Opening Question
Would you rather live with no controversies or with them?
Introduction
Dr. Shepherd notes how this section adds controversies at the close of Jesus’ ministry that parallel the beginning of his ministry. The “sandwich story” concept in Mark extends even to the macro-level of the narrative structure. Some have wondered if Mark knew that he was writing in these parallel forms, if it was his just a subconscious Hebrew way of thinking, or if it was a divine inspiration that created such order. Either way, the closing scenes in Mark depict Jesus once again in contention with the religious leaders. The greatest opposition to Jesus’ ministry continues to be the leaders in Israel!
Mark 11:1-11
The quarterly takes time to show the link between the triumphal entry and the fulfillment of Zechariah 9:9,10. Although Matthew’s gospel makes this Old Testament connection, Mark does not mention it. Remembering Mark’s audience may account for this (although Luke’s gospel also does not reference fulfillment, either).
In Mark, Jesus is the powerful, wonder-working Son of God. This is shown in a couple ways: First, Jesus’ supernatural knowledge of the colt and prophetic guidance to his disciples shows He knows things outside the realm of typical human knowledge. Second, the taming and riding of the unbroken colt is more a matter of His power than a reference to Jewish scriptures, with which the Greco-Roman audience would likely have been unfamiliar. The statement regarding the colt, “the Lord has need of it,” has a divine connotations as the Greek word for Lord (kurios) means both “master” and the word used for God.
What prompted the crowds to begin the praising of Jesus? Why does Jesus now not try to hide from the crowds?
How do you relate the humility of the donkey with the obvious royal status afforded Jesus by the crowds?
Mark 11:12-26
Another sandwich story in Mark (#4), the cursing of the fig tree and the cleansing of the temple are inextricable. They form chiasm:
Cursing of the fig tree Cleansing of the Temple Lessons from the fit tree
In both stories, Jesus is stirred up. At first glance, it appears Jesus is simply angry at the tree not bearing fruit, so curses it, but his anger at the temple desecration leads to him cleansing it. These actions are parallel, and the cursed fig tree is a living parable. Jesus has come to Israel, to the very temple seeking the fruit of righteousness and justice; but finding none, ultimately curses the tree, symbolizing His people. The cleansed temple indicates that only He can truly cleanse his temple (see 1 Corinthians 3 and 6 for further references to the N.T. concept of temple.
What areas of your life need cleansing? What fruit might God be looking for in us today (the church broadly) that we still have not born for Him?
Mark 11:27-33
Jesus is asked about the origin of His authority, but turns the question back on the chief priests, scribes, and elders of Jerusalem. He leaves them perplexed at how to respond; their problem is revealed by Mark: they cannot answer the question about the authority of John’s baptism, so Jesus’ answer would not be acceptable to them, either.
What was the Jewish leadership’s real view of John and Jesus? What were the real motivating factors that led to their rejection of both John and Jesus?
Mark 12:1-12
The parable of the tenant farmers here links directly to the cursing of the fig-tree. The two must be read in their shared context of Jesus coming to His people seeking fruit. The song of the vineyard in Isaiah 5 is the basis for this re-telling of a very old parable-song. Mark’s story is a bit different from Matthew’s, where Jesus draws the answer from his audience. In Mark, Jesus simply answers the question He himself poses: what will the vineyard owner do to those who failed to yield fruit? Destroy them and give the vineyard to others. Again, their fear of the people comes up, but they know he is speaking the parable against them, so they don’t react against Jesus (yet!).
What privileges and responsibilities does the Christian church have that parallels that of Israel? Can Jesus take these from us and give them to others if we fail to bear fruit for Him? Or is His calling irrevocable?
Mark 12:13-27
In two confrontations Jesus’ enemies seek to entrap Him: first the Pharisees and Herodians, second the Sadducees. Jesus evades both with wise and even shocking answers, in each case “answering well.” (which will be noticed in the next story)
Should we pay taxes? Jesus points out the inscription of Caesar on coins; currency belongs to the one whose imprint is minted. Caesar can demand back what is His. But giving to God the things that are God’s… About what or whom is this speaking? Is it not us? Do we not bear God’s image on us?
How then, should we render to God what is His?
Concerning the resurrection, the Sadducees sought to place Jesus in a moral dilemma, and thus show the inconsistency of the resurrection doctrine. The fact that Abraham, Isaac, and Jacob are still dead, but God is still their God indicates that there must, then, be a resurrection. Also, the Sadducees reject God’s power; He is able to raise the dead, to change stony hearts to living ones, and to raise up from stones new children for Abraham.
In what way is the story of Abraham and Sarah having children in their old age a foreshadowing of resurrection in the Old Testament? Why does Jesus tell the Sadducees that they do not know the “power of God”?
Mark 12:28-34
When asked about the greatest commandment, Jesus links the Shema, Israel’s key text for
monotheism (Deuteronomy 6:4-5) and devotion to God with Leviticus 18:19, which calls for love to our neighbors. The scribe agrees, becomes an ally to Jesus, and gives hope that even Jewish leaders are not beyond the Kingdom of God.
What does Jesus’ statement to the Scribe imply: “you are not far from the Kingdom of God”? How do I know if I love God? What is the link between loving Him (vertical) and others (horizontal)?
Mark 12:35-40
Jesus now turns the tables and begins asking the tough questions. If the Pharisees believed that the Messiah was going to be “David’s Son,” how then could David call Him “Lord” in Psalm 110:1? This is the most quoted Psalm in the New Testament, and Jesus calls attention to its messianic implications.
Can our traditions or beliefs get in the way of seeing deeper meanings in Scripture?
Closing Comments
The chapter ends with a contrast between the Scribes, who loved respect, honor and attention, and a poor widow (12:41-44), whom Jesus commends for her true generosity and commitment. While the lesson separates these stories, they are tied, and lead to the discussion of the next lesson on the “last days.”
The controversies in the temple are leading to Jesus’ ultimate rejection and death, yet he bore patiently with the people. How we respond when our views or ideas are confronted says a lot how we hold both our beliefs and how we feel about those confronting us. Jesus loved those who contended with Him, yet never altered his beliefs to accommodate their skepticism.
