Mk11 Quotes

Don’t recite the same prayer over and over as the heathen do, who think prayers are answered only by repeating them again and again. Remember, your Father knows exactly what you need even before you ask him!” —Matthew 6:7–8 (TLB) Back in the 1980s when I lived in Wisconsin, I admitted to my friend Betsy that I had never balanced my checkbook. She was aghast and insisted on showing me how to do it. I pretended to pay attention to her step-by-step instructions but, truth be told, I still haven’t done it. I subtract the checks that I write, but every month the statement says I have more money in there than I think I do, which means I also don’t know how to subtract correctly. Or maybe I don’t add in the deposits correctly. It’s the same with my prayer life. I often don’t say enough prayers for those I’ve promised to pray for. I give it a halfhearted try, adding and subtracting people from my prayer list willy-nilly. I’m sure there are people I forget to include in my prayers and others I forget to take off when prayers for them have been answered in one way or another. I guess it’s best to err on the side of too many people on my prayer list than not enough. Over the years I have come to trust God to keep it all squared away, just like I trust the bank to keep my checking account in good shape. Father, help me to add the needy to my prayer list, subtract the ones whose prayers have been answered, divide the sorrows, and multiply the joys of all around me. And thanks for keeping it all straight. —Patricia Lorenz Digging Deeper: Mk 11:24; Lk 18:1; 1 Thes 5:17

The spreading out of garments likewise belongs to the tradition of Israelite kingship (cf. 2 Kings 9:13). What the disciples do is a gesture of enthronement in the tradition of the Davidic kingship, and it points to the Messianic hope that grew out of the Davidic tradition. The pilgrims who came to Jerusalem with Jesus are caught up in the disciples’ enthusiasm. They now spread their garments on the street along which Jesus passes. They pluck branches from the trees and cry out verses from Psalm 118, words of blessing from Israel’s pilgrim liturgy, which on their lips become a Messianic proclamation: “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming! Hosanna in the highest!” (Mk 11:9-10; cf. Ps 118:26). This acclamation is recounted by all four evangelists, albeit with some variation in detail. There is no need here to go into the differences, important though they are for “tradition criticism” and for the theological vision of the individual evangelists. Let us try merely to understand the essential outlines, especially since the Christian liturgy has adopted this greeting, interpreting it in the light of the Church’s Easter faith. First comes the exclamation “Hosanna!” Originally this was a word of urgent supplication, meaning something like: Come to our aid! The priests would repeat it in a monotone on the seventh day of the Feast of Tabernacles, while processing seven times around the altar of sacrifice, as an urgent prayer for rain. But as the Feast of Tabernacles gradually changed from a feast of petition into one of praise, so too the cry for help turned more and more into a shout of jubilation (cf. Lohse, TDNT IX, p. 682). By the time of Jesus, the word had also acquired Messianic overtones.

Jesus had set out with the Twelve, but they were gradually joined by an ever-increasing crowd of pilgrims. Matthew and Mark tell us that as he was leaving Jericho there was already “a great multitude” following Jesus (Mt 20:29; Mk 10:46). An incident occurring on this final stretch of the journey increases the expectation of the one who is to come and focuses the wayfarers’ attention upon Jesus in an altogether new way. Along the path sits a blind beggar, Bartimaeus. Having discovered that Jesus is among the pilgrims, he cries out incessantly: “Jesus, Son of David, have mercy on me!” (Mk 10:47). People try to calm him down, but it is useless, and finally Jesus calls him over. To his plea, “Master, let me receive my sight”, Jesus replies, “Go your way; your faith has made you well.” Bartimaeus could see again, “and he followed [Jesus] on the way” (Mk 10:48-52). Now that he could see, he became a fellow pilgrim on the way to Jerusalem. The Davidic theme and the accompanying Messianic hope now spread to the crowd: Was it possible that this Jesus, with whom they were walking, might actually be the new David for whom they were waiting? As he made his entrance into the Holy City, had the hour come when he would reestablish the Davidic kingdom? The preparations that Jesus makes with his disciples reinforce this hope. Jesus comes from Bethphage and Bethany to the Mount of Olives, the place from which the Messiah was expected to enter. He sends two disciples ahead of him, telling them that they will find a tethered donkey, a young animal on which no one has yet sat. They are to untie it and bring it to him. Should anyone ask by what authority they do so, they are to say: “The Lord has need of it” (Mk 11:3; Lk 19:31). The disciples find the donkey. As anticipated, they are asked by what right they act; they give the response they were told to give—and they are allowed to carry out their mission. So Jesus rides on a borrowed donkey into the city and, soon afterward, has the animal returned to its owner. To today’s reader, this may all seem fairly harmless, but for the Jewish contemporaries of Jesus it is full of mysterious allusions. The theme of the kingdom and its promises is ever-present. Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport (cf. Pesch, Markusevangelium II, p. 180). The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode.

His is a story by, about, and for those committed to God's work of justice, compassion, and liberation in the world. To modern theologians, like the Pharisees, Mark offers no “signs from heaven” (Mark 8: 11f.). To scholars who, like the chief priests, refuse to ideologically commit themselves, he offers no answer (Mk 11: 30–33). But to those willing to raise the wrath of the empire, Mark offers a way of discipleship (8: 34ff.).