MATTHEW 21: 1-11 [Mark 11:1-11; Luke 19:28-42; John 12:12-14]
THE TRIUMPHAL ENTRY
[Psalm 24:7–10]
During Passover time, Jerusalem was crowded with visitors. Every Jewish adult from a twenty mile radius was obligated to attend the celebrations, and this number was added to by many, many more who would crowd in from further a field for the occasion. William Barclay tells us that the city was teeming with people, as many as two and a half million might have been in Jerusalem [Barclay, The Gospel of Matthew, vol. 1. P. 262]. They were there to commemorate Passover, an event that had taken place fifteen hundred years earlier…when God delivered His people from the land of bondage in order to lead them to the Promised Land.
The Triumphal Entry, as it is called, occurred on Sunday of Passion week. It is one of the events that all four Gospels record giving the occasion great significance. Jesus, the Passover Lamb, heads into Jerusalem [for the last time], where He initiates a massive public demonstration as He offers Himself to be King of Israel (CIT). Keep in mind that normally Jesus moved quietly and preferred obscurity, many times charging those He healed to “tell no man” (Mt. 8:4). Here, however, He sets in motion a huge crusade. Why? It probably was so the Jews would never be able to say, “If we had only had the opportunity to embrace You as our King, we certainly would have done so.” He stripped away that excuse from the Jewish nation when He rode into Jerusalem and publicly offered Himself to them as their Messiah.
This passages emphasizes that Jesus is the King of Glory: the King comes in peace (21:1-5); the King is acclaimed by the people; and the King is crowned with praise. This event is the inauguration of the Prince of Peace as King of kings.
I. THE KING COMES IN PEACE, 21:1-5.
II. THE KING IS ACCLAIMED BY THE PEOPLE, 21:6-8.
III. THE KING IS CROWNED WITH PRAISE, 9-11.
Jesus’ coming into Jerusalem is a climax for which anticipation has been building. Ever since the disciples had identified Jesus as ‘the Christ, the Son of the Living God’ at Caesarea Philippi (16:16), Jesus can then state that, ‘He must go to Jerusalem’ (16:21). Now He arrives. Not only is the place itself significant, but His arrival at the time of the Passover festival is significant, for the Passover was itself a clear foreshadowing of His own death as the Passover Lamb. John the Baptist introduced Jesus to the world as, ‘the Lamb of God, who takes away the sin of the world’ (John 1:29). It is significance that Jesus Christ was proclaimed to the world as God’s Passover Lamb by God’s chosen herald.
Matthew’s account of the Triumphal Entry begins with Jesus sending two disciples in verse 1. “When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples,
[They crossed the Jordan and traveled south through Perea to avoid Samaria which brought them through Jericho. The distance from Jericho to Jerusalem is about seventeen miles, or fifteen miles to Bethany; the difference in elevation is some three thousand feet. Matthew does not mention the arrival at Bethany, which John describes as occurring "six days before the Passover" (John 12:1), probably on Friday afternoon.]
Jesus and His disciples had come to Bethphage, [“house of figs,”] from the east as they came up the road from Jericho. The town is on the slopes of the Mount of Olives, a two and a half mile long ridge, laying two miles directly east of Jerusalem. When one comes from the east to the top of the Mount of Olives, the panorama of Jerusalem just across the Kidron Valley to the west is magnificent.
It appears that Jesus stayed at the home of Mary, Martha, and Lazarus for several days including the Sabbath. He initiates His final week by sending two of His disciples ahead into a village [possibly Bethany -Mk. 11:1] to find a donkey with a colt, and to bring the animals to Him.
[The Mount of Olives, (Mt. 24:3, 26:30,36 Zec 14:4) in Acts 1:12 'Olivet,' is a low mountain or long and lofty hill, which begins north of Jerusalem and runs eastward, and then turning at a point nearly a mile northeast of the city, runs southward until interrupted by the outlet of the valleys which lie east and south of the city, and send off their united streams at the southeast in a deep ravine towards the Dead Sea. The mountain evidently took its name from its fruitfulness in olives. The valley which separates it from Jerusalem is “the brook Kidron” in John 18:1.]
Jesus sent His disciples ahead to made preparation for His prophetic entrance into Jerusalem in verses 2 & 3. “saying to them, “Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. [3] “If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.”
[Though all four Gospel accounts include the Triumphal Entry, only Matthew mentioned a donkey along with unbroken colt. A simple explanation of what some call a contradiction is that when Jesus rode the colt, the mother donkey naturally went along or that bringing the donkey’s mom was necessary to bring the unbroken colt. Perhaps He rode each animal part of the distance (v. 7).]
