A Savior for All Nations

As I survey the landscape of the modern church, my own denomination, and my own soul, I am certain of a critical truth. We continually, definitely, and desperately need a “heart change.” We need an inward transformation that will result in an outward metamorphosis that will result in our churches on earth looking more like the church in heaven! We need churches that gladly proclaim Jesus as a Savior for all nations!

As of this moment my own denomination remains a mostly middleclass, mostly white network of mostly declining churches in the southern United States of America. Those are the undeniable facts, and that must change or we will die. Even more importantly, we must change, or God will judge us for neglecting and even hiding the truth that we have “a Savior for all nations!” God judged His people Israel for this sin. Why would we think He would deal with us any differently?

We must embrace the “temple theology of the Bible.” God once had a physical temple located in Jerusalem. He now has a perfect temple located in heaven. That temple is Jesus, as He Himself said in John 2:18-22. He now has a spiritual temple, which is the church (1 Cor 3:16). He now has a personal temple scattered all around the world as a witness that He is indeed a Savior for all nations. That temple is you and me (1 Cor 6:19-20). Indeed that temple is anyone who recognizes that they are not their own, for they were bought with a price, the precious blood of “Christ our Passover” (1 Cor 5:7), “a lamb without defect or blemish” (1 Pet 1:19).

Jesus has made His triumphal entry into Jerusalem (Mark 11:1-10). He then went to the magnificent temple (v. 11), which would not be completely finished until ad 64. Sadly it would be totally destroyed just six years later. Here in the spring of ad 33, Jesus looks around at everything (v. 11). It would soon be evident that Jesus did not like what He saw. A people and a place that was meant to be a light to the nations had become “a den of thieves” (v. 17), a hideout for religious outlaws. The status quo was not acceptable.

How would our Lord respond to those who, though recipients of His grace and goodness, had failed in the assignment and calling He had given them? How will He respond to us today if we are likewise disobedient?

Jesus Will Curse Those Who Put On a Show but Do Not Produce

251

Mark 11:12-14

The day after the triumphal entry and His visit to the temple, our Lord and the disciples leave Bethany and head back to the temple. The text says, “He was hungry.” This will set the stage for one of the most controversial miracles performed by our Lord, the cursing of a fig tree. Joseph Klausner wrote it was “a gross injustice on a tree which was guilty of no wrong” (Klausner, Jesus, 269). T. W. Manson said, “It is a tale of miraculous power wasted in the service of ill-temper (for the supernatural energy employed to blast the unfortunate tree might have been more usefully expended in forcing a crop of figs out of season) and as it stands is simply incredible” (Garland, Mark, 433). William Barclay said, “The story does not seem worthy of Jesus. There seems to be a petulance in it” (Hughes, Mark, 85). And the atheist philosopher Bertrand Russell accused Jesus of “vindictive fury” and wrote of our Lord’s character, “I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some other people known to history” (Russell, Why, 17-19). Jesus, however, was not acting like a spoiled brat who did not get His way. There is no anger, no malice, no temper tantrum. It is (as we will see) an object lesson, an acted-out parable of our Lord’s judgment on Israel and on those who claim to be one thing but are actually another, who put on a show but do not produce. It is a curse on the temple and the nation of Israel. By application it could be a curse on you and me and on our churches.

Our Savior Curses Hypocrisy (Mark 11:12-13)

Walking from Bethany to Jerusalem, Jesus sees in the distance a fig tree in leaf (v. 13). Though it is not yet “the season for figs” (v. 13), the presence of the leaves would indicate this tree would have fruit on it—if not full figs, at least paggim, small green figs (knops). Though not all that tasty, they were edible and could relieve His hunger.

