Marcos 11
John MacArthur · Citado em PreceptAustin
Marcos 11
MacArthur: “The False Coronation of the True King” -- The year is 30 A.D. by the best chronology. The month is the first Jewish month, Nisan, and the arrival is on the tenth [Monday] and the crucifixion is on the fourteenth [Friday] and that all matters because God has established a very firm time table. . . Coronations aren’t humble, they aren’t unexpected. They aren’t unplanned. They aren’t unofficial. They aren’t spontaneous. They aren’t superficial. They aren’t temporary. But this one was all of those. Coronations are not to be reversed in a few days so that the one exalted and elevated becomes rejected and executed, like this one. This was no real coronation. Let it be said, Jesus is the real King, deserving of all exaltation, all honor, all worship and all praise, so this is the false coronation of the true King. . . It is estimated that as many as two million people would be in Jerusalem at a Passover even in ancient days. And one of the ways we get at that is ten years after this, 40 A.D., there’s a record in Jewish history that two hundred and sixty-thousand lambs were slain at that Passover, over a quarter of a million. Usually there was one lamb per ten people. That would put it at 2.6 million people possibly. It was a massive crowd. The crowd around Him must have been in the hundreds of thousands. This was the time and this was the place to allow this to agitate His enemies so that He would die in God’s perfect timing . . . according to the Mosaic Law, a sacrificial lamb for Passover was to be selected and set apart on the tenth of Nisan...the tenth was Monday and that’s when the sacrificial lamb arrived. And the sacrificial lamb was to be crucified on the fourteenth and that’s Friday when He was crucified. Approached...sent - both present tense as throughout this passage represents the scene as actually passing. "The repeated historical present tenses in this passage carry the reader along as present at the scene." (Hiebert) Mount of Olives - 12x in 11v - 2 Sam. 15:30; Zech. 14:4; Matt. 21:1; Matt. 24:3; Matt. 26:30; Mk. 11:1; Mk. 13:3; Mk. 14:26; Lk. 19:37; Lk. 22:39; Jn. 8:1 Bethany - 12x in 12v - Matt. 21:17; Matt. 26:6; Mk. 11:1; Mk. 11:11; Mk. 11:12; Mk. 14:3; Lk. 19:29; Lk. 24:50; Jn. 1:28; Jn. 11:1; Jn. 11:18; Jn. 12:1 Significance of Mount of Olives: End Time events A North to South ridge about 2 miles long across from the Kidron Valley just East of Jerusalem, known for its abundance of olive trees; center part rises 100 ft higher (actually more like 280 ft higher) than Jerusalem Ezek. 11:23+ – at the Fall of Jerusalem in 586 BC Ezekiel had a vision of the glory of the Lord departing from Jerusalem and settling on the Mount of Olives Zech. 14:4+ “In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south.” – scene of final judgment and the return of the Lord in victory Zech 14:9+ “And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one.” NET NOTE - "Mountain" in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it. Expositors says: “It is first stated generally that they approach Jerusalem, then Bethphage and Bethany are named to define more exactly the whereabouts. Both villages are named: partly because close together, partly because, while Bethphage was the larger and the better known place, and therefore might have stood alone as an indication of locality, Bethany was the place where the colt was to be got.” He sent (apostello) two of His disciples (mathetes) - As noted sent is present tense, the so-called historical present (see note above). We are not told who Jesus dispatched, or "commissioned", on this mission. What is stated in the following section is that the two who were sent went in obedience even though it was surely to them somewhat of a strange order by Jesus. In Mark 6:7 Jesus sent the 12 out in pairs to preach and here sends one pair out to procure. Sent (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To send out; to commission as a representative, an ambassador, an envoy. The idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29). Uses in Mark - Mk. 1:2; Mk. 3:14; Mk. 3:31; Mk. 4:29; Mk. 5:10; Mk. 6:7; Mk. 6:17; Mk. 6:27; Mk. 8:26; Mk. 9:37; Mk. 11:1; Mk. 11:3; Mk. 12:2; Mk. 12:3; Mk. 12:4; Mk. 12:5; Mk. 12:6; Mk. 12:13; Mk. 13:27; Mk. 14:13 Question - What is the significance of Bethany in the Bible? Answer: Bethany was a village in Judea about two miles east of Jerusalem (John 11:18), a distance considered a “Sabbath day’s journey” (Acts 1:12). Bethany was situated on the well-traveled road to Jericho. Some scholars think Bethany was more like a modern subdivision or a neighborhood rather than an entire town. The edges of Bethany reached to the Mount of Olives and also bordered Bethphage, a suburb of Jerusalem. Bethany is probably best known for being the hometown of Jesus’ good friends, Mary, Martha, and Lazarus. Bethany was the place where Jesus raised Lazarus from the dead (John 11:1, 41–44), it was the home of Simon the leper (Mark 14:3–10), and it was the place where Mary anointed Jesus’ feet with perfume (Matthew 26:6–13). Other references to Bethany are Mark 11:1 and Luke 19:29, which describe the preparations for Jesus’ triumphal entry into Jerusalem, the cursing of the fig tree in Mark 11:11–13, and the place where Jesus stayed overnight during His final week of earthly ministry, between His triumphal entry and His crucifixion (Matthew 21:17). The name Bethany is translated by some to mean “house of figs,” as there are many fig trees and palms in the area; others translate it as “house of misery,” speculating that Bethany was a designated place for the sick and those with contagious diseases. Bethany is also significant as the place near which Christ ascended back into heaven (Luke 24:50). Forty days after His resurrection, Jesus gathered His eleven disciples to give them final instructions before He left the earth (Luke 24:50–51). He took them to the Mount of Olives, in “the vicinity of Bethany” (verse 50), where He blessed them and commissioned them. The Lord was then lifted up into the clouds (Acts 1:9). As the disciples stood staring upwards, two angels appeared to them and said, “Men of Galilee, why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). Bethany has an exciting future prophesied. Zechariah 14:4 says, “On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east.” When Jesus returns to set up His kingdom, it will be to the very place He left: the Mount of Olives near Bethany. Though the ancient town of Bethany may have been small and seemingly insignificant, it will be the scene of a world-changing event: the glorious return of Jesus Christ as King of Kings and Lord of Lords (Revelation 19:11–16). (Source: GotQuestions.org) Question - What happened on the Mount of Olives? (see more resources below) Answer: The Mount of Olives, sometimes referred to as “Olivet” in the KJV (2 Samuel 15:30; Acts 1:12) or “the mount facing Jerusalem” (1 Kings 11:7 = read the horrible context describing King Solomon's idolatry - 1 Ki 11:1-12), is a ridge running along the east side of Jerusalem, separated from the city walls by a ravine and the Brook Kidron. The Mount of Olives was the site of many events in the Bible and will be the site of a yet-future fulfillment of prophecy. In the Old Testament, the Mount of Olives is mentioned once in relation to King David. When David’s son Absalom wrested control of Jerusalem, David and his loyal followers fled the city via an eastern route: “David continued up the Mount of Olives, weeping as he went; his head was covered and he was barefoot. All the people with him covered their heads too and were weeping as they went up” (2 Samuel 15:30). Later, King Solomon used the Mount of Olives for idol worship: “On a hill east of Jerusalem, Solomon built a high place for Chemosh the detestable god of Moab, and for Molek the detestable god of the Ammonites” (1 Kings 11:7). In one of Ezekiel’s visions, the prophet sees the glory of the Lord depart from Jerusalem and come to rest “above the mountain east of it” (Ezekiel 11:23). Jesus made many visits to the Mount of Olives (Luke 21:37). In fact, it was “usual” for Him to go there when in the vicinity of Jerusalem (Luke 22:39). Every time Jesus visited Lazarus and Mary and Martha, He was on the Mount of Olives, for their village of Bethany was situated on the eastern slope. The road from Bethany to Jerusalem lay over Olivet. The Bible records Jesus’ visiting the Mount of Olives three times in the last week of His earthly life, and each time something of significance happened. The first visit is what we call the triumphal entry. The donkey Jesus rode that day was found in the area of Bethany and Bethphage, on the east side of the Mount of Olives (Luke 19:29–30). Then, “when he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen” (verse 37). While still on the Mount of Olives, Jesus looked at the vista in front of Him, wept over the city, and pronounced a judgment against it (verses 41–44). Jesus’ second visit was to deliver what has come to be known as the Olivet Discourse, recorded in Matthew 24:1 —25:46. Parallel passages are found in Mark 13:1–37 and Luke 21:5–36. The content of the Olivet Discourse is Jesus’ response to His disciples’ question “When will these things be, and what will be the sign of your coming and of the close of the age?” (Matthew 24:3). Jesus’ teaching in Matthew 24—25 primarily concerns the coming destruction of Jerusalem, the future tribulation period, and the second coming of Christ at the end of the tribulation. The Discourse includes parables about those who wait for the Master’s coming—the wise and faithful servant (Matthew 24:45–51), the five wise virgins (Matthew 25:1–13), and the good servant who uses his resources wisely (Matthew 25:14–30). Jesus’ third visit during the week of His passion was on the night He was betrayed. That evening began with the