THE FRUITLESS FIG TREE Mark 11:12-33 March 26, Dr. Howard Batson First Baptist Church Amarillo, Texas

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1 THE FRUITLESS FIG TREE Mark 11:12-33 March 26, 2017 Dr. Howard Batson First Baptist Church Amarillo, Texas Our efforts to make our future secure are absolutely endless. Nothing, however, except faith in Christ is able to ensure our eternity. For example, while sound financial planning is a worthy endeavor, even the best of planners can never guarantee that our future is fixed. Helen Keller once noted, Security is mostly a superstition it does not exist in nature. Avoiding danger is not safer in the long run than outright exposure. Life is either a daring adventure or it is nothing at all. (As quoted in Aubrey Maples and Will Mancini, Building Leaders, p. 47) And yet, we trust in various things in order to feel certain that tomorrow will be prosperous for ourselves and our families. Trust funds are appropriately named because, through them, we set aside assets for future generations, attempting to make certain that those whom we love will be secure even after our death. Beyond financial security, moreover, we may place our trust in established relationships (whom we know) or even institutions (a government or a church) to achieve a feeling of invincibility. We feel that as long as we are in their care, we have little worry about tomorrow. Unfortunately, in Jesus day, ancient Israel had placed its trust in God s place, the temple, rather than in God himself. The barren fig tree had long been used as a metaphor for Israel s turning away from God (Isaiah 28:4; Jeremiah 8:13; Hosea 9:10, 15-17; Micah 7:1). Lacking a dynamic, obedient relationship with God, temple Judaism had placed its confidence in God s house. When the temple was eventually destroyed in A.D. 70, therefore, those who had placed their trust in God s house rather than God himself lost the very foundation of their faith. Not only did they lose the religious symbol that gave them a false sense of security, they also lost their only means for atonement, the sacrificial system of the temple. Jesus acted parable found in the cursing of the fig tree is a clear signal that God has judged ancient Israel, or, more specifically, the present state of the temple. Following the sacrifice of the true Lamb of God on the cross, moreover, God s people could bypass the temple cult (system) completely. Ancient Israel had mistakenly placed so much trust in the temple system that it failed to recognize the Messiah of the temple when he arrived. I. The Fruitless Fig Tree (11:12-14) We have already noted Mark s sandwich style for storytelling (see Mark 3 and 5). When Mark makes a literary sandwich, he uses two stories though he is only trying to make one point. In the present sandwich, Mark begins by telling a story about a fruitless fig tree but suddenly shifts to the dramatic, fast-paced scene of Jesus driving the money changers out of the temple. Just as quickly as he transitioned from the fig tree story, however, Mark returns. He uses the withering fig tree as a metaphor for the now fruitless temple religion that has been judged by Jesus, just as

2 surely as the fig tree itself. We shall see, therefore, that the fig tree story serves to interpret Jesus bold action in the temple. Both the fig tree and the temple Judaism were found fruitless by Jesus. Both, therefore, were given over for destruction. The story Mark s last recorded miracle is troubling because it is a miracle of destruction. By comparison, the rest of Jesus miracles are miracles of restoration restoring withered limbs (2; 3), restoring life (5), restoring sight (10:46-52), and restoring freedom from demonic forces (1:25, 34; 5:8; 9:25). Throughout the history of interpretation, some have seen this story as out-of-step with Jesus true nature and character. Some have, moreover, been so disturbed by this action of Jesus that they label it as arbitrary, capricious, or even meaningless. We have a lot of questions to ponder concerning this present passage. Why does Jesus curse the fig tree? How does this incident relate to his action in the temple? And how does this story serve to prepare the reader of Mark for the passion (crucifixion and resurrection) narrative? As we begin to consider the concerns related to this story, we note that some have been particularly troubled by the fact that Jesus cursed a fruitless fig tree despite the fact that figs were out of season (11:13). How could he possibly expect to find figs on a tree in early-to-mid April (prior to the Passover) when everyone knows that fig trees are not fruitful for picking until June? The abundant leaves, moreover, serve as false advertising as Jesus, now hungry, approaches the foliage-filled fruit tree. In the same fashion, the busy temple appears to be producing devotion to God but, in reality, has become an obstacle to placing trust in both God and his now present Messiah, Jesus. To say, For it was not the season of figs, is a signal that Mark has a deeper meaning in mind beyond the lack of figs on the tree. He uses this for construction several times in this Gospel (1:16; 5:42; 7:3-4, 19). Often the for indicates that, although Jesus is not quoting scripture (the Old Testament) directly, he is alluding to it. Perhaps this mention of the fruitless season is an allusion to Micah 7:1-6. Here, the prophet compares the absence of righteousness in Israel to a vineyard with no figs (see also Jeremiah 8:13). Perhaps Micah 7:1, I crave a ripe fig, was on Jesus mind as he approached the leafy tree. Out of season, therefore, has much more to do with ancient Israel s barren spiritual condition than the horticultural cycle of the tree itself. In Ezekiel 47:12, moreover, we learn about trees that continually bear fruit without fail. The implication is that trees near the temple in the age of the Messiah should be fruitful not seasonally, but continually. Unfortunately, even at the time of the arrival of the Messiah and his kingdom, the temple is fruitless and, therefore, doomed to destruction. The curse itself is actually a double negative in the original language: May no one eat fruit from you no longer forever (11:14). This construction heightens the harshness of Jesus words. The curse serves as an acted parable, signifying God s pending judicial action against temple Judaism.

