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Commentary on Mark 11 verses 12–26
Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.
II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.
1.He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
2.He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.
3.He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.
4.The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.
III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,
1.How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.
2.The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
(1.)Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall," Mar 11:23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7.
(2.)To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mat 5:23, Mat 5:24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.
According to Isaiah: But ye have made it a den of thieves, (Jer. 7:11) according to Jeremiah.
De Con. Evan, ii, 67: John, however, relates this in a very different order, wherefore it is manifest that not once only, but twice, this was done by the Lord, and that the first time was related by John, the last, by all the other three.
de Con. Evan, ii, 68: In this again, Mark does not keep the same order as Matthew; because however Matthew connects the facts together by this sentence, “And He left them, and went out of the city into Bethany,” returning from whence in the morning, according to his relation, Christ cursed the tree, therefore it is supposed with greater probability that he rather has kept to the order of time, as to the ejection from the temple of the buyers and sellers. Mark therefore passed over what was done the first day when He entered into the temple, and on remembering it inserted it, when he had said that He found nothing on the figtree but leaves, which was done on the second day, as both testify. Wherefore it is added, “For they feared Him, because all the people were astonished at His doctrine. For He taught themas one having authority, and not as the Scribes” and Pharisees, as is said elsewhere.
(ubi sup.) What the Lord had done in figure, when He cursed the barren fig tree, He now shows more openly, by casting out the wicked from the temple. For the fig tree was not in fault, in not having fruit before its time, but the priests were blameable; wherefore it is said, And they come to Jerusalem; and Jesus went into the temple, and began to cast out them that sold and bought in the temple. Nevertheless, it is probable that He found them buying and selling in the temple things which were necessary for its ministry. If then the Lord forbids men to carry on in the temple worldly matters, which they might freely do any where else, how much more do they deserve a greater portion of the anger of Heaven, who carry on in the temple consecrated to Him those things, which are unlawful wherever they may be done. It goes on: and overthrew the tables of the moneychangers.
(ubi sup.) Because the Holy Spirit appeared over the Lord in the shape of a dove, the gifts of the Holy Spirit are fitly pointed out under the name of doves. The Dove therefore is sold, when the laying on of hands by which the Holy Spirit is received is sold for a price. Again, He overturns the seats of them who sell doves, because they who sell spiritual grace, are deprived of their priesthood, either before men, or in the eyes of God.
(ubi sup.) He speaks of those vessels which were carried there for the purpose of merchandise. But God forbid that it should be taken to mean, that the Lord cast out of the temple, or forbade men to bring into it, the vessels consecrated to God; for here He shows a type of the judgment to come, for He thrusts away the wicked from the Church, and restrains them by His everlasting word from ever again coming in to trouble the Church. Furthermore, sorrow, sent into the heart from above, takes away from the souls of the faithful those sins which were in them, and Divine grace assists them so that they should never again commit them. It goes on: And he taught, saying unto them, My house shall be called of all nations the house of prayer. (Isa. 56:7)
(ubi sup.) He says, to all nations, not to the Jewish nation alone, nor in the city of Jerusalem alone, but over the whole world; and he does not say a house of bulls, goats, and rams, but of prayer.
(ubi sup.) For they were in the temple for this purpose, either that they might persecute with corporal pains those who did not bring gifts, or spiritually kill those who did. The mind and conscience of the faithful is also the temple and the house of God, but if it puts forth perverse thoughts, to the hurt of any one, it may be said that thieves haunt it as a den; therefore the mind of the faithful becomes the den of a thief, when leaving the simplicity of holiness, it plans that which may hurt others.
He calls moneychangers, changers of a particular sort of money, for the word means a small brass coin. There follows, and the seats of them that sold doves.
But if a man by sinning gives up to the devil the grace and purity of baptism, he has sold his Dove, and for this reason is cast out of the temple. There follows, And would not suffer that any man should carry any vessel through the temple.
Further, He calls the temple, a den of thieves, on account of the money gained there; for thieves always troop together for gain. Since then they sold those animals which were offered in sacrifice for the sake of gain, He called them thieves.
