Chapter 11

1 Christ rideth with triumph into Jerusalem: 12 curseth the fruitless leafy tree: 15 purgeth the temple: 20 exhorteth his disciples to stedfastness of faith, and to forgive their enemies: 27 and defendeth the lawfulness of his actions, by the witness of John, who was a man sent of God.

1. When they came. [The Triumphal Entry, Mark 11:1–11=Matt. 21:1–11=Luke 19:29–44=John 12:12–19. Major comment: Matthew.]

2. Never man sat. Newness was considered an essential quality of things assigned to either sacred or royal use (see Ex. 13:2; 23:19; Lev. 21:13, 14; Num. 19:2; 1 Sam. 6:7).

4. By the door without. Many Oriental dwellings were constructed in the shape of a square, with an open courtyard in the center. From this courtyard a passageway led out to the street. Ordinarily, the ass and the colt would have been tethered in the courtyard rather than at the gate in the open street.

A place where two ways met. Gr. amphodon, “a road round anything,” “a block of houses,” or “a quarter [of a town].” However, the meaning of the word here is obscure. Amphodon is from two Greek words, amphi, “on both sides,” and hodos, “a way,” or “a road.” Some have suggested that amphodon may here refer to a side road, or perhaps to a circuitous road. See Closing Ministry at Jerusalem.

11. Into the temple. This was the very center of Jewish national and religious life, the logical place for Messiah-King to be crowned; the place where His authority should first be recognized and from which the official call should go out to men to accept His sovereignty (see Vol. IV, p. 27-30). The priests and elders of Israel should have been the ones to acknowledge His authority. However, “he came unto his own, and his own received him not” (see on John 1:11).

Looked round about. The temple being His house, Jesus walked about its courts surveying that which was rightfully His, but which those entrusted with its care had appropriated to their own selfish purposes (see Matt. 21:33–39).

Went out unto Bethany. When the concourse of people finally reached Jerusalem they were too late, and vainly sought for Jesus that they might crown Him king (see DA 581). But, as upon previous occasions when His mission was faced with a crisis, Jesus spent the entire night in prayer (see on Mark 3:13; cf. DA 581).

12. On the morrow. [The Fruitless Fig Tree, Mark 11:12–14, 20–26=Matt. 21:18–22. Major comment: Mark. See Closing Ministry at Jerusalem; Passion Week; on miracles pp. 208–213.] This was “the morrow” after the Triumphal Entry (see vs. 1–11), and thus a Monday morning. Following a strictly chronological pattern, Mark records the cleansing of the Temple (vs. 15–19) between the cursing of the fig tree (vs. 12–14) and the discovery that it had withered (vs. 20–26). Matthew, who often follows a topical rather than a chronological order (see p. 274), narrates, as a unit, the entire experience with the fruitless fig tree, without mention of the fact that some 24 hours elapsed between the curse placed upon it and the discovery that the tree had withered.

From Bethany. Where He had spent the night (see on v. 11).

He was hungry. Perhaps circumstances since the Triumphal Entry (see on v. 11) had made it inconvenient for Jesus to partake of food, at least of a full and nourishing meal. The fact that no mention is made of hunger on the part of the disciples seems to imply that they had recently eaten.

13. Seeing a fig tree. As upon the occasion of the Triumphal Entry the day before, Jesus probably followed a more or less direct route from Bethany into Jerusalem, up the gentle, eastern slope of the Mount of Olives and down the comparatively steep western slope and across the Kidron Valley into Jerusalem (see on Matt. 21:1; Luke 19:41). The fig tree attracted attention by being the only one of the trees in the orchard fully leafed out (cf. DA 581).

Afar off. Jesus saw the tree some time before reaching it. Apparently this particular tree grew near to the road (see Matt. 21:19).

Having leaves. A fully leafed fig tree gave promise of well-developed, though not necessarily ripe, fruit. On the other hand, leafless trees, as the rest of the trees in the orchard were, raised no false hopes that fruit would be found on them, and therefore occasioned no disappointment.

In this acted parable (see on v. 14) the fully leafed fig tree represented the Jewish nation, and the other trees, the Gentile nations. True, the Gentiles bore no fruit, but then, none was expected of them because they made no profession of bearing fruit (see Vol. IV, pp. 26, 27). This precocious fig tree, however, had leaves that betokened figs.

Nothing but leaves. Here was promise without performance. Of all vices there was none Jesus found more offensive than that of hypocrisy (see on Matt. 6:2; 23:13). Like the fruitless fig tree, Jewish religion was destitute of fruit. It was replete with form and ceremony but lacked true godliness (see on Mark 7:2, 3; see Vol. IV, pp. 30-33).

The time of figs. In Palestine the early crop of figs usually matures in June, and the late crop in September. It was now near Passover, probably in April, and thus only a few weeks before the early crop would mature. Although it was unusual to expect to find figs this early in the season, nevertheless, a tree in full leaf might, conceivably, have fruit approaching maturity. It should also be noted that in Oriental lands green or unripe fruit is often relished (see on Isa. 28:4).

14. Answered. The tree had not spoken; Jesus was simply “answering” the fully leafed but fruitless condition of the fig tree.

