Jesus was praised in song

JESUS WAS PRAISED IN SONG
EDITED BY GLENN PEASE
Matthew 21:9 9The crowds that went ahead of him
and those that followedshouted, "Hosannato the Son
of David!""Blessedis he who comes in the name of
the LORD!" "Hosannain the highest heaven!"
Hosanna! BY SPURGEON
“And the multitudes that went before, and that followed, cried saying,
Hosanna to the son of David: Blessedis He that comes in the name of
the Lord; Hosanna in the highest”
Matthew 21:9
AFTER the miracle of the raising of Lazarus, a greatfame went abroad
concerning our Lord. He still restedat Bethany and the people came up to the
feastin greatnumber–an easywalk from Jerusalemto Bethany–to see Jesus
and to see Lazarus, who had been raisedfrom the dead. These people, on a
certain day, formed a company and marched with Jesus towards Jerusalem.
On the way our Lord sent two of His disciples to fetch a donkeyand its colt–
and upon this lastHe rode into the city. Another crowd, coming out of
Jerusalem, met the company attending upon Jesus and, forming one great
procession, the whole multitude marched into the city escorting the Lord
Jesus in humble state and paying Him honor as King in Zion. Upon no stately
warhorse, but riding upon a colt, the foal of a donkey, the meek and lowly
King entered the city of David attended by vast and enthusiastic crowds who
strewedthe fronds of palms, the branches of trees and their own garments in
the wayalong which He rode. Our Lord thus receiveda right royal and
popular receptionto the metropolis of His nation. This was a strange event, so
very different from anything else that happened to our Savior, that one
wonders at it with great wonderment. That it is to be viewed as an important

event is clear, since every one of the four Evangelists takespains to record it
(see Matthew 21, Mark 11, Luke 19 and John 12). Even of certain of the
greaterevents of our Lord’s life the Holy Spirit has not preserved us four
accounts, but since He has done so in this case, He thereby calls us to give the
more earnest heed to it. Herein is a mine of teaching–letus dig into it.
Assuredly, this honor paid to our Lord was passing strange–a gleamof
sunlight in a day of clouds, a glimpse of summer in a long and dreary winter!
He that was, as a rule, “despisedand rejected of men,” was, for the moment,
surrounded with the acclaimof the crowd. All men saluted Him that day with
their Hosannas–andthe whole city was moved. It was a gala day for the
disciples and a sort of coronationday for their Lord.
Why was the scene permitted? What was its meaning? The marvel is that
nothing like it had occurred before, for our Lord had healed many sick folk
and these and their friends must have felt favorably towards Him. He had fed
thousands at a time with the bread of this life and hosts had been cheeredand
comforted by His teaching. The common people heard Him gladly and were
ready to gatheraround Him. Among an excitable people it was a wonder that
they had not long ago takenHim by force and made Him king. No one had yet
appearedso like the Messiahoftheir Prophets–no one had so well deserved
the people’s gratitude. If they had, from the first, acceptedHim as their
monarch, and if they had watched every opportunity of doing Him homage,
nobody would have been surprised. The marvel is that the popular
enthusiasm had been repressedso long.
It was the Lord Himself who had suppressedthe popular enthusiasm. With
greatskill He had succeededin bridling a dangerous fanaticism. He “did not
strive nor cry, nor cause His voice to be heard in the streets”–andwith such a
cry, and such a voice as He had–the marvel was that He preservedquiet and
kept the nation from revolt. Had He withdrawn His hand, the people would
have been eagerto assailtheir foreignrulers. Had this been the errand on
which He came, He might at any moment have been salutedas, “the King of
the Jews.”He, with a masterly art, repressedeverything that would have
made Him a popular hero. He uttered unpalatable Truth, or He stole away
from the scene ofHis miracles, or He kept Himself in obscure villages–and
thus He eluded their honors.
When He had fed the multitudes, He took ship and went to the other side of
the lake that they might not follow Him. Many men live for ambitious ends,
but our Lord lived to escape the honors of men. The proud hunt after praise,
but our Lord fled from preferment, hid Himself from fame and shunned the
throne which by descentbelongedto Him. He often bade those whom He

