Faith and trust

Releasing the Reins by Faith: When the Lord Says, 'I Have Need'

On Palm Sunday morning, two disciples were sent to untie a stranger's colt on the word of Jesus alone—faith often begins with obeying a command that has not yet been explained.

BibleVibe Editorial5 min read
TranslationESV
Mark 11:1-20

And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples, and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him. And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither. And they went away, and found a colt tied at the door without in the open street; and they loose him. And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had said: and they let them go. And they bring the colt unto Jesus, and cast on him their garments; and he sat upon him. And many spread their garments upon the way; and others branches, which they had cut from the fields. And they that went before, and they that followed, cried, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest. And he entered into Jerusalem, into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve. And on the morrow, when they were come out from Bethany, he hungered. And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of figs. And he answered and said unto it, No man eat fruit from thee henceforward for ever. And his disciples heard it. And they come to Jerusalem: and he entered into the temple, and began to cast out them that sold and them that bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; and he would not suffer that any man should carry a vessel through the temple. And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers. And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him, for all the multitude was astonished at his teaching. And every evening he went forth out of the city. And as they passed by in the morning, they saw the fig tree withered away from the roots. And Peter calling to remembrance saith unto him, Rabbi, behold, the fig tree which thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them. And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also who is in heaven may forgive you your trespasses. But if you do not forgive men, then your Father in heaven will not forgive your transgressions. And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders; and they said unto him, By what authority doest thou these things? or who gave thee this authority to do these things? And Jesus said unto them, I will ask of you one question, and answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or from men? answer me. And they reasoned with themselves, saying, If we shall say, From heaven; He will say, Why then did ye not believe him? But should we say, From men— they feared the people: for all verily held John to be a prophet. And they answered Jesus and say, We know not. And Jesus saith unto them, Neither tell I you by what authority I do these things.

Mark 11:1–20 presents two intertwined acts of faith: the disciples trust the word of Jesus about a colt they have never seen, and the owner of the colt releases the animal on the single phrase, 'The Lord has need of him.' The Triumphal Entry, the cursed fig tree, and the cleansing of the temple then unfold in a single day, each revealing what genuine trust looks like when outward show no longer matches inward fruit.

Narration

Context: The Day on the Mount of Olives

Jesus and the Twelve are descending from Bethany toward Jerusalem across the Mount of Olives, the precise ridge from which the prophet Zechariah had foreseen the humble King coming 'riding upon a donkey, even upon a foal of a she-donkey' (Zechariah 9:9). It is Passover season, and the roads are crowded with pilgrims. Two unnamed disciples are dispatched ahead into the village that faces them—almost certainly Bethphage—where, Jesus says, a colt 'whereon no man ever yet sat' will be found tied at a doorway. The detail that the colt is unbroken is not incidental: in the ancient world (and as later rabbinic tradition codified it), an animal that had never been ridden was considered set apart, ready for royal or sacred use. The instruction includes a contingency: if anyone objects, the disciples are to answer, 'The Lord has need of him,' and the owner will send him at once. The unnamed owner becomes a quiet second picture of faith—he releases his property on nothing more than a disciple's word that Jesus requires it. The parallel accounts in Matthew 21:1–11 and Luke 19:29–40 confirm that the owners were using the watchword 'The Lord has need of him' as a kind of open credential, suggesting that prior arrangements had been made through Bethany, where Jesus had been staying. The procession then moves down the slope, past the spot where the road descends sharply toward the Kidron Valley, and into Jerusalem. Garments and freshly cut palm branches are spread as a makeshift carpet. The crowd's cry, 'Hosanna; Blessed is he that cometh in the name of the Lord,' echoes the Hallel Psalms (Psalm 118:25–26) sung at Passover. Inside the temple, Jesus inspects the courts as evening approaches, then withdraws to Bethany for the night. The next morning, returning hungry, He passes a leafy fig tree that promises fruit but yields none—because in those latitudes fig trees can bear an early tender crop before the full autumn harvest, and leaves without that pre-harvest fruit are a sign of inner barrenness. The disciples hear the curse. They then re-enter Jerusalem, where Jesus drives out the merchants and money-changers, overturns the tables of the dove-sellers, and forbids the court from being used as a shortcut for carrying vessels. The temple is to be 'a house of prayer for all the nations,' not a marketplace. The two scenes—a tree with leaves but no fruit, and a house of God turned into a den of thieves—form a single diagnosis: profession without substance is not faith, and God will not share His house with what corrupts it.

Spacetime: Three Days in the Passover Week

Set in the Davidic Jerusalem of Mark's Gospel and the wilderness of Mount Sinai, this reflection explores faith as trust in God's power amid prayer and obstacles.

