Mark 11:1–10

The Saviour now sets out on His last journey to Jerusalem. As far as testimony went, this was His final presentation of Himself as the Messiah. He had finished His prophetic work, and the people refused it. The great work of atonement still lay ahead. Between the two comes His royal procession, we may call it, to the city of the Great King.

As they come near to Jerusalem, preparation is made for the Lord to present Himself to Israel as the Son of David. This fulfils the prophecy of Zechariah (Zech. 9:9). It was a fresh witness to the glory of the Lord and a last testimony to the people. Coming as the King He acts with kingly authority.

So they come near to Jerusalem, to Bethphage (the "house of unripe figs") and Bethany (the "house of affliction" or "humiliation"). Both names mean something for Him. Now He sends two of His disciples to bring Him the colt He is to ride into Jerusalem, proclaiming His Kingdom of peace.

A village on the eastern slope of the Mount of Olives, about 2 miles from Jerusalem, near the road to Jericho. Lazarus, Martha, and Mary lived there. In their house the Lord found a resting place, among people He loved. They were always ready to welcome Him and to give Him the best of what they had. It was from or near Bethany that the Lord ascended.

In Zechariah 14 the Lord appears to deliver them, in the place from which the "glory" of the God of Israel departed... From the same place He had entered Jerusalem as their King, according to this prophet (Zech. 9:9), riding on a donkey's colt. On the same Mount of Olives He sat, in Matthew 24, surrounded by His Jewish disciples, after He had left His nation... His nation rejected Him and crucified Him. Then from that same mountain He ascended to heaven (Acts 1). And on that same mountain His feet will stand when He returns to deliver them fully and completely in grace!

But who suggested that? The crowd did not bring an animal richly decorated. The disciples had not prepared the colt, nor asked the Lord to mount it. The Lord took the initiative by sending two of His disciples to the entrance of Bethphage to get it... Zechariah had foretold that the foal would be available for the King's use. The Lord told them exactly where it was standing at that moment.

If anyone asked why the disciples were untying the colt, it was enough to answer, "The Lord has need of it," and every question would stop at once. That is what happened, and so it will be in the coming day of glory, when it will be true of Zion that "Your people will offer themselves freely on the day of your power" (Ps. 110:3).

As they came near to Jerusalem, preparations begin for presenting the Lord to Israel as the Son of David. This fulfils the prophecy of Zechariah (Zech. 9:9). This was a fresh witness to the glory of the Lord and a last testimony to the people. Coming as the King, He acts with a king's authority.

The Lord took the initiative by sending two of His disciples to the entrance of Bethphage to get it. Mark tells us the foal was there, tied at a door outside in the open street... He told them where to find it, what to do, and what to say to the owners. Zechariah had foretold that the foal would be available for the King's use. The Lord made known where it was standing at that moment.

This act of the Lord flashes out once more His glory and shows that the King-Messiah is Jehovah. He knew that over there was a donkey tied with a colt, just as He knew the fish and the piece of silver in the sea... He demands the use of the donkey and the colt. He has a right to them, for He is the Creator. He can say, as He has said: "For every beast of the forest is mine, and the cattle on a thousand hills."

It is above all a scene under the governing hand of God. He would and did control the feelings of those who watched the colt being taken. In the same way He later directed the deeds and shouts of the crowd along the road... I suspect "the Lord" is here left vague on purpose. The Lord had need of the donkey's colt, whether they applied the title to Jehovah or to the king who came in His name.

The owners saw the disciples untying the colt, and asked the reason. They answered as the Master had directed: "The Lord has need of him, and He will send him back here at once." So it seems Mark wrote (11:3). The words show that the Master needed the colt for a short time only. He would return it when He was done with it.

The colt was unbroken, for no man had sat on it, and so it was tied up under restraint. It was loosed from restraint, but only so that He might sit on it. Under His powerful hand it was perfectly restrained. This is a parable of how grace sets us free from the bondage of the law.

The colt of a donkey is surely a picture of Israel in her unbroken state of rebellion, yet held back by being tied (under bondage to law)... They untie the colt, so that the Lord Jesus might have rightful control... The Lord Jesus takes the reins, and the donkey becomes completely docile. How precious is this picture of what His grace can do in the heart of a stubborn person! It is also a picture of what Psalm 110:3 says about Israel in the future — that His people will be willing in the day of His power.

The Lord had need of that colt, and He knew who the owner was and that His need would meet with a ready response. He was the Servant of the will of God. He knew where to find everything His service needed — the donkey in this chapter, the guest-chamber in Mark 14, and other things at other times.