healed go home and tell no man what He had done, for the dense throngs that
gatheredabout Him rendered it difficult for Him to move on His mission of
mercy. “He went about doing good,” anddid not wait in any place to reap the
laurels which His miracles had earnedHim. No wonder that, at last, the
people felt forced to surround Him with their praises!The pent-up fires of
gratitude at lasthad vent! The coveredflames of admiration leaped up, at last,
and casta brilliant light over the old city! Men’s hearts had been somewhat
worse than diabolical if they had not felt a grateful enthusiasm for so grand a
benefactor. No one before had ever so greatly blessedJudea–thousands of
voices felt it joy to cry, “Hosanna,” before sucha One!
It came at last, you see–Ihave read you the story in John and in Matthew.
They saluted Him with their shouts of loyal welcome. Butthere was little in
the acclamationwhenit did come. There was greatshouting for the while,
abundant strewing of branches and lining of the road with garments–but
there was little else. Rememberwhat happened less than a week afterwards?
If not the same individuals, yet people of the same city cried, “Crucify Him,
crucify Him.” The Hosannas may be very loud, but they will not be long.
“Blessedis He that comes in the name of the Lord” sounds very sweet, but
how much more vehement will be the cry, “Let Him be crucified”? Everything
which comes to Jesus and His cause by popular acclamationrequires to be
duly weighed–andwhen weighedit will be found wanting. “Vox populi, vox
Dei,” they used to say, but the saying is false–the voice ofthe people may seem
to be the voice of God when they shout, “Hosanna in the highest”–butwhose
voice is it when they yell out, “Crucify Him, crucify Him”?
“Surely men of low degree are vanity and men of high degree are a lie.” So
little value did our Lord place on popular applause that He repressedit! And
when it did burst forth, so little did it elevate His spirit that we find Him in the
midst of it, gazing upon the city with tears in His eyes. While others were glad,
He was weeping for the woes which His prophetic eye foresaw!The throng
was carried awayby the presentmoment and the enthusiasm of the hour, but
His heart was anticipating that dreadful day when they would find His blood
upon them and upon their children–and the Romans would utterly destroy
their city and quench the light of Zion in rivers of blood! It may be well that
an enthusiastic admiration of religionshould be professedby the multitude,
but it is no more stable than smoke!It may seemgoodthat the Christian
minister should be popular, but popularity is lighter than vanity! Once the
Savior rides in state as a King, but soonHe walks down those very streets
bearing His Cross like a criminal! How soonis the public voice purchased for
evil! What dependence can be placed on the clamorof the streets?

We, however, have the story placedbefore us four times by the Evangelists
and, therefore, let us now give it our attentive consideration. Maythe good
Spirit impart instruction to us by this strange stir and singular scene!May
some Divine impulse come to us out of this riding of our lowly King into
Jerusalem!
First, I shall ask you to think of Christ triumphant in Jerusalem. Secondly, I
shall bid you see herein Christ glorified in His Church. And then, thirdly, we
will think of Christ entering into the heart. Under these three divisions we
may arrange our thoughts and, God helping us, we may meditate to profit.
1. First, I ask you to view CHRIST TRIUMPHANT IN JERUSALEM.
Why this procession? Why these shouts of homage? Our Lord always
had a reason, and an excellentone, for all that He arrangedor
permitted. What die He mean by this? How shall we interpret the
scene?
I think it was, first, that He might most openly declare Himself. He had
frequently avowedHis mission in plain speech. He had told them who He was
and why He came, but they would not hear, so that they dared to sayto Him,
“If you are the Christ, tell us plainly.” He had plainly told them times without
number. Now He will assure them still more positively of His Kingdom by
openly riding into the city of Jerusalemin state. Now shall they see that He
claims to be the Messiah, sentofGod, of whom the Prophet said, “Sayyou to
the daughter of Zion, Behold, your salvationcomes.” Out of the mouths of
babes and sucklings shall His fame be proclaimed–multitudes of people shall
acknowledge withloud voices that, “He comes in the name of the Lord”–until
the envious Pharisees shallbe driven to ask, “Do you hear what these say?”
You will remember that our Lord rode into Jerusalemas a King, but He was
also brought there as the Lamb of God’s Passover, whosebloodmust save the
people. It was not meet that the Lamb of God should go to the altar without
observation. It was not fit that He who takes awaythe sin of the world should
be led to the Temple unobserved. The day was nearwhen He was to be offered
up and all eyes were calledto look on Him and know who and what He was.
Therefore He permitted this greatgathering and this honorable attention to
Himself that He might sayto Israel, by deeds as well as by words, “I am He
that should come. I am He who of old had said, Lo, I come: in the volume of
the Book it is written of Me, I delight to do Your will, O My God.” Thus He,
beyond all question, manifested Himself to the people. When they crucified
Him, the rulers knew what He professedto be. Albeit many of them were in
ignorance as to the truthfulness of His claims, yet they knew right wellthat
they were crucifying One who professedto be the Lord of Glory–One who was

