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Mark 11:1-11

The parallels are Matthew 21:1-9; Luke 19:29-38; John 12:12-16.

Jesus’ entry into Jerusalem is best understood in line with symbolic actions done by the Old Testament prophets. The heart of the symbolic action is Jesus riding into Jerusalem from the Mount of Olives. According to Zechariah 9:9, Yahweh as a divine warrior would riding into Jerusalem seated on the foal of an ass. According to Zechariah 14:4, the great eschatological battle would occur at the Mount of Olives. This passage suggests that with Jesus the eschatological events are happening and that he is the key figure within them. [ NJBC]

Verse 1: Their route was from Galilee via the Jordan valley and up through the Judaean wilderness on the Jericho to Jerusalem road, passing south of the Mount of Olives. [ CAB]

Verse 1: “Bethany”: This is where Mary, Martha and Lazarus live: see John 11:1. [ CAB]

Verse 1; “Mount of Olives”: Josephus, in Antiquities of the Jews 20:108-172 says that a contemporary prophet-leader, the so-called Egyptian prophet, had also announced that God would appear on the Mount of Olives. [ JANT] He would be able to bring down Jerusalem’s walls while standing on the Mount. [ NJBC]

Verse 2: “a colt”: The apocalyptic vision in Zechariah 9:9 prophecies the need for a colt, but the coronation of a king in Israel also included a colt (see Genesis 49:11, a messianic ruler) as well as including the garments of v. 8 (see 2 Kings 9:13). [ JANT] Zechariah 9:9 says “your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey”. The Hebrew text and the Septuagint translation of this verse both say that there are two animals but Mark has only one.

Verse 2: “you will find tied there a colt”: Is this due to Jesus’ supernatural knowledge, or by prearrangement? The text is ambiguous. [ NJBC]

Verse 3: Comments: “ it is more likely that the master is meant.”: Thus NJBC. JB offers the Master.

Verse 6: This gives the impression of fulfilment of Jesus’ prediction based on supernatural knowledge. At least everything is proceeding according to his instructions. [ NJBC]

Verse 8: “leafy branches”: In 141 BC, during the Maccabean revolt, the victors celebrated the capture of the Jerusalem citadel “with praise and palm branches” (1 Maccabees 13:51). Palm branches were used in connection with the Feast of Tabernacles (see Leviticus 23:39-43) and with Hanukkah (see also 2 Maccabees 10:7)

Verse 9: “Hosanna”: The word in the text is transliterated Aramaic, not Hebrew. [ JANT]

Vers 9: “Blessed is the one who comes in the name of the Lord”: This also occurs in Matthew 23:39, Jesus’ lament over Jerusalem. [ NOAB]

Verse 10: “Blessed is the coming kingdom of our ancestor David”: This is not part of the Old Testament quotation; rather this is a comment by the crowd that gives the event a messianic direction in line with the hopes expressed in Psalms of Solomon 17 for a glorious Davidic ruler who will restore and perfect Israel’s fortunes on earth. [ HenMk] Amos 9:11 says “On that day I will raise up the booth of David that is fallen, and repair its breaches, and raise up its ruins, and rebuild it as in the days of old”. See also Isaiah 9:6-7. [ NJBC]

John 12:12-16

The parallels are Mark 1:11-1; Matthew 21:1-11; Luke 19:29-45. [ BlkJn]

There are sufficient differences in the details to suggest that John has a different source from the other gospels. [ BlkJn]

In full knowledge of a plot against his life, Jesus returns to the vicinity of Jerusalem. [ NOAB]

12:12: “The next day”: i.e. Tuesday [ BlkJn]

12:12: “the great crowd”: Jesus’ ignorant supporters (and potential supporters) among the pilgrims. See also 6:2 (“A large crowd kept following him, because they saw the signs that he was doing for the sick”) and 12:9 (“... to see Lazarus, whom he had raised from the dead”). Not being intended by Jesus, the spontaneous welcome is an embarrassment to him. [ BlkJn]

12:13: “branches of palm trees”: Palm trees did not grow in the Jerusalem area; they had to be brought from elsewhere, so the crowd must have had the branches ready; they could not have cut them from roadside trees. [ BlkJn]