This act of the Lord flashes out once more His glory, and shows that the King-Messiah is Jehovah. He knew that an ass was tied there with a colt, just as He knew about the fish and the piece of silver in the sea. As He commanded the fish with the coin to come to Peter's hook, so here He demands the use of the ass and colt. He has a right to them, for He is the Creator, and He can say as He has said: "For every beast of the forest is mine, the cattle on a thousand hills" (Ps. 50:10).

The only place where "Lord" stands for Jesus in the undisputed part of Mark is Mark 11:3, and then in Christ's own mouth.

I suspect "the Lord" is here, as in Mark 5:19, left purposely vague. The Lord had need of the ass's colt, whether they referred the title to Jehovah or to the king who thus came in His name. If their faith really recognised the Messiah in Jehovah it was most true, and so much the better for those who did.

They were to say simply: "The Lord has need of it and will send it back here immediately." So He knew and ordered a heart at a distance. He showed how David's Lord had good right to be David's Son — indeed, to be received as such by the title of His own person and glory. He who did these things by this divine power and ordering was making His claim in grace, and in no needless untruth, to the place of David's Son. Everything was already subject to Him, whatever He might subject Himself to. This was over several hearts, whoever they were, so that it was not just knowledge of the owner, but control of their hearts.

Zechariah had foretold that the foal would be ready for the King's use. The Lord made known where it was standing at that moment. It was there ready to bring in the King, as prophecy said. The owners saw the disciples untying the colt and asked the reason. They answered as the Master had directed: "The Lord has need of him, and immediately He will send him back here." So it seems Mark wrote. He meant that the Master needed it for a short time, and would give it back when He had finished with it.

The subject of "sends" is "anyone," not "the Lord" — that is, the man is to send them back, not Jesus. Christ's "the Lord" is plainly used of Himself.

The colt was unbroken, for no one had sat on it, and so it was tied up under restraint. It was loosed from restraint, but only so that He might sit on it. Under His powerful hand it was perfectly restrained. This is a parable of how grace sets us free from the bondage of the law.

Coming as the King, He acts with kingly authority. If anyone asked why the disciples were untying the colt, one reply was enough: "that the Lord has need of him." Every question would stop at once. So it happened, and so it will be in the coming day of glory, when it will be true of Zion that "Your people will offer themselves freely on the day of your power" (Ps. 110:3).

The crowd did not bring a richly decorated animal. The disciples had not prepared the colt, nor asked the Lord to mount it. The Lord took the initiative by sending two of His disciples to the entrance of Bethphage to get it. For the foal was there, tied at a door outside in the open street, as Mark tells us — or perhaps at a cross-way leading round the house. He told them where to find it, what to do, and what to say to the owners. Zechariah had foretold that the foal would be available for the King's use. The Lord made known where it was actually standing at that moment. It was there ready to bring in the King, according to prophecy.

Mark 2:8 and John 6:61 prove that His knowledge was not human but divine... He could and did point out beforehand the coin in the fish's mouth, the whereabouts of the donkey's colt, and the man carrying the jar of water.

Turning to Mark, we learn where exactly at Bethphage the two disciples found the foal. It was tied to a door outside where two ways met, that is, at the crossing... Mark's character as a historian who attends to details comes out here very distinctly.

Only the Lord could give such instructions, for all things are His property; for anyone else to do this would be stealing. No difficulty arose, for the words "the Lord has need of him" settled the matter even for the owners, who at first questioned the disciples.

It is above all a scene under the governing hand of God. He would and did control the feelings of those who watched the colt taken. In the same way He later directed the actions and shouts of the crowd along the road... The Lord had need of the donkey's colt, whether they took the title to mean Jehovah or the king who came in His name.

The colt was unbroken, for no one had ever sat on it, and so it was tied up under restraint. It was loosed from restraint, but only so that He might sit on it. Under His powerful hand it was perfectly held in check. This is a picture of how grace sets us free from the bondage of the law.

The colt of a donkey is no doubt typical of Israel in her unbroken state of rebellion, yet restrained by being tied (under bondage to law). The two ways meeting there show that Israel was now brought to the crossroads: which way would she take? She was outside the door, not having entered into the blessings God has provided for that nation.

If anyone asked why the disciples were untying the colt, it was enough to reply "that the Lord has need of him." Every question would stop at once. So it happened. And so it will be in the coming day of glory. Then this will be true of Zion: "Your people will offer themselves freely on the day of your power" (Psalm 110:3).

