CRITICAL AND EXEGETICAL NOTES
It may be well to trace out, approximately, the order of events here. Leaving Jericho on the Friday morning, after a fatiguing journey of six or seven hours, they reach Bethany, where they spend the Sabbath. On Saturday evening Christ sups in the house of Simon the leper, His disciples and Lazarus and his sisters being present; and at this feast He is anointed by Mary. During that night the chief priests—irritated on hearing that many of the Jews have been to see Jesus and Lazarus—hold a meeting to consult as to the advisability of putting them both to death. Next morning—Palm Sunday—the triumphal entry into Jerusalem takes place.
Mark 11:1. Bethphage and Bethany.—Bethphage (“House-of-unripe-figs”) being mentioned first both here and in Luke 19:29, would seem to indicate that it lay on the road from Jericho to the east of Bethany (“House-of-dates”); but the traditional site is to the west. Porter surmises that the two names may have been applied to different quarters of the one straggling village, the one part called Bethphage from the fig orchards adjoining it, and the other Bethany from its palm trees. See his Syria and Palestine, p. 180. At the mount of Olives.—Looking towards—πρός.
Mark 11:3. And straightway he will send him hither.—The insertion of πάλιν before ὧδε in א, B, C, D, L, Δ, has led many to regard this clause as a part of the answer which the disciples were to give if any difficulty arose as to the borrowing of the colt. But Dr. F. Field urges in defence of the generally received interpretation:
(1) that εὐθέως is far more properly said of the promptness of the owners in giving up the colt than of the expedition of the borrower in returning, which could only take place after a certain interval of time; and
(2) that the effect of the authoritative requisition, “The Lord hath need of him,” upon the mind of the owners would be weakened rather than strengthened by the addition, “and will be sure to return him.”
Mark 11:4. A very circumstantial account, such as none but an eyewitness would have thought of giving—a strong indication that Peter was one of the two disciples. They found the colt tied beside the door, outside (the yard or court), on the roundabout road (i.e. the road that went round the house).
Mark 11:8. Branches … the way.—See R. V.
Mark 11:9-10. See R. V.
MAIN HOMILETICS OF THE PARAGRAPH.— Mark 11:1-11
(PARALLELS: Matthew 21:1-11; Matthew 21:14-17; Luke 19:29-44; John 12:12-19.)
The final entry into Jerusalem.—
I. Here was a token which Jesus gave to these two disciples, and to the twelve by them.—It was an example of His superhuman knowledge. A similar case occurred in the preparation for the Paschal Supper (Luke 22:10). These manifestations of supernatural knowledge, though less illustrious than His publicly wrought miracles, were of the same general order. And they were of great interest as tokens given by our Lord to individual disciples. In the present instance we are not told who these two disciples were. Our Lord appointed at His pleasure when He was on earth, and He does so now that He is in heaven, those of His servants who shall do special work and receive special manifestations from Himself in the discharge of it. Multitudes saw the greater, or at least the more conspicuous, miracles; but these two disciples had this at first all to themselves. And thus it often is still in the Christian life. In addition to all the more patent evidences of the Divine reality of the Gospel, there will be manifestations, arising out of personal transactions with God and the Redeemer, which are gloriously confirming to faith and hope; bright beamings of truth from the Word on the mind; a realised nearness of access into the Divine presence; marked answers to prayer of Providence; spiritual results following upon efforts for others and endeavours for the Divine glory; and suchlike experimental evidences, things full of emphasis to the soul which meets with them—still quiet voices, which those who are near the Master sometimes hear!
II. An interesting case of the fulfilment of prophecy is presented to us here.—Nearly five hundred years before it had been written by Zechariah the prophet (Zechariah 9:9). The disciples of our Lord themselves, we are informed by St. John (John 12:16), did not at the time think of this prediction, or view what was occurring as the fulfilling of it; but “when Jesus was glorified, then remembered they that these things were written of Him, and that they had done such things unto Him.” And thus it is that events best explain the prophetic Word. We have, like the disciples, to “company with” Christ, and stand by the interests of His kingdom, whatever measure of development they may have attained, working, watching, and praying, and that measure will assuredly go on to increase till the world shall be bright with Messiah’s glory. The fulfilment of prophecy in the case before us strikingly confirms our believing expectations of the future. For this prediction, as it stands in Zechariah, is directly connected with references to the ultimate triumphs of the Saviour. And certainly as the former part of the prediction was accomplished, so certainly “His dominion shall be from sea to sea, and from the river even unto the ends of the earth.”