Last Supper in Jerusalem and ended in the Garden of Gethsemane on the Mount of Olives. During that last Passover meal, Jesus washed His disciples’ feet and then revealed Judas as the betrayer (John 13:1–30). At the conclusion of the meal, Jesus established the New Covenant and instituted the Lord’s Supper (Matthew 26:26–29; 1 Corinthians 11:23–26). Then He took His disciples to the Garden of Gethsemane (literally, “Garden of the Oil-press”) located on the western slope of the Mount of Olives. There Jesus prayed in agony as He contemplated the day to come. So overcome by the horror of what He was to experience in the crucifixion the following day that His sweat was “like drops of blood” (Luke 22:44) and God sent an angel from heaven to strengthen Him (Luke 22:43). After Jesus prayed, Judas Iscariot arrived with a multitude of soldiers, high priests, Pharisees, and servants to arrest Jesus. Judas identified Jesus by the prearranged signal of a kiss, which he gave to Jesus. Trying to protect Jesus, Peter drew a sword and attacked a man named Malchus, the servant of the high priest, cutting off his ear. Jesus rebuked Peter and healed the man’s ear, displaying the miraculous power of God (Luke 22:51). Nevertheless, the mob arrested Jesus and took Him to face trial, while the disciples scattered in fear for their lives. After the trials, crucifixion, and resurrection, Jesus once again stood on the Mount of Olives. During His final post-resurrection appearance, Jesus led His disciples “out to the vicinity of Bethany, [and] he lifted up his hands and blessed them. While he was blessing them, he left them and was taken up into heaven. Then they worshiped him and returned to Jerusalem with great joy” (Luke 24:50–52). Acts 1:12 specifies that “the vicinity of Bethany” was indeed the Mount of Olives. Immediately following Jesus’ ascension, two angels told the disciples on the Mount of Olives that “this same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). According to the prophet Zechariah, Jesus will return not only in the same way, but to the same place. In a prophecy related to the end times, Zechariah declares, “On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south” (Zechariah 14:4). The very location where David wept in defeat and where Jesus was betrayed and rejected will be the place where Jesus returns in triumph over all His enemies. (Source: GotQuestions.org) Danny Akin on the Mount of Olives - We should also take note, without running past it too quickly, of the importance of the Mount of Olives (v. 1) in biblical and redemptive history. − The Mount of Olives is a ridge about two and a half miles long. It rises to a height about 2700 feet, 200 feet higher than Mount Zion. The view from its summit is breath-taking. Its crest is less than a mile directly east of Jerusalem. It is known for its many olive trees. Significant historical events: Its slopes were the path of David’s retreat from Jerusalem to escape capture by Absalom (2 Sam 15:30-32). On this mount Solomon grieved God by erecting idols for his foreign wives to worship (1 Kings 11:1-10). On this mount Jesus wept over the disobedience and blindness of Jerusalem (Lk 19:41-44). Ezekiel witnessed the Glory of God on the Mount of Olives (Eze. 11:23). Jesus, the Son of David made his royal entry into Jerusalem from here. (Mk 11:1-10; Luke 19:28-40; Matt 21:1-10; John 12:12-13). The disciples witnessed Jesus’ ascension into glory on this mount (Lk 24:50-51; Acts 1:9-12). In Acts 1:10-11 Jesus said He would come again in the same way you have watched him go. Zechariah 14:4-5 tells us what will happen when those holy feet touch down once again where He left, “On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley, so that one half of the Mount shall move northward, and the other half southward. And you shall flee to the valley of my mountains, for the valley of the mountains shall reach to Azal. And you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.” A SPECIAL COMMISSION - James Smith - Handfuls of Purpose Mark 11:1–10 “Our lives they are well worth the living, When we lose our small selves in the whole, And feel the strong surge of being Throb through us, one heart and one soul. Eternity bears up each honest endeavour, The life lost for Him is life saved, and for ever.” —Lucy Lancom. The dark shadow of the Cross was already falling heavily across the pathway of the Lord Jesus. Just four days, then the Crucifixion. Yet how calm the Lord is, how careful about every detail concerning His entry into the holy yet deceitful city! Yes, that the Scripture might be fulfilled (Zech. 9:9). What lessons have we here— I. The Lord’s Commission. “He sent forth two of His disciples, saying, Go your way into the village” (Mark 11:2). This simple commission, like the great one mentioned in Matthew 28:18, 19, is a revelation of his character. How full of meaning His words are. Does these words not reveal— 1. HIS FAITH. “Ye shall find a colt tied, whereon never man sat.” How could He know except by faith. He reckoned on the fulfilment of the prophetic Word (John 12:14, 15). Was it not the confession of His enemies that “He trusted in God?” (Matt. 27:43). True, He was God, but we are to remember that He emptied Himself, and “took upon Him the form of a servant” (Phil. 2:7). Oh, for such an honest, simple, expectant faith! 