Palm Sunday, Passion Sunday. Year A. Series

Psalm 118:1-2, Psalm 118:19-29, Matthew 21:1-11,

Isaiah 50:4-9, Psalm 31:9-16, Philippians 2:5-11,

Matthew 26:14-75, Matthew 27:1-66.

A). THANKSGIVING AT THE GATE OF JERUSALEM.

Psalm 118:1-2, Psalm 118:19-29.

As the crowd approaches Jerusalem for the great annual feast, the mood is one of thanksgiving (Psalm 118:1-2).

The leader of the pilgrims cries out to the gateman of the Temple: “Open to me the gates of righteousness…” (Psalm 118:19). Jesus is the forerunner, gone into heaven on our behalf (cf. Hebrews 6:20). We too may “enter the gates of righteousness and give thanks (praise) to the LORD.”

The reply comes from within: “This is the gate of the LORD, into which the righteous shall enter” (Psalm 118:20). The righteous are those who have been rescued by the LORD: those who have been made ‘right with God through the Lord Jesus Christ’ (cf. Romans 5:1). It is Jesus who has ascended into heaven (Ephesians 4:8), and we in Him (Ephesians 2:6).

The lone voice is heard once more (Psalm 118:21). In effect - “Thank you, LORD, for hearing and answering my prayer: it is you who have saved me.” The sufferer acknowledges his deliverance; Jesus acknowledges the Father’s hand in overcoming death; and the repenting sinner embraces the full free salvation which is ours in Christ Jesus.

The use of this Psalm in Christian worship, and the association of these words with Jesus, is firmly underlined in Psalm 118:22-23, which is quoted extensively in the New Testament. The irony is that the One who was cast aside and left for dead, is the very One who holds the whole building together (Ephesians 2:20). “The stone which the builders rejected” who is made “head stone of the corner” is Jesus.

Jesus uses these words of Himself (Matthew 21:42). Peter argued for the resurrection from this text (Acts 4:10-12). It is the touchstone (no pun intended) which marks out the difference between those who believe, and the disobedient (1 Peter 2:6-8).

As the feast approaches, every day is acknowledged as the day of the LORD. To the Christian, every day is “the day that the Lord has made” (Psalm 118:24). Every day with the Lord is a season for rejoicing.

Our pilgrims prayed for a holistic salvation (Psalm 118:25; cf. 3 John 1:2). The gatemen welcomed them as those who came in the name of the LORD. The travellers received a benediction from out of the house of the LORD (Psalm 118:26).

The term “save now” (Psalm 118:25) - transliterated as ‘Hosanna’ - was used by the crowds who met Jesus as He entered Jerusalem on Palm Sunday (Matthew 21:9). They recognised Him as the Messiah, and cried with this Psalm “Blessed is He who comes in the name of the LORD” (Psalm 118:26).

It is the light of the LORD which has brought us thus far (Psalm 118:27). Jesus is the light (cf. John 8:12). Out of several possible translations of Psalm 118:27, we may surmise that “the procession is drawn to the altar with branches”, or that “the sacrifice is bound to the altar with cords”.

When the pilgrims entered Jerusalem for any of the festivals, the first place they would want to go is to the altar. When Jesus entered Jerusalem at the beginning of Passover Week, the palm-waving crowd (John 12:13) strew branches in the way before Him (Matthew 21:8). Yet He entered as the Passover Lamb (1 Corinthians 5:7), the full, final sacrifice for our sins.

It is only right that we should praise the LORD, and honour the name of Jesus (cf. Psalm 118:28). Our Psalm ends with the echo of its own refrain. “O give thanks to the LORD, for He is good: for His mercy endures forever” (Psalm 118:29).

B). TRIUMPH OF THE HUMBLE KING.

Matthew 21:1-11.

Jesus approached Jerusalem to celebrate the Passover with His disciples - and to present Himself as the ultimate Passover lamb (1 Corinthians 5:7). Yet it has to be clear from the beginning that Jesus was coming as the rightful heir to David’s throne (cf. 1 Kings 1:33-39). In a deliberate act of providence (Matthew 21:1-3), Jesus entered Jerusalem in a manner which perfectly fulfilled Zechariah 9:9.

This was the ‘triumphant entry’ of Jesus into Jerusalem - upon a humble beast of burden. The city was abuzz with anticipation. Pontius Pilate was about the same time making his own entry into the city from the other direction - probably on a horse.

Those of us who have had the privilege of growing up in the Christian tradition will find this all remarkably familiar. The events of Palm Sunday (as we call it) are recorded in all four Gospels. The donkey (and the colt); the disciples’ clothes to make Jesus comfortable; the crowds strewing their garments in the way; the waving of palm branches (Matthew 21:7-8).