III. An illustration is here furnished of the control of Christ over minds and events, and of the manner in which, when the time for the execution of the Divine purposes is come, the means and agencies at once appear.—Jesus was to make a public entry into Jerusalem. It must needs be so, that Scripture might be fulfilled. And see how all things conspire for this end. Our Lord sends into the village over against Him and near the city, knowing precisely where the animal He was to ride on would be found; and there it was at the very hour at which it was needed, as though waiting for the honour now to be put upon it, after having been spoken of in prophecy five hundred years before! But will it be given up for the purpose? Yes. The owners have only to be told that the Great Teacher had need of it, and it was at once placed at His disposal. Have we not here a specimen of what may be looked for in the future unfolding of the purposes of Heaven? As the periods come for the successive fulfilment of God’s designs in connexion with the kingdom of His Son, the fitting means and instrumentalities will not be wanting. Who can foresee, moreover, what events in Providence may arise to impress men’s minds, as the raising of Lazarus did at this time, both to facilitate the diffusion of the gospel, and to awaken, by the accompanying power of the Spirit of God, a sense of the need of the blessings it offers? One may well be awed in viewing the progress of events, even in our own day,—in the consolidation, to a great extent, of religious liberty in our own land, and in many of those of the Continent; in the opening of India and China to the preaching of Christ; in the triumphs of the gospel in Madagascar, long the scene of bloody persecution; in the advance of evangelisation in Burmah, Polynesia, Africa, and other parts of the field of missions; in the unbarring of Italy, in which the Reformation was once crushed by persecution, and to which till lately there was no access through its length and breadth to free Christian exertion. Everywhere a multitude of obstacles have yet to be overcome; but all things are pointing onward to great and grand issues in the not very distant future.
IV. The joyous acclamations of the disciples as they attended their Master into Jerusalem may well remind us of what should be the attitude and feeling of the Church of Christ with reference to the triumphs of its Lord.—No doubt there were many voices raised that day under the influence of mere passing excitement. But it was not so with the real disciples with whom the demonstration probably originated. Even they had then no enlarged acquaintance with the truth of Christ; but they had that which is the rudiment of all preparation for Christian service, sacrifice, and suffering—a loving devotedness to their Lord. And He approved and encouraged their ardour. Amid all the occupations of earth, and all the distractions of time, what a psalm of praise to the exalted Saviour should the Christian life of a redeemed sinner be!—E. T. Prust.
An Advent Sunday discourse.—The history of Christ’s triumphal entry into Jerusalem is selected as the Holy Gospel for Advent Sunday, because it is typical of the manner in which He makes His Advent throughout the centuries to the Church at large.
I. It is the same Person who comes, and in the same character—Jesus of Nazareth, the Christ of God.—His very name should ensure Him a welcome in every heart. He is “Jesus”—our Saviour; and “Christ”—the Anointed of God: anointed as Prophet, to teach the way of God in truth; anointed as Priest, to make atonement for our sins, and by one offering to perfect for ever them that are sanctified; anointed as King, to set up His throne in our hearts, and reduce every thought and affection to the obedience of faith. Thus has He ever presented Himself to the reception of every individual who is acquainted with what is written in the Law and the Prophets and the Psalms concerning Him, whether Jews then or Christians since. Any difference there may be is clearly in our favour. Those who hailed Him as the Son of David, and rent the air with hosannas to Him that came in the name of the Lord, had after all very low, imperfect, and even false ideas of His character and mission. Their thoughts all ran upon carnal enemies and temporal deliverances. We know better than that; we have learnt that the most cruel tyrants are Satan and Sin, and that a man’s worst foes are of his own household, even within his own breast. Knowing our danger and weakness, we are the better able to appreciate the greatness of our deliverance, and to hail with joy and gratitude Him who comes to “heal the broken-hearted,” etc.
