Holy Monday
The God with the open door.
§ 129a Cursing of the Fig Tree (Mt 21:18–19; Mk 11:12–14)
At this point, Matthew condenses his narrative. This has two results. First, it looks as if the cleansing of the temple took place on Sunday afternoon, while Mark clarifies that it took place on Monday. Second, he makes it look like the cursing of the fig tree and the lessons drawn from it took place at the same time. Again, Mark clarifies that there was a twenty-four hour interval between the two.
Mark’s twenty-four hour interval is valuable not just for understanding the chronology, but also the theology of this passage. You see, Jesus curses the fig tree on Monday. The disciples don’t notice it until Tuesday. Between these two events, Jesus cleanses the temple. Thus we understand that the withered fig tree is a symbol of Israel’s future. It is kind of like an enacted parable.
The Cursing of the Fig Tree
12 The next day {early in the morningMT} as they were leaving Bethany {on his way back to the city,MT} Jesus was hungry.
13 Seeing in the distance {by the roadMT} a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.
14 Then he said to the tree, “May no one ever eat fruit from you again.” And his disciples heard him say it. {Immediately the tree withered.MT}
Early on Monday morning Jesus hikes two miles back to Jerusalem for some unfinished business in the temple. Jesus shouldn’t have been hungry yet. Jews normally only ate two meals a day: 10 a.m. and 6–7 p.m. It was still too early for “breakfast.” Perhaps in all the excitement of the previous day Jesus missed his supper. That would not be the first time Jesus missed a meal because of business (Mk 3:20; 6:31).
Up ahead, off to the side of the road, Jesus notices a fig tree in full leaf. Passover time was unusually early for fig trees to leaf out. But normally, with the leaves came the green buds which would mature into figs. They are bitter but edible. Jesus goes to the tree looking for the fruit that its leaves promise. He finds nothing but leaves.
Jesus has been criticized for expecting figs before their time. After all, “It was not the season for figs.” That criticism misses the point. The leaves promise there will be green fruit. But there isn’t. What’s worse, without the green fruit now, there will be no figs later.
Jesus has also been severely criticized for using his divine power to destroy an inanimate object in a fit of anger. This too misses the point. Jesus isn’t wreaking vengeance on a deceitful tree. He is using this opportunity to teach his disciples a valuable lesson, especially in light of what he is about to do in the temple. To Jesus people are more valuable than things. He places more value on teaching his disciples than on an inanimate object. This same lesson was to be learned at the loss of 2,000 pigs in Gerasa. Besides, this tree is unproductive. It is taking up space on God’s good earth without doing its job. It is absurd to picture nature weeping the loss of its valued comrade through the whimsical anger of Jesus. It is a useless tree.
It has the appearance of a fruit-bearing tree, but it is not. So Jesus curses this unproductive tree as he is about to curse an unproductive temple which doesn’t bear appropriate fruit. There is no way they could have predicted from his words—“May no one ever eat fruit from you again”—how immediate and severe the demise of this poor tree will be. Matthew says that it withers immediately. Within twenty-four hours, when they pass this spot again, they will notice that it has withered from its roots (Mk 11:20). Now that is “immediate” in any arborist’s book!
§ 129b Second Cleansing of the Temple (Mt 21:12–13; Mk 11:15–18; Lk 19:45–48; cf. § 31)
Matthew, Mark and Luke place this cleansing at the close of Jesus’ ministry. John, however, places it at the beginning of Jesus’ ministry. Now, no one will deny that the Gospel writers sometimes place events topically rather than chronologically. But such a radical revision by John, writing after the Synoptics, could be construed as misleading and inaccurate (cf. Morris, pp. 288ff).
The Second Cleansing of the Temple
15 On reaching Jerusalem, Jesus entered the temple area and began driving out {allMT} those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, 16 and would not allow anyone to carry merchandise through the temple courts.
17 And as he taught them, he said, “Is it not written:
“ ‘My house will be called
a house of prayer for all nations’?
But you have made it ‘a den of robbers.’”
The first gate Jesus comes to, when entering Jerusalem from the east, leads right into the temple court, that is, the court of the Gentiles. There are pigeons, and sheep and oxen (Jn 2:14). There are boxes and crates and haggling, which all spill into the Kidron valley (Str-B 1:850–852). There are tables where the Roman currency is exchanged for the kosher sheqel required for the temple tax.16 It is chaotic and it is infuriating.
At the first cleansing Jesus wove together a whip out of strands of rope. We are not told that he made a whip this time. But there is still a good bit of force needed to overturn the tables of the money changers. Mark adds this interesting tidbit: Jesus “would not allow anyone to carry merchandise through the temple court.” Merchants were using the court of the Gentiles as a shortcut to the road leading east over the Mt. of Olives (Josephus, C. Ap. 2:108 and M. Ber. 9.5). Jesus’ vengeance is not only against those who are selling but also those who are buying.