However, the tree bore no fruit. Its leaves promised one thing, but it had not produced. It was a hypocritical fig tree. The outward appearance, said, “Come here! I have fruit that will meet your needs.” However, when you arrive, you realize you have been deceived. It was a show with no substance. Sadly this is what Israel had become, especially the temple and the religious leaders (the Sanhedrin) who oversaw its operation. They gave an outward appearance of great spirituality and devotion to God but proved to be hypocrites. Gentiles were denied the opportunity to come close to252 God, being restricted to the outer court. The poor were exploited by money changers and merchants. The temple culture had grown big and impressive, but it was all a sham, and Jesus cursed them for it (v. 14). There was no gospel and no God to be found by those needing salvation. Once a beacon of light, it was now only a faint flicker that was about to be extinguished.

If our Lord did that then to “His own people” (John 1:11), what makes us think He would not do it to us today? Professing the fruit of righteousness and devotion to God, could it be we are nothing more than the dry and dying leaves of sterile religion, ritualism, and profession? Charles Spurgeon well said, “The great majority of persons who have any sort of religion at all bear leaves, but they produce no fruit” (“Nothing but Leaves”). We may say, “Oh, my denomination may not be much, but we are the best God has!” “Oh, we may be in decline, but at least we are not losing ground like the other denominations.” “Oh, don’t forget, we have the best mission force in the world.” You don’t have to ask; we will be glad to tell you. Never mind that we are in decline in financial support, total numbers, and especially men! Hypocrisy always keeps company with self-deception. We think we are one thing when we are actually another. And our Savior curses hypocrisy.

Our Savior Curses Unfruitfulness (Mark 11:13-14)

The prophets often spoke of Israel by the symbol of a fig tree (Jer 8:13; 29:17; Hos 9:10, 16; Joel 1:7; Mic 7:1-6). Jeremiah 8:13 especially stands out, and I wonder whether this was in the mind of Jesus:

“How can you claim, ‘We are wise; the law of the Lord is with us’? In fact, the lying pen of scribes has produced falsehood. The wise will be put to shame; they will be dismayed and snared. They have rejected the word of the Lord, so what wisdom do they really have? ... From prophet to priest, everyone deals falsely. They have treated superficially the brokenness of My dear people, claiming, ‘Peace, peace,’ when there is no peace. Were they ashamed when they acted so abhorrently? They weren’t at all ashamed. They can no longer feel humiliation. Therefore, they will fall among the fallen. When I punish them, they will collapse,” says the Lord. I will gather them and bring them to an end. This is the Lord’s declaration. There will be no grapes on the vine, no figs on the fig tree, and even the leaf will wither. Whatever I have given them will be lost to them.

Jesus arrived at the fig tree to find “nothing but leaves.” Mark informs us that “it was not the season for figs,” but the tree with its leaves said, “Come to me. Others may be barren but not me. I have fruit for you.” Jesus responded, “May no one ever eat fruit from you again!” And “His disciples253 heard it.” They were there as eyewitnesses. This is no myth or legend conjured up only to make a theological or moral point.

There is a point without a doubt. Fruitlessness now may result in fruitlessness forever. Lose your usefulness for Jesus, and He may curse you and move on! It is not He who needs us, it is we who desperately need Him. We need Him to save us. We need Him to make us useful and fruitful. Turn His church into a religious club of hypocrisy and unfruitfulness, and you will receive not His blessing but His curse. Regionalism and ethnocentrism are abominations in His eyes. He sees it all. His eyes, which are a flame of fire (Rev 19:12), will expose you for who and what you really are.

Jesus Will Condemn What Promises One Thing but Delivers Another

Mark 11:15-19

On September 6, 1520, Martin Luther wrote in An Open Letter to Pope Leo X, “The Roman church, once the holiest of all, has become the most licentious den of thieves, the most shameless of all brothels, the kingdom of sin, death and hell. It is so bad that even Antichrist himself, if he should come, could think of nothing to add to its wickedness” (Garland, Mark, 446).

