Sermon Central
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The Withered Fig Tree.
Contributed by Christopher Holdsworth on Apr 17, 2022 (message contributor)
Summary: Today’s passage brings together two events which are not unrelated to each other: the cleansing of the Temple, and the withering of the fig tree. Both are figurative of the state and changing status of the old Jewish faith at the dawn of the gospel era.
THE WITHERED FIG TREE.
I. The Barren Fig Tree. Mark 11:12-14; Mark 11:20-26.
As we see Jesus approaching the fig tree (Mark 11:12-13), we need to recollect that Jesus is God. The fig tree is a well-known symbol of Israel: ‘every man under his vine and his fig tree’ (cf. Micah 4:4). But what when the fig tree is barren? (cf. Micah 7:1).
In another place, Jesus reinforced His teaching on the need for repentance with a parable, giving us the God’s-eye view (cf. Luke 13:6-7). An unproductive fig tree is nothing better than an encumbrance on the land, drawing essential nutrients out of the soil but giving nothing back. The cry that goes out against the fig tree - ‘Cut it down’ (cf. Luke 13:7) - stands as a solemn warning against those who still refuse to repent.
A barren fig tree speaks of nominal religion. Where God finds nominal religion, His word is, “Let no fruit grow on you ever again” (Mark 11:14). If Israel refuses her own Messiah, then, as John the Baptist said, ‘The axe is laid to the root of the tree’ (cf. Matthew 3:10).
This is also true of churches, denominations, and professing Christians. If there is no fruit, then we will not last. How soon they wither away (Mark 11:20-21).
Jesus uses the fulfilment of His words against the fig tree as an indication of the power of believing prayer (Mark 11:22-24). What we ask in faith, believing, we shall receive (cf. Matthew 7:7; James 5:17-18). Even to the uprooting of mountains (Mark 11:23)!
Having been forgiven so much, we will want to be forgiving towards others (Mark 11:25-26). This does not mean that we earn forgiveness by our forgiving spirit, but rather that if we are unforgiving then we cannot claim to have been truly repentant (cf. Matthew 6:14-15; Matthew 18:32-33).
II. The Cleansing of the Temple. Mark 11:15-19.
Entering the Temple, Jesus found those who were selling sheep and oxen, and doves. Money-changers sat at tables exchanging foreign currencies for the Temple shekel. All this took place in the court of the Gentiles, thereby denying the nations a place to draw aside from the hubbub of their busy lives!
This was all taking place with the evident collusion of the priesthood. After all, (they probably reasoned) did not the people require animals for sacrifices, and money for the Temple tax? Jesus was disgusted to find such trading in His Father’s house, and He reacted accordingly.
If people had expected Jesus to come like Judas Maccabeus of old to purge the Jerusalem Temple of GENTILE pollution, they were sadly mistaken. What Jesus did do was to purge the ‘court of the Gentiles’ WITHIN the Jerusalem Temple of (presumably Jewish) sellers and buyers and money-changers (Mark 11:15). According to Jesus, these were collectively changing God’s “house of prayer” (which was meant ‘for all nations’ cf. Isaiah 56:7) into a “den of thieves” (Mark 11:17; cf. Jeremiah 7:11).
It is curious that no-one seems to have resisted Jesus - perhaps the traders were only too well aware of their guilt. The Romans, no doubt, stood aloof, probably also briefed in the desirability of thus keeping the peace.
The only grumble of complaint seems to have been from the custodians of the Temple, “the chief priests and scribes” (Mark 11:18), no doubt jealous at the things that He had done. His work for the day completed, Jesus withdrew from the city (Mark 11:19).
III. The Barren Leadership. Mark 11:27-33.
The next time Jesus was in Jerusalem the Temple authorities and leaders of the people demanded, “Who gave you the right to do such things?” (Mark 11:27-28). Effectively, ‘Who do you think you are?’
Jesus answered their question with a question (Mark 11:29-30), a sound teaching device used by the Rabbis. He could have said, ‘Ask Peter, he knows’ - but such things are only revealed by ‘My Father which is in heaven’ (cf. Matthew 16:16-17). But to ask about the authority of John the Baptist put the ball firmly back into the court of His questioners (Mark 11:30).
Their ‘politically correct’ refusal to answer Jesus stripped them of their own supposed authority, and He refused to answer them while they were in that state of mind (Mark 11:33). A very sad state of affairs indeed.
The real question, after all, is who do we think Jesus is? And, more importantly, who is He to us? On the answer to that question hinges our whole salvation, informing both our understanding and our lifestyle.
