When he came to his senses he said, “How many of my father’s hired men have more than enough bread, but I am dying here with hunger!”
-Luke 15:17

Yeshua dined with sinners. Those of us who eat bread with him today are infinitely thankful for this. It is not, contra E.P. Sanders, that Yeshua offered the kingdom without repentance or light without trial.

Those who dined with Yeshua did not think this is what he was offering. One said, “Behold, Lord, half of my possessions I give to the poor” (Luke 19:8).

Yeshua is at once inviting and imposing, welcoming and formidable. You may be to him the hundredth sheep, the one rejoiced over that was lost, or a whitewashed tomb. You may hear from him, “your faith has made you well,” or, “depart from me; I never knew you.”

No area of life is too small to be under God’s observation, not even the falling of a sparrow (Luke 12:6). So the way we deal with our fellow human beings is paramount. Don’t bother to offer great things to God if you are not willing to clear up offenses with people (Matt 5:23). Your love for others most likely follows the pattern of all creatures, loving those you need to love you back. But God has a higher requirement, so that we aspire to love even those who despise us (Matt 5:44). We do not aim high enough since the correct objective is to be like God in perfection (Matt 5:48).

We are apt to repent incorrectly by demeaning others in order to exalt ourselves in God’s presence. Our eye is on our peers and outdistancing them. “Thank you that I am not like other people,” we say (Luke 18:11).

It would be better if we knew ourselves to be out and out sinners. Then we would say, “God, be merciful to me a sinner!” and beat our chests (Luke 18:13).

The power of repentance is not in outdistancing our peers, but in God’s love for the humble (Luke 18:14). It is in God’s joy over lost ones found (Luke 15:7). It is in our consuming desire to be nearer to him. It may be the desire for food that brings us his way (“you seek me . . . because you ate of the loaves and were filled,” John 6:26). He says even to those who come on such a basis, “The one who comes to me I will certainly not cast out” (John 6:37).

But eventually we realize “it is the Spirit who gives life” and “the flesh profits nothing” (John 6:63). And we say, “Lord, to whom shall we go? You have the words of eternal life” (John 6:68).

Repentance becomes the ever-liberating way of life. “He who loves his life loses it” (John 12:25). It is better to enter life missing an eye or a hand (Matt 18:9). We practice our repentance before the Father in secret (Matt 6:1). And our prayer is that God will forgive us as we forgive others (Matt 6:12). We cannot seize those who owe us and choke them for every penny when we are forgiven much (Matt 18:28).

Rather, being forgiven much, we love much (Luke 7:47).

We repent often with watchfulness since “the spirit is willing but the flesh is weak” (Mark 14:38). We don’t settle until we rid ourselves of all disdain, since “everyone who is angry with his brother will be guilty before the court” (Matt 5:22). We give up control so that we “do not resist him who is evil” but turn the other cheek (Matt 5:39). We give our tzedakah (alms) and lay up real treasures where God is (Matt 6:3, 20).

Being good trees, we bear good fruit (Matt 7:17). We do not attempt to dominate but to serve everyone (Mark 10:42-43).

Yeshua dines with sinners. He transforms those of us who dine with him. He promises, “Blessed are those who hunger and thirst for justice, for they will be filled” (Matt 5:6).

After the commentary, I will suggest a few points of application for discipleship in our time.

MARK 11:12-14, 20-25
Yeshua curses a fig tree (vss. 12-14).
In between is Yeshua’s Temple protest action (vss. 15-19).
The next morning’s lesson from the fig tree (vss. 20-25).

This whole section in vss. 14-25 is a classic example of what some have called the Markan sandwich technique. He begins to tell a story, follows with another scene which may not seem to be related, and then returns to the story. So, here, Yeshua curses a fig tree and then the story of his Temple protest action is related. But the next morning, the story comes back to the fig tree.

The episode raises a number of questions. Is Yeshua’s cursing a fig tree rational or irrational? Does the fig tree symbolize something specific and should we try to find the exact reference? Which mountain does Yeshua have in mind for being moved by prayer? How does the fig tree lesson relate to the Temple protest action?

To begin, we need to understand the seasons for figs in Israel. By Passover (April) there would usually be leaves, but no figs. By Shavuot (June), the same time as the wheat harvest, would be the early crop of figs (there are two fig crops a year in Israel’s climate). Therefore, and as Mark is careful to point out, it is irrational for Yeshua to expect figs at Passover. This means his action with the fig tree is purely symbolic. His curious action, a prophetic enactment, is meant to make the disciples curious.

The next morning, after the Temple protest action, Peter remembers the fig tree as they pass it, now brown and withered. Does Yeshua now launch into a lesson about Israel being fruitless and unworthy, as we might expect? Not at all. He launches into a lesson about the power of prayer. What could it all mean?