3 II. Jesus Bold Action in the Temple (11:15-19) Using his sandwich technique of effortlessly moving from the first story to the second story, Mark continues to tell us about Jesus actions that next day (v. 12). With bold moves, Jesus drives out those who are buying and selling in the temple. Likewise, he both turns over the tables of those running a currency exchange and flips the benches of those who were selling sacrificial doves. Finally, he would not permit anyone to carry merchandise through the temple. In the fury, he declared that while God intended for the temple to be a house of prayer for all nations (Isaiah 56:7), it had become a den of robbers (Jeremiah 7:11). These symbolic actions are much more than: (1) a mere protest against the exploitation of worshipers via an inflated currency exchange rate; or (2) an attempt to restore worship space for Gentiles in the outer court, which may have become little more than a flea market selling wares for the sacrificial system. Taken together, Jesus bold moves are a prophetic performance that makes clear that with the arrival of one greater than the temple (Matthew 12:6) the temple is no longer the place where one finds the location of God s atonement. The temple s ritual sacrifices were but a foreshadowing of true atonement which now comes through faith in Jesus. He alone was the ransom for many (10:45). Jesus actions, therefore, were symbolic of both the destruction of the Herodian temple and its replacement by the presence of the Messiah. One s interpretation seems to hinge on one s understanding of the words den of robbers (11:17; cf. Jeremiah 7:11). These words have often been taken to mean that Jesus is protesting against the crooked, greedy business practices around the temple which defrauded worshipers during their pilgrimage to Jerusalem. It was a well-known fact that high priestly families did gain a great deal of wealth through their control of the temple s financial affairs. Jesus message, however, seems to carry much more than a mere rebuke to money grubbers. Keeping in fashion with Mark s previous use of the word, the crowd is astonished at Jesus teaching (cf. 1:22; 6:2; 7:37; 10:26). This does not seem to be an indication that the crowd is simply applauding the rebuke of avarice, but, rather, they are taken aback by both his bold actions and words. Den of robbers comes from Jeremiah 7. The clearest way to interpret this phrase has little to do with greed via unfair exchange rates or inflated prices for sacrificial animals. These robbers are bandits, not merely swindlers. Bandits don t actually do any robbing in their den. Rather, it is the place of retreat after they have already committed the crime. The den, for bandits, therefore, was their place of security, their refuge. Like robbers possessing a false sense of security as they hide in their den, those around the temple had taken false security in the place of the temple without focusing on their real relationship with God. Although they were robbing widows houses (Mark 12:40), they performed the required sacrifices in the temple, declaring themselves safe and secure from all future judgment. Jesus arrives on the scene as a prophet who graphically acts out God s rejection of the temple cult and its coming destruction. This action should be taken in the greater context of Jesus conversation with his disciples in which he warns them that the temple will be destroyed (13:1-2). Also, at his forthcoming trial (15:29), Jesus is charged for his hostility to the temple. In