Which also turns to the greater condemnation of the Jews, because though the Lord did this so many times, nevertheless they did not correct their conduct.
(non occ.) But the Evangelist shows what effect the correction of the Lord had on the ministers of the temple, when he adds: And the Scribes and Chief Priests heard it, and sought how they might destroy him; according to that saying of Amos: They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. (Amos 5:10) From this wicked design, however, they were kept back for a time solely by fear. Wherefore it is added, For they feared him, because all the people were astonished at his doctrine. For he taught them as one having authority, and not as the Scribes and Pharisees, as is said elsewhere.
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SUMMARY
Mark 11:18 captures a critical escalation in the conflict between Jesus and the Jewish religious establishment in Jerusalem. Following Jesus' authoritative cleansing of the Temple and his profound teaching, the scribes and chief priests, having heard of his actions, immediately began to plot his destruction. Their motivation stemmed from a deep-seated fear of Jesus' growing popularity and the overwhelming impact of his authoritative doctrine on the common people, which threatened their own power and control.
CONTEXT
Literary Context: This verse immediately follows Jesus' dramatic and highly symbolic action of cleansing the Temple courts (Mark 11:15-17), an event that directly challenged the commercial and religious practices sanctioned by the very authorities who now seek his life. The "it" they heard encompasses not only the physical disruption in the Temple but also the implicit claim to divine authority in Jesus' words and actions, such as his declaration that the Temple should be "a house of prayer for all nations" (Mark 11:17). This incident, occurring shortly after his triumphal entry into Jerusalem (Mark 11:1-11), sets the stage for the final confrontation leading to his crucifixion. The leaders' murderous intent here is a direct consequence of Jesus' public display of power and his direct challenge to their established order.
Historical & Cultural Context: The setting is Jerusalem during Passover week, a time when the city swelled with pilgrims, making public order and religious authority paramount concerns. The chief priests and scribes represented the highest echelons of Jewish religious and political power, deeply invested in the Temple system and their own positions within it. The Temple served as the economic and spiritual heart of Jewish life, and its administration was a source of considerable wealth and influence for the priestly class. Jesus' actions directly undermined their authority and exposed their corruption, particularly their transformation of a house of prayer into a "den of robbers." Their fear was not a reverent awe of God, but a pragmatic concern for maintaining their socio-political control and avoiding any disturbance that might provoke a Roman intervention, which could lead to the loss of their privileges or even their nation's autonomy, as seen in the council's deliberations in John 11:48.
Key Themes: Mark 11:18 powerfully illustrates several recurring themes in Mark's Gospel. Firstly, it highlights the escalating opposition to Jesus, moving from skepticism and questioning to overt plotting for his death. This marks a turning point where the religious leaders' animosity solidifies into a clear, murderous intent, echoing earlier instances of their desire to eliminate him (e.g., Mark 3:6). Secondly, the verse underscores Jesus' unparalleled authority and popular appeal. The people's astonishment at his teaching (his "doctrine") demonstrates that Jesus spoke with a power and insight far surpassing that of the scribes (as also noted in Mark 1:22), drawing large crowds and making it difficult for the leaders to act openly against him. Finally, the verse reveals the destructive nature of fear when it is rooted in self-preservation rather than reverence for God. The leaders' fear of losing power and prestige, rather than a fear of offending God, drove them to contemplate an unrighteous act, contrasting sharply with the wisdom found in fearing the Lord (e.g., Proverbs 29:25).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 11:18 effectively employs several literary devices to convey its powerful message. Foreshadowing is prominent, as the religious leaders' active seeking to "destroy" Jesus directly anticipates his eventual crucifixion, which will be orchestrated by these very same figures. This verse marks a significant turning point, signaling the beginning of the end for Jesus' earthly ministry. There is also a clear contrast established between the corrupt, fear-driven authority of the scribes and chief priests, and the genuine, awe-inspiring authority of Jesus, which captivates the common people. This highlights the spiritual blindness of the religious elite versus the spiritual openness of the masses. Furthermore, irony is present in the fact that the very individuals entrusted with upholding God's law and leading His people are the ones plotting murder against the Son of God, driven by worldly fears rather than divine reverence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 11:18 profoundly illustrates the inherent conflict between divine truth and human institutions corrupted by power and self-interest. Jesus' actions in the Temple and his authoritative teaching exposed the spiritual bankruptcy of the religious leadership, forcing them to confront a truth they could not control. Their response—to seek his destruction out of fear—reveals a profound spiritual blindness and a rejection of God's redemptive plan. This struggle highlights the perennial tension between God's kingdom values and the values of human systems that prioritize status and control over righteousness and truth. The people's astonishment, conversely, underscores the captivating power of authentic divine revelation, which bypasses human intermediaries and speaks directly to the heart.