2. HIS OBEDIENCE. “Say ye that the Lord hath need of him.” He must needs enter Jerusalem riding on the foal of an ass, because He knew that it was the will of His Father. It may be humbling to Him, but it was honouring to God and His Word, and perhaps His physical weakness intensifies this need. Blessed weakness that makes us more fit for the accomplishing of the Father’s will. 3. HIS ASSURING CONFIDENCE. “And straightway he will send him hither.” He encouraged His disciples to act on His Word, just as He Himself was acting on the Father’s Word. Believe and thou shalt see. II. The Disciples’ Acceptance of the Commission. Observe— 1. THEIR OBEDIENCE. “They went their way.” They stepped forth on the strange errand by faith in His Word. His promise was all they had; it was all they needed. Peter walked on the water at the simple bidding of Jesus. They did not reason with one another, they obeyed from the heart. What a precious lesson on the life of faith! 2. THEIR EXPERIENCE. “They went their way, and found even as He had said unto them” (Luke 19:32). It is not always so? When we venture out on His Word, do we not find it just as He said? Is it not so with salvation (John 3:36)? He promises salvation to those who believe on Him. Trust Him, and you will find it even as He said. Is it not so with the deeper life of consecration? Rest on His Word, and it will be fulfilled in your experience. 3. THEIR TESTIMONY. When they were asked, “What do ye, loosing the colt? they said unto them even as Jesus had commanded.” Their commission was from the Lord, so they must use His Name and declare His will. As ambassadors for Christ we don’t seek colts (souls) for ourselves, but for Jesus. We have, like these two disciples, to make known His will, depending on His power to give the willing mind. Not seeking our own honour, but His who sent us. III. The Result which Followed. His word was fulfilled, His will done, and— 1. HIS COMING WAS HONOURED. “Many spread their garments in the way.” This is a small matter when we consider how the Lord stripped Himself for us. He who was rich, for our sakes became poor. Jonathan stripped himself for David. Let us lay the garments of our glory in the dust and crown Him Lord of all. 2. HIS NAME WAS PRAISED. They cried, “Hosannah! blessed is He that cometh in the Name of the Lord.” Hosannah means, “Save, I beseech thee.” Such prayer and praise go well together. Well may He be praised, for He has come, not to be ministered unto, “but to give His life a ransom for many” (Mark 10:45). In the Name of the LORD He has come, and he will finish the work the Father hath given Him to do. “Behold the Lamb of God” (John 1:29). 3. HIS KINGDOM IS ACKNOWLEDGED. “Blessed be the kingdom of our father David.” “Blessed be the KING that cometh” (Luke 19:38). The kingdom of God is righteousness, and peace, and joy in the Holy Ghost. The foundation was laid at Calvary. The characteristics of it are imparted to us through faith in His Name. As the King of Israel He was put to death, so just now His kingdom is not of this world. “The kingdom of God is within you” (Luke 17:21). Has this humble, royal Saviour had such an entrance into your heart and life as He had into Jerusalem, or are you among those who once cried “Hosanna!” but now art gone with the course of this world, and are by your heartless indifference crying, though inaudibly, “Away with Him, we will not have this Man to rule over us?” Related Resources: American Tract Society Bethphage Fausset Bible Dictionary Bethphage Holman Bible Dictionary Bethphage Hitchcock Bible Names Bethphage Hastings' Dictionary of the Bible Bethphage Hastings' Dictionary of the NT Bethphage Morrish Bible Dictionary Bethphage Watson's Theological Dictionary Bethphage International Standard Bible Encyclopedia Bethphage Kitto Biblical Cyclopedia Bethphage McClintock and Strong's Bible Encyclopedia Bethphage The Jewish Encyclopedia Bethphage American Tract Society Bethany Bridgeway Bible Dictionary Bethany Easton's Bible Dictionary Bethany Fausset Bible Dictionary Bethany Holman Bible Dictionary Bethany Hitchcock Bible Names Bethany Hastings' Dictionary of the Bible Bethany Hastings' Dictionary of the NT Bethany Morrish Bible Dictionary Bethany Hawker's Poor Man's Dictionary Bethany Watson's Theological Dictionary Bethany 1911 Encyclopedia Britannica Bethany International Standard Bible Encyclopedia Bethany Kitto Biblical Cyclopedia Bethany McClintock and Strong's Bible Encyclopedia Bethany The Nuttall Encyclopedia Bethany The Jewish Encyclopedia Bethany Croft Pentz - CHRIST’S AUTHORITY—Mark 11 I. THE