Meaning: What Faith Looks Like

Mark 11:1–20 gives us three layered portraits of faith and trust. The first is the disciples' faith in the spoken word of Jesus. He tells them what they will find before they have found it. He supplies the precise phrase to use under pressure. They go, and the world cooperates with His word. Trust, here, is not the absence of strangeness; it is the willingness to act on a promise that has not yet visibly materialized. Hebrews 11 would later celebrate this kind of obedience: going out 'not knowing whither he goeth.' The second portrait is the unnamed owner of the colt. He never appears in the narrative, yet his trust is perhaps the most striking in the chapter. He releases his animal on the bare claim that 'the Lord has need of him.' He does not demand a deposit, a receipt, or a timeline for return. He believes the messenger because the messenger bears the name of the Lord. This is what authentic faith looks like when it is not a public display: a quiet letting-go, a willingness to lose what is precious on the bare word of Christ. The third portrait is the inverse—a portrait of faith's absence. The fig tree has leaves but no fruit; the temple has stalls but no prayer. Both look the part; both fail the test. Mark juxtaposes the cursing of the tree with the cleansing of the temple to warn that external show without inward substance is precisely what provokes the judgment of God. The disciples' question in the following verses—'How immediately the fig tree withered away!'—draws out the lesson: prayer that does not doubt, and faith that does not waver, can move mountains. The chapter thus frames faith as wholehearted trust in the word of Christ, trust that lets go, and trust that bears fruit inside the house of God.

Application: Releasing the Reins Today

Faith is not first a feeling; it is a step taken on a word not yet seen. Jesus' disciples did not debate the prophecy of Zechariah; they went to Bethphage and untied the colt. The first application is to obey the clear command before the whole picture is visible. Many of us stall because we want certainty before we move. Mark reminds us that the One who issues the command also orders the obstacles. The second application is to trust the credential Jesus gives us. When the bystanders ask, the disciples do not improvise; they use the Master's exact words. In our own defenses of faith, at work, in family, in public conversation, we are to lean on the words of Christ rather than the cleverness of our own. The third application is to release what is precious on the word of Christ. The owner of the colt did not consult a ledger. He was willing to see his animal carried away for the sake of the King. There are things in our hands—time, money, plans, relationships—that Christ may say He needs for His purposes. Faith is the muscle that lets go. The fourth application is the harder one: examine what kind of tree you are. It is possible to wear the leaves of religious activity and still bear no fruit of righteousness, prayer, or love. It is possible to fill a church with stalls and still miss the presence of God. The house of God in our lives—the commitments, the disciplines, the gatherings—must remain a house of prayer, not a marketplace of self-interest. Finally, Mark threads prayer and faith together. When the disciples ask about the withered tree, Jesus answers, 'Have faith in God… whosoever shall say unto this mountain, Be thou taken up and cast into the sea, and shall not doubt in his heart… it shall be done.' The prayer of faith is the prayer of a person whose heart is not divided between God and the world.

Reflection

There is a moment in every believer's life when Jesus, walking beside us, says, 'I have need of something.' It may be a tired donkey, a forgiven tongue, a closed wallet, a quiet hour, a surrendered relationship. He rarely explains. He specifies the place, the contingency, the language to use, and then He sends us ahead. The whole of Mark 11 is a quiet invitation to wonder: what am I still holding whose ties He wants me to loosen? The owner of the colt teaches us that trust is measured less by what we say we believe and more by what we are willing to lose on the word of Christ. The fig tree teaches us that the visible without the invisible will not survive His inspection. The temple teaches us that the place reserved for God's presence must not be cluttered with our plans. And the disciples on the road teach us that faith is the willingness to walk toward a scene we have never seen, carrying the words of the One who has seen it all. So today, perhaps, we are being sent to a village we have never entered, to loose something we have held for years, on the promise that the Lord has need of it. Let us go. The colt is tied. The Master is waiting. The road down the Mount of Olives is steep, but the King is already on it.

FAQ

Why does Mark place the cursing of the fig tree and the cleansing of the temple together?

Mark uses the two scenes as a matched judgment: a tree with leaves but no fruit, and a temple with stalls but no prayer—both are outwardly impressive yet inwardly empty. Faith is the inner reality, not the outer display.

Why did the owner of the colt release it on the disciples' word alone?

He recognized the watchword 'The Lord has need of him,' indicating prior arrangement through Bethany. True faith is willing to release what is precious on the bare word of Christ.

What is the significance of an unbroken colt?

In ancient Jewish tradition, an animal that had never been ridden was reserved for royal or sacred use. Jesus specifies such a colt deliberately, marking Him as Israel's King.

What does 'Hosanna' mean?

'Hosanna' is Hebrew for 'save, we pray,' drawn from Psalm 118:25. The crowd hails the passing King with a cry of salvation.

How does this chapter point to faith and trust?

Four pictures—the trusting disciples, the releasing owner, the fruitless tree, and the defiled temple—together show that genuine trust acts on the Lord's word, releases what is precious, drops empty show, and restores the house of God to a place of prayer.

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