acknowledgedto be the Son of David–One who had publicly avowedHimself
to be King in Zion. I think this was one reasonfor the joyous entry into the
city of God.
Next, it was our Lord’s public claiming of authority over Israel. He was the
Son of David and, therefore, He was, by natural right, the King of the Jews. If
He had taken possessionofHis own, He would have been sitting on the throne
of the chosendynasty of David by right of birth. He was, moreover, as the
Messiahand Christ, the King of His people, Israel. Concerning Him it had
been said by the Prophet, “Rejoice greatly, O daughter of Zion; shout, O
daughter of Jerusalem:behold, your King comes unto you: He is just and
having salvation;lowly and riding upon a donkey, and upon a colt the foal of
a donkey.” Our Lord Jesus literally came to Zion in this manner. As King, He
rode to His capitaland entered His palace. In His priestly royalty, the Sonof
God went to His Father’s House, to the Temple of sacrifice and sovereignty.
Among the tribes of IsraelHe is seento be “One chosenout of the people,”
whom the Lord had given to be a Leaderand Commander for the people.
Although they might afterwards chooseBarabbas andcry that they had no
king but Caesar, yetJesus was their King, as Pilate reminded them, when he
said, “ShallI crucify your king?”–andas His Cross declared, whenit bore the
legalinscription, “This is Jesus the King of the Jews.”Before His trial and His
condemnation, He had put in a public claim to the rights and prerogatives of
Zion’s King, whom God has set upon His holy hill. Would to God all my
Hearers fully recognizedour Lord’s Kingdom and yielded to His sway!Oh,
that you would bow before Him and put your trust in Him! Part of His intent
in riding through Jerusalemwas that we, also, who dwell in the isles of the sea
might know Him and reverence Him as King of Kings and Lord of Lords. Let
eachone cry in His inmost soul–
“GreatKing of Grace, my heart subdue,
I would be led in triumph, too.
A willing captive to my Lord,
To sing the victories of His Word.”
Possiblyour Saviorintended, also, by this singular procession, to let His
enemies know His real strength among the people. If He could gather so great
a crowdof adherents without any summons or prearrangement, surely the
whole population must have been, to a large degree, in His favor. If such an
enthusiastic receptionwas spontaneouslygiven Him, how many would have
gatheredif a plan had been arranged? Had He agreedto lead them against
the Romans, thousands of fanatics would have followedHis banner! If He had
designedto make Himself a king and had permitted His servants to fight, the

old fierce courage ofthe Jewishrace wouldhave burned like a flame of fire
and His enemies would have fled before Him. He came not with war in His
heart, but He would let the foeman see the hilt of the swordwhich He might
have drawn from its sheath–He would let scribe and Pharisee bite their lips
while they said, “Perceiveyou how you prevail nothing? Behold, the world is
gone after Him.”
If the Saviorhad willed to use the basermethods that men, nowadays, would
freely employ, by asking the world’s alliance, He might have made Himself a
King at once. Had He blended politics with religion and yielded something to
generalprejudice, He might at once have setup a worldly kingdom! But no,
He knew no selfish ambition–His kingdom was not of this world! He came not
that He might be honored, here, but that He might be put to shame for our
redemption! The diadem to which He aspired was a crownof thorns–yet He
lets His adversaries see that He was not lowly because He was weak, nor
gentle because He was feeble!They might, if they would, have seenby that
day in Jerusalem, the greatness ofthe self-denial which abstainedfrom
earthly honors.
Nor have I exhaustedthe Savior’s reasons. We are told by the Evangelistthat
He did this that it might be fulfilled which was spokenby the Prophet. I have
just now quoted the text from Zechariah9:9–our Lord was always carefuland
earnestto fulfill eachProphecy of Holy Scripture. He held the Inspired Word
in high esteemand was carefulof eachletand the Prophets! He fulfils the
Word of the Lord even to its jots and tittles. He directed His life by that old
chart in which the way of the Messiahwas laid down long before He came to
earth! Oh, for the same reverence of Scripture among preachers nowadays!
God forbid that we should be lowering men’s ideas of Inspiration, as some are
fond of doing. May we value every Word which came from the Lord in old
time! May we willingly change the course of our thought and teaching rather
than neglecta single Word of Inspiration! When we see whatthe will of the
Lord is, let us follow it implicitly. Obedience to the rule of Scripture was the
way of the Head–it should also be the way of the members. If the King,
Himself, is carefulin His walk towards the Word of God, surely we ought to
be!
I also think that as our Lord thus lookedback and fulfilled Scripture, He was
looking forward to give us a prophetic type of the future. Beloved, our Lord
will not always be rejected. There are days of triumph for Him. “The stone
which the builders refused is become the head stone of the corner.” This is the
age of iron, but there comes a goldenage of love and light. We look for His
appearing and His reign–His reign of peace and joy! There will come a day