The crowd did not bring an animal in rich harness. The disciples had not prepared the colt, nor asked the Lord to mount it. The Lord took the initiative by sending two of His disciples to the entrance of Bethphage to get it. Mark tells us the foal was tied at a door outside in the open street, or perhaps a crossway leading round the house. He told them where to find it, what to do, and what to say to the owners. Zechariah had foretold that the foal would be available for the King's use. The Lord made known where it was standing at that moment. It was there ready to bring in the King, as prophecy said.

As they came near to Jerusalem, everything was made ready for the Lord to present Himself to Israel as the Son of David, fulfilling the prophecy of Zechariah (Zech. 9:9)… Coming as the King He acts with kingly authority. If anyone asked why the disciples were untying the colt, one reply was enough: "that the Lord has need of him." At once every question would cease. So it happened. And so it will be in the coming day of glory, when it will be true of Zion: "Your people will offer themselves freely on the day of your power." (Ps. 110:3).

Only the Lord could give such instructions, because all things are His property. For anyone else to do this would be stealing. No difficulty presented itself, for the words, "the Lord has need of him" settled the matter even for the owners, who at first questioned the disciples.

Above all, this is a scene under the governing hand of God. He would and did control the feelings of those who saw the colt taken. In the same way He later directed the deeds and shouts of the crowd along the way. "The plans of the heart belong to man, but the answer of the tongue is from the LORD." This is so true here that I suspect "the Lord" is left vague on purpose, as in Mark 5:19. The Lord had need of the donkey's colt, whether they took the title to mean Jehovah or the king who came in His name. Only in the two closing verses of this Gospel can we be sure He is called "the Lord."

They found the colt tied by a door in a place where two ways met. The colt of a donkey surely pictures Israel in her unbroken state of rebellion, yet held back by being tied (under bondage to law). The two ways meeting there show that Israel had now come to the crossroads: which way would she take?… They untie the colt (a picture of release from bondage to law), so that the Lord Jesus may take rightful control… He takes the reins, and the donkey becomes completely tame. How precious this picture is of what His grace can do in the heart of a stubborn person!

The Spirit of God has been careful to tell us that the disciples did just what the Lord told them. The result was the colt set free for the purpose the Lord needed it for. The Lord Himself has gone from the scene, but His Name and His interests are here. So we should care that all we do and say sets affections free and attaches them in loyalty to an absent Christ.

Near Jerusalem, preparation is made to present the Lord to Israel as the Son of David. This fulfils the prophecy of Zechariah (Zechariah 9:9). Coming as the King, He acts with kingly authority. If anyone asked why the disciples were untying the colt, one reply was enough: "the Lord has need of him." At once every question would cease. So it happened. So it will be in the coming day of glory, when it will be true of Zion that "Your people will offer themselves freely on the day of your power" (Psalm 110:3).

Only the Lord could give such instructions, because all things are His property. For anyone else, this would be stealing. No difficulty appeared. The owners questioned the disciples at first, but the words "the Lord has need of him" settled the matter even for them.

This is above all a scene under the governing hand of God. He would and did control the feelings of those who watched the disciples take the colt. Later He directed the deeds and shouts of the crowd along the road in the same way. "The plans of the heart belong to man, but the answer of the tongue is from the LORD." This is so true that I suspect the title "the Lord" here is left vague on purpose, as it is in Mark 5:19. The Lord had need of the donkey's colt, whether they applied the title to Jehovah or to the king who came in His name.

The owners saw the disciples untying the colt and asked why. They answered as their Master had told them: "The Lord has need of him, and He will send him back here at once." So it seems Mark wrote (11:3). The Master needed the colt for a short time, and would give it back when He had finished with it.

They found the colt tied by a door in a place where two ways met. The colt of a donkey is no doubt typical of Israel in her unbroken state of rebellion, yet restrained by being tied (under bondage to law). The two ways meeting there show that Israel was now brought to the crossroads: which way would she take?... They untie the colt (typically from legal bondage), so that the Lord Jesus may be given rightful control. The Lord Jesus takes the reins, and the donkey becomes thoroughly docile. How precious is this picture of what His grace can do in the heart of a stubborn person!

Writers old and new have laboured to find in this remarkable incident a picture of the Gentiles obeying the gospel, since the Lord received and rode the colt. That seems to me far from intelligent. It was simply the evidence of His divine knowledge, and the assertion among the Jews of His claim as Jehovah Messiah. That claim was proved by facts, and by the submission of human hearts wherever God was pleased to produce it for the honour of His Son. That is why the Spirit records the exact words spoken, and how everything He said came true.