Jesus told the disciples to bring the animals to Him. If there was any question as to what the future apostles were doing they were to reference that it was for the Lord. The use of title Lord indicates the owner was a disciple of Jesus who had somehow by God’s providence [a dream?] been prepared for this event (Luke 19:32–34). As Messiah He had the right to request whatever He needed. The blessing of His followers is to supply out of what we have already received from the Father’s hand.
Matthew announces in verses 4 & 5 that this act fulfilled a prophecy. This took place to fulfill what was spoken through the prophet: [5] “Say to the daughter of Zion, ‘Behold your King is coming to you, Gentle, and mounted on a donkey, Even on a colt, the foal of a beast of burden.’ ”
It seems clear that our Lord arranged to ride the young donkey into Jerusalem as an intentional fulfilment of prophecy. The prophecy referenced in Zechariah 9:9 ( Isa. 62:11), foretold the coming of Israel’s King in a “gentle” [not a fierce warrior] manner riding on . . . a colt, the foal (lit. son) of a donkey. A donkey colt would be a symbol for humility and peace. Jesus was not only proclaiming that he is the Messiah with the fulfilling of Scripture but also demonstrating that He did not come to conquer by imposing His will over the nations.
Note that the Messiah is referred to by the term King. Such a lowly entrance was not the normal way that kings arrived. Rulers usually came as conquerors riding on a prancing stallion. Jesus entered Jerusalem not on a white charger, but on a lowly beast of burden, not on a horse as a symbol of power, but on a colt of a donkey as a symbol of humility. He is the peaceful King of the people of God, not a revolutionary with political interest (Is. 11:1–2).
[Can’t you hear the Roman soldiers garrisoned in Jerusalem snickering as they saw Jesus ride in on a donkey? When a Roman leader came cruising into a city, it wasn’t on a donkey. No, Roman rulers rode black stallions followed by chariots and thousands of soldiers marching in step with shields gleaming. But I wonder what the Romans of this world will say when Jesus comes again? The next time Jesus comes, He won’t be on a donkey. In the imagery of Revelation 19:11 the Messiah appears again as a conqueror flying down on a white stallion of heaven followed by ten thousands of His saints (Jude 14). You see, the first time Jesus came, He came as the suffering Servant. But the next time He comes, it will be as the conquering King.] [Courson, Jon: Jon Courson's Application Commentary. Nashville, TN : Thomas Nelson, 2003, S. 155]
II. THE KING IS ACCLAIMED BY THE PEOPLE, 21:6-8.
Verses 6 & 7 note the obedience on the part of all the disciples involved. “The disciples went and did just as Jesus had instructed them, [7] and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. [8] “Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road.
Notice that the disciples did just as Jesus instructed them. That is what all disciples of Jesus are to do. The disciples got the animals, then threw their garments on them to make saddles. When Jesus mounted up the disciples and the Galilean crowd then recognized the prophetic allusion, and turned the approach into a Triumphal Entry or processional.
Having no magnificent carpets to spread on the road over which the King was to ride, people in the large crowd spread their cloaks and tree branches on the road. Let me add that this spreading of palm branches five days before Good Friday and seven days before the resurrection is where we extract our celebration of Palm Sunday (Jn. 12:13).
Most of these people were pilgrims from Galilee on their way to Jerusalem to celebrate the Passover. They were familiar with Jesus and the many miracles He had performed in Galilee. The crowd’s spreading garments and palm branches on the road, as was often done in triumphal processions, is a hopeful acknowledgment of Jesus’ kingship (1 Kgs 1:32–40; 2 Kgs 9:13). Many were anticipating that Jesus’ was coming to set up His reign in Israel’s capital.
Obviously w/ the treatment of Jesus that occurs later in the wk most of this crowd’s real hope was to cash in on this prophet who feed the multitudes and preformed miracles of healing. The same thing happens today, for there can be a tendency within the heart of each of us to cash in on Jesus’ blessings. If you are expecting Jesus to be a “good luck charm” for you, if you expect Him to help you financially, physically, socially or vocationally, you will be disappointed when things don’t go the way you thought they would.
We need to realize that Jesus Christ came to die for our sin and pay the price for our iniquity. If He never does anything else in this present life, His forgiveness is more than enough to merit our loyalty, our affection, and our eternal devotion. If He never does another thing for me, if He never gives another blessing to me, I owe Him my life because of what He did on Calvary.
It’s Sunday morning, time for THE ELECTRONIC CHURCH in America. Thousands lounge in their living rooms watching television. Almost every channel carries a religious program. Some preachers proclaim. a clear-cut gospel message. Others, however, pace before an enraptured audience, telling them that Jesus will heal all their diseases and make them rich. "He wants you well! Poverty is of the devil" shouts the preacher, as the swelling of applause picks up where he leaves off. People love the "gospel" of prosperity and deliverance from sickness.