CHRIST—Mark 11:1–11 A. Request—Mark 11:1–3. A colt for Christ to ride. B. Respect—Mark 11:4–6. They respect the wishes of Christ. C. Reception—Mark 11:7–11. The people make Christ king. They take palm branches and clothes, putting them upon the road which Christ would travel. II. THE CURSE—Mark 11:12–14 A. Desire—Mark 11:12. Jesus was human. He became hungry. B. Disappointment—Mark 11:13. The fig tree had no fruit. Some Christians are like this tree, producing no fruit. See John 15:1–8. C. Denouncement—Mark 11:14. The tree is cursed because it bore no fruit. III. THE CLEANSING—Mark 11:15–18 A. Cleansing—Mark 11:5. Christ cleansed the temple because it was being used for the wrong purpose. The church is the house of God! B. Command—Mark 11:16–17 1. Worship. The church as a house of prayer. 2. Wrong. The people made the temple a den of thieves. C. Confusion—Mark 11:18. The scribes and chief priests were jealous and even fearful of Christ. IV. THE CONTROL—Mark 11:9–26 A. The facts—Mark 11:19–21. The tree which Christ cursed dried and withered away. B. The faith—Mark 11:22–26 1. Encouragement and faith—Mark 11:22. Continually having faith. 2. Faith and not doubting—Mark 11:23. Believe before you see. 3. Believing faith—Mark 11:25–26. If we expect God to forgive our sins, we must be willing to forgive others. V. THE CHALLENGE—Mark 11:27–33 A. Question asked—Mark 11:27–28. What authority did Christ have to cleanse the temple, curse the fig tree, and perform other miracles? The Jews were seeking ways to destroy Christ. B. Question answered—Mark 11:29–33. He answers a question by asking a question. By doing this, He trapped the Jewish leaders. They could not answer Him. Mark 11:2 and said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. Mt 21:2,3 Lu 19:30,31 Mark 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:2+ saying to them, “Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. Luke 19:30-31+ saying, “Go into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here. GO GET THE COLT Don't get confused. The colt is a donkey as we see in Mt 21:2 above. And said to them, "Go into the village opposite you - Go is a command in the present imperative which they promptly obey. While they may not fully understand why they are being sent on this errand for Jesus, they do not question Him. John 12:16+ says "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." The Greek literally reads "the village lying before you." Jesus has just commanded the healed Bartimaeus to go (present imperative) but he actually begins to follow Him. (Mk 10:52+) He had just instructed the rich young ruler to go and sell all you possess, but sadly he just heeded the first part of Jesus' two part command. Most feel that the village opposite you refers to Bethphage. 🙏 THOUGHT - When Jesus tells us to "Go" through His Word and Spirit and prayer, then we need to heed without hesitation, doubt or questioning. Like these first disciples we may not fully understand in this life why we are to go (cf Jn 12:16), "for now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known." (1 Cor 13:12). Go (go away) (5217)(hupago from hupo = under or denoting secrecy + ago = to go) means literally to lead under or to bring under and is used in this sense only once in the only use in the Septuagint/Lxx in Ex 14:21 (to translate "swept… back" - caused to recede). Most commonly hupago means to go, to go away, to withdraw one's self (e.g., of Jesus' departure from the world (Jn 8:14, etc). Hupago has the notion of withdrawing.The idea of hupago is not so much of preceding to a definite point, but of leaving the present scene. In other words, it often means ‘to go’, with the implication of going in a certain direction, as to the house of Jairus (Lk 8:42). Hupago is used most often in the Gospels (70x) and is frequently (36x) used as a command (present imperative) calling for for one to continually go (go away, depart), most of these commands being issued by Jesus. These uses repeatedly by our Lord testify to His authority of Christ = over physical illness (Mt 8:13); directing His followers on mission (Lk 10:3); directing the disciples with details for His triumphal entry (Mark 11:2); Satan (or demons) to go (be gone, go away). (Mt 4:10, 8:32, 16:23, Lk 11:8). It is notable that Jesus does not need to engage in a "power struggle" over the demonic forces, usually commanding them to with this one verb hupago! Go! Uses in Mark - Mk. 1:44; Mk. 2:11; Mk. 5:19; Mk. 5:34; Mk. 6:31; Mk. 6:33; Mk. 6:38; Mk. 7:29; Mk. 8:33; Mk. 10:21; Mk. 10:52; Mk. 11:2; Mk. 14:13; Mk. 14:21; Mk. 16:7 Brian Bell - His Going Public: He was purposely going public. He was promoting a public demonstration. Never before. He had repeatedly withdrawn from the crowds. But now He invited it. He courted danger & did it with calculated purpose. Jesus was demonstrating His omniscience/His all-knowingness. He was in control of the whole situation. I like that. That brings me comfort today. He has all the details of my life figured out. (AND) We can all find encouragement from the fact that Jesus enlisted the donkey in His service! William