II. As it is the same Great Person who comes, so He comes in a spiritual sense to the same. Of His First Advent in general it is said, “He came unto His own.” But especially when, as now, He visited Jerusalem, the city of David who was His father according to the flesh, and the Temple of God which was His Heavenly Father’s house, might He be said in a more particular manner to be coming unto His own. And is not this the case with the Saviour of mankind, whensoever and to whomsoever He comes? Are we not doubly His—His by creation and His by redemption? But we know by experience that the most unquestionable title does not ensure peaceful possession. Thus in the days of His flesh (John 1:10-11). And still, when He asserts His claim to universal empire, or knocks at the door of the heart of individual sinners, the greater number, like the inhabitants of Jerusalem, are moved only with wonder and surprise at the demand made upon them (Matthew 21:10). They ask, “Who is this?”—some, indeed, with an honest desire for information and enlightenment (John 9:36); but too many in the bad, bold spirit of the Jewish rulers (Matthew 21:23).
III. We may see another point of resemblance in the manner of our Lord’s Advent. How did He approach Jerusalem? As a mighty conqueror, at the head of an army, to destroy His enemies and burn up their city? Far different. See Matthew 21:5. His attendants a few simple men and feeble women, who had followed Him from His native place. What could be more typical of the Saviour’s Mission to this earth? See John 3:17; Matthew 12:20. What an irresistible appeal is that of St. Paul! (2 Corinthians 10:1). Force is met by force. He who assails with violence is by violence repelled. Against the crash of thunder we stop our ears. But to gentleness we yield. To him who entreats we show ourselves easy to be entreated. The still, small voice is the most certain to gain our attention. Be it so now. Receive with meekness Him who comes in the spirit of meekness. Wait not till He comes in another fashion (Matthew 24:30; Revelation 1:7).
IV. Another point of comparison that we may draw relates to the reception of Christ. The inhabitants of Jerusalem, not content to await His arrival, went out to meet Him on the road (John 12:13). Even so the Church, in Advent goes forth to meet her Lord. His Incarnation, or actual coming in the flesh, she celebrates at Christmas; but long before that time we may imagine her to be standing on the watch-tower, eagerly looking for the signs of His approach. At last, as on this day, she espies Him afar off, and gives notice to all her children—“Behold, the Bridegroom cometh; go ye out to meet Him.” But in another sense the coming of the Son of Man is “not with observation,” and not at any particular season. To the heart of the sinner Christ often comes “on a day that he looks not for Him, and in an hour that he is not aware”; and so, finding nobody come out to meet Him, He turns round and departs as silently as He came. We must meet Him on the road. We must be in attendance where He is likely to be found. We must wait for Him in the way of His judgments, providences, ordinances. Prayer especially is like a place where roads from all directions meet. Whenever and however He comes, He must pass that way; and if we are there, waiting for Him, it is impossible for us to miss Him.
V. Those who went to meet Him on His approach to Jerusalem received Him with the most significant tokens of honour and respect (Mark 11:8).—So let us welcome “Him that cometh in the name of the Lord.” Let us put off the old man with his deeds of darkness, lay aside every weight and the sin that doth so easily beset us, and so make a way for the Redeemer to enter and take possession of our souls.
OUTLINES AND COMMENTS ON THE VERSES
Mark 11:1-11. The significance of Christ’s royal entry into Jerusalem.—It is surely a strange mistake, as Dr. Edersheim remarks, to regard this entry as implying that, fired by enthusiasm, Christ for the moment expected the people would receive Him as the Messiah. Nor is it much better to describe it as a concession to the fevered expectations of His disciples and the multitude. It was, on the contrary, an integral part of Christ’s Mission, which would not be complete without it. “It behoved Him so to enter Jerusalem, because He was a King; and as King to enter it in such manner, because He was such a King: and both the one and the other were in accordance with the prophecy of old.”