It is an impressive scene. Businessmen on their hands and knees scrambling to collect their coins scattered across the pavement. Sheep, oxen, goats, and pigeons running wildly, frightened by all the turmoil. People pushing and shoving trying to get out of their way. The Sadducees are scowling from the sidelines, furious that Jesus has interfered with their financial gain. But there is really not much they can do about it. The populace supports Jesus, especially after that impressive parade the day before, and hates the obvious corruption of the temple. Were the Sadducees to intervene the people would likely rally and riot in support of Jesus (Mk 11:18). Furthermore, the Roman garrison is watching carefully with their hands on their swords. If a fight breaks out, the Romans could swiftly and eagerly end it. In all fairness, it should also be admitted that the temple was 430×300 meters, encompassing 25% of the entire city (Josephus, Ant. 20.106–107; J.W. 2.224–227). Jesus’ actions, in the midst of such frenetic activity, would certainly not have distirbed the entire complex, especially if it were brief and isolated to a particular court.
The point, however, is not that the house was dirty and needed spring cleaning. Nor was it even that these poor pious Gentiles didn’t have a quiet place to pray. Jesus’ critique is twofold. First, from Isaiah 56:7 he suggests that the temple should be open to all people. The context (Isa 56:1–7) suggests that the Messiah would attract all people groups to come and worship God. Thus, he would bring an end to the “exile” of God’s true children. Second, from Jeremiah 7:11, Jesus threatens the present leaders (cf. Jer 7:1–16). As in Jeremiah’s day, they felt secure in their sin since they controlled the temple. However, God declared that if they did not mend their ways the temple would be destroyed. No wonder they respond to Jesus so violently. Yet this is nothing unexpected. Malachi (3:1–3) foretold as much.
18 The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching {[and] hung on his wordsLK}.
It is clear that Jesus is winning the multitudes. Both the Sadducean sect (chief priests) and the Pharisaic sect (teachers of the law) want to kill him, especially since his threat to the temple was becoming something of a recurring theme! Three different times Jesus verbally accosted the temple before this “cleansing” (Lk 13:34–35; 19:42–44; Jn 2:19–20) and twice afterward (Mt 23:37–39 and Mk 13:1–37/Mt 24:1–5/Lk 21:5–36). These threats were later remembered with crystal clarity (Mk 14:58/Mt 26:61; Mk 15:29/Mt 27:40; Thom 71; Acts 6:14).
Moreover, since temples were used as tools for “monumentalizing” emperors and kings through their reconstruction and defense, Herod would likely also take this as a personal assault. They are afraid of the power that Jesus wields over the multitudes. Furthermore, Roman authorities closely monitored the monies of the temple and filched funds through taxation. Thus, Jesus’ cleansing of the temple had political and economic ramifications beyond the boundaries of Judaism. These leaders are clearly more concerned about their positions of authority than the possibility that Jesus is their long-awaited Messiah. After all, regal interference in the Temple did have kingly precedents with Hezekiah (2 Kgs 18:4), Josiah (2 Kgs 22:3–23:25), and Judas Maccabee (1 Macc 4:36–60; 2 Macc 10:1–8).
§ 130a Some Greeks Want to See Jesus (Jn 12:20–36)
Jesus has just threatened the temple. Specifically, he drove out the rabble from the court of the Gentiles. He warned against closing the temple to outsiders. So it’s no surprise that one group of Greek converts wants to talk to Jesus.
The Greek Believers
20 Now there were some Greeks among those who went up to worship at the Feast. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.”
22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.
23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.
25 The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.”
These Greeks are apparently proselytes at the gate. They came up to Jerusalem to worship God and offer sacrifices (cf. Sheqal. 7.6) but had not yet entered the covenant relationship through circumcision. There was obviously something about Philip that attracts them. Perhaps it is his name. After all, he and Andrew are the only two called by their Greek names from the very beginning. Philip takes them to Andrew who is famous for bringing people to Jesus (cf. Jn 1:41; 6:8–9).
Andrew is Peter’s brother. He is the only one in the fishing business excluded from the inner three. But next to them he was probably closest to Jesus. Thus, it makes sense that Philip brings these Greeks to Andrew. He would have the best shot at escorting them to Jesus.
Well, Andrew tells Jesus that these Greeks want to see him, but we never find out if they get to. All we are given is Jesus’ response to “them.” Does that refer to Philip and Andrew or to the group of Greeks? Whatever it means, we know that a crowd of Jews surrounding Jesus hears his reply (v. 29).