Marcos 11
MacArthur: Do you remember John 2 describes the beginning of His ministry when He did the same thing, attacked the false system, dismantled the temple? Three years later He’s back and He’s going to do it again. It wasn’t the Romans He would attack, it was the Jews. It wasn’t pagan idolatry He would attack, it was the worship of Judaism whose religion had been corrupted, whose praise was selfish and superficial. Hiebert - Matthew and Luke did not note the time interval between the entry into the temple and its cleansing, but Mark’s precise chronology establishes that the cleansing took place the following day. This failure to follow up the messianic acclaim given Him with some definite steps to establish His kingdom must have been a disappointment to His disciples. Akin makes an interesting observation - Amazingly, nothing, not one thing happens. The enthusiastic crowds have mysteriously vanished. Was He only “King for a day?” Jesus quietly, and with no fanfare whatsoever, leaves with the 12. However, Malachi 3:1-2, a text Mark cites at the very beginning of this gospel, is lurking in the prophetic shadows, “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap.” − The refining fire has arrived to purify that which is putrid. − The fuller’s soap has arrived to cleanse that which is filthy. • He will start His work with the temple. He will finish His work on the cross. • He acts justly wherever and whenever He judges. He is so worthy of our worship. Very few bowed before the great King the 1st time He came. However, every knee will bow when He comes again (Phil 2:9-11). Are you looking? Are you waiting? Are you ready? Here the words of the great hymn writer Isaac Watts as you think on these things. Jesus shall reign where'er the sun Another Version from Steve Amerson does its successive journeys run, his kingdom stretch from shore to shore, till moons shall wax and wane no more. To him shall endless prayer be made, and praises throng to crown his head. His name like sweet perfume shall rise with every morning sacrifice. People and realms of every tongue dwell on his love with sweetest song, and infant voices shall proclaim their early blessings on his name. Blessings abound where'er he reigns: the prisoners leap to lose their chains, the weary find eternal rest, and all who suffer want are blest. Let every creature rise and bring the highest honors to our King, angels descend with songs again, and earth repeat the loud amen. Deffinbaugh on the crowds: The error of the crowds was at least three-fold. First of all, their acclaim was almost totally based upon and motivated by the miracles which He had performed (Luke 19:37+; John 12:9). It was not His words (His teaching and doctrine), but His works that motivated many to receive Jesus as Messiah (ED: BUT NOT AS SAVIOR). Second, they failed to grasp the proper priorities for the coming Kingdom. Ultimately, the Messiah would establish a physical, earthly Kingdom, but primarily this Kingdom was based upon a spiritual renewal (See notes on Kingdom in Luke 17:21+). The cheering crowds thought only of the material dimensions of the Kingdom to the exclusion of the spiritual; only the external aspects and not the internal. Third, they were completely in error as to how the Kingdom was to be established. They thought it would be accomplished by military might and revolution, rather than by rejection, suffering, and a humiliating death for the Messiah, Who was to die as the Lamb of God for the sins of His people (cf. Isaiah 52:13–53:12+). Why then did Jesus carry through with this mission? Let me suggest several reasons. (1) To fulfill prophecy concerning Himself. The gospel accounts stress that this act was the fulfillment of Old Testament prophecies, such as those in Zechariah 9:9 and Malachi 3:1. (2) To safely enter the city of Jerusalem. It may not seem necessary, but the word was out to disclose the location of Jesus as soon as He appeared (John 11:57). Had Jesus attempted to enter Jerusalem secretly, He could have been quietly disposed of. Entering as He did, the religious leaders could not so much as lift a finger against Him (John 12:19). (3) To publicly and symbolically give testimony to His identity as Messiah. Neither the crowds nor the religious leaders missed the implications of His triumphal entry. (4) A proclamation of the kind of Kingdom which He was to establish. Jesus did not march proudly into the city of Jerusalem as a strutting military figure, nor did He ride on a spirited stallion. He rode on a donkey, symbolic of his humble peace-making assignment. This aspect of the triumphal entry was totally overlooked. Only the later events of the week would make this clear, and then the cheering crowds would turn their backs on the Messiah. (5) To provoke the opposition and precipitate His own execution on the appointed day. Nothing could have been more of a catalyst to the opposing forces than this bold public proclamation. Now something had to be done, and fast! (The Triumphal Tragedy Mark 11:1-25) Mark 11:12 On the next day, when they had left Bethany, He became hungry. on: Mt 21:18-22 he was: Mt 4:2 Lu 4:2 Joh 4:6,7,31-33 John 19:28 Heb 2:17 Mark 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:18-22 Now in the morning, when He was returning to the city, He became hungry. 