!2:13: “‘Hosanna! Blessed is the one who comes in the name of the Lord’”: See Psalm 118:25-26. [ JANT] The quotation from Psalm 118 and the use of palm branches suggests that this demonstration took place not before Passover but on another occasion: either at the Feast of Tabernacles or at Hanukkah (the Feast of Dedication). On these occasions, Psalm 118 was also sung, and the lulab (consisting of palm, willow and myrtle branches) was carried. Palms are not elsewhere associated with Passover. So John may have placed the demonstration here, not because he is following Mark, but because it is dramatically appropriate in juxtaposition with the anointing. [ BlkJn]

12:13: “Hosanna”: Originally a Hebrew invocation addressed to God, it was later used as a cry of joyous acclamation. [ NOAB] In the Greek text, the word is a transliteration of the Aramaic word, not the Hebrew. [ BlkJn]

12:16: The cross, resurrection, ascension and Pentecost clarified many Old Testament passages. [ NOAB]

Psalm 118:1-2,19-29

In Jewish liturgical tradition, Psalms 113-118 were used in connection with the great festivals. At the Passover, Psalms 113-14 were sung before the meal, and Psalms 115-118 were sung after it. [ NOAB]

JBC sees this psalm as not involving a king.

Verse 1: See also 106:1; 107:1; 136:1. Note that v. 29 repeats this verse, forming an envelope round the psalm. [ NJBC]

Verses 2-4: “Let Israel say ... Let the house of Aaron say ... Let those who fear the Lord say ...”: These are probably actual directions to the various groups in the congregation. [ NOAB] The same sequence is found in 115:9-11. A similar sequence appears in 135:19-20. [ NJBC]

Verse 3: “house of Aaron”: i.e. the priests. [ NOAB]

Verse 4: “those who fear the Lord”: To CAB, Gentile converts.

Verse 6: This verse is quoted in Hebrews 13:6. [ NOAB]

Verses 10-14: While it is difficult to be sure whether the language in these verses is literal or figurative, it is tenable that the speaker is a king who has come to the Temple to offer thanks for a victory. [ NOAB]

Verses 10-13: The desperateness of the king’s situation. [ NOAB]

Verse 19: “gates of righteousness”: This may have been the actual name of a gate of the Temple. [ NJBC]

Verse 20: A voice from within replies that only the qualified may enter the Temple. Psalms 15 and 24:3-6 state who may enter the Temple. [ NOAB]

Verses 21-22: The king answers that God has borne witness to his character by delivering him (see also 18:20-24) when others have given him up. [ NOAB]

Verses 22-29: To CAB, these verses tell of the people’s acclaim of the one who earlier had been rejected by the ruling monarch. This was David’s experience at the hand of Saul: see 1 Samuel 19:31. He is now installed as God’s chosen ruler over his people.

Verses 23-24: These verses are frequently quoted in the New Testament, e.g. Matthew 21:42; Acts 4:11; 1 Corinthians 3:11; Ephesians 2:20; 1 Peter 2:7-8. They were very important for the early Church in their attempt to understand the rejection and execution of Jesus by his people. [ NOAB] [ NJBC]

Verses 23-25: The choir joyously acknowledges what God has done. [ NOAB]

Verse 24: “made”: NJBC offers acted. He points out that the Hebrew word is the same one as is translated as “does” in vv. 15-16. The reference is to some act of Yahweh to save his people or to punish the wicked. See also 119:126.

Verse 25: “Save us”: The Hebrew word is Hoshianna (Hosanna). [ NOAB]

Verses 26-27: The suppliant is admitted with a choral blessing. [ NOAB]

Verse 26: To NJBC, these words were probably spoken by the priests, welcoming the righteous into the Temple.

Verse 26: “in the name of the Lord”: This recalls the battle context of vv. 10-14. [ NJBC]

Verse 27a: There is an allusion here to the priestly blessing of Numbers 6:22-27. [ NJBC]

Verse 27b: This may be a liturgical direction. [ NOAB] To CAB, the branches touching the altar symbolise the worshippers sharing in the power and blessing of God, who is enthroned there. To NJBC, the mention of “procession” and “branches” brings to mind the Feast of Tabernacles, in which olive branches were used.

Verse 28: The king makes his act of thanksgiving. [ NOAB] This verse paraphrases Exodus 15:2b. [ NJBC]

Verse 29: The choir begins a hymn of praise. Psalm 136:26 is similar. [ NOAB]

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