This response seems pretty unrelated to the request of the Greeks. But it is exactly what they need to hear. They want to become part of God’s people, and they will. But they will be included because Jesus dies for their sins, not because they convert to Judaism.
We’re not so surprised to see foreigners seeking Jesus. After all, the centurion (§ 55) and the Syro-Phoenician woman (§ 78) have already pursued Jesus. But this present group is a clear sign that the end of the road is just ahead. Jesus reflects on that briefly and packs into his response a few choice warnings for his would-be followers.
Jesus’ execution will shake the disciples to their very core. Therefore, they must remember that Jesus’ death is as necessary as the death of a wheat kernel. If a wheat seed is not buried in the ground, there will be no harvest (cf. b. Sanh. 906). Likewise, if Jesus isn’t killed and buried, there will be no resurrection, no church, no Gentile inclusion (cf. Isa 53:10; Lk 24:26; Rom 3:23–25; 5:12–21). And what goes for Jesus, goes for the disciples. They too must die (cf. Mt 10:37–39; 16:24–26; Mk 8:34–38; Lk 9:23–26; 14:26; 17:32, 33). After all, you can’t follow Jesus without going where he goes. In many ways, John’s presentation of Jesus here is closer to the Synoptics than anywhere else in his book.
27 “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. 28 Father, glorify your name!”
Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.
Jesus knows what is coming and is disturbed. He expresses his grief in verse 27. How we punctuate this verse makes a difference. The first phrase is certainly a question. But the second phrase may well be a declaration rather than a question as the NIV punctuates it. If we understand it as a question, we hear Jesus say, “Should I really say, ‘Father save me from this hour?’ No, because that is why I came!” However, if we understand it as a statement, then we hear Jesus say, “Father, I know what is coming and I don’t want to go through with it.… However, I came to accomplish this very thing, so let’s get on with it.”
This second view would make this statement very much like the prayer of Gethsemane (cf. Mt 26:39; Mk 14:36; Lk 22:42). Jesus is beginning to understand the overwhelming implications of Calvary. It is not surprising that he does not want to go through with it. But he is not driven by self-indulgent desires. He is more interested in his Father’s glory than his own comfort. He doesn’t have to, but he faithfully executes the Father’s plan.
Jesus’ prayer is intense! It is full of commitment to the Father and personal pathos. God respects and responds to his Son in this decisive moment with an audible affirmation. This is the third and last time God speaks audibly during Jesus’ ministry. Each time was a critical moment: at his baptism (Mk 1:11), transfiguration (Mk 9:7) and now, as he solidifies his commitment to the cross.
Many of the people do not understand the voice and so attribute the sound to thunder (cf. Acts 9:7; 22:9). Others are convinced that the words come from an angel. But Jesus hears it loud and clear, “I have glorified it and will glorify it again.” This was no doubt a welcome and timely endorsement from the Father.
30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 But I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show the kind of death he was going to die.
34 The crowd spoke up, “We have heard from the Law that the Christ will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”
Although these words must be a great comfort to Jesus, they are even more desperately needed by the crowd. They will watch as Jesus is crucified in three or four days. That punishment is only reserved for the vilest of criminals. Jesus is to be the recipient of the wrath of man as well as the wrath of God when the judgment for man’s sin falls upon him. It will not look good for Jesus. For those who love him, it will seem like Satan had conquered. For those who hate him, it will look like God has vanquished him (cf. Isa 53:10). Neither is really the truth. Jesus dies willingly, taking the penalty that belongs to us.
Even the crowd recognized this metaphor “lifting up” in reference to his death. Only they believed the Messiah’s reign was to be permanent. “How can you be the Messiah,” they asked, “if you are going to die?” Now that was a good question in light of Isaiah 9:7 (cf. Ps 110:4; Ezek 37:25; Dan 7:14; also Enoch 49:1; 62:14; Sib. Or. 3.49–50).
35 Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. The man who walks in the dark does not know where he is going.
36 Put your trust in the light while you have it, so that you may become sons of light.” When he had finished speaking, Jesus left and hid himself from them.
Jesus is the light (see comments on v. 46). Anyone who accepts Jesus receives his light in them just as a candle might be lit from a bonfire. But in a few short days, darkness will fall (i.e., the crucifixion). Jesus will raise from the dead, but most of his appearances will be private and only to the disciples. True enough, people will still be able to obtain the light (i.e., accept Jesus) through the disciples, but that will be much more difficult. The best time to follow Jesus is as he stands before them.
After saying this he went out from the crowd and hid himself. If this event took place on Monday, Jesus would come out of hiding within sixteen hours. But his big day of discussions on Tuesday would be his last. It is possible that this event took place on Tuesday afternoon. If that is the case, then these are the last public words of Jesus. The next time he shows up before a crowd would be Friday morning in Pilate’s Praetorium. They will then shout, “Crucify him!”