Mark 11:2-6. Humble service.—
1. We should always attempt that for which we have Christ’s warrant.
2. We should not attempt that for which we have not Christ’s warrant.
3. In looking for that for which we have Christ’s warrant, we must expect opposition. From—
(1) The weakness of the flesh.
(2) The unbelieving amongst men.
(3) The spiritual hosts of wickedness.
(4) If we attempt that for which we have Christ’s warrant, in the manner He directs, we shall accomplish it.—J. S. Swan.
Particularity in giving directions.—The closer the personal oversight given to one’s business the better. But after all is said and done a great part of the work of life depends on delegated labour. Men cannot do everything at first-hand. Neither does God. He has His angels or messengers. They do His bidding. The Holy Spirit is sent to “convince the world of sin, of righteousness and of judgment.” But now the fulfilment of the work entrusted to an agent, in harmony with the desire of the sender, will not only depend, under God, on the intelligence and faithfulness of the one sent, but also on the nature of the instructions given by the sender. The less we take for granted in this respect the better. And this the more so in proportion to the deficiencies of the sent. In giving orders Jesus left no room for mistake. His directions were very specific: they were no doubt given clearly; they could be heard distinctly. Because He Himself was perfectly familiar with the requisites of any work, He did not therefore think, or act as if He thought, that a few hurried hints would be sufficient for others. It was said of Christ that He “shall not fail.” He was pre-eminently successful in all He undertook. One of the characteristics that prevented failure was His thoroughness. He did not despise details. Confusion, vexation, failure, were thus avoided. Note His care in telling His disciples where to find the colt, what kind of a colt, in what condition it would be, whether tied or loose, how to answer objections to their bringing him, etc. Then again in regard to the preparation for the Passover the same particularity is observed. The result was that all moved on smoothly. All was in harmony with the injunction, “Let everything be done decently and in order.”—Wm. M. Campbell.
Mark 11:3. “The Lord hath need of him.”—This is the only time in the Bible where the Lord is said to have need of any creature; and here it is said of a despised creature—of an ass, as if to rebuke the pride of creature superiority, and at the same time to exalt the dignity of creature instrumentality. These words are spoken of an ass, to prevent the possibility of any one saying, “I am too mean to be of any service to so glorious a Master; my abilities are too small, my position is too obscure.” Perhaps at the moment of such a temptation there may be some blessed service for such a one, which, instrumentally speaking, could only be performed by that one. Yes, it may be to bear Jesus in His members to His triumph or His Cross.—J. T. Baylee, D.D.
Mark 11:5-6. The power of Christ’s Word.—Nothing resists the Word of the God-man, nor the faith and obedience of a faithful disciple. Let us learn to avoid all arguing and disputing whenever God commands us something above our strength, and to put our whole confidence in the power of His will, which can do all things. He accustoms His apostles to see that the wills of men are less in their own power than in that of God, and that His Word is almighty even in the mouth of His ministers, to the end that men may believe them.—P. Quesnel.
Mark 11:8-10. How Christ must be entertained.—
1. We must believe Him to be that Great Prophet who is the Messiah and Saviour of the world.
2. We must profess and confess this faith, having “Hosanna” in our mouths, and crying, “Blessed,” etc.
3. We must spread our garments in the way, etc., i. e. forsake all and follow Christ, proffering and offering ourselves wholly to His service.—Dean Boys.
The nature of Christ’s kingdom.—A King, not of this world, though over it; ruling, not in external pomp and state, but by secret providence and power; not so much over the bodies and temporal estates, as in the hearts and consciences of men; not chiefly by outward compulsion and violence, but by inward allurement and persuasion (Revelation 5:13; Revelation 19:16).—Dr. Isaac Barrow.