First, it is helpful to know that the fig comes up as a symbol in the prophets several times for Israel’s faith and fruitfulness. Micah speaks of God’s disappointment at finding no fig to eat in Israel (7:1). Hosea describes Israel as a withered fig tree without fruit (9:10). Yet the promise of a great age of peace is that every man will sit under his vine and fig tree (Isa 36:16; Mic 4:4).

Second, we should forget about some specific symbolic meaning, since Yeshua gives no such clues. Neither should we read the mountain of vs. 23 with some specific reference (as if this is about the Mount of Olives and the Zechariah 14 imagery, as some interpreters do). Yeshua does not take the lesson in this direction. Note that Yeshua’s words about faith moving a mountain come up again in Paul in 1 Cor 13:2 (“faith so as to move mountains”).

What we have here is a potent contrast between the powerful Temple state and the humble disciple group. The Temple, though holy, has become corrupt through its leadership. It is a religious institution of vast wealth and power. But it is not effective at making Israel holy and fruitful. So, Yeshua, powerless and alone, makes an ineffective protest action, an irrational act which cannot succeed (like his irrational expectation of a fig tree to have early fruit). But while Yeshua’s protest does not bring the Temple to its knees, his curse does wither a fig tree.

This leads to a lesson about prayer. The humble disciple group has more power than all the Temple state. If they do God’s will and pray, nothing is beyond their ability. God will move mountains, shake empires, and change the world through them. Their power is not in wealth or position, but in prayer, forgiveness, and faith.

DISCIPLESHIP LESSONS:
… The power of the Yeshua community is never going to be in money, position, and power over people to govern or coerce.
… The power of the Yeshua community comes from God and is based on faith and prayer.
… We should not read that we have the power to move mountains, but that God does. Thus we have no “blank check” from God here, but rather the promise that as we serve him he will move mountains and use us along the way.
… The Temple state and its leaders made the error of setting goals based on personal power and trying to make them come to pass.
… Yeshua, who has real power, does not use it to coerce. He could have smitten the Temple completely, but instead made a protest action which changed nothing. He stands for right even if his actions do not overthrow evil. So the Yeshua community stands for right even though we cannot change evil.
… Unlike the Temple state Yeshua protested, our calling as a disciple community is to understand and discern God’s purposes in healing people and the world and to stand praying for mountains to move as God wills. Our power is in togetherness, faith, and prayer centered on our wise understanding of God’s purposes, not agendas created to manipulate the process or establish power structures.
… The Jewish tradition of prayer with additional prayers and teachings by Yeshua is a good tradition which accomplishes these purposes for the disciple community as Yeshua taught us (note that Mark 11:25 is the closest Mark comes to echoing Yeshua’s prayer recorded in Matthew and Luke).

There are two interpretations of the paralytic story and the saying about “the Son of Man has authority on earth to forgive sins” which would take Yeshua’s words in a lesser manner, not as a self-claim to such great authority.

There is also a profound wisdom lesson in Yeshua’s riddle. This is a story that carries more complexity and meaning than many realize.

As for two lesser interpretations of “the Son of Man has authority on earth to forgive sins,” consider:

(1) the idea that a prophet might have divine knowledge that a person’s sins are forgiven.

(2) the idea that Son of Man here means humanity in general. The meaning would be, people can declare each other’s sins to be forgiven.

These are in contrast to the maximal interpretation:

(3) the idea that Yeshua is the Son of Man and has unique authority to forgive sins.

Mark’s account is shaped to strongly suggest (3), though some scholars will continue pointing to (1) and (2) because they prefer, or at least want people to realize the possibility of, a non-divine Yeshua in Mark. The reasoning for such a position goes like this: Yeshua was considered divine only by the later Church after much reflection on the mysteries of his sayings and deeds. Mark is long before the Church came to this realization and thus we should avoid seeing hints of it in his gospel.

But in answer to (1) consider: While true, this interpretation does not fit Yeshua’s words, “the Son of Man has authority on earth to forgive sins.”

And in answer to (2): This interpretation is weak in light of the complicated, literary use of Son of Man in Mark, both for the eschatological and powerful figure of authority and, ironically, for the sufferer whose trials are a ransom for others. Yeshua’s saying is sufficiently ambiguous so that the opponents who hear him cannot pin him down and accuse him successfully in court of blasphemy. Yet Mark’s shaping of the story is clearly intended to remove all ambiguity for the reader.

And then there is the riddle. Yeshua’s way of demonstrating his authority is a wisdom tale. Forgiveness of sins is invisible and unprovable. Healing a visible disability is clear-cut. The riddle “which is harder?” is a doubly complex one. To the skeptic, the healing is harder because it requires demonstration. To the believer, granting forgiveness is harder, because broken union with God has consequences reaching farther than disability. In this first of five conflict stories, Yeshua visibly demonstrates his authority as the Son of God, though cloaking his identity in the more ambiguous Son of Man. Throughout Mark’s gospel there will be a growing realization that the Son of Man is the Son of God.