Exegetical and Hermeneutical Commentary of Mark 11:8
And many spread their garments in the way: and others cut down branches off the trees, and strewed [them] in the way.
8. spread their garments in the way ] i. e. their “abbas” or “hykes,” the loose blanket or cloak worn over the tunic or shirt. So myrtle-twigs and robes had been strewn by their ancestors before Mordecai, when he came forth from the palace of Ahasuerus ( Targ. Est 8:15), so the Persian army had honoured Xerxes when about to cross the Hellespont (Herod. VII. 54), and so Robinson tells us the inhabitants of Bethlehem threw their garments under the feet of the horses of the English consul at Damascus, whose aid they were imploring ( Biblical Researches, II. 162).
branches ] “soeli oere men kittiden bowis, or branches, fro trees,” Wyclif. These were not the “ branches ” ( kladoi) cut from the trees as they went along, mentioned in Mat 21:8, but “ mattings ” ( stoibades) which they twisted out of the palm-branches as they passed. The original word denotes (1) a bed of straw, rushes, or leaves, whether strawed loose or stuffed into a mattress; (2) a mattress, especially of soldiers; (3) the nest or lair of mice or fish.
off the trees ] The reading of some MSS. here is from the gardens, and the verse would run, And many strewed their garments in the way, and others twisted branches, cutting them from the gardens. Eastern gardens are not flower gardens, nor private gardens, but the orchards, vineyards and fig-enclosures round a town. The road from Bethany to Jerusalem wound through rich plantations of palm trees, and fruit- and olive-gardens.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 11:8-10
And they spread their garments in the way.
Religious excitement
How are we to deal with religious emotions when they are awakened in a more than ordinary degree?
1. We should make them subservient to the promotion of the rectitude of our nature and of our life. With the kindling of our religious emotions there comes strength for action, and our care should be to use that strength for right action.
2. It is not always safe to act under the impulse of strong feelings; therefore we need, at such seasons, to be more than ordinarily prayerful; and at such times conscience ought to be more than ever consulted.
3. If a man, under the influence of religious excitement, does not do what conscience and Gods law clearly require of him, there is little reason to expect that he will do so when the excitement shall have passed away. There are certain lessons taught us by this subject.
(1) That religious excitement has its sphere of usefulness in the development of religious life;
(2) but it is a grievous mistake to regard emotional excitement as the very essence and substance of religion. (F. Wagstaff.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And many spread their garments in the way,…. Instead of carpets to ride on, and in honour to him as a king:
and others cut down branches off the trees, and strawed them in the way; in token of joy, as at the feast of tabernacles;
[See comments on Mt 21:8].
Fuente: John Gill’s Exposition of the Entire Bible
Branches (). A litter of leaves and rushes from the fields. Textus Receptus spells this word . Mt 21:8 has , from , to break, branches broken or cut from trees. Joh 12:13 uses the branches of the palm trees ( ), “the feathery fronds forming the tufted crown of the tree” (Vincent). That is to say, some of the crowd did one of these things, some another. See on Mt 21:4-9 for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his “hour” has come. The excited crowds in front ( ) and behind ( ) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.
Fuente: Robertson’s Word Pictures in the New Testament
In the way. Both Matthew and Luke have ejn, in; but Mark, eijv, into. They threw their garments into the way and spread them there. Branches. Matthew, Mark, and John use each a different word for branches. Matthew, kladouv, from klaw, to break; hence a young slip or shoot, such as is broken off for grafting – a twig, as related to a branch. Mark, stibadav, from steibw, to tread or beat down; hence a mass of straw, rushes, or leaves beaten together or strewed loose, so as to form a bed or a carpeted way. A litter of branches and leaves cut from the fields (only Mark) near by. John, baia, strictly palm – branches, the feathery fronds forming the tufted crown of the tree. Hosanna. Meaning, O save !
Fuente: Vincent’s Word Studies in the New Testament
1) “And many spread their garments in the way:” (kai polloi ta himatia auton estrosan eisten hodon “And many (people)spread their garments(like a red carpet welcome) in the way,” where Jesus rode the colt, between Bethphage and Jerusalem, Mat 21:8-9.
2) “And others cut down branches off the trees,” (alloi de stibadas kopsantes ek ton agron) “While others cut whisps of twigs out of the fields,” perhaps olive branches, Joh 12:12-13. The actions were a demonstration of loyalty to Jesus, that was initiated by the disciples.
3) “And strawed them in the way.” (estrosan eis ten hodon) “Who also strawed them in the way before where Jesus rode,” Mat 21:8; Joh 12:12-13. Casting of the palm leaves was a symbol of peace.
Fuente: Garner-Howes Baptist Commentary
(8) Branches off the trees.The Greek word for branches is used by St. Mark only. It describes the leafy boughs forming, as they were thrown down, a kind of litter or matting, rather than the woody branches.
Off the trees.The better MSS. give from the fields, a reading which, perhaps, agrees better with the account of the branches given in the preceding Note.