when the kingdoms of this world shall become the kingdoms of our Lord and
of His Christ. He shall sit upon the Throne of His father, David, and of His
Kingdom there shall be no end. The Lord shall reign forever and ever.
Hallelujah! Has not Jehovahsaid to Him, “Ask of Me, and I shall give You the
heathen for Your inheritance and the uttermost parts of the earth for Your
possession”? Yes, there will come a day when He that was the reproach of
men shall be the Glory of His people! Kings shall bow down before Him. All
generations shallcall Him blessed.
When I see that joyful processiongoing up the hill to Zion and mark how they
that went before, joined with those who followedafter, while the King Himself
rode in the center, I seemto see a rehearsalofthe long successionof the
faithful in all ages. The Prophets have gone before Him–listen to their loud
Hosannas!We come behind Him, even we upon whom the ends of the earth
have come, and we have our glad Hosannas, too!Here Patriarchs join with
Apostles, Prophets are one with martyrs, and priests keeprank with pastors
and deacons–allwith one voice lifting up the same note, “Hosanna!Blessedis
He that comes in the name of the Lord.” We see, then, in the simple state of
our Lord in the streets ofJerusalem, a vision of the long glories which await
Him in the New Jerusalemwhere He shall sit upon His Throne–and His
enemies shall be made His footstool!
One thing more I cannot help mentioning. Surely our Lord allowedthe
populace a vent for their enthusiasm with the desire to delight His friends. Do
you not think that the sympathetic Jesus thought it worth while to give His
little band of followers what our forefathers would have called, “a gaudy
day”–a high day–a holiday? These had been with Him in His humiliation and
He would give them a taste of His Glory. They had seenHim despisedand
rejectedof men–and He relieved the monotony of His humiliation with a
glimpse of His Glory. Foronce they should be allowedto casttheir garments
under His feet and strew fragrant branches on His path. For once their zeal
should have license to climb the trees and break down the boughs to strew His
pathway. Nothing on that day filled their ears but the praises of their beloved
Lord and honored Master!They would soonenoughhave sorrow when they
would see Him seizedin the garden and takenawaybound to Caiaphas and
Pilate to be condemned to die. He would give them a breathing space, an
interval of pleasure wherein their spirits should no longerdrag on earth, but
rise on wings, into a lofty joy!
Our Lord loves His people to be glad. He kept His tears to Himself as He wept
over Jerusalem, but the gladness He scatteredall around, so that even the
boys and girls in the streets ofJerusalemmade the Temple courts to ring with

