Marcos 11
Marvin Vincent · Citado em PreceptAustin
Marcos 11
Vincent says would be "Strewn with carpets, and with couches properly spread." Stronnuo is used twice in the context of Jesus' "Triumphal Entry" when "Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road." (Mt 21:8 = twice, cf Mk 11:8). All uses - Matt. 21:8; Mk. 11:8; Mk. 14:15; Lk. 22:12; Acts 9:34 and others spread leafy branches which they had cut from the fields - John adds that they "took the branches of the palm trees and went out to meet Him." (Jn 12:13) As noted below these leafy branches likely symbolized the hope of the Jews that this was their conquering King Who would overturn Rome. Wikipedia Note on Symbolism of Palm - The palm branch was a symbol of triumph and victory in classical antiquity. The Romans rewarded champions of the games and celebrated military successes with palm branches. Early Christians used the palm branch to symbolize the victory of the faithful over enemies of the soul, as in the Palm Sunday festival celebrating the triumphal entry of Jesus Christ into Jerusalem. In Judaism, the palm represents peace and plenty. (ED NOTE: Palm branches were also a symbol of the Maccabean revolt – now the nation of Israel will rise again; Hoping for political revolution and national restoration) Hiebert - The word rendered “branches” properly denotes a mass of straw, rushes, or leaves strewn over the road to form a carpet of green litter. Cut from the fields indicates how the material was obtained. Matthew used a different word which denotes “branches from the trees” (21:8), while John noted that the people coming out from Jerusalem carried “the branches of palm trees” (12:13). Deffinbaugh helps us set the context in the city of Jerusalem on this fateful day - One event in recent days, more than any other, brought the focus of attention on Jesus. He had just recently raised Lazarus from the dead in Bethany, not two miles from Jerusalem, the citadel of opposition to Him. The scribes and Pharisees not only denounced Him, but determined to put both He and Lazarus to death (John 11:46-53; 12:10). Word had gone out that anyone who knew the whereabouts of Jesus should report it to them (John 11:57). Many of those who thronged the way to welcome Jesus to Jerusalem did so because of the report of the raising of Lazarus (John 12:17-18). In such an atmosphere, electric with excitement and expectation (and danger), the highly symbolic act of Jesus’ entrance into Jerusalem riding on the back of a young donkey could not be taken lightly. . .(How Do You Spell Success? Mark 11:1-11) Paul Apple - Think of what this event teaches us about the character of Jesus: - What courage for Jesus to come directly into Jerusalem – knowing what lay ahead for Him; to come into the temple itself despite the evil intentions of the Jewish religious leaders What humility for Jesus to come as the Suffering Servant riding on a donkey rather than as a conquering warrior riding on a regal stallion; What humility to keep His glory cloaked as He comes to the temple – the very place where the glory of God should shine the brightest – yet Phil. 2 teaches us about the Humility of Jesus What obedience on the part of the one who trusted His Father implicitly and came to fulfill all righteousness (Jn 4:34, Jn 17:4) Danny Akin - Coming in this way our Lord now proclaims openly what he has forbidden until this moment: I am your King! Jesus with purpose and intentionality presents Himself as the Messiah knowing that it will provoke a confrontation with the Jewish leaders that will result in his crucifixion. And yet, His declaration also is bathed in gracious humility. The paradoxical Kingship of Jesus shines so bright at this moment! He is royalty and deity wrapped in a single person, and yet He moves forward in His declaration to be King in lowliness, weakness and service. He does not come in pomp and circumstance. No, He comes in meekness and lowliness, He comes in humility and simplicity. Sinclair Ferguson - “Think, for a moment, what Mark’s record would convey to those who read it first – the Christians in Rome. No doubt many of them had seen generals enter Rome in triumph to receive the accolades of victory. How stark the contrast between Roman glory and Jesus’ humility must have seemed. How mighty and powerful the sword and political power by contrast with King Jesus! Yet we know that his kingdom was established, while the glory that was Rome disappeared into oblivion. We know that what Jesus did in Jerusalem established a kingdom which would outlast all the kingdoms of this world and break in pieces every man-centered kingdom which sets itself against it. Jesus had come to taken his throne – but had committed himself to begin his reign from a cross.” (Let’s Study Mark). Question: What is the significance of the triumphal/triumphant entry? Answer: The triumphal entry is that of Jesus coming into Jerusalem on what we know as Palm Sunday, the Sunday before the crucifixion (John 12:1, 12). The story of the triumphal entry is one of the few incidents in the life of Jesus which appears in all four Gospel accounts (Matthew 21:1-17; Mark 11:1-11; Luke 19:29-40; John 12:12-19). Putting the four accounts together, it