19 Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered. 20 Seeing this, the disciples were amazed and asked, “How did the fig tree wither all at once?” 21 And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. 22 “And all things you ask in prayer, believing, you will receive.” JESUS' HUMANITY HE BECAME HUNGRY Akin - This day ends rather uneventful. It is actually quite anti-climatic. Tomorrow will be a different day (Mk 11:12-25). Things will never be the same again! Grassmick points out that "This section has a “sandwich” structure (cf. Mark 3:20–35; 5:21–43; 6:7–31). The account of Jesus’ judgment on the fig tree (Mk 11:12–14, 20–26) is divided by the account of His cleansing the temple precincts (Mk 11:15–19)....Like the fig tree, Israel flourished with the “leaves” of ritual religion but lacked the “fruit” of righteousness God demanded. Both episodes (FIG TREE CURSING AND TEMPLE CLEANSING) signify God’s impending judgment on Israel for religious hypocrisy (cf. comments on 7:6). Matthew telescoped the incidents into two separate, successive accounts without the precise time intervals Mark noted (Matt. 21:12–17, 18–22). (BKC)
Marcos 11
MacArthur - John had clearly testified that Jesus was the Messiah. If John was a prophet whose words were true, they ought to believe his testimony about Christ. (Borrow The MacArthur study Bible) What the Bible teaches - If they admitted, as the people believed, that John was a prophet from God, then their rejection of him was rank unbelief against the messenger of God. (What the Bible Teaches – Luke) MacArthur: Strong challenge. Our Lord is stunningly brilliant. They’re really on the hot seat. If they said the ministry of John is from God, then they have to admit that Jesus is the Messiah because that’s what John said. If they say the ministry of God is not from God, it’s from men, then they’ve got a problem because all the people knew that John was a real prophet. You see, it’s a package deal. You can’t take John without Jesus. And you can’t throw away Jesus without throwing away John. (The Confrontation Over Authority ) Akin - Verses 31-32 explain clearly their problem, ―And they discussed it with one another, saying, ―If we say, 'From heaven,‘ he will say, Why then did you not believe him?‘ But shall we say, From man‘? –they were afraid of the people, for they all held that John really was a prophet. I think it is crucial that they do not deny the evidence as they huddle up to draft their responses. They struggle with how to explain it away and set it aside. John was popular with the people and his ministry universally believed to have been given to him by God. So what if he had no human credentials, he had God‘s! And yet in spite of the evidence, the religious leaders rejected him and did not life a finger or say a word when he was brutally and unjustly murdered by Herod (Mk 6:14-29). Jesus‘ question is pure genius. He is not being evasive in any way. His argument is basically this: my claim to authority is based on the possibility of a divine authoritative ministry without human authorization given directly by God. You want proof? See John the Baptist! Here is a perfect example universally affirmed by the people. If you have any doubts, then let‘s ask them. Now, if you are unwilling to grant my premise and accept the evidence I have put before you, then we are at an impasse and I can‘t help you any further. If you are so determined not to admit what is plain for all to see, then we have nothing further to talk about. If you cannot judge the ministry of John based upon the evidence, then you are not qualified to judge me either! Your willful blindness condemns you. When Mark began his gospel he cited Mal. 3:1 and Isaiah 40:3 linking the ministries of John and Jesus to prophetic promise as well as to one another. The evidence is there, but the hearts of these men will not embrace it. They may attempt to put forth a rational argument against Jesus, but in the end it is an emotional reaction rooted in a fear of losing control, losing their position, losing their friends, losing their way of life. Ultimately, for so many, the real problem is not the evidence. The problem is them, it is us and our sin. The idols of the heart lurking beneath the surface is the real issue. If I accept that Jesus is the Son of God who died for my sins and was raised from the dead then my life will never be the same. But I like my life, my set up. With eyes shut and ears plugged, I do not want to talk about this anymore. As Abraham says to the rich man in hell in Luke 16:31, ― ‗If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.