We call what we read in verses 15-19 “the cleansing of the temple.” It is actually its condemnation. It is Jesus’ critique of false religion. It is not too strong to say He hates it. I am inclined to believe there were actually two cleansings: one early in His public ministry (John 2:13-22) and one at the end of His ministry (Matt 21:12-16; Mark 11:15-19; Luke 19:45-47). The acted-out parable of the cursing of the fig tree now finds its fulfillment and reality in our Lord’s assault on those He identifies as a “den of thieves” (Mark 11:17), a hive of spiritual robbers!

Our Lord Will Deal with Our Wickedness (Mark 11:15-16)

Jesus enters the temple (the 35-acre outer court of the Gentiles) and wreaks havoc on those who sold the animals for sacrifice (specifically mentioning “pigeons,” the sacrificial animal for the poor) and exchanged money. Further, He blocked the thoroughfare that may have become a sort of “short-cut” for those who wanted to get from one side of the temple mount to the other without having to go the long way around. They had no respect. No reverence.

People come to Jerusalem to celebrate the Passover in the spring. The population would grow to 10 times its normal size. Hundreds of thousands were there with no hotels. Family, friends, and fields would be their254 accommodations. The Jewish historian Josephus tells us that in one Passover year (ad 66), 255, 000 lambs were bought, sold, and sacrificed in the temple courts (Edwards, Mark, 341).

Pilgrims were requested to bring an acceptable (perfect!) sacrifice that had to pass a rigorous inspection. Most chose—were really forced—to buy an approved animal certified by the mafia of temple priests backed by the powerful and corrupt Sanhedrin. The markup was shameful and immoral. Some estimate they charged 16 times the normal price (two pigeons normally sold for $0.25 now sold for around $4.00). Moneychangers would exchange foreign currency, which was unacceptable for transaction in the temple, into Jewish currency, again for an outrageous fee.

Jesus saw extortion, bribery, greed, and dishonesty in this religious bazaar. He got physical in righteous rage and indignation, and He cleaned house! Burning with passion and purity, He restored, at least for a moment, the temple of God to its rightful purpose. Here is God’s greatest High Priest exercising His rightful authority over His temple.

According to v. 15, He “drove out” the merchants. The word is the same used often of exorcising or expelling demons. Jesus suddenly became a bouncer! He grabbed them by the scruff of the neck, kicked them in the seat of the pants, overturned their tables, and knocked them from their perches. When the time comes for His crucifixion, He will permit them to lay hands on Him and carry Him off. But not now! (Storms, “Figs”)

All wickedness is an abomination to our Lord. But as for religious wickedness in His name, He finds it especially detestable. And He will deal with it.

Our Lord Will Judge Concerning Our Witness (Mark 11:17-19)

Verse 17 brings us to the heart of our Lord’s anger over what His temple has become. The text says by His actions and His words, “He began to teach them.” He then quotes from Isaiah 56:7, “My house will be called a house of prayer for all the nations.” However, now citing Jeremiah 7:11, He declares, “But you have made it a den of thieves!” So much is here!

Only Mark includes the crucial phrase “for all the nations.” Consider the context of Isaiah 56:7, beginning with verse 3:

No foreigner who has joined himself to the Lord should say, “The Lord will exclude me from His people.” ... And the foreigners who join themselves to the Lord minister to Him, love the name of Yahweh and become His servants, all who keep the Sabbath without desecrating it and who hold firmly to My covenant—I will bring them to My holy mountain and let them rejoice in My255 house of prayer. Their burnt offerings and sacrifices will be acceptable on My altar, for My house will be called a house of prayer for all nations.

