Jesus Declares His Authority

MARK 11:1-11—Jesus had come into the world to be a King, the greatest of all kings. It was appropriate therefore, and in fulfillment of the prophecy of Zechariah 9:9, that he formally offer himself to the nation of Israel by riding into Jerusalem and have those who were so inclined hail him as their King. The prophecy speaks of Jesus as being “lowly, and riding upon an ass.” It is said that in countries of the Middle East an ass is a symbol of disgrace and humiliation, and is never ridden by princes and noblemen, but only by the very poor.

The method by which Jesus secured the ass for this occasion was not unusual when we take into consideration the customs of that day—customs which, it is said, still prevail. Many Easterners own asses, and when they are not in use are available for loaning or hiring to others. Holy men have the privilege of using the animals at any time, and it is considered quite an honor to lend an ass to be ridden by a holy man. Under the circumstances, the owner of the ass upon which Jesus rode into the city was quite satisfied when the disciples explained to him that the Master had requested the use of the animal.

In Luke’s account of Jesus’ entry into the city we are told that the Pharisees who were mingling in the crowd that greeted the Master asked him to have the shouting cease; but Jesus replied that if they did not shout, the stones would cry out. (Luke 19:40) It was in the divine arrangement that Jesus should thus be hailed as King, and nothing could interfere with it.

It was not, however, a welcome by the rulers that was given to the Master on this occasion, for apparently it was only the common people who cried, “Blessed is he that cometh in the name of the Lord.” The account states that when he had looked “round about upon all things,” the evening had come, and he went to Bethany with the twelve. This emphasizes the fact of his rejection by the rulers of the city, for, had they accepted him, they would have entertained him with the best they had. As it was, Jesus was ignored, and was left with his disciples merely to look around.

The fact that Jesus chose an ass on which to ride into the city as King might indicate that he was emphasizing his knowledge that he would be rejected. At the same time the incident played into the hands of his enemies, who could use it as evidence of the Master’s kingly intentions. While they seemingly ignored him that day, and scorned the idea of his kingship, yet they were even then plotting to kill him. The presence of some of the Pharisees among the multitude who shouted “Hosannah in the highest” was probably for the purpose of securing evidence against the Master.

MARK 11:15-18—When Jesus drove the money-changers out of the temple, he quoted from Isaiah 56:7, a prophecy which speaks of the Lord’s house being a house of prayer for all nations. The literal temple in Jerusalem had never thus served all nations—neither the one which was built by Solomon, nor Zerubbabel’s temple, nor the one built by Herod—the one from which Jesus drove the money-changers. Herod’s temple, the last of these, was destroyed in A.D. 70, and its site since occupied by a Mohammedan temple, the Mosque of Omar.

It is evident, therefore, that Isaiah’s prophecy refers to “an holy temple in the Lord,” of which the temple in Jerusalem was merely a symbol, or type. (Eph. 2:21) That antitypical temple is the church, made up of Jesus, the chief corner stone, with all his members living stones under him and conforming to him to make up that glorious meeting place between God and men—the house of prayer indeed for all nations.

Throughout the Gospel age the church in the flesh has been looked upon, by God as his temple. In fact, each individual follower of the Master has been a temple of God. In a collective sense all the professed followers of Jesus have been the temple of God, but throughout much of the age, in a very nominal way. In this nominal temple commercialism has manifested itself in many ways, even as it did in the literal temple at Jerusalem.

In the prophecy of Malachi it was foretold that the Lord would suddenly come to his temple to do a work of purifying. (Mal. 3:1-3) Jesus’ act in Herod’s temple in Jerusalem may have been a partial fulfillment of this prophecy, but its main fulfillment has been down here at this end of the age, during the time of Christ’s second presence. Nov, the nominal temple is cast off, and like Herod’s temple of old, will be destroyed, while the true “living stones” will be joined with their Head in glory, and together with him, become the channel of blessing for all mankind.

QUESTIONS

Was there anything unusual in the way Jesus obtained an ass on which to ride into Jerusalem?

Why did Jesus choose an ass for this purpose?

How many temples were built for Israel in Jerusalem?

What temple will be a “house of prayer for all nations”?

How is the prophecy of Malachi concerning the Lord coming to his temple, fulfilled?

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