Mar 11:11-18 | TNotes | STEP | 11:11 The account ends surprisingly: The exuberant crowd disappears and Jesus’ actual entrance into the Temple is anticlimactic in comparison to his approach. Apparently, in the minds of the people, nothing important had taken place. Jesus’ looking around prepares the reader for God’s judgment on the Temple (11:15-17 ).

11:11 ^a The account ends surprisingly: The exuberant crowd disappears and Jesus’ actual entrance into the Temple is anticlimactic in comparison to his approach. Apparently, in the minds of the people, nothing important had taken place. Jesus’ looking around prepares the reader for God’s judgment on the Temple (11:15-17 ^b).
Summary for Mark 11:12-25: 11:12-25 ^c In the synoptic Gospels, Jesus’ messianic entry into Jerusalem is intimately associated with the cleansing of the Temple (see 11:15-17 ^d; cp. Matt 21:1-17 ^e; Luke 19:28-48 ^f). In John, however, the account of the cleansing is recorded early in Jesus’ ministry (John 2:13-22 ^g). It is uncertain whether there were two separate cleansings of the Temple (an early event recorded in John and this later event recorded in Matthew, Mark, and Luke) or just one cleansing recorded at different places by John and the synoptic writers.

• In Mark’s account, the cursing of the fig tree (Mark 11:12-14 ^h, 20-25 ⁱ) forms an inclusio (bookends) around the cleansing of the Temple (11:15-19 ^j). Mark thus indicates that Jesus’ cleansing of the Temple should be interpreted in light of his cursing of the fig tree—as an act of judgment rather than reformation.
Summary for Mark 11:13-14: 11:13-14 ^k it was too early in the season for fruit: Jesus did not curse the fig tree merely because it lacked fruit. Rather, he was performing a prophetic sign act like those of earlier prophets (Isa 20 ^l; Jer 13:1-11 ^m; 19:1-13 ⁿ; Ezek 4 ^o). Just as Jesus judged the fruitless fig tree, so too he judged the Temple and the worship of Israel, in which he found no fruit. This judgment was fulfilled in AD 70 with the destruction of Jerusalem and the Temple by the Romans.
Summary for Mark 11:15-19: 11:15-19 ^p The largest part of the Temple in Jerusalem was the Court of the Gentiles, surrounded by covered porticoes. It was here that this selling probably took place.
Summary for Mark 11:15-16: 11:15-16 ^q When they arrived back: Upon entering the Temple, Jesus was intensely disturbed by the buying and selling of sacrificial animals and by the exchange of money. It was supervised by priests, who alone could certify that a potential sacrificial offering was acceptable. The practice of selling sacrificial animals was meant to ensure that only blemish-free animals were used in the service of the Temple. It was facilitated by setting up exchange tables in areas around Jerusalem, but exchange tables were set up within the Temple itself on the fifteenth of Adar, the month before Passover. Usually the exchange rate involved a 4- to 8-percent commission. Because of the large number of half-shekels (see Exod 30:11-16 ^r) and sacrifices involved, the money exchange and the sale of sacrificial animals was quite profitable. Jewish literature of the time was intensely critical of the priests for accumulating great wealth by robbing the poor. Jesus was not opposed to the Temple nor attacking the sacrificial system (Mark 1:44 ^s; Matt 5:17-19 ^t, 23 ^u; 17:24-27 ^v; Luke 17:14 ^w; Acts 6:7 ^x; 21:20-26 ^y), but he viewed this profiteering as theft and as desecrating the holy place.

• Jesus’ actions probably did not affect as large a number of people as is sometimes envisioned. These actions took place in one part of the large Court of the Gentiles and would not have been observed by most people in other parts of the Temple. The lack of interference by the Roman authorities suggests that they did not observe the event or did not regard it as a riot or as insurrection. Furthermore, at Jesus’ trial, this action is never mentioned. It was not a massive attempt to stop all such activity, but a symbolic act foretelling the judgment soon to befall the Temple and the city.
11:16 ^z from using the Temple as a marketplace: Or from carrying merchandise through the Temple. The Temple was also defiled by its use as a shortcut for carrying things from one part of the city to another. Other rabbis also forbade this practice (see Mishnah Berakhot 9.5; see Josephus, Against Apion 2.8).
11:17 ^aa Jesus quoted Isa 56:7 ^ab and Jer 7:11 ^ac in defense of his action. The first quotation emphasizes the importance of the Temple for Gentiles. God’s house was intended by its very architecture (i.e., the Court of the Gentiles) to assist Gentiles in becoming children of Abraham. Jesus’ act of judgment fell upon the leaders of Israel for hindering the Gentiles’ access to the Temple. They were desecrating the Temple by taking part of the Temple specifically designated as a house of prayer for all nations and turning it into a den of thieves through the profiteering taking place.
11:18 ^ad The leading priests and teachers of religious law plotted to kill Jesus because they feared him. His great influence among the people, the amazement created by his actions, and the influence of his teaching threatened their position (see 3:6 ^ae; 12:12 ^af; 14:1-2 ^ag, 10-11 ^ah). Their response shows that reform was not enough: God’s judgment was necessary.