becomes clear that the triumphal entry was a significant event, not only to the people of Jesus’ day, but to Christians throughout history. We celebrate Palm Sunday to remember that momentous occasion. On that day, Jesus rode into Jerusalem on the back of a borrowed donkey’s colt, one that had never been ridden before. The disciples spread their cloaks on the donkey for Jesus to sit on, and the multitudes came out to welcome Him, laying before Him their cloaks and the branches of palm trees. The people hailed and praised Him as the “King who comes in the name of the Lord” as He rode to the temple, where He taught the people, healed them, and drove out the money-changers and merchants who had made His Father’s house a “den of robbers” (Mark 11:17). Jesus’ purpose in riding into Jerusalem was to make public His claim to be their Messiah and King of Israel in fulfillment of Old Testament prophecy. Matthew says that the King coming on the foal of a donkey was an exact fulfillment of Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” Jesus rides into His capital city as a conquering King and is hailed by the people as such, in the manner of the day. The streets of Jerusalem, the royal city, are open to Him, and like a king He ascends to His palace, not a temporal palace but the spiritual palace that is the temple, because His is a spiritual kingdom. He receives the worship and praise of the people because only He deserves it. No longer does He tell His disciples to be quiet about Him (Matthew 12:16, 16:20) but to shout His praises and worship Him openly. The spreading of cloaks was an act of homage for royalty (see 2 Kings 9:13). Jesus was openly declaring to the people that He was their King and the Messiah they had been waiting for. Unfortunately, the praise the people lavished on Jesus was not because they recognized Him as their Savior from sin. They welcomed Him out of their desire for a messianic deliverer, someone who would lead them in a revolt against Rome. There were many who, though they did not believe in Christ as Savior, nevertheless hoped that perhaps He would be to them a great temporal deliverer. These are the ones who hailed Him as King with their many hosannas, recognizing Him as the Son of David who came in the name of the Lord. But when He failed in their expectations, when He refused to lead them in a massive revolt against the Roman occupiers, the crowds quickly turned on Him. Within just a few days, their hosannas would change to cries of “Crucify Him!” (Luke 23:20-21+). Those who hailed Him as a hero would soon reject and abandon Him. The story of the triumphal entry is one of contrasts, and those contrasts contain applications to believers. It is the story of the King who came as a lowly servant on a donkey, not a prancing steed, not in royal robes, but on the clothes of the poor and humble. Jesus Christ comes not to conquer by force as earthly kings but by love, grace, mercy, and His own sacrifice for His people. His is not a kingdom of armies and splendor but of lowliness and servanthood. He conquers not nations but hearts and minds. His message is one of peace with God, not of temporal peace. If Jesus has made a triumphal entry into our hearts, He reigns there in peace and love. As His followers, we exhibit those same qualities, and the world sees the true King living and reigning in triumph in us. (Source: GotQuestions.org) Branches of Palm Trees - Henry Morris "And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way" (Mark 11:8). The account of the "triumphant entry" of the Lord Jesus on that first Palm Sunday is one of the few events in the life of Christ that is recorded in all four Gospels. As He rode into Jerusalem on a donkey's colt, deliberately fulfilling the ancient Messianic prophesy of Zechariah 9:9 ("Behold, thy King cometh unto thee... just, and having salvation; lowly, and riding upon... the foal of an ass"), many of the common people were ready to receive Him as their promised Messiah, trying to lay a kingly carpet for Him as He rode. Mark's account says they "spread their garments in the way: and... branches off the trees," and Matthew's account says essentially the same, adding that "a very great multitude" was doing this (Matt. 21:8). Luke says that "they spread their clothes in the way" (Luke 19:36). Only John notes that the tree branches which were spread as a carpet were from the palm tree. He records that the people "Took branches of palm trees, and went forth to meet him" (John 12:13). Hence, the name Palm Sunday, the day itself being just one week before His resurrection. All four Gospels note that the multitudes called out as He rode by: "Blessed be the King that cometh in the name of the Lord." Their leaders all rebuked the people and soon were able to persuade them to call for His blood. "They answered all the people, and said, His blood be on us, and on our children" (Matt. 27:25). So it has been. The week began with such promise, only to end in rejection and hatred. So Jesus, weeping over Jerusalem, had to say: "O Jerusalem... Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord" (Matt. 23:37-39). (Days to Remember) Mark 11:9 Those who went in front and those who followed were shouting: "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna: Ps 118:25,26 Mt 21:9 23:39 Lu 19:37,38 Joh 12:13 19:15 Mark 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:9 The crowds going ahead of Him, and those who followed, were shouting, “Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” Luke 19:37+ As soon as He was approaching, near the descent of the Mount of Olives, the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, 38 shouting: “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!” 39 Some of the Pharisees in the crowd said to Him, “Teacher, rebuke Your disciples.” 40 But Jesus answered, “I tell you, if these become silent, the stones will cry out!” John 12:13 took the branches of the palm trees and went out to meet Him, and began to shout, “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.” 14 Jesus, finding a young donkey, sat on it; as it is written, 15 “FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A DONKEY’S COLT.” 16 These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him. Psalm 118:25; 26 O LORD, do save (Hebrew = hoshi`ah na = "Hosanna"), we beseech You; O LORD, we beseech You, do send prosperity! 26 Blessed is the one who comes in the name of the LORD; We have blessed you from the house of the LORD. SAVE US NOW! Those who went in front and those who followed were shouting - There are two crowds, in front and behind (cf Mt 21:9). Jesus was "bookended" (so to speak) by cries "Save us now!" and He would soon answer their prayers, but not in the way that they wanted! He would answer them in a way that they needed! Luke lumps the crowds together reporting the "whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen." (Lk 19:37+) Shouting is krazo in the imperfect tense indicating one after another the crowd was shouting Hosanna (and Psalm 118:26). The cry of Hosanna would be aa appeal for divine help, not an acclamation of welcome.
Marcos 11
Vincent says, imply “by all nations.” He suggests the rendering of the Revision, “for all nations.” Vincent remarks that the word “thieves” of the A.V., should be “robbers.” The word “thief” in Greek is kleptēs, whereas, the word here is leµisteµs, “a robber.” He says: “The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the kleptēs, or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not thieves.” Swete says: “No bandit’s cave along the Jericho road (Luke 10:30), by which our Lord had lately come, was the scene of such wholesale robbery as the Mountain of the House.” (Borrow Mark in the Greek New Testament for the English reader ) Prayer (4335)(proseuche from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God. The prefix pros conveys the sense of being immediately before God and hence invokes the ideas of adoration, devotion, and worship. The basic idea of this verb is to bring something, and in prayer this pertains to bringing up prayer requests. In early Greek culture an offering was brought with a prayer that it be accepted. Later the idea was changed slightly, so that the thing brought to God was a prayer. In later Greek, prayers appealed to God for His presence. For believers the necessary "Offering" has been made "For there is one God, and one Mediator also between God and men, the Man Christ Jesus." (1 Ti 2:5, cf Heb 7:25+ "through Him") But you have made it a ROBBERS' DEN." - Jesus once again is validating that He is indeed the long awaited Messiah of Israel as He quotes from Isaiah and Jeremiah to justify His radical actions... Isaiah 56:7 Even those I will bring to My holy mountain And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be acceptable on My altar; For My house will be called a house of prayer for all the peoples.” Jeremiah 7:11 “Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it,” declares the LORD. Akin on robber's den - the context of Jeremiah 7:11 is painfully instructive. Jesus is declaring the fulfillment of that ominous prophecy by his symbolic act on this very day. It is a long passage but Jeremiah 7:1-29 is worth reading! Kistemaker amplifies this thought writing "In the days of Jeremiah, too, as is proved by that prophet's famous Temple Discourse, the Jews were oppressing aliens, stealing, murdering, etc. Nevertheless, they continued to offer their sacrifices in the temple; as if such merely formalistic worship of Jehovah would do any good, and as if the very presence of the temple would protect them from the outpouring of God's wrath. It was then that Jeremiah had said, "Do not trust in lying words (DELIVERED BY FALSE PROPHETS), saying, 'The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, is this.' (Jer 7:4)... Has this house that is called by my name become a den of robbers in your eyes?" (Jer 7:11) In the days of Christ's sojourn history was repeating itself: the temple had again become "a cave of thieves," an allusion, perhaps, to the rocky caves in the hills of Judea, where thieves and robbers would often assemble (ED: THE IRONY IS THESE ROBBERS DID NOT EVEN NEED TO HIDE IN CAVES BUT BLATANTLY CONVERTED GOD'S PLACE OF WORSHIP TO A PLACE OF ROBBERY!) The thieves were crowding out the Gentiles or "nations." (Baker New Testament Commentary – Exposition of the Gospel According to Luke)