Mark 11 · WEB
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Mark 11

Jesus enters Jerusalem

When they came near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples and said to them, “Go your way into the village that is opposite you. Immediately as you enter into it, you will find a young donkey tied, on which no one has sat. Untie him and bring him. If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs him;’ and immediately he will send him back here.”

They went away, and found a young donkey tied at the door outside in the open street, and they untied him. Some of those who stood there asked them, “What are you doing, untying the young donkey?” They said to them just as Jesus had said, and they let them go.

They brought the young donkey to Jesus and threw their garments on it, and Jesus sat on it. Many spread their garments on the way, and others were cutting down branches from the trees and spreading them on the road. Those who went in front and those who followed cried out, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!”

Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve.

Approaching Jerusalem by the Mount of Olives, Jesus sends two disciples to fetch a young donkey no one has ridden. He rides it toward the city as people spread cloaks and branches on the road and shout 'Hosanna!' He enters the temple, looks around at everything, and, as it is late, goes out to Bethany with the Twelve.

What does this mean?

A 'colt' (KJV) is a young donkey. 'Hosanna' comes from Hebrew, originally 'save, please!' (Psalm 118:25), and had become a shout of praise. 'Blessed is he that cometh in the name of the Lord' is from Psalm 118:26, a psalm sung by festival pilgrims. 'Strawed' means scattered.

Historical context

Bethphage and Bethany were villages on the eastern slopes of the Mount of Olives, which overlooks the temple from the east. Jerusalem filled with pilgrims at Passover, and the Roman governor came up from Caesarea with troops to keep order. Spreading garments before someone was a gesture of homage to a king (2 Kings 9:13).

Why does it matter?

Riding a donkey recalls Zechariah 9:9, which pictures a humble king coming to Jerusalem. The low-key ending — Jesus inspects the temple and leaves — sets up the next day's action there.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

In Mark there is a single colt no one has ridden (Matthew has a donkey and a colt), and bystanders question the disciples untying it. Mark does not quote Zechariah's prophecy, as Matthew and John do. The crowd hails 'the kingdom of our father David'. Only Mark has Jesus simply look round the temple and leave, returning the next day.

Jesus curses a fig tree

The next day, when they had come out from Bethany, he was hungry. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. Jesus told it, “May no one ever eat fruit from you again!” and his disciples heard it.

The next morning, hungry on the way from Bethany, Jesus sees a fig tree in leaf but finds no fruit on it, since it is not the season for figs. He says that no one will ever eat fruit from it again, and his disciples hear him.

What does this mean?

'If haply' (KJV) means if perhaps. 'The time of figs was not yet' means it was not fig season.

Historical context

Fig trees in the region come into leaf in spring, but their main crop ripens in late summer, months after Passover. Some scholars note that small early figs appear with the leaves and were sometimes eaten, though others doubt this.

Why does it matter?

Mark's remark that it was not the season has long puzzled readers. Mark wraps this story around the clearing of the temple (11:15–19), with its outcome in 11:20–21, and many interpreters read the fig tree as an acted-out parable of judgment on the temple, drawing on the prophets' picture of Israel as a fig tree (Jeremiah 8:13; Hosea 9:10).

Editorial notes, not scripture.

Jesus clears the temple

They came to Jerusalem, and Jesus entered into the temple and began to throw out those who sold and those who bought in the temple, and overthrew the money changers’ tables and the seats of those who sold the doves. He would not allow anyone to carry a container through the temple. He taught, saying to them, “Isn’t it written, ‘My house will be called a house of prayer for all the nations’? But you have made it a den of robbers!”

The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, because all the multitude was astonished at his teaching.

When evening came, he went out of the city.

In the temple Jesus drives out the buyers and sellers, overturns the tables of the money changers and the seats of the dove sellers, and stops people carrying goods through the courts. Quoting scripture, he says God's house should be a house of prayer for all nations, but they have made it a den of robbers. The chief priests and scribes begin looking for a way to destroy him.

What does this mean?

