Mark 11 Bible Study (Tim Keller) - The Final Temple

Mark 11:1-12:17
The final temple

Mark
Biblical-theological background for Mark 11-15
OPTIONAL STUDY
If we are to appreciate the meaning of the triumphal entry and the cleansing of
the temple (in Mark 11), and indeed, the whole of Mark 11-15 (which takes place
in and around the temple) we need to have a deep grasp of the rich Old
Testament background.
1. In the beginning, God gave us a “sanctuary,” a place where we could live

in the presence of God and meet him face to face. That sanctuary was the
Garden of Eden (Genesis 2:8-9; Genesis 3:8-9). It was a place of total
fulfillment and fellowship with God. It was the place of shalom, perfect
peace and harmony.
2. But because of sin, we were banished from the sanctuary of God’s

presence — a flaming sword was put at the entrance of the Garden
(Genesis 3:24). This was a representation that the penalty for sin is death.
The way back into the presence of God is blocked by justice. There is no
way back into the presence of God without going under the sword.
3. In the wilderness, God created a moveable sanctuary — the tabernacle

where people could draw near to meet him (Exodus 25:22). The
actual throne room of the sanctuary was the Holy of Holies, separated by a
thick curtain/barrier, which had pictures of the Garden on it, motifs of
cherubim and palm trees (Exodus 26). But only the high priest could go into
the Holy of Holies, and then only once a year. He had to go “under the
sword” with a blood sacrifice, symbolically atoning for sin, paying the
penalty in order to go in to God’s presence. At the conclusion of the
tabernacle service, God blessed the people with his shalom or peace
(Numbers 6:24-27). The shekinah glory of God’s holiness dwells behind the
veil in the sanctuary and no sinner can enter there.
4. Though God allows Solomon to build a permanent physical sanctuary

(I Kings 8:41-43), yet he alludes to a Son of David building a truly
permanent “house” for God and us (2 Samuel 5:6-10; 7:1-16). Since
Solomon is not this true Son, his temple is destroyed (I Kings 11:11-13;
2 Kings 25:8-11). During the exile, Ezekiel prophesies a new temple and a
new David to build it (Ezekiel 37:24-28; 40-43). It will be much grander than
Solomon’s temple. The Lord’s glory will fill it (Ezekiel 48:35), and it will
become so large that all the nations of the earth will come to it and into it
(Ezekiel 37:28).
5. The temple built after the exiles returned to Israel from Babylon did not
fulfill this grand vision of the prophets. When the new foundation was laid,
the older people wept because it was far less splendid than Solomon’s, not
more (Ezra 3:12). It was this post-exilic temple that existed in Jesus’ day.
140
Copyright © Timothy J. Keller, and Redeemer Presbyterian Church 2005

THE FINAL TEMPLE
So this temple was not the one that was prophesied (Haggai 2:1-8). That one
would only be built when the Messiah, the new “David” came.
6. Zechariah 9-14 is critical for understanding Mark 11. Zechariah 9:9-12 tells
of the Messiah, the king coming back “gentle and riding on a colt, the
foal of a donkey.” The prophecy ends in a stunning way. “On that day
HOLY TO THE LORD will be inscribed on the bells of the horses, and the
cooking pots in the Lord’s house will be like the sacred bowls in front of
the altar. Every pot in Jerusalem and Judah will be holy to the Lord
Almighty… And on that day there will no longer be a Canaanite in the
house of the Lord Almighty” (Zechariah 14:20-21). Here we are told that
the returning king will turn the entire city — even the entire world — into
a giant holy of holies. It is a breath-taking and overwhelming vision. Even
cooking pots will be as holy as those before God’s throne. The Holy of
Holies will extend to include the whole world, so that even the
Canaanites will be holy and living in the house of the Lord (Zechariah
14:21). This means that the Messiah will not simply build a building, but
will mediate the very presence of God back to earth. He will BE the door
to God, the final temple.
7. Mark 11 is essentially showing how Jesus fulfills this prophecy of

Zechariah, and thus all the prophecies of the Old Testament that linked
the Messiah to the temple. John is more explicit than Mark. He says,
“the word became flesh and tabernacled among us, and we beheld his
glory” (1:14). He tells us how, after Jesus cleansed the temple, he refers
to his body as the temple (2:19-21). John records Jesus saying “I am the
Way, the Truth, the Life. No one comes to the Father but by me” (John
14:6). Jesus is the final temple. In Mark 15:38, we are told how this could
be —the curtain of the temple was torn in two from top to bottom. Jesus
went under the sword (Genesis 3:24). He took the sword into himself. He
was the High Priest opening the way into the Holy of Holies, but he made
himself the sacrifice. He paid the price to open the door.
8. In Mark and the other gospels, Jesus is depicted as “the final temple”.
He thus brings us a salvation of unfathomable wisdom and richness. The
ripping of the veil signifies the “outbreaking” of God’s royal, healing
presence into the world — this is the coming of the kingdom. What does
it all mean?
a. It means that Christ is not primarily a teacher, but a Savior. This is why
Mark concentrates not so much on his moral advice, but on who he is
and what he did. He comes to open the way into God for us.
b. It means that being a Christian is not primarily being a nice person

who subscribes to certain beliefs and codes. It is a radical
141 Optional study | The final temple

THE FINAL TEMPLE
regeneration of the heart and reorientation of the life. We are

regenerated when we believe (John 3:3), because now the same raw
presence that once shook mountains, terrified people, killed living
things on contact now can live in us. For we who believe in Jesus are
now temples in which the Holy Spirit of God dwells
(I Corinthians 6:19; 2 Corinthians 6:16).
c. It means that being a Christian gives us access to the presence of

God through prayer now, and access to the bosom of God in the
future. Moses’ unrealizable yearning to see the light of God’s glory
and face (Exodus 33:18) is now our privilege (John 1:14;
2 Corinthians 4:6).
d. It means that being a Christian makes us partners and participants

with Christ in his work of spreading the healing and energizing
kingdom-power through the world. Because Jesus is the temple, we
too are the final temple, “living stones” in it (I Peter 2:4-10). Because
Jesus is the High Priest, we are “priests” who can both draw near to
God (Hebrews 4:14-16) and bring others to God (Hebrews 13).
Because Jesus is a gate to heaven (John 1:51; John 14:6) we are
linked to heaven (Colossians 2:20; Philippians 3:20). Because Jesus is
an anointed one (Luke 4:18), as was the temple, so we are anointed (I
John 2:20). All the lines and themes of the temple converge on Jesus
— he is the Sacrifice, the Priest, the Altar, the Light, the Bread, the
blood of purification. For all the promises of God become “Yes” in
Jesus (2 Corinthinans 1:20).
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Mark 11:1-12:17

The final temple

1. In the beginning, God gave us a “sanctuary,” a place where we could live

2. But because of sin, we were banished from the sanctuary of God’s

3. In the wilderness, God created a moveable sanctuary — the tabernacle

4. Though God allows Solomon to build a permanent physical sanctuary

Copyright © Timothy J. Keller, and Redeemer Presbyterian Church 2005

7. Mark 11 is essentially showing how Jesus fulfills this prophecy of

b. It means that being a Christian is not primarily being a nice person

141 Optional study | The final temple

Copyright © Timothy J. Keller, and Redeemer Presbyterian Church 2005

regeneration of the heart and reorientation of the life. We are

c. It means that being a Christian gives us access to the presence of

d. It means that being a Christian makes us partners and participants

Copyright © Timothy J. Keller, and Redeemer Presbyterian Church 2005

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