And strawed them in the way.Omitted in the better MSS.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And many spread their cloaks on the roadway, and others foliage (layers of leaves) which they had cut from the fields.’
Mat 21:8 has ‘cut branches from the trees’, Joh 12:13 says ‘took the branches of the palm trees’, and speaks of ‘a great crowd that had come to the feast’. Luk 19:37 speaks of ‘the whole crowd of disciples’, clearly using disciples in its widest sense. Thus central to what happened were His followers, and other disciples who had joined them on hearing of their approach, but also joined by enthusiastic pilgrims. For many, however, it was all part of the festival and not a unique occurrence. They knew not what they did.
This spreading of things before Him was the regular kind of treatment offered to important personages and was a spontaneous expression of appreciation and respect. Rabbinic literature offers parallels, and Plutarch tells us that when Cato Minor left his troops they spread their clothes at his feet. When Simon Maccabaeus entered in triumph into Jerusalem he was received ‘with praise and palm branches’ and with music ‘because a great enemy was destroyed out of Israel’ ( 1Ma 13:51 ). Compare also 2Ki 9:13 where clothes were lain before Jehu in homage. But the crowd were not on the whole representing Him as the Messiah. They were using this entrance of One Whom they saw as a prophet as a means of expressing their acted out hopes. He was seen by them as prefiguring the future.
Fuente: Commentary Series on the Bible by Peter Pett
The reception of Christ:
v. 8. And many spread their garments in the way; and others cut down branches off the trees, and strewed them in the way.
v. 9. And they that went before, and they that followed, cried, saying, Hosanna! Blessed is He that cometh in the name of the Lord.
v. 10. Blessed be the kingdom of our father David, that cometh in the name of the Lord. Hosanna in the highest!
v. 11. 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. Meanwhile the news that the Prophet of Galilee, Jesus of Nazareth, was coming to the city had spread in Jerusalem. Not only were the pilgrims from Galilee anxious to see Him, but those also from other parts of Palestine where He had been active in His ministry, or where His fame had spread. A peculiar kind of excitement, a form of exultation, took hold of the multitude. In large numbers they flocked forth from the city to meet Him. Those that came early fell in behind Him; those that came later turned around and marched ahead of Him along the road over the brow of the Mount of Olive; Many of these took their mantles, their holiday dresses, and spread them on the way, as at the reception of a great king. Others took the branches of trees, with the first young leaves, and the palm-branches which they bore in their hands, and strewed them on the way. Still others cut off branches from trees in the fields along the road. And when the excitement reached its height, the people broke forth into snatches of antiphonal singing from the great Hallel, Psa 117:1-2; Psa 118:25-26. Many of the customs of one great festival were transferred to the other festivals. Thus here the carrying of the palm-branches and other green foliage, the loud exultation, the public singing of the Hosanna, all were features and customs of the Feast of Tabernacles. The people here confessed Jesus as the Son of David, as the Messiah of Israel, whose kingdom was about to be established. The Spirit of the Lord had here, for a few moments, taken hold of the masses. God wanted to give His Son this open testimony concerning His mission, and incidentally point forward to the day, when all tongues will be obliged to confess that Jesus is the Lord. to the glory of God the Father. The entire incident of the entry of Christ into Jerusalem, as it is related in the gospels, is a type of the merciful advent of Jesus into the hearts of His believers, which continues throughout the time of the New Testament. Christ is now exalted at the right hand of God, but He still comes by His Spirit, through His means of grace. He still reigns and lives in His Church and brings to all His subjects mercy, salvation, and peace, all the great benefits which He has earned through His suffering and death.
When Jesus reached Jerusalem, He went up to the Temple. He spent the rest of the afternoon in looking around carefully, with a keenly observant eye. He noted carefully the manner in which the entire worship was done; He marked the traffic which was being carried on in the Court of the Gentiles. But the hour was getting late, and so He went out with the Twelve to Bethany, where He lodged.
Fuente: The Popular Commentary on the Bible by Kretzmann
8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.
Ver. 8. See Trapp on “ Mat 21:8 “ See Trapp on “ Luk 19:36 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8, 9. ] On the interesting addition in Luk 19:37-40 , see notes there.
. = . Joh 12:3 : but this word, by its derivation from , signifies not merely branches, but brunches cut for the purpose of being littered to walk on: and thus implies . , which has been unskilfully supplied. Bp. Wordsw. complains of the introduction of into the text, adding “other instances, unhappily far too numerous, might be cited, where corrupt glosses and barbarisms have been recently received as improvements into the Sacred Text.” Surely a Commentator of Bp. W.’s learning and piety should know better than to write thus. He well knows, that it is not as improvements , that any such changes have been introduced as those to which he alludes, but simply and humbly in deference to the carefully weighed evidence of the best and oldest authorities, combined with that furnished by the existing phnomena of interpolation and adaptation of parallel places. The charge of attempting to “improve the Sacred Text” recoils on those, who in the face of such evidence, with such questions as “What writer would say, they cut branches off the fields?”, shelter their own rationalizing subjectivities under received readings which have been themselves glosses and “improvements” on the Sacred Text.