Now turn back the calendar to a Sunday morning around AD 33. The city is Jerusalem. There's no TV, but there is a preacher who stirs the hopes of an excited crowd. For 3 years He's been going about Judea and Galilee, healing the sick, feeding the hungry, and even raising the dead. Now He rides into Jerusalem on a colt, gladly receiving the acclaim of the crowd. But those who shout "Hosanna!" are accepting Him for what they think He will give them, not for who He is and what He came to do. They want an earthly Messiah who will provide for their material welfare, not a suffering Messiah whose death on the cross will expose their sin, provide forgiveness, and call for a life commitment.
Jesus didn't promise release from all the suffering in the world. But He did offer forgiveness, peace, eternal life ... and a cross. Anything less than taking up that cross in serving Him is shallow allegiance. [The Greekk word "easy" appears only once in the New Testament, and then in connection with "yoke."]
III. THE KING IS CROWNED WITH PRAISE, 21: 9-11.
The next occurrence in verse 9 indicates the openness of the crowds lead by the disciples to Jesus. “The crowds going ahead of Him, and those who followed, were shouting, “Hosanna to the Son of David; Blessed is He who comes in the name of the Lord; Hosanna in the highest!”
As the people walked along, some before Jesus and some behind Him further adding to the picture of a royal procession. The crowds were probably singing some of the pilgrim psalms of ascent (Hallel). Matthew noted that they (including children, v. 15) repeatedly sang the words of Psalm 118:25-26.
They shouted [ekrazon] to Jesus and to each other, “Hosanna to the Son of David.” “Hosanna” is from the Hebrew hôsi‘âh nā’, “Save-deliver (us), we pray” [taken from Psalm 118:25]. It was an acknowledgment of power as well as petition. It was a prayer for deliverance though their thinking was probably from the Romans instead of from their slavery to sin.
Jesus is also called “the Son of David” identifying him as of the royal line, recognized Him as the Messiah who was to inherit the Davidic Covenant and reign on an eternal throne forever and ever (1:1; 9:27; 12:23; 15:22; 20:30–31; 12:3; 22:41–46; 2 Sam 7:8, 12–16).
Another messianic title is “the one who comes” (3:11; 11:3; 23:39; Ps 118:26) in the name of the Lord’, quoting Psalm 118:26, a Psalm chanted at all the main festivals and carrying an implicit identification of Him as Messiah and that He comes as Yahweh representative.
“Hosanna in the Highest” references the One whom angels on high acknowledge or call upon. They are asking that heaven joins them in praising God for sending Jesus. All these designations reference that Jesus is Yahweh’s representative, His Messiah or Christ.
Luke records Jesus as saying that the power of His entrance was so moving that if the people had not responded in praise that the very stones themselves would cry out (Lk. 19:39-40).
While the crowd didn’t fully understand the significance of this event, they seemed to be acknowledging that this One is the promised descendant of David who had come to grant them salvation. Both their actions and words bestowed honor on this One coming into Zion, at last presenting Himself publicly as their King. [Walvoord, John & Zuck, Roy. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983, S. 67.]
Verse 10 indicates the suspenseful atmosphere and expectation this processional caused throughout Jerusalem. “When He had entered Jerusalem, all the city was stirred, saying, “Who is this?”
When Jesus entered Jerusalem the whole city wildly erupted with excitement. The Greek word translated “moved” or stirred - is seio from which we get our word “seismic.” It is rendered 'quake' in Matthew 27:51, 28:4, 'shaken' in Rev. 6:13. It holds connotations of an earthquake! In other words, the whole city was “quaking”—not physically, but mentally and emotionally— when Jesus made His entry. His coming shook the city mentally and morally as an earthquake might shake a city physically.
As Jesus entered Jerusalem, the entire city was moved and asked, Who is this? Since Jesus had usually avoided the city, its inhabitants did not know Him. This was a very delicate moment. The city was building to its great celebration of Passover and the extent of Jesus’ influence is spreading.
Verse 11 records the popular opinion of Jesus at that momentous moment. “And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”
When the city officials asked who this person was riding into Jerusalem with such acclamation and causing this major uproar, the crowd did not answer, “The Son of David,” but said, “the prophet.” The wisest were indicating the One promised by Moses (Deut. 18:15, v 46). Others likely emphasis a prophet from Nazareth in Galilee, some back-water hole in the ground (Jn.19:39-40).
Sadly, the excitement of the crowd in the end was not matched by a faithful commitment to Jesus (27:20). Their confession that Jesus was a prophet turned out to be inadequate to sway the crowd to the true belief that comes from repentance.