REFLECTION AND APPLICATION
Mark 11:18 serves as a potent reminder that faithfulness to God's truth and challenging the status quo, especially when it involves confronting corruption, often elicits strong opposition. Jesus, in his unwavering commitment to his Father's will, faced the ultimate hostility from those who should have recognized and welcomed him. For believers today, this verse encourages us to examine our own motivations: are we driven by a reverent fear of God, leading to obedience and justice, or by a fear of man, loss of status, or worldly comfort, which can lead to compromise and unrighteous actions? It calls us to stand firm in the truth of the Gospel, even when it is unpopular or challenges established norms, trusting that true authority and ultimate victory belong to God. We must be wary of allowing fear to dictate our actions, as it can blind us to God's purposes and lead us down destructive paths, just as it did for the scribes and chief priests.
Questions for Reflection
FAQ
What "it" did the scribes and chief priests hear that provoked such a strong reaction?
Answer: The "it" refers to Jesus' dramatic actions and authoritative pronouncements within the Temple courts, as described in Mark 11:15-17. This included his overturning of the money-changers' tables, driving out those who bought and sold, and his declaration that the Temple, intended as "a house of prayer for all nations," had become "a den of robbers." These actions, combined with his continuous teaching that captivated the crowds, directly challenged the religious leaders' authority, their economic interests, and their interpretation of God's law.
Why were the religious leaders so afraid of Jesus that they sought to destroy him?
Answer: Their fear was primarily rooted in the threat Jesus posed to their power, prestige, and control. Jesus' immense popularity among the common people, coupled with his authoritative teaching and direct challenge to their practices, made him a dangerous figure. They feared losing their influence over the populace, potentially inciting a riot that could provoke a harsh response from the Roman authorities, and ultimately, losing their positions (as highlighted in John 11:48). Their fear was not a reverent awe of God, but a worldly fear of man and the loss of their established order.
What does "astonished at his doctrine" imply about Jesus' teaching?
Answer: The phrase "astonished at his doctrine" (Greek: ekplḗssō) implies that the people were not merely surprised but utterly astounded, overwhelmed, and deeply impressed by Jesus' teaching. This reaction suggests that his doctrine was radically different from what they were accustomed to hearing from the scribes. It was characterized by an unparalleled authority, profound insight, and a directness that resonated deeply with the common people, speaking to their hearts with divine truth (see Mark 1:22). This widespread astonishment underscored Jesus' unique identity and divine commission.
CHRIST-CENTERED FULFILLMENT
Mark 11:18, though portraying the escalating human opposition to Jesus, ultimately points to his divine mission and the paradoxical nature of his victory. The scribes and chief priests sought to "destroy him," believing that by eliminating Jesus, they could preserve their own power and suppress his movement. However, this very plot, born of fear and spiritual blindness, was providentially woven into God's greater plan for salvation. Jesus, the Lamb of God, willingly submitted to this human plot, allowing himself to be "destroyed" on the cross, not as a defeat, but as the ultimate act of obedience and sacrifice. His death, far from being the end, was the means by which sin was atoned for (as prophesied in Isaiah 53:5) and eternal life secured. The very "doctrine" that astonished the people—his teachings on the Kingdom of God, repentance, and divine love—culminated in his resurrection, proving his ultimate authority over death and sin. Thus, the leaders' attempt to destroy him ultimately led to the establishment of the church and the global spread of the very "doctrine" they sought to silence, fulfilling Jesus' mission as the Christ, the Son of the living God (as confessed by Peter in Matthew 16:16).