God’s temple is to be a house of prayer, a place of worship that attracts and blesses all the nations! It is not a shrine to be admired and praised. It is to exhibit no geographical, national, racial, or ethnic segregation or discrimination. I love the way John Piper puts it:

Over and over, Jesus shows that the people of God will no longer be defined in an ethnic way.... The new people that he is calling into existence is defined not by race or ethnicity or political ties, but by “producing the fruit of the kingdom.” This will mean a new global family made up of believers in Christ from every ethnic group on the planet. And it will mean that those who love that vision will work toward local manifestations of that ethnic diversity. Jesus is the end of ethnocentrism—globally and locally. Not color but faith in Christ is the mark of the kingdom. But it is a mighty long journey. And the price is high. Jesus was on the Calvary road every step of the way. He knew what it would finally cost him. It would cost him his life. But his heart was in it. To the end. (Piper, Bloodlines, 119)

Israel missed this, and too many of our churches do as well—both at home and in their concern for the nations. And as the chief priest was mainly at fault, so are many pastors today. A genuine revival in this area will succeed or fail on the back of our religious leaders.

The context of Jeremiah 7:11 is painfully instructive. Jesus is declaring the fulfillment of that ominous prophecy by His symbolic act on this very day. It is a long passage, but Jeremiah 7:1-29 is worth reading.

It was popularly believed that when the Messiah came He would purge the temple of Gentiles. Instead, Jesus comes and cleanses the temple for Gentiles. Israel’s religious show with all its glitz and fanfare was an empty embarrassment. Instead of bringing people into God’s presence they obscured it until no one could find Him. Jesus effectively said, “Enough! Your charade is over.”

Jesus’ protest caught the attention of the Sanhedrin (v. 18; see also v. 27)! He had called them out. Little wonder that the religious elite wanted to destroy Him. And the stakes are now much higher. It was one thing for Jesus to antagonize the country lay preachers, the Pharisees. It is something else to take on the chief priest and the powerful Sanhedrin. A showdown is on the horizon. However, fear paralyzed them on this day. As for the crowds, they were “astonished,” not sure what to make of all this teaching.256 Jesus would, with sadness and grief, leave and go home to Bethany (v. 19). Tomorrow would bring another day of teaching. He would press on.

Jesus Will Challenge Us to Believe in God, but He Understands Doubt

Mark 11:20-25

Andrew Murray well said, “Christ actually meant prayer to be the great power by which His church should do its work and the neglect of prayer is the great reason the church has not greater power over the masses in Christian and heathen countries.... The power of the church to truly bless rests on intercession: asking and receiving Heavenly gifts to carry to men” (Murray, Ministry of Intercession, 12-13).

Mark concludes the fig tree/temple story with lessons on faith, prayer, and forgiveness, the very things the people should have found through God’s temple. The fig tree event brackets and interprets the temple story. Jesus did not just cleanse the temple, He cursed it. It had failed in the divine assignment, and it would be destroyed. With no fruit, its use was at an end. God would remove it: in less than a generation (ad 70), the Romans destroyed Jerusalem and the temple.

Jesus uses all of this as an opportunity to teach His disciples two more valuable spiritual truths.

Put Your Faith in This Savior (Mark 11:20-24)

When they passed the fig tree the next day, it was dead (v. 20). Any sympathy for a soulless tree in our day is badly misplaced and says much about our sloppy, sentimental culture and its tragic perversion of real values. God had told Jonah to weep over lost people, not a plant (Jonah 4:10-11)! Jesus says to weep over a dead temple, not a dead tree.

Peter, an eyewitness to all that has happened, remembers our Lord’s words (v. 14) and notes they have come to fruition immediately (v. 21): “Rabbi, look! The fig tree that You cursed has withered.” John 15:6 warns us, “If anyone does not remain in Me, he is thrown aside like a branch and he withers. They gather them, throw them into the fire, and they are burned.” Sinclair Ferguson is spot on: “The question of our spiritual fruitfulness is one of immense seriousness which we ignore at our peril.... Jesus means what He says!” (Mark, 185).

Jesus’ response at first glance seems out of place:

Jesus replied to them, “Have faith in God. I assure you: If anyone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his257 heart, but believes that what he says will happen, it will be done. Therefore I tell you, all the things you pray and ask for—believe that you have received them, and you will have them.”