Luke record the emotional impact on Jesus of this entrance into Jerusalem. Jesus wept over the city (Luke 19:41) and told the religious leaders that the day was a significant time for the nation: “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (Luke 19:42). Jesus may well have had in mind the significant prophecy of Daniel concerning the time of Messiah’s coming and that He had arrived in Jerusalem over 500 years previously (Dan. 9:25-26). This event marked the official presentation of Jesus Christ to the nation of Israel as the rightful Son of David. [Walvoord & Zuck, p. 68.]
On that first Palm Sunday, one might have expected Jesus the King to enter Jerusalem on a mighty steed. But He. chose instead a lowly donkey. Before He could come as a King to reign, He had to come as a Savior to die. Throughout His life on earth, Jesus was a man of striking contrasts-reflecting both His genuine humanity and His full deity.
It is no different in His Triumphant Entry. A conquering king parades triumphantly into a city with all the trappings of glory and power. But there is something very strange about this Triumphal Entry. The king was clothed plainly, not in royal robes or in full military splendor. He rode an unpretentious young donkey, not a dashing war horse. He was meek, not militaristic. His entry sent mixed signals, and it is no wonder that all Jerusalem was perplexed about his identity. Paradoxically, Jesus’ entry combined the trappings of power and glory with the imagery of humility. Throughout His ministry, His teaching and example had exalted humility and downplayed pride (5:5; 8:20; 11:25; 12:18–21; 16:24–25; 18:4; 19:14; 20:26–28; 21:5; 23:12). The “Triumphal” Entry epitomizes the upside-down values of the Kingdom. Jesus radically shifted the world’s paradigm of greatness, showing greatness to be found in humble service, not arrogant rule.
Someone has written of Jesus, "He who is the Bread of Life began His ministry hungering. He who is the Water of Life ended His ministry thirsting. Christ hungered as a man, yet fed the hungry as God. He was weary, yet He is our rest. He paid tax, yet He is the King. He was call a devil, but cast out demons. He prayed yet He hears prayer. He wept but He dries our tears. He was sold for 30 pieces of silver, yet He redeems sinners. He was led as a lamb to the slaughter, yet He is the Good Shepherd. He gave His life, and by dying He destroyed death." The lowly carpenter of Nazareth is also the mighty architect of the universe.
[We would expect to find such contrasts in the life of One who was fully God and fully man. Jesus, the sovereign Lord of the universe, became a man to provide for our redemption. But one day He will return as King of kings. [For a very different picture, one of Jesus’ return in judgment, see Revelation 19:11–16.]
IN CLOSING,
Jesus finally approached the ultimate destination of His trip from Galilee, the city where He had predicted again and again that He would be crucified (16:21; 19:1; 20:18–19; Mark 11:1–11; Luke 19:29–44; John 12:12–19).
One wonders how many of those who enthusiastically cried, "Hosanna!" on Palm Sunday were shouting, "Crucify Him! Crucify Him!" a few days later on Friday. Some people must have been disappointed, even resentful, that Christ didn't overthrow the Romans and set up an earthly kingdom. After all, hadn't He Himself created a golden opportunity to rally support as He rode into Jerusalem? In contrast to His earlier actions, He didn't try to dampen this jubilant demonstration. Yet He didn't capitalize on the fervor of the crowd and issue a call to arms. No wonder those who longed only for release from foreign domination were disillusioned! The Messiah had not fulfilled their expectations. [For this reason the Triumphal Entry was also a tragic entry.]
What Jesus' contemporaries failed to recognize was that before He could assert His outward sovereignty, He had to rule the inner citadel of man's heart. The greatest need of every Jew was not freedom from Caesar's legions but release from the chains of his own sin. Jesus would rule in power and glory one day, but first He had to pay sin's penalty on the cross. The key to His kingdom was not revolution but repentance, a turning from following the world, yourself or the devil and following Jesus.
Down through the centuries the issue has not changed. If we follow Christ solely because we think He'll shield us from life's hardships, heal all our sicknesses and guarantee prosperity, we're headed for disillusionment. But if we renounce sin, take up our cross, and live for Him because He is our Lord, our Creator and Redeemer, we will never be disappointed in Him.
So the question of that day is still the question of our day. “Who is this?” A question that all of us need to answer individually. If you have your own questions or you would like to send a clear message to God about your willingness to follow Him I invite you here and now to proclaim Him as the Lord of Life who will forgive all your sins and lead you to make a triumphal entry into the heavenly Jerusalem. Read Psalm 24. What about you? Who does you life say that He is. You come as the Spirit leads.