37 Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him.
38 This was to fulfill the word of Isaiah the prophet:
“Lord, who has believed our message
and to whom has the arm of the Lord been revealed?”
39 For this reason they could not believe, because, as Isaiah says elsewhere:
40 “He has blinded their eyes
and deadened their hearts,
so they can neither see with their eyes,
nor understand with their hearts,
nor turn—and I would heal them.”
41 Isaiah said this because he saw Jesus’ glory and spoke about him.
This section summarizes the entire public ministry of Jesus. He has constantly backed up his claims with miracles (Jn 2:11, 23; 3:2; 4:48, 54; 6:2, 14, 26; 7:31; 9:16; 10:41; 11:47; 12:18; esp. 20:30). But even with these, the people, by and large (v. 42), would not believe. The imperfect verb tense “were not believing” describes their continuing unwillingness to turn to Jesus. It is not because the miracles are faulty. Nor is it entirely the fault of the Jews. God has hardened their hearts (Rom 11:25).
The first passage is quoted from Isaiah 53:1. Even in its original context it appears to be a conversation between the Messiah and Jehovah. Even though Jesus preaches the truth and verifies it with miracles, the Jews refuse to believe. The second passage is from Isaiah 6:10 and is part of Isaiah’s commission to preach. It is quoted two other times in the NT (Mt 13:14–15 [cf. Mk 4:12; Lk 8:10] and Acts 28:26–27). All four times it appears in the Bible it highlights the hardening of the Jews. In Matthew the “credit” for the hardening is laid at the preacher’s feet. That is, Jesus taught in parables so that the religious leaders would not understand his message. In Acts, the “credit” is laid at the listener’s feet. They had every opportunity to respond to God’s message but did not. And here, the “credit” is laid at God’s feet. That’s because the hardening of the heart is a progressive and cooperative effort between God and men. As men turn their backs on God, he withdraws his Spirit from them. Thus, they are less likely to repent and turn back to God. This is a frightening proposition. (See comments on Mt 13:14–15, § 64b).
Verse 41 is an astounding statement equating Jesus with Jehovah. It says that Isaiah saw Jesus’ glory. But turning back to Isaiah 6:1 it says, “I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple.” The chapter goes on to describe the praise offered to the preincarnate Christ. Clearly, John viewed Jesus as the very God.
44 Then Jesus cried out, “When a man believes in me, he does not believe in me only, but in the one who sent me. 45 When he looks at me, he sees the one who sent me. 46 I have come into the world as a light, so that no one who believes in me should stay in darkness.”
This paragraph is a fitting summary of Jesus’ ministry and teaching. First, there was always a mixed response to Jesus even among the leaders (v. 42). Most rejected him but many did not. Those who did believe Jesus often kept their mouths shut so that they would not get kicked out of the synagogue. We might call them cowards. However, we must remember that by being ejected from the synagogue they would have lost their jobs, their families, and their respect in the community. It was a heavy blow. But verse 43 clarifies what was of greatest value to them: The praise of men, something the rabbis prized (cf. Aboth 2:10; 4:12; b. Ber. 286). Indeed, man’s praise is a dangerous thing to desire. It is fickle and demanding and often requires one to reject God’s Word and ways.
Second, Jesus highlights two personal characteristics that have epitomized his public ministry: (1) His intimate union with the Father (cf. Jn 1:14; 3:35; 5:18–23; 5:26; 5:36–37; 5:45; 6:27; 6:32; 6:45; 7:16; 8:16; 8:18–19; 8:27–28; 8:41; 10:30; 10:38; 12:49–13:1), and (2) the light he brought to this world (Mt 4:16; Lk 2:32; Jn 1:4–5; 1:7–9; 3:19–21; 8:12; 9:5; 11:9–10; 12:35–36; 12:46). The implication of both of these characteristics is obvious. When we believe in Jesus, we too will experience intimacy with the Father, and we will no longer live in darkness but will walk in the light.
47 “As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it.
48 There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.
49 For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it. 50 I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”
Immanuel
This paragraph picks up another old discussion. Jesus did not come to judge but to tell us the truth about God (cf. Jn 5:24, 25–47; 8:31, 37, 51; 14:23–24). In fact, his words are the very words of God, (see comments on 7:16; cf. 3:11; 8:26, 28, 38; 14:10). Therefore, when a person rejects Jesus he or she rejects God. Thus, they are judged not by Jesus but by their own rejection of God’s word. On the flip side, following the words of Jesus leads to eternal life.
[MK 11:]19 When evening came, they went out of the city.