their merry feet and gladsome songs. Hearhow they clap their hands with
delight! “Hosanna!Hosanna!Hosanna!” You hear it everywhere and the
Lord smiles as He sees the joy which pours in floods around Him. The Lord
loves to castinto our cup, some drops of Heaven’s own honey until the
bitterness of grief is sweetenedand His followers are made happy by their joy
in Himself. “Let the children of Zion be joyful in their King.” I wish I could
express myself in tones more clearand musical, but though bodily weakness
compels me to be measured in my utterance, my soul does magnify the Lord
and my spirit does rejoice in God my Savior. May the Lord Himself castinto
your hearts the burning coals ofjoyful love to Him– and so may your souls
take fire and blaze aloft with vehement flames of delight! May this day be to
your spirits a day of palms and Psalms, ofprayers and praises, ofHallelujahs
and Hosannas!Let us sing all day, as we sung in our opening hymn–
“Hosanna to the anointed King,
To David’s holy Son!
Help us, O Lord! Descendand bring
Blestbe the Lord who comes to men
With messages ofGrace!
Who comes in God, His Father’s name,
To save our sinful race.
Hosanna in the highest strains
The Church on earth can raise;
The highest heavens, in which He reigns,
Shall give Him nobler praise!”
II. Secondly, my text is, to my mind, a parable of CHRIST GLORIFIED IN
HIS CHURCH. There are choice days when the shout of a King is heard in
our assemblies.We have not yet fallen to a dull monotony of barrenness–we
have hills like those of Carmel. The low watermark of lukewarmness is
covereddeep beneath flood tides of holy exultation. I am going to speak about
these hallowedseasons.
I think that such days come to the Church of God after specialmiracles of
Grace have been worked. Lazarus is raised from the dead and when the
people see the greatnessofthe Prophet of Nazareth, they begin to commend
and extol Him–and this leads on to holy excitement! If the Lord will be
pleasedto work remarkable conversions among us, we shall have grand times!
If specialinstances ofHis gracious powerare seenby us, we will bear our
palms of victory before Him and many hearts will enquire, “Who is this?”
Our hearts shall rejoice as with the joy of harvestwhen we see the Lord
saving greatsinners! Yes, we will shout as victors who divide the spoil! Do you

not think that when Saul of Tarsus was convertedand the Churches had rest,
that they also had greatexultation in their King? Everywhere it must have
been spokenof that fierce Pharisee who had become a bold preacherof the
faith which once he soughtto destroy! What joy there is in saintly hearts when
ringleaders in sin become champions for the Truth of God! Oh that our God
would work such transformations in this city! Pray, my Brothers and Sisters,
that the Lord would do the same for us–andfor all His Churches just now.
Oh, for displays of His powerto quicken the dead! Oh, for Lazarus to be
raisedand to live among us as a wonder of Divine Grace whom neighbors
would come to see!O Lord, give us this signal of delight! Let us see Your arm
made bare in the eyes of all the people!
Next, it was a time of testimony, for those who had been present and had seen
Lazarus raisedfrom the dead, bore witness. One stepped forward and said,
“With these eyes I saw Lazarus come forth from the tomb of rock.” “As for
me,” saidanother, “I saw him buried and I helped to carry him to the grave.
But I saw him come back to the house alive.” “Yes,” saida third, “I rolled
awaythe stone and as I stoodwatching for the result, I saw the dead man
come forth alive–and I helped to loosenhis grave clothes.” All these bore
witness to what they had seen. You cannot tell what a joyful effectit produces
and what enthusiasm is stirred when one after another bears personalwitness.
Lord, open men’s mouths! Lord, make the quiet ones to tell forth Your praise!
Your silent tongues deprive us of our joy. Your cowardlyreticence robs
Christ of His Glory and the Church of its increase. IfGod has done anything
for you, or you have seenHim do anything for others, bear testimony to it! It
is the Lord’s due and your duty, that you should speak to the glory of Christ
Jesus. Whengreatwonders have been done and those who saw them are
willing to bear their testimony, then we may look for red-letter days wherein
gladness and praise shall be in the ascendant.
It was a goodsign, too, of joy to come, that the enemies were now raging
worse than ever. They sought to kill both Jesus and Lazarus. If the devil never
roars, the Church will never sing! God is not doing much if the devil is not
awake andbusy. Depend upon it, that a working Christ makes a raging devil!
When you hear ill reports, cruel speeches, threats, taunts and the like, believe
that the Lord is among His people and is working gloriously. We look upon
the “many adversaries” as one of the tokens that a greatdoor and effectualis
setbefore us. When we hear thunder, we look for rain. Wrath in the lowest
Hell is a prognostic of Hosanna in the highest Heaven!
It is also a cheering sign when there is a generaleagernessamong the people
concerning our Lord. When the disciples gather around their Masterand are