No man … hereafter. Literally, “no one … never.” The Greek double negative makes the prohibition most emphatic. The barrenness of the tree represented the unproductiveness of Israel, and the curse, the judgment Jesus was to pronounce the following day—“your house is left unto you desolate” (see on Matt. 23:38). It was also on the day following that Jesus sternly censured the scribes and Pharisees for their hypocritical pretensions (see Matt. 23:13–33).

The purpose of this acted parable was to prepare the minds of the disciples for the scenes of the next few days, during which the Jewish leaders would confirm their rejection of Jesus. Acted parables often lead men to think more effectively than mere words could possibly do. For other acted parables see Isa. 20:2–6; Eze. 4:1 to 5:17.

15. They come to Jerusalem. [Second Cleansing of the Temple, Mark 11:15–19=Matt. 21:12–17=Luke 19:45–48. Major cement: Matthew.]

16. Through the temple. That is, through the courts of the Temple. The word here used for Temple is hieron, which refers to all courts and buildings within the Temple area, not the naos, or Temple proper. Upon entering the sacred precincts of the Temple men were to lay aside, as a token of reverence, any burden they might be bearing. Apparently, men carrying burdens were using the Temple courts as a short cut to avoid a more circuitous journey (see Mishnah Berakoth 9. 5, Soncino ed. of the Talmud, p. 328).

17. Called of all nations. Jesus was standing, apparently, in the particular part of the Temple assigned to the Gentile believers in the true God. This, the officers of the Temple had converted into a sort of Temple market place.

Thieves. Rather, “robbers,” that is, organized plunderers, not petty pilferers.

18. They feared him. Especially because of His great influence over the people, which had been so impressively demonstrated at the Triumphal Entry the day before.

Doctrine. Literally, “teaching” (see on Matt. 7:28).

20. In the morning. That is, the morning of Tuesday, the day following the cleansing of the Temple. Since Monday morning the disciples had had further opportunity to witness the stubborn animosity of the Jewish rulers toward Jesus. They were to see much more before this day was over. For Jesus and the Twelve, the first incident of this fateful day was the sight of the withered fig tree.

From the roots. A detail noted only by Mark. This is Jesus’ only miracle that can be said to have brought injury. Critics have suggested that Jesus pronounced the curse on the fruitless fig tree in anger. However, in the entire life of Jesus there is nothing to suggest that He ever wantonly brought injury or suffering to men, animals, or other creatures of His hand, or that He acted from unworthy motives. The circumstances under which Jesus performed this miracle provide a fully satisfactory explanation of His purpose in performing this unique act. This very day the leaders of the nation were to confirm their decision to reject Jesus as the Messiah, and He was to announce their rejection by Heaven (see on Matt. 23:38). Of all of this the disciples had no true understanding, and it was undoubtedly for the purpose of preparing them for this tragic event that Jesus cursed the fig tree.

21. Peter. Only Mark identifies Peter as the spokesman (see on Matt. 14:28).

Withered away. The withering process occurred during the preceding 24 hours, and was so complete as to be noticeable from the roots up (see v. 20).

22. Have faith in God. As might be expected, the disciples’ reaction was essentially one of surprise at the miraculous nature of this acted parable. Apparently they did not as yet perceive its import. Thus, while their attention was focused on the miracle itself rather than upon its meaning, Jesus took advantage of their interest to point out the heights to which true faith may soar (vs. 22–24), and added an admonition with respect to an important prerequisite to answered prayer (Mark 11:25; see on Matt. 17:20).

23. Verily. See on Matt. 5:18.

This mountain. Jesus and the disciples were at this very moment on the slope of the Mount of Olives. Except for the valley of the Kidron, the Mount of Olives occupied most of the space between Jerusalem and Bethany (see on Matt. 21:1; see Closing Ministry at Jerusalem; Jerusalem in Time of Christ).

Be thou removed. See on Matt. 17:20. Jesus Himself never moved literal mountains, nor did He intend His followers to contemplate any necessity of doing so themselves. Jesus here is speaking of figurative mountains of difficulty.

Doubt. Gr.diakarinoµ, “to separate [one from another],” “to discriminate,” or “to distinguish.” Diakrinoµ is translated “waver” in James 1:6 (see on James 1:6–8).

24. Believe. See on Matt. 7:7.

25. Stand praying. For standing as a posture in prayer see on Luke 18:11. Reference is probably to standing in the Temple courts at the hour of prayer morning or evening.

Forgive. For comment see on Matt. 6:14, 15.

26. If ye do not. Textual evidence favors (cf. p. 146) omitting v. 26, though most manuscripts have the same thought in Matt. 18:35. Our unwillingness to forgive prevents God from hearing and answering our prayers.

27. They come again. [The Leaders Challenge Jesus’ Authority, Mark 11:27–33=Matt. 21:23–27=Luke 20:1–8. Major comment: Matthew.]

29. Answer me. Only Mark records the demand for an answer in these forthright words. For comment on Jesus’ question see on Matt. 21:24.

Ellen G. White comments

1–10DA 569–579

9     6T 203

11–14, 20, 21DA 580–588

13   DA 581, 583; ML 93; 4T 155; 5T 250, 403

13, 14  5T 257

15–19DA 589–593

21   DA 582

22   PK 164; 6T 465; 7T 211; 8T 175, 177; 9T 213

24   COL 148; Ed 258; EW 72; ML 16; SC 51, 96; 2T 140; 8T 23

24–26TM 487

27–33DA 593, 594