'Moneychangers' exchanged pilgrims' coins for the Tyrian silver coinage required for the temple tax. Doves were the sacrifice of poorer worshippers. 'A den of thieves' (KJV) or 'robbers' — a hideout where bandits shelter — comes from Jeremiah 7:11; 'a house of prayer for all nations' from Isaiah 56:7. A 'vessel' (KJV) is any container or load of goods.

Historical context

Herod the Great had vastly enlarged the temple; its great outer court, open to non-Jews, is the most likely setting for this trade. The chief priests, drawn from a few aristocratic families, controlled the temple and worked with the Roman governor.

Why does it matter?

Interpreters debate whether Jesus' action was a protest against corruption, a call for reform, or a symbolic act foretelling the temple's destruction (see 13:2). In Mark it is what moves the leaders to seek his death.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Mark places the clearing on the day after Jesus' arrival, inside the fig-tree story. Only Mark says Jesus would not let anyone carry goods through the temple, and only Mark's quotation includes 'for all nations'. Mark notes the leaders feared Jesus because the crowd was astonished at his teaching. John places a temple clearing at the start of Jesus' ministry.

John places this event near the start of Jesus' ministry; Matthew, Mark and Luke place it in his final week. Whether these describe one event or two is debated.

The withered fig tree and faith

As they passed by in the morning, they saw the fig tree withered away from the roots. Peter, remembering, said to him, “Rabbi, look! The fig tree which you cursed has withered away.”

Jesus answered them, “Have faith in God. For most certainly I tell you, whoever may tell this mountain, ‘Be taken up and cast into the sea,’ and doesn’t doubt in his heart, but believes that what he says is happening, he shall have whatever he says. Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. But if you do not forgive, neither will your Father in heaven forgive your transgressions.”

The next morning the disciples see the fig tree withered from the roots, and Peter points it out. Jesus tells them to have faith in God: undoubting faith could move a mountain, prayer offered in faith will be answered, and those who pray must forgive.

What does this mean?

'Trespasses' (KJV) means wrongdoings. Moving mountains was a proverbial expression for doing what seems impossible.

Historical context

'This mountain', spoken on the road from Bethany, could mean the Mount of Olives or the temple mount; some interpreters see a link with the temple's coming end. Standing was the usual posture for Jewish prayer. Verse 26 is absent from many early manuscripts and is omitted or footnoted in most modern translations, though both the KJV and the WEB include it.

Why does it matter?

The sayings turn the fig tree's fate into teaching about prayer. The link between forgiving and being forgiven resembles the Lord's Prayer in Matthew 6:12–15, which Mark does not contain.

Editorial notes, not scripture.

By what authority?

They came again to Jerusalem, and as he was walking in the temple, the chief priests, the scribes, and the elders came to him, and they began saying to him, “By what authority do you do these things? Or who gave you this authority to do these things?”

Jesus said to them, “I will ask you one question. Answer me, and I will tell you by what authority I do these things. The baptism of John—was it from heaven, or from men? Answer me.”

They reasoned with themselves, saying, “If we should say, ‘From heaven;’ he will say, ‘Why then did you not believe him?’ If we should say, ‘From men’”—they feared the people, for all held John to really be a prophet. They answered Jesus, “We don’t know.” Jesus said to them, “Neither will I tell you by what authority I do these things.”

In the temple, the chief priests, scribes and elders demand to know by what authority Jesus acts. He replies with a question of his own: was John's baptism from heaven or from people? Afraid of either answer, they say they do not know, and Jesus refuses to answer them.

What does this mean?

'From heaven' was a reverent way of saying 'from God'. 'We cannot tell' (KJV) means we do not know.

Historical context

These three groups together made up the Sanhedrin, the Jewish ruling council in Jerusalem, with authority over the temple. Demanding a teacher's credentials was natural, since Jesus held no official position.

Why does it matter?

This opens a series of debates in the temple courts (11:27–12:37), in which different groups try to trap Jesus. His counter-question ties his authority to John's and exposes the leaders' concern with popular opinion.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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