prompt to do His bidding, then goodtimes are come. When all agree, it is also
well. When they that go before, and they that follow after are all of the same
mind, then is it a day of joy. When gray heads grow young and young heads
grow wise, it is a tokenfor good. When the agedlift up their eyes to Heaven
and say, “God, even our own God, shall bless us,” things look well. When our
matrons and our sires grow hopefully confident and say, “The Lord has
blessedus in days gone by and He is going to bless us yet again,” then the
weatherglass points to “Setfair.” When the younger sort, that follow after,
who have been convertedbut lately, burn with a holy zeal and cry, “We will
give the Lord no rest until He blesses us,” then the sun of the Church is
shining high up in the sky. When we are all ready, eachman, eachwoman,
ready to take our share in the harvesting, then will the sheaves be garnered!It
is cheering when the congregationshares the excitementwith the Church and
its ministers–and the prospectof a Divine blessing is before the mind of all
who seek betterthings. Surely, the time to favor Zion, yes, the settime has
come, when her King is longedfor and every heart beats high with love for
Him!
The case is clearwhen all this is attended with an abounding generosity. It is
well when disciples are not only willing to fetch another man’s colt, but are
willing to lay their own garments on it–when they will not only gather palm
fronds to strew the path, but will take off their own coats to carpet the way of
the King! When everybody does something, or gives something, or, at any
rate, joins in the hearty Hosannas, then is the King come into our midst! Our
King is not where hearts are miserly and souls are selfish, but one tokenof His
Presence is that His people offer willingly unto the Lord. At such times
Believers feelthat they are not their own, but are bought with a price–and
things which once lookedlike sacrifices too greatto be expectedof them are
cheerfully presentedas sacrifices ofjoy.
Beloved, we must not forgetthat it is a tokenof God’s having come to His
Church and of His having given her a joyful day when the children share in it.
Luther was greatlyencouragedwhenhe found that the children met together
for prayer. He said, “Godwill hear them. The devil himself cannot defeatus
now that the children begin to pray.” It is very beautiful to read Mr.
Whitefield’s remarks about his sermons at Moorfields and elsewhere in
London, when mud and stones were castathim and yet a group of children
always surrounded his pulpit. And though some of them were hurt, yet he
noticed how bravely they stood by him through the service. He thought it a
tokenfor goodthat children drank in his words. When Godmoves the
children to earnestness,He will soonmove their fathers and mothers! When

boys and girls meet to praise God, do not despise their little meetings, nor say,
“It is only a parcelof children.” The children are, in God’s esteem, the most
precious portion of the race!He sets high store by His little ones and He has
seta specialcurse upon those who offend one of the little ones that believe in
Him. Jesus, Master, come, we pray You! Come in Your lowly pomp, in all
Your gentleness and Grace, andthen will the children of these modern days
sing loud Hosannas to Your name, like those in Your Temple of old.
I want you to notice in our text that our Saviorwas receivedwith the shout of
Hosanna!The best interpretation I cangive is–“Save,oh, save!Save, oh,
save!” Different nations have different ways of expressing their goodwill to
their monarchs. A Roman would have shouted, “Io triumphe!” We sing, “God
save our gracious Queen.” The Persianssaid, “O King, live forever.” The
Jews cried, “Hosanna!” “Save,” or, “Godsave the King!” The French have
their “Vivas,” by which they mean, “Long live the man.” Hosanna is
tantamount to all these. It is a shout of homage, welcome and loyalty. It wishes
wealth, health and honor to the king. In the Saxon we say, “Hurrah.” In
Hebrew, “Hosanna.” Thatmighty shout startled all the streets of the old city–
“Hosanna, Hosanna, the King is come!Save Him, O Lord! Save us through
Him! Long live the King!” While it was a shout of homage, it was also a
prayer to the King. “Save, Lord; save us, O King! O King, born to conquer
and to save, deliver us!” It was, moreover, a prayer for Him–“God save the
King, God bless and prosperHis Majesty. "Prayeralso shall be made for Him
continually; and daily shall He be praised.” We never ceaseto pray, “Your
Kingdom come; Your will be done in earth, as it is in Heaven.” Let us then
cry, Hosanna, making it at once a loyal shout! A prayer to our King and a
prayer for Him. All these things appear in the benediction which follows,
“Blessedis He that comes in the name of the Lord; Hosanna in the highest.”
Would it be amiss if we were to indulge in a hearty shout for our King? May
we never grow enthusiastic? Maywe never overleapthe bounds of prim
propriety? Shall we never cry Hallelujah! Shall no Hosannas burst from our
lips? Surely, if our King will come into the midst of His Church, again, and
end these black days of doubt, we must and will shout, or else the very stones
will cry out! Yes, O Lord Jesus, You shall have our Vivas: we will shout,
“Long live the King!”–
“All hail the power of Jesus'name!
Let angels prostrate fall.”
Nor will we ceaseto pray to You! Some of you that have not yet been savedby
Him will, I trust, say, “Save me, Lord! O Jesus, save me!” You will not disturb
but delight the present meeting if you will in your hearts cry, “Lord, save