Mark 11:11. The evening can become the sweetest and most sacred portion of the day. It is profound, it is serene; tender as solemn, tranquil as pensive; full of permission fraught with privilege; free and fresh and fragrant with repose. Evening completes the day, as its coronation and benediction. The morrow is at hand; evening awaits the morrow, as its herald and its pledge. The west horizon claims its kindred with the east, looking so like it that you know them to be twins. The sundown on the west glows like the sunrise on the east. Both alike tip the hilltops with gold. Pause now and lay down the tool, the spade; there is something else than toil—there is reverie, rest. Glad evenings guarantee and glorify the days, replenish wear and tear, stanch wounds. But when shadows wrap you, when curtains close, birds to their nests, cattle to their stalls, man to his home—soul, whither thou? Whither else but to thy God? Oh, house thee in His peace! Life’s eventide evinces much in the soft declensions of late lingering years. The old man’s heart sees shadows lengthen and dusk deepen, until familiar spots wear a weird beauty, as the places that knew him begin to know him no more for ever, and the fellowships that used to greet and cheer him seem in their dimness to forget that he was ever young like them or still has his share on the earth. The eventide of life is death, and the evening and the morning make the first day. Nigher now the morning, and death is only eventide at last. Life begins like the light—it comes out of the dark of an oblivion that seems to itself a nonentity, full of pangs to the mother and as full of pain to the infant, if the infant were alike sensitive and sentient. But playful infancy, sportive childhood, take slight notice of the struggle, the transition, and the change. When at length it has reached its close, it settles back to the same fostering conditions. Death hides it in the oblivion and the shadow once again. And what conclusion can there be but that, as its morning had an evening, its evening is to have a morning too, a fresher, fuller, freer morning next, because as tenderly the Infinite disrobes the life slumber, lulling it for night hours and cradling it for infantile and ineffable repose. These are inklings of the understanding, but they become the intuitions of the soul. The promise becomes the prospect; the, prospect becomes the possession.—H. S. Carpenter.
ILLUSTRATIONS TO CHAPTER 11
Mark 11:3. God’s need of all.—In a strange place, where few travellers ever go, there is a wonderful bridge, underneath which the trains stop for the collection of passenger-tickets. There may be nothing remarkable in this; but as the traveller looks up he sees that which strikes him as indeed a peculiarity, if nothing more; it is that the granite stones of which this long and massive bridge is built have each one of them been numbered. The large blocks that lay at the bottom supporting the whole structure have their number. The medium-sized ones that hold the great work together have theirs, and the very smallest have theirs—all to fill their parts in the great structure which so truly completes the perfect work. There was need for all of them. So we are taught by this earthly monument of man’s genius the spiritual lessons of life. God, the Great Architect of the universe, the Master Builder of all things, and the Creator of all life, has need of every creature here below, that it may have its use for God’s glory. All creatures how before God as He comes to them to draw them to their use for His purposes in the world, and, in their willingness to be so dealt with, teach us the very first lesson of life—submission to His holy will in all things.
Mark 11:8. A triumphal procession.—At the conclusion of the Franco-German War, in the course of which Napoleon III. became a captive and was dethroned, the victorious German troops made their triumphal entry into Berlin on June 16th, 1871, which is thus described in a newspaper of the time: “On each side of the way were placed gilt pedestals, and between each pedestal hung a festoon of laurel and fir. After the flags come the Guards. They are covered with laurel and fir. The altars and cannons are covered with leaves and with branches of fir trees.”
Mark 11:9-10. A deliverer hailed.—Perhaps there is no episode recorded in history more interesting than that of Charles V. when he landed at Tunis. Ten thousand men and women who were slaves within the city, when they heard the approach of their deliverer, rose and broke their chains, and rushed towards the gate as the emperor was entering the town; and this mighty procession knelt down, hailed him as their deliverer, and prayed God to bless him.
Slight value of popular demonstrations.—When Napoleon was returning from his successful wars in Austria and Italy, amid the huzzas of the people, Bourrienne remarked to him that “it must be delightful to be greeted with such demonstrations of enthusiastic admiration.” “Bah!” replied Napoleon, “this same unthinking crowd, under a slight change of circumstances, would follow me just as eagerly to the scaffold.”