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Mark 11

And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,

And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.

And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.

And they went their way, and found the colt tied by the door without in a place where two ways met; 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 commanded: and they let them go.

And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.

And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.

And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:

Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.

And on the morrow, when they were come from Bethany, he was hungry:

And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.

And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

And would not suffer that any man should carry any vessel through the temple.

And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.

And when even was come, he went out of the city.

And in the morning, as they passed by, they saw the fig tree dried up from the roots.

And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.

And Jesus answering saith unto them, Have faith in God.

For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.

Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

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 say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?

And Jesus answered and said unto them, I will also 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 of 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 if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.

And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

What does Mark 11:9 mean?

Explanation

Mark 11:9 captures a moment of exuberant praise and recognition for Jesus as He enters Jerusalem.

This verse specifically describes the actions and declarations of the crowd that accompanied Jesus on his entry, both those leading the way and those following behind.

They shout "Hosanna," a term that means "save now" or "please save," reflecting a plea for salvation that has turned into an expression of joy and praise.

The phrase "Blessed is he that cometh in the name of the Lord" acknowledges Jesus as the expected Messiah, sent from God, whose coming had been prophesied in the Hebrew Scriptures.

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Historical Context

This event takes place during the time of the Jewish festival of Passover, a period where Jerusalem would have been filled with pilgrims.

The entry of Jesus into Jerusalem, now celebrated as Palm Sunday, was a significant event as it marked the beginning of what Christians call 'Holy Week,' the lead up to His crucifixion and resurrection.

The use of palm branches and the phrases shouted by the people were part of the Jewish tradition, often associated with expressions of victory and the anticipation of the messianic age.

Theological Insights

From a theological standpoint, the crowd's declaration is rich in eschatological anticipation; it reflects the Jewish hope of a coming deliverer.

Christians view this as a proclamation of Jesus' messianic credentials.

Different Christian denominations have varying interpretations, but many agree that this fulfills prophecies from the Old Testament, notably Psalm 118:26.

The acclamation "Hosanna" has also come to represent an invocation for spiritual salvation, extending beyond the physical deliverance initially sought by the Jewish people.

Practical Applications

The actions of the crowd invite modern believers to consider their own reception of Jesus Christ.

The practical application of this verse can be seen in terms of welcome and acceptance, worship, acknowledgment of Jesus as Lord, and the excitement and joy that comes from following Him.

It challenges individuals to consider the sincerity of their praise and to align their expectations with God's plans rather than their own.

Cross-References

Matthew 21:9: "And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest."
Psalm 118:25-26: "Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.

Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD."

Luke 19:38: "Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."
John 12:13: "Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord."

Language Study

The key phrase in the original Greek text for Mark 11:9 is "Ὡσαννά" (Hosanna) which translates to "save now." It's derived from a Hebrew expression found in psalms and was used as an appeal for divine deliverance. "εὐλογημένος" (eulogēmenos - "blessed") indicates a state of happiness or commendation.

The phrase "ὁ ἐρχόμενος" (ho erchomenos - "he that cometh") has messianic implications and suggests an arrival with purpose or mission.

Cultural and Religious Comparisons

The concept of a deliverer or savior figure is not unique to Christianity or Judaism.

In various cultures, there are myths and prophecies about a chosen one who arrives to save the people.

For example, some interpretations of the Hindu god Vishnu describe him as a savior who incarnates when needed to protect righteousness.

Similarly, in Zoroastrianism, there's the concept of the Saoshyant, a figure who will bring salvation to the world.

The shouting of "Hosanna" in the Jewish and Christian context anchors it in a specific cultural-religious practice that celebrates deliverance and salvation within a historical and eschatological framework.

Scientific Perspectives

Scientific perspectives on this verse are more about the understanding of human behavior in groups, crowd dynamics, and the psychological aspects of religious experiences rather than direct scientific commentaries on the events described.

Studies in group psychology might analyze how collective emotions and beliefs can lead to unified actions and declarations, as seen in the crowd's response to Jesus' entry into Jerusalem.

Commentaries

Various Bible scholars and theologians have offered interpretations of this verse.

Some, like William Barclay, note the spontaneous nature of the crowd's praise as an authentic expression of hope for deliverance.

Others, such as John Calvin, see it as an acknowledgment of Jesus' divine authority.

Several commentaries also discuss the fulfillment of Old Testament prophecy, with scholars like Matthew Henry commenting on how Jesus' peaceful entry contrasts with the expectations for a political or military messiah.

The common thread among many commentaries is the recognition of Jesus as the Messiah, the one who comes in the name of the Lord, warranting the crowd's jubilant response.

Mark 11

Mark 11

What does Mark 11:9 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 11:9 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?