Fuente: Henry Alford’s Greek Testament
Mar 11:8 . ( from , to tread, hence anything trodden, such as straw, reeds, leaves, etc.; here only in N. T.); “layers of leaves,” R. V [103] , margin; or layers of branches ( , Mt.) obtained, as Mk. explains, by cutting from the fields ( . ). ( , T. R.) is probably a corrupt form of . Hesychius defines as a bed of rods and green grass and leaves ( , ).
[103] Revised Version.
Fuente: The Expositors Greek Testament by Robertson
in = on. Greek. eis. App-104. Matthew and Luke have “in”. Greek. eis App-104.
cut = were cutting. branches off. The 1611 edition of the Authorized Version reads “branches of”.
branches. Matthew, Mark, and John have each a different word. Each is a Divine supplement to the other two. All three were cut and cast. Matthew, plural of klados = branches; Mark, plural of stoibas = litter, made of leaves from the fields (Occurs only here); Joh 12:13, has plural of baion = palm branches.
off = out of. Greek ek. App-104.
in = on. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
8, 9.] On the interesting addition in Luk 19:37-40, see notes there.
. = . Joh 12:3 : but this word, by its derivation from , signifies not merely branches, but brunches cut for the purpose of being littered to walk on: and thus implies . , which has been unskilfully supplied. Bp. Wordsw. complains of the introduction of into the text, adding other instances, unhappily far too numerous, might be cited, where corrupt glosses and barbarisms have been recently received as improvements into the Sacred Text. Surely a Commentator of Bp. W.s learning and piety should know better than to write thus. He well knows, that it is not as improvements, that any such changes have been introduced as those to which he alludes, but simply and humbly in deference to the carefully weighed evidence of the best and oldest authorities, combined with that furnished by the existing phnomena of interpolation and adaptation of parallel places. The charge of attempting to improve the Sacred Text recoils on those, who in the face of such evidence, with such questions as What writer would say, they cut branches off the fields?, shelter their own rationalizing subjectivities under received readings which have been themselves glosses and improvements on the Sacred Text.
Fuente: The Greek Testament
cut: Lev 23:40
Reciprocal: 2Ki 9:13 – and took every Luk 19:35 – they cast Joh 12:13 – Hosanna
Fuente: The Treasury of Scripture Knowledge
8
When a dignitary was approaching, it was customary to make a carpet on which he might proceed. These people did so with the materials at hand, namely, their outer garments. Some found the branches or leaves of palm trees to use for a carpet.
Fuente: Combined Bible Commentary
Mar 11:8. Others leaves, and boughs, or, layers of leaves, one word in Greek. The common reading seems to have been an alteration for the sake of uniformity.
Which they had cut from the fields. This, which is the more correct expression, shows that those who did not spread their clothes in the way, went off from the nigh-way, in their zeal, to obtain a substitute. This minute stroke is peculiar to Mark, but corresponds with Joh 12:13, where the providing of palm branches is implied.
Fuente: A Popular Commentary on the New Testament
Verse 8
Many. Jesus had been at Jerusalem before, and was known in these villages. His coming at this time renewed the interest they had felt in him, and awakened general enthusiasm.
Fuente: Abbott’s Illustrated New Testament
8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying Hosanna; Blessed is he that cometh in the name of the Lord: 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
“Strawed” is an old word to say strew or lay on out as a sower might straw the seed. “Hosanna” is “an exclamation” according to Strong. Gill mentions that it relates to “save” and Thayer adds that propitious is a part of the meaning. The Net Bibles notes tell us that it means “O Lord save” which gives the full meaning of the word. It indeed is an exclamation of needing and wanting to be saved. We might remember the context of this, they were looking for a king politically and wanted Him to save them from the Roman rule that they were under.
They were looking for a king and a kingdom – the Messiah and all that they thought He would be but how shocked they must have been when He was crucified by the Romans that He was to usurp.
Matthew Henry makes two great points. First, the Lord often depended upon others for His needs. He lived in others homes, He seemingly borrowed boats and here He has borrowed his ride. Henry continues to encourage believers to rely upon one another for needs. Not that we should become borrowers and leaches, but if one has an item another needs, be sure to make the offer in Christian love.
Secondly, Henry makes the point that all that occurred related to the Lord’s meekness and humility in the activities. To be proclaimed king He could have arranged for a fine horse to ride with other horses for the apostles to make a fine entrance into Jerusalem, but He opted to come as the meek lamb to the slaughter in fulfillment of prophecy relating to the suffering servant.
(“Mat 21:4 All this was done, that it might be fulfilled which was spoken by the prophet saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.” Isa 53:5 “But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 He was oppressed and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.”)