4 Matthew, moreover, Jesus declares his arrival as the arrival of something greater than the temple (12:6). Unfortunately, in Jesus day the temple was little more than a nationalistic symbol which provided false security. It also, moreover, served to divide Israel from the other nations. New Testament scholar David Garland has noted, When Jesus dies, the temple veil splits top to bottom, and a Gentile confesses that he is the Son of God (15:38-39). Understanding the full implications of Jesus prophetic act against them, the abusers of the temple system began seeking a way to destroy Him (11:18; cf. 3:7). Clutching to the holy place, the temple, instead of the holy God, those who had comfortable control and easy atonement were unsettled by the upstart prophet s pronouncement against a religion that made the temple a den of false security. III. The Mountain That Will be Moved (11:20-26) Mark, now completing his sandwich technique, returns back to the story of the fig tree. Peter both observes the withered fig tree and comments about its destruction. Mark informed us earlier that, His disciples were listening as Jesus placed a curse on the fruitless fig tree (11:14). The barren fig tree, again, represents the barrenness of ancient Israel s confidence in the temple system, a confidence that made them unprepared to receive Jesus reign as Messiah. Jesus response to Peter s observation seems, at first reading, to be an odd collection of comments that might have little to do with fruitless fig trees and blind faith in the temple. The book of Job, however, reminds us that God moves mountains without their knowing it and overturns them in His anger. He shakes the earth from its place and makes its pillars tremble (Job 9:5-6). Jesus is declaring to his disciples that, given the judgment on temple Judaism, the clear way to the kingdom was through faith made evident in prayer. Jesus is not speaking of mountains plural, but, rather, of this mountain. Clearly, this is a reference to the Temple Mount, Mt. Zion, which loomed large before those walking from Bethany to Jerusalem. This saying that this mountain will be cast into the sea, therefore, is to be interpreted against the backdrop of Jesus bold action against temple Judaism. The temple was seen both as the place for atoning sacrifices as well as the place where prayer was particularly powerful (see 1 Samuel 1:1-8; 1 Kings 8:27-30, 31-51). Jesus, having declared judgment on the temple, is now assuring his disciples that the effectiveness of their prayers has nothing to do with the presence of the temple. The key for effective prayers, on the contrary, is found in the presence of a forgiving heart. The careful reader should not miss that God is described as one who is in heaven (11:26), rather than the God who dwells in the temple. The God of heaven, not the God of an abusive temple system, is still able both to hear and act on the prayers of his people. IV. The Question Concerning Authority (11:27-33)

5 Jesus, most likely once again in the temple area, is approached by representatives from the Sanhedrin, the Jewish high court. We should take note that each of the three groups that constituted the Sanhedrin was represented in this contingent: chief priests, teachers of the law, and elders (see 8:27). Their question regards his authority to do these things (11:28), most likely a reference back to his turning over the tables in the temple forecourt. How is it that this rabbi Jesus can act with such power within the temple? Put plainly, how can Jesus, who possesses no official status, be so bold with such an official act, an act of judging the temple? Rabbis commonly answered a question with a question (compare 10:2-3). With his inquiry, Jesus hinges their decision about the baptism of John the Baptist with their decision about him. Jesus finds his authority, even though his authority is greater than John s, from the same source which empowers John s baptism. Jesus has them pinned in a corner: Is John s baptism from God, or from men? Jesus counterquestion placed the representatives from the Sanhedrin in checkmate. Make no mistake; they had also resented John s baptism because he, too, had sidestepped the temple cult, requiring a repentant heart rather than a sacrifice. If they acknowledged John s prophetic authority as coming from God, they would expose themselves as having missed the mark. More importantly, however, they would also have to acknowledge that Jesus authority comes from God. If, on the other hand, they assert that John s authority comes from man not from God they will discredit themselves in the eyes of the people who regarded both Jesus and John and genuine prophets. Knowing that Jesus had gotten the better of them on this occasion, the spokesman for the group avoided the direct challenge, waiting for another opportunity to silence the prophet, Jesus. Jesus must be stopped, however, because he threatens their temple system, the very grounds for their misguided faith that causes them to miss the very Messiah in their midst. Looking at Jesus last miracle in Mark, what do we learn? First, Jesus has no tolerance for a fruitless, leafy religion that is merely steeped in ritual. We are to experience a dynamic relationship with God that bears real fruit of obedience for his kingdom. Second, Jesus is the ransom for many, and no other action is needed to accomplish our salvation. Like those blindly devoted to temple Judaism in the first century, many Christians today want to do something to assist God in achieving their salvation. Third, we must be very careful never to allow our church, our sanctuary, to become corrupted by politics of power. Those steeped in temple Judaism were more interested in maintaining their privileged positions than they were in greeting God s Messiah. One greater than the temple was in their midst, and they missed him as they clung to a false source of security, the temple. Finally, the key to effectiveness in our prayer life is found when we pray with a forgiving heart (11:26).