‘ Believe (4100)(pisteuo) means to consider something to be true and thus worthy of one’s trust. Friberg - (1) as primarily an intellectual evaluation believe; (a) with what one is convinced of added as an object believe (in), be convinced of (Jn 11.26b); (b) as an evaluative orienter, using hoti or the accusative and an infinitive believe that (Acts 9.26; 15.11); (c) as having confidence in what is spoken or written, using the dative believe, give credence to, think to be true ( Jn 2.22); (d) as having confidence in a person, using the dative believe, give credence to someone (Mk 16.14); (2) as primarily a religious commitment, especially with God or Christ as the object of faith believe (in), trust; (a) with the object in the dative have faith in, believe (Acts 16.34); (b) especially denoting the exercise of saving faith, with the object expressed by using eivj or evpi, and the accusative, believe in or on ( Jn 3.16; Acts 9.42); (c) as denoting relying on God for help have confidence, believe (Mt 21.22); (3) as committing something to someone entrust, trust (Lk 16.11); passive, as having something committed to someone be entrusted with ( Ro 3.2) (Borrow Analytical Lexicon of the Greek New Testament ) Pisteuo in Mark - Mk. 1:15; Mk. 5:36; Mk. 9:23; Mk. 9:24; Mk. 9:42; Mk. 11:23; Mk. 11:24; Mk. 11:31; Mk. 13:21; Mk. 15:32; Mk. 16:13; Mk. 16:14; Mk. 16:16; Mk. 16:17; Mark 11:32 "But shall we say, 'From men'?"--they were afraid of the people, for everyone considered John to have been a real prophet. they: Mk 6:20 12:12 Mt 14:5 21:46 Lu 20:19 22:2 Ac 5:26 for: Mt 3:5,6 21:31,32 Lu 7:26-29 20:6-8 Joh 10:41 Mark 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:26 “But if we say, ‘From men,’ we fear the people; for they all regard John as a prophet.” Luke 20:6+ “But if we say, ‘From men,’ all the people will stone us to death, for they are convinced that John was a prophet.” Proverbs 29:25 The fear of man brings a snare, But he who trusts in the LORD will be exalted. HORN # 2 FEAR OF MEN NOT OF GOD But shall we say, 'From men'?"--they were afraid (phobeo) of the people, for everyone considered (held) John to have been a real prophet (prophetes) - These hypocrites are exposed and in danger of death for Luke 20:6+ says "if we say, ‘From men,’ all the people will stone us to death." (See Stoning in Judaism.) It is worth noting that something is stated twice in this section of Mark 11:32 and then Mark 12:12 -- They were afraid of the people. Akin adds that "The fear of man hindered their movement toward Jesus. Their fear of what others would think paralyzed them. Their fear of what others might do. Their fear of losing face. Their fear of losing power and position and prestige. Be honest with yourself today. How much of your hesitation and alleged doubts and unanswered questions is really a mask to hide your fear of what faith in Christ might cost you socially, culturally, relationally, financially?" Mark 11:33 Answering Jesus, they said, "We do not know." And Jesus said to them, "Nor will I tell you by what authority I do these things." We: Isa 1:3 6:9,10 29:9-14 42:19,20 56:10 Jer 8:7-9 Ho 4:6 Mal 2:7,8 Mt 15:14 23:16-26 Joh 3:10 Ro 1:18-22,28 2Co 3:15 2Co 4:3,4 2Th 2:10-12 Neither: Job 5:13 Pr 26:4,5 Mt 16:4 21:27 Lu 10:21,22 20:7,8 22:66-69 Joh 9:27 Mark 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:27+ And answering Jesus, they said, “We do not know.” He also said to them, “Neither will I tell you by what authority I do these things. Luke 20:8+ So they answered that they did not know where it came from. 8 And Jesus said to them, “Nor will I tell you by what authority I do these things.” WHEN ALL ELSE FAILS... PUNT! Answering Jesus, they said, "We do not know." - They are lying through their teeth.The idiomatic phrase that is apropos regarding the response of the religious leaders is that they were "on the horns of a dilemma" which is defined as having to choose between two things, both of which are unpleasant or difficult. In short they were between "a between a rock and a hard place" if they said ANYTHING and they knew it, so they said NOTHING! They see clearly the two horns of their dilemma and choose to "punt!" As Akin says their answer "We do not know" was a lie motivated by fear. They would rather keep their position and live a lie than submit to Christ and walk in the truth. Their problem was not dullness of mind but stubbornness of will. They had neither sincere motives or an open mind. Cowardice instead of courage had become their barometer." And Jesus said to them, "Nor will I tell you by what authority (exousia) I do (present tense) these things - That is true here, but then in Mark 12:1-12 He gives them the parable of the wicked tenant farmers. Mk 12:12 says "And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away."