Mark 11 Study Notes

11:15-18 Scripture prophesied that the Messiah would purify the temple (Ezk 37:26-28; Mal 3:1-4). Jesus’s temple cleansing is clearly messianic. John recorded a cleansing at the beginning of his Gospel (Jn 2:13-17).

11:15 Having noted all that went on in the temple the day before, Jesus now returned, probably to the Court of the Gentiles, where most buying and selling occurred. People who traveled from afar needed to purchase pure, unblemished animals once they arrived for Passover. Money changers exchanged idol-engraved Greek and Roman coinage for imageless Tyrian or Jewish temple coins that could be used to buy sacrificial items or pay the temple tax (Ex 30:11-16). Doves were offered by women after childbirth (Lv 12:6-8; Lk 2:22-24), by cleansed lepers (Lv 14:22), by those healed of bodily discharges (15:14,29), and by those who could not afford more expensive sacrifices (5:7,11). Sheep and cattle were sold also (Jn 2:14). The Court of the Gentiles had become a virtual stockyard.

11:16 Only Mark adds the information in this verse, indicating further inappropriate use of the temple as a thoroughfare or shortcut.

11:17 The written text Jesus quoted was Is 56:7. Only Mark added for all nations. The den of thieves quotation is from Jr 7:11, part of Jeremiah’s sermon in which he condemned temple goers for their attitudes and behaviors and predicted the temple’s destruction (7:12-15).

11:18 Jesus’s last word in v. 17, “thieves” (Gk lÄ“stÄ“s), involved foreshadowing since within three days he would be arrested as if he were a thief (“criminal,” 14:48) and within four days would be crucified between two thieves (“criminals,” 15:27). The words a way to kill him recall the plot in 3:6 by the Pharisees and Herodians.

11:19-20 The destruction of the fig tree echoes Hs 9:10,16.

11:21 This is the second time Mark records Peter addressing Jesus as Rabbi (9:5). Peter served as spokesman for the disciples (8:29,32; 9:5; 10:28).

11:22 The proper object of faith is God, not the temple.

11:23-24 Jesus’s saying on faith and impossibilities (cp. 1Co 13:2) began with his solemn formula, Truly I tell you (cp. 3:28; 8:12; 9:1,41; 10:15,29). He gave a negative condition (does not doubt in his heart) and a positive condition (but believes) for fulfillment of this promise (cp. Jms 1:6).

11:25 A second condition to petitions being granted is to forgive others. Standing while praying was the usual Jewish posture for public prayers (cp. Lk 18:9-14). If you have anything against anyone recalls Mt 5:23-24 (cp. Mt 18:21-35).

11:27-12:44 In this section Mark recorded a series of conflict stories with the religious leaders.

11:27 The chief priests, the scribes, and the elders made up the Sanhedrin, the seventy-member governing body of the Jews. These were representatives, not the whole body. In his first death prediction, Jesus named these groups as those who would put him to death (see note at 8:31).

11:28 The questions focused on the nature (by what) of Jesus’s authority (Gk exousia) and on who gave it to him. Jesus’s authority had been at issue since the beginning (1:22,27; 2:10). These things probably refers to his temple clearing and his royal entry into the city.

11:29-30 John’s baptism encapsulates John the Baptist’s entire ministry. From heaven means “from God.” Jesus’s question turned the tables on the Pharisees. If they admitted that John was sent by God, they would have to admit the same about Jesus.

11:31-33 A genuine prophet has authority from heaven. If John was a prophet from God, Jesus was even more so. Unwilling to admit this, the authorities refused to answer Jesus.