“Have faith in God.” The great missionary Hudson Taylor said, “God uses men who are weak and feeble enough to lean on Him.” He is faithful when the religious establishment and its institutions fail. Trust the One who judges hypocrisy with severity and extends amazing grace to those who seek it in faith.

Have mountain-moving faith that does not doubt but asks in prayer. The “mountain” is a hyperbole. It represents what appears to be impossible, immovable, beyond our finite ability. Good! This is where faith begins. Believing faith taps into God’s power to accomplish His purpose. Again hear Andrew Murray: “We have a God who delights in impossibilities” (Cowman, Streams, 336).

True and believing prayer is not attempting to get God to change His will to fit our plans. It is a passionate pursuit to see God’s plans accomplished in us! Prayer is not conjuring God up like some “genie in a bottle” obligated to grant us whatever we wish. Read Matthew 6:9-10; Mark 14:36; John 14:13-14; 15:7; 16:23-24; and 1 John 5:14-15 before you draw such a foolish theological conclusion.

When we pray with mountain-moving faith, our God will give us what we need to glorify His name. Here is a “house of prayer” you can bring your petitions to! In one of his hymns, John Newton said,

Thou are coming to a King!

Large petitions with thee bring!

For His grace and power are such—

none can ever ask too much! (Newton, “Come, My Soul,” 1779)

So when we pray, we trust not only in His power to give us what we ask but also in His wisdom to give us what we need! I trust Him enough to have Him turn me down if that is what He chooses. That means “we may receive answers we do not want, find things we are not looking for, and have doors opened [and closed] we do not expect” (Garland, Mark, 449).

Be Forgiving like This Savior (Mark 11:25)

We can forgive because we have been forgiven through the atoning work of Jesus on the cross. Forgiveness so freely and graciously extended to us can now be graciously and freely extended to others. The theme of prayer finds its contextual connection in the fact that God’s temple, which is what we258 now are, is to be “a house of prayer for all nations.” Jesus is such a temple, for as Hebrews 7:25 says, “Therefore, He is always able to save those who come to God through Him, since He always lives to intercede for them.” And we are to be such a temple extending the same forgiveness that we have received from the God we now call Father (Mark 11:25). By means of the temple named Jesus and through millions of temples called Christians—who are unrestricted by geography—pagans and unclean Gentiles can find the Savior for all nations and receive the forgiveness so freely offered from the Father who is watching over all the earth.

Are you a barren fig tree? Am I? Are our churches? Let me be specific: Can you forgive those you once hated and who have wronged you, and can you to get the gospel to them? Can you? Can we? Can you remove any and all barriers that would keep them from a genuine face-to-face encounter with the Savior for all nations? Can you? Will we? Will we pay any price necessary that all the nations might hear of King Jesus?

The missionary C. T. Studd said, “Some wish to live within the sound of a chapel bell. I want to run a rescue shop within a yard of hell!” Now that is a great place to plant a temple! That is a great place to plant a life with a sign that reads, “A Savior for All Nations! Come on in! All are welcomed! None will be turned away!”

Reflect and Discuss

1. What are the main shortcomings of your denomination?
2. How was the magnificent temple in Jerusalem insufficient for the ultimate plan of God? How can the church overcome those deficiencies?
3. How would you respond to someone who said Jesus was being unreasonable or even petulant when He cursed the fig tree?
4. How were the fig tree and the temple alike? Does your church or your denomination exhibit any of those characteristics?
5. If hypocrisy always involves self-deception, how can a person find out if he is a hypocrite? If his church or denomination is hypocritical?
6. What is the definition of fruitlessness in regards to a Christian? a church? a denomination? What “fruit” does God see in you and your church?
7. Which is worse, a secular rip-off or a religious rip-off? Why?
8. How are your church and denomination doing with regard to including all nations?
9. Why do you think the chief priests and scribes did not apprehend Jesus immediately? Were these valid and commendable reasons?
10. In what way is asking in prayer and forgiving in faith the opposite of what was taking place in the temple? Are your church and denomination exercising this kind of faith?