Here it must also be said that in Mark’s account in contrast to Matthew’s, rather than the withering of the fig tree being bracketed by Jesus’ actions in the Temple and a return to the Temple the following day in which He is challenged by the Temple authorities, it is Jesus’ dramatic actions in the Temple and pronouncement of judgment against it that is bracketed by the words spoken to the fig tree and the words spoken about and prompted by the withered fig tree. It is then that Mark writes “They came again to Jerusalem” (11:27a), with Jesus being confronted with “By what authority are you doing these things? Or who gave you the authority to do these things?” (11:28)
So in Mark, the order of events is the triumphal entry that is accompanied by a trip to the Temple where Jesus merely looks around at everything (11:11), a departure to Bethany for the night, words to the fig tree the following day, another trip to Jerusalem and the Temple where He dramatically acts and speaks, another departure from Jerusalem (presumably to Bethany again), the disciples noticing the withered fig tree to which Jesus had spoken and doing so on the following morning on their way back to Jerusalem (thus prompting the previously mentioned commentary by Jesus), where Jesus makes another trip to the Temple.
By way of review and contrast, Matthew has Jesus triumphally entering Jerusalem, acting and speaking in the Temple, departing for Bethany, speaking to the fig tree which produces an immediate withering and subsequent commentary on the fig tree, and an entrance into Jerusalem and the Temple where He is challenged. Luke, by way of further contrast, has Jesus entering Jerusalem (for which He weeps while on His approach) and then speaking and acting in the Temple. He is a bit more ambiguous in His timeline, as following Jesus’ recitation from Jeremiah he writes that “Jesus was teaching daily in the Temple courts. The chief priests and the experts in the law and the prominent leaders among the people were seeking to assassinate Him, but they could not find a way to do it, for all the people hung on His words. Now one day, as Jesus was teaching in the Temple courts and proclaiming the gospel, the chief priests and experts in the law with the elders came up and said to Him, ‘Tell us: By what authority are you doing these things? Or who is it who gave you this authority?’” (19:47-20:2)
All that follows from the twenty-third verse of the twenty-first chapter of Matthew when Jesus re-enters the Temple courts, until the first verse of the twenty-fourth chapter when Jesus goes out of the Temple courts and walks away, occurs without a change of scenery. The same is true of Mark, as the setting does not change from the twenty-seventh verse of the eleventh chapter until the first verse of chapter thirteen.
In Luke, the Temple is the scene of the narrative from the first verse of chapter twenty to verse thirty-seven of chapter twenty-one, which does not neatly change the setting, but simply breaks-up the narrative by informing the listener that “every day Jesus was teaching in the Temple courts, but at night He went and stayed on the Mount of Olives” (21:37). For Luke, though Jesus embarks on His triumphal entry from Bethany, He does not return there each evening. This helps to explain his omission of the story of the fig tree and its withering, which takes place in Matthew and Mark on the road from Bethany. Throughout this entire section of the narrative, one must see and hear Jesus in the Temple courts, which provides a dramatic backdrop for all of the words that He speaks, along with the obviously Temple-related context for understanding His insistence that no one knows the hour .