The sending for the colt shows the Lord as Jehovah, who has a perfect right to all. "The Lord (Jehovah) has need of them." Nothing could be more thorough than His knowledge of circumstances still hidden in the future. How clear His control over the owner's mind and feeling! He was meek, sitting on a donkey, the King of Zion the prophet spoke of. Yet He was as surely Jehovah as He was the Messiah coming in His name. That "need of them" is as amazing as the glory of His person.

He comes as the King, and He acts with royal authority. If anyone asked why the disciples were untying the colt, one answer was enough: "the Lord has need of it." Every question stopped at once. So it happened then, and so it will be in the coming day of glory. Then it will be true of Zion that "Your people will offer themselves freely on the day of your power" (Ps. 110:3).

Matthew 21 describes Jesus as meek, yet He also shows features of power. The power of the Creator shows in His sitting on an unbroken colt (Mark 11:2, 7).

The colt was unbroken, for no one had ever sat on it, so they kept it tied up. They untied it for one reason only: so that He might sit on it. Under His powerful hand it stayed completely under control. This is a picture of how grace sets us free from the bondage of the law.

Without further discussion the two disciples led off the foal. They first laid their garments on its back, and then seated the Lord on it. Nor was that enough: others spread their garments on the road, carpeting the track He was to pass over.

The same divine power was controlling the hearts of the disciples and of the crowd. It moved them to give this testimony to the royalty of Jesus, and to fulfil the words of the Prophet. "They threw their cloaks on it, and he sat on it." A new position for the lowly Jesus — yet lovely even in this.

There is no record of any king of Israel riding a donkey, for the donkey is the symbol of lowliness. A king would normally ride a horse, the symbol of strength and conquest. That will be true of the Lord Jesus in a future day, when He comes in majestic power as "King of kings and Lord of lords" (Rev. 19:11-16).

The colt here is seen alone, and not, as in Matthew, in company with its mother. It is grace entirely, not government.

They spread their garments and scattered branches of trees in the way. These acts expressed the honour in which the crowd held Him, and the joy with which they greeted Him. The people hailed Him as King (Luke 19:38). They called Him "the Son of David," and so recognised His right to the throne of David (Mark 11:10).

Verse 8 shows this too. Many spread their garments on the road He was riding. Others cut down branches of trees to form an avenue of royal welcome for Him. He came in lowly humility, yet the honour given Him is worthy of the King presented in majesty and glory. Of course, a king in royal splendour would be riding a magnificent war horse, not a donkey. But Zechariah 9:9 had prophesied this unusual and striking event, and God's hand in arranging the scenes is unmistakable.

A very great multitude is moved by the power of God. They have also seen His miracles, above all the raising of Lazarus. They go before Him and surround Him. They spread their garments in the way, and cut down branches from the trees to throw on His path. They give Him the place and glory of a king, and in fact recognise Him as the royal Messiah. It is an admirable scene. The question here is not the cold reasoning of man's intellect. Nor is it only the effect of His miraculous deeds, though the scene is a fruit of these. It is the mighty working of God on the minds of the crowd, which makes it testify for a short time to the despised Son of God.

It may be that they neither understood nor intended any of this. But God moved them to take the part they did, so that the whole scene might present their King, in full form, to the city and nation of the Jews.

The branches and palms sketched out this same feast when Jesus entered Jerusalem, in Matthew 21:8, Mark 11:8 and John 12:12. There the crowds acknowledged Him as the son of David and as king of Israel. In Luke 19, we find neither palms nor branches. The disciples do bless the king who comes in the name of the Lord, but they say "Peace in heaven", not "On earth peace" (compare Luke 2:14). And in Luke we see Jesus weep over Jerusalem (v. 41). The true feast of tabernacles, the final feast, still waits for a future day, as Zechariah 14:16 says.

It is a terrible thing to see how fickle the multitude is. They are just the same to this day, and they will never be any other until the Lord changes the face of all peoples. The same crowd cried, "Hosanna to the Son of David!" and applauded Him to the skies. Within a few days that same crowd cried with one mouth, "Crucify him, crucify him!" Applause is only human feeling stirred up for the moment. That feeling can swing to the very opposite, and swing fast.

The common wording comes from the usual habit of making this Gospel agree with the parallel passages in Matthew and Luke. The main departure from the common text is in the last clause, where the shorter phrase "having cut them from the fields" is found in the Sinai and Vatican manuscripts, among others.

This word, which is the same in Greek, is thought to be a compound of two Hebrew words, and means "save now," as in Psalm 118:25. In the New Testament the sense appears to be "bestow blessing" — "Bestow blessing on the Son of David: bestow blessing, O You who are in the highest."

