Fruitless Temple
The gospel of Mark divides the story of the barren fig tree into two sections and places the “cleansing” of the Temple between them. The two incidents are closely linked. The fruitlessness of the fig tree and its cursing highlight the corruption and fate of the Temple, and his actions foreshadow its destruction.
After his arrival in Jerusalem, Jesus visited
the Temple and “looked around on all things.” It was appropriate
for the Messiah to visit the Temple, and it was in fulfillment of Malachi’s
prophecy - “The Lord whom ye seek will come suddenly to his temple… And I will come
near to you to judgment.” He was the one who would sit as a “refiner
and purifier” to purify the “sons of Levi” - (Malachi 3:1-4).
His initial
visit anticipated his confrontations with the religious leaders of Israel, most
of which occurred in the Temple. They would lead him to depart from the Temple
for the last time when he pronounced its coming destruction. In Mark,
the story of the barren fig tree follows his first visit to the Temple.
- (Mark 11:12-14) - “And on the morrow, having departed from Bethany, he hungered, and seeing a fig tree from afar spouting leaves, he came if perhaps he might find anything on it, and having come to it, he found nothing except leaves. for it was not the season of figs. And having answered, he said to it, ‘No longer from you will anyone eat fruit unto the age to come.’ And his disciples were listening” - (Parallel passage - Matthew 21:18-19).
FRUITLESS TEMPLE
This event occurred in the spring when figs
are NOT in season. The fruit ripens in late summer. But in
the spring, fig trees sprout leaves and edible green knops known as paggim (Hebrew).
When Jesus saw the foliage, he most likely expected to find paggim to
eat.
The appearance of the green knops indicates
a tree will produce fully formed fruit in the summer, but the lack of them means
it will not do so. In this case, its green leaves gave the impression it
was a fruit-bearing tree.
Several Old Testament prophets used the image of a fig tree to symbolize judgment on the nation of Israel. Here, the cursing of the fig tree symbolizes the impending judgment of the Temple.
Outwardly, it appears fruitful, just like the
fig tree that sprouts green leaves. But behind the façade, Israel failed to
produce the required fruit of repentance and holiness - (Isaiah 34:4, Jeremiah 8:13,
29:17, Hosea 2:12, 9:10, Joel 1:7, Micah 7:1).
In the Temple, the “moneychangers”
operated in the court of the Gentiles, the only area where
uncircumcised Gentiles were allowed. At this time, the opening of the court
to the “moneychangers” was a recent innovation - (Mark 11:15-19, Matthew
21:12-17, Luke 19:45-46, John 2:13-17).
The exchange of money and the animal trade associated
with the sacrificial system provided the Temple with significant revenues. The
function of the “moneychanger” was to exchange foreign currency
for shekels since the Law required the Temple tax to be paid
in shekels - (Exodus 30:13-16).
Christ’s action is not a protest commercial
activity, but against the barriers to Gentile participation in the Temple rituals.
Here, he expels both those buying and selling animals. Moreover, the
observation that he prevented people from carrying “vessels” through the
court points to something more than an objection to profiteering.
Since the court of the Gentiles was
the only part of the Temple where non-Jews could worship God, their
participation would be hindered by the “moneychangers.” And commerce in
animals would involve an enormous number of beasts during major pilgrimage
feasts.
That Jesus acts in the court of the
Gentiles and alludes to a clause found in Isaiah while doing so demonstrates
that the issue of Gentile participation is at the heart of his action. The
Temple authorities may profit from this trade, but they do so at the expense of
Gentile participation in prayer and worship - (“My house will be called
a house of prayer for all nations” - Isaiah 56:8).
His act symbolizes the rejection of the
Temple cult by Yahweh for its failure to produce the required fruit, especially
the inclusion of the Gentiles in His worship. And implicitly, Jesus calls
the Temple leaders “brigands.” The Greek term léstés means “brigand”
and not just a common thief. It denotes something more akin to violent
revolutionaries. Thus, he made a judicial pronouncement against the Temple and
its leadership.
Jesus quotes two Old Testament passages. Note
the references to “my mountain” in Isaiah, and to Judah being “cast
out” in Jeremiah:
- (Isaiah 56:3-8) - “…And as for the sons of the foreigner who have joined themselves unto Yahweh to wait upon him and to love the name of Yahweh, to become his for servants, everyone who keeps the Sabbath lest he profane it, and who lays firm hold on my covenant, surely I will bring them into my holy mountain, and make them joyful in my house of prayer, their ascending–offerings and their sacrifices being accepted upon my altar, for MY HOUSE A HOUSE OF PRAYER SHALL BE CALLED FOR ALL THE PEOPLES!’ Declares my Lord, Yahweh, who is gathering the outcasts of Israel: Yet others will I gather unto him besides his own gathered ones.”
- (Jeremiah 7:8-15) - “…A DEN OF ROBBERS has this house on which my Name has been called become in your own eyes? I also, lo, I have seen it, declares Yahweh… Therefore, will I do to the house whereon my Name has been called, wherein you are trusting, even to the place which I gave to you and to your fathers, just as I did to Shiloh; and will cast you out from before me, just as I have cast out all your brethren, all the seed of Ephraim.”
The first passage refers to eunuchs and
Gentiles. Under the old covenant, they could not participate fully in Temple rituals.
But the time is coming when Yahweh will make them full participants in the
covenant community. It was always His intent to make his Temple a place of
worship for all people regardless of ethnicity or ceremonial uncleanness -
(castration made one ceremonially unfit).
Originally, this prophecy was fulfilled by the
Babylonians when Nebuchadnezzar destroyed the Temple and removed its vessels.
Here, the Temple authorities are angered and begin to plot his destruction. What
Jesus portrayed was not the future restoration of the Temple, but its demise.
WITHERED FIG TREE
By prefacing his next remarks with “Amen,
I am declaring to you,” Jesus invests them with ultimate authority. The
description of the fig tree as “withered from its roots” demonstrates
its imminent and complete destruction. Never again would it produce fruit or
foliage. It also echoes the earlier Parable of the Sower in
which some “seed” fell on the “stony ground” and “withered”
because it had “no root” - (Mark 4:5-6, 11:20-26).
The cursing of the fig tree is about the impending destruction of the Jerusalem Temple. Despite its flourishing foliage, the “fig tree” remains fruitless.
In his pronouncement, Jesus does not refer
to just any mountain, but to “THIS mountain.” The Greek
demonstrative pronoun is emphatic. This is not simply a generic statement concerning
how faith brings answers to prayer, but about a very specific mountain - the Temple
Mount in Jerusalem. In the narrative, it is about to be “removed” in
judgment.
Jesus is the one who is declaring to “this”
mountain, “Be removed and cast into the sea!” He is describing the
impending destruction of the Temple, a judgment symbolized by his actions in
the court of the Gentiles, and the cursing of the barren fig
tree.
