the Jewish people, who will not pass away until Christ returns. (5) Others understand "this generation" to mean the generation that sees "all these things" (Matt. 24:33), namely, the generation alive when the final period of great tribulation begins. According to this view, the illustration of the fig tree (Mark 13:28) shows that when the final events begin, Christ will come soon. Just as "these things" in v. 29 refers to events leading up to but not including Christ's return, so in v. 30 "all these things" refers to the same events (that is, the events described in vv. 3-13).

13:31 my words will not pass away. Jesus claims that his words (like those of the OT, see Matt. 5:18) are more enduring than creation and are in truth the revealed Word of God (cf. Isa. 51:6; Jer. 31:35-37).

13:32 nor the Son. See note on Matt. 24:36.

13:33-37 Jesus gives this entire discourse about the end times so that the disciples will be on guard (vv. 5, 9, 23). This parable about a man going on a journey (vv. 34-37) displays similarities with the parable of the wicked tenants (12:1-12). The point is perpetual readiness while bearing God-given responsibilities. The sudden return of the master of the house corresponds to the sudden coming of the Son of Man (find you asleep, 13:36; see Luke 17:24-32). Instead of speculating about the specific timing of end-time events, all disciples are to be vigilant.