So the Psalmist wrote by the spirit of prophecy; it refers to the coming day of Israel's final deliverance. "Hosanna," cried the crowd, as they came down the slopes of Olivet and passed into the city... The One spoken of in the psalm was in their midst. He was the King, the heir to David's throne, under whom it will be re-established.

The same divine power was controlling the hearts of the disciples and of the crowd, to give this testimony to the royalty of Jesus. Those who went before Him were moved to sing the same testimony of Israel, crying out as in Psalm 118... This was really the full language of waiting for the kingdom, acknowledging the Person of the Messiah, and looking up to heaven as its source. So the full testimony was given to the Son of David, the Lord Jesus. The people had set their wills on rejecting Him, yet that same power overruled their minds to honour Him with the fullest testimony to the claim in which He came for their own blessing.

It was a strikingly bright testimony to the ways of God. That was true of the ever-adorable One who stooped to offer Himself to the acceptance of His people. It was true as well of the fitting cries of the crowd, little as they realised the truth of their own words, or how grave the situation was for their nation and city from that day to this.

It is a terrible thing to see how fickle the crowd is. They are just the same to this day... The same crowd that cried, "Hosanna to the Son of David!" and applauded Him to the skies, with one mouth cried, "Crucify him, crucify him!" within a few days... their applause was nothing. Applause is only human feeling stirred up in the moment. That feeling can swing to the exact opposite, and very fast.

As the Lord enters Jerusalem, a crowd surrounds Him and praises Him as the King. They quote Psalm 118:25-26: "Save now… Blessed is He who comes in the name of the LORD." Such will be the cry of the nation in a day to come, when a remnant awakened to repentance will look to the LORD for salvation. That time had not yet come. But though the leaders of the nation reject the Lord, the babes and infants may give a testimony to His glory.

The despised Messiah is no longer refused. On the contrary, He is most welcome to their hearts: "Blessed is he who comes in the name of the Lord!"... Jerusalem is not abandoned forever. He left her to herself, to her sin and shame in refusing Him. Yet He Himself is our assurance that the very same people and city will look for Him, welcome Him, and be given their song.

This word is the same in Greek. It is thought to come from two Hebrew words, and means "save now," as in Psalm 118:25. In the New Testament the sense appears to be "bestow blessing." "Bestow blessing on the Son of David: bestow blessing, You who are in the highest."

This was the full language of waiting for the kingdom. It acknowledged the Person of Messiah. It looked up to heaven as the source of it, saying: "Save now in the highest."

They had in mind the glowing prophecies. The Son of David would enter Jerusalem and take His throne. His law would go out from Jerusalem. Israel would be free from all their enemies, and God would live among them. Had the leaders accepted Him, all this would have been established. Psalm 72, Isaiah 11, and Zechariah 9 are in view in this title. But as we know, He was rejected, and these blessings for Israel are on hold.

Expectation ran high among the people. The time of release had come. Rome's rule would end and Israel would be free.

The exclamations here do not speak of Him as king, but of their "father David"... So this Gospel proclaims the Lord's connection with Israel as Son of David. Most of it has followed His work in Galilee of the Gentiles.

The common text comes from the usual habit of making this Gospel match the parallel passages in Matthew and Luke.

So the full testimony was given to the Son of David, the Lord Jesus. The people in their will meant to reject Him. Yet their minds were overruled to honour Him. They gave the fullest testimony to the claim in which He came for their own blessing.

It was a remarkably bright testimony to the ways of God — not only in the One who offered Himself to His people, but in the fitting cries of the crowd. They little realised the truth of their own words, or how serious the moment was for their nation and city from that day to this. God was moving among them. He would have a testimony, true but despised, to the King, however much He humbled Himself.

This will be the cry of the nation in a day to come. Then a remnant awakened to repentance will look to the LORD for salvation. That time had not yet come.

But their cry came from a sudden gust of enthusiasm. It had no lasting significance, as what followed showed. Within a week He was crucified. The Lord knew how worthless their excited cry was. So a little later He said, "You will not see me again, until you say, 'Blessed is he who comes in the name of the Lord'" (Matthew 23:39).

David, the son of Jesse, knew the joy and dignity of being anointed king of Israel. He also knew the bitterness of rejection by the people he was anointed to govern. That came before he ruled with the power of an undisputed king. His greater Son knew that in a fuller way than David ever did. But in the end, like David, His greater Son will subdue all His enemies and rule the whole earth undisputed.