me!” Remember the cry of two blind beggars onthis very journey of our
Lord–and how He opened their eyes when they cried, “Son of David, have
mercy on us!”
Will we not also put up prayer for our Lord this morning? Will not eachone
in his pew now breathe a petition to God, saying, “Father, glorify Your Son”?
You have said that the pleasure of the Lord shall prosper in His hands–make
it so. O Jehovah, You are well pleasedwith Jesus;show Your goodpleasure
towards Him by giving Him to conquer ten thousand times ten thousand
hearts! Let a nation be born in a day. May He reign foreverand ever!
Hosanna!Hosanna!
III. I have only a little time for my third point, and yet it is of great
importance–CHRIST RECEIVEDIN THE HEART. His triumphant ride into
Jerusalemwas a type of His entering the renewedheart. I pray that you who
have never receivedHim may listen and may, by the listening, be led to pray
for His coming into your heart.
On that day, when Christ came up from Bethany, the city gates were wide
open. We read nothing about them because they were not in the way–there
were no shut gates to Him. He rode into Jerusalemwithout let or hindrance.
Are your gates wide open this morning? If not, I would say, “Lift up your
heads, O you gates;and be you lift up, you everlasting doors: and the King of
Glory shall come in.” He is willing to abide in your hearts and go no more out
forever–be sure that your gates are set wide before Him! May the Holy Spirit
open your hearts! Do not tolerate the thought of shutting out your Lord.
Never! Open wide the portals of your soul. Yes, go forth by willing obedience
and say, “Come in, my Lord! Come in!”
He was cheerfully receivedas King. Our Lord did not come to subdue the
citizens at the point of the sword. He did not come with force of arms to coerce
the city. You must receive Jesus willingly, or not at all. He comes to reign, but
He comes in the gentleness oflove. He rides on no high-mettled charger. He
lays His hand on no sharp swordwhich clatters at His side. About Him are no
men-at-arms. Behind Him come no heavy guns, draggedalong the trembling
streets. Jesus waswillingly received–everyone exultingly welcomedHim. Will
you so receive Jesus? Has He made you willing in the day of His power? You
may well salute Him and welcome Him to your heart and your home, for you
have never before receivedso blesseda guest!Open wide the gates and entreat
Him to come in, for He will bring Heaven with Him. He never uses force. He
conquers only by love. The Holy Spirit works upon the will of man, but He
still leaves it a will, so that we freely choose our Lord and delight in Him as
our King!

Remember, Beloved, the coming of Christ is with gentleness and love. Riding
on a colt, the foal of a donkey, is a very different thing from riding the fiery
warhorse. I like not men who seemas if they were converted, to hate
everybody else. It is not Christ who has come unto you if you have grown
prouder, harder, more passionate than ever. No, the Christ who enters to save
is, Himself, so meek and lowly of heart that those who take His yoke upon
them learn of Him–and they become meek and lowly, too. Admit the lowly
Christ and be of one mind with Him. He will kill your bad temper, conquer
your malice and castout your pride! Come and be the willing subject of a
King who rides forth in lowliestguise.
His entrance causedgreatjoy. No man’s heart was made heavy that day. The
face of the King frowned on none. Other kings have found it necessaryto
force their way through crowds of rebels to their capitaland wade through
slaughterto a throne–but none was found to hurt or devour in all the holy
mountain when Jesus came to Zion! Womenhave been ravished, men have
been murdered–even babes have been massacredwhenmonarchs have
entered cities–butwhen our King comes, boughs and palm fronds, shouts and
songs are the setting of a very different scene!Instead of shrieks and groans,
we hear the ringing music of children with their glad Hosannas!Oh, will you
not admit the Lord Jesus? Who will refuse an entrance to One who brings
with Him joy and peace?–
“He shall come down like showers
Upon the fruitful earth!
Love, joy, and hope, like flowers,
Spring in His path to birth!”
