Mark 11:1-19 - Praise And Fear Greet Jesus' Approach
On the first day of Passion Week a gleam of light fell athwart the Master's path as He rode into Jerusalem. It was a lowly triumph. The humble ass was escorted by poor men, Galilean pilgrims, and children, who excited the haughty criticism of the metropolis. May a similar procession enter your heart and mine! "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in."
With irresistible might the Lord drove forth the buyers and sellers from the Temple. According to the ancient prediction, He sat as a refiner and purifier of silver, to purify the sons of Levi. And whenever He enters the heart, He performs a similar work. He drives out bestial forms of sin, and mere traffic, so that the whole nature-spirit, soul, and body-may be surrendered to God. What our Lord said of the Temple should be true of each church of the living God. It should be His residence, where men of all nationalities should come to a unity, as they worship, confess sin, and intercede. Certainly God's house must not be a place of merchandise and traffic. [source]
Chapter Summary: Mark 11
1Jesus rides with triumph into Jerusalem; 12curses the fruitless fig tree; 15purges the temple; 20exhorts his disciples to steadfastness of faith, and to forgive their enemies; 27and defends his actions by the witness of John, who was a man sent of God
Greek Commentary for Mark 11:16
Through the temple [δια του ιερου] The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus. This item is given only in Mark. Note the use of ινα hina after ηπιε ēphie (imperfect tense) instead of the infinitive (the usual construction). [source]
Temple [ἱροῦ] See on Matthew 4:5. The temple enclosure, not the ναός , or sanctuary. People would be tempted to carry vessels, etc., through this, in order to save a long circuit. The court of the Gentiles, moreover, was not regarded by the Jews as entitled to the respect due to the other part of the enclosure. This our Lord rebukes. [source]
Reverse Greek Commentary Search for Mark 11:16
Matthew 12:29Goods [σκεύη] The word originally means a vessel, and so mostly in the New Testament. See Mark 11:16; John 19:29. But also the entire equipment of a house, collectively: chattels, house-gear. Also the baggage of an army. Here in the sense of house-gear. Compare Luke 17:31; Acts 27:17, of the gear or tackling of the ship. Rev., lowered the gear. [source]
Mark 3:27His goods [τὰ σκεύη] Lit., his vessels. So Wyc. Compare Mark 11:16; Acts 9:15; Acts 10:11; 2 Timothy 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear. [source]
Romans 9:21Lump [πυραματος] Late word from πυραω phuraō to mix (clay, dough, etc.). One part (ο μεν ho men) - another (ο δε ho de). Regular idiom for contrast (μενδε meṅ̇de) with the old demonstrative ο ho (this), “this vessel (σκευος skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν exousian power, right, authority, from εχεστι exesti) to use men (already sinners) for his own purpose. [source]
Romans 9:21One part [ο μεν] Regular idiom for contrast (μενδε meṅ̇de) with the old demonstrative ο ho (this), “this vessel (σκευος skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν exousian power, right, authority, from εχεστι exesti) to use men (already sinners) for his own purpose. [source]
What do the individual words in Mark 11:16 mean?
AndnotHe would permitthatanyoneshould carrya vesselthroughthetemple
Greek Commentary for Mark 11:16
The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus. This item is given only in Mark. Note the use of ινα hina after ηπιε ēphie (imperfect tense) instead of the infinitive (the usual construction). [source]
See on Matthew 12:29; and Mark 3:27. [source]
See on Matthew 4:5. The temple enclosure, not the ναός , or sanctuary. People would be tempted to carry vessels, etc., through this, in order to save a long circuit. The court of the Gentiles, moreover, was not regarded by the Jews as entitled to the respect due to the other part of the enclosure. This our Lord rebukes. [source]
Reverse Greek Commentary Search for Mark 11:16
The word originally means a vessel, and so mostly in the New Testament. See Mark 11:16; John 19:29. But also the entire equipment of a house, collectively: chattels, house-gear. Also the baggage of an army. Here in the sense of house-gear. Compare Luke 17:31; Acts 27:17, of the gear or tackling of the ship. Rev., lowered the gear. [source]
Lit., his vessels. So Wyc. Compare Mark 11:16; Acts 9:15; Acts 10:11; 2 Timothy 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear. [source]
The temple inclosure: not the sanctuary ( ναόξ ). See on Matthew 9:5; see on Mark 11:16. [source]
Late word from πυραω phuraō to mix (clay, dough, etc.). One part (ο μεν ho men) - another (ο δε ho de). Regular idiom for contrast (μενδε meṅ̇de) with the old demonstrative ο ho (this), “this vessel (σκευος skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν exousian power, right, authority, from εχεστι exesti) to use men (already sinners) for his own purpose. [source]
Regular idiom for contrast (μενδε meṅ̇de) with the old demonstrative ο ho (this), “this vessel (σκευος skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν exousian power, right, authority, from εχεστι exesti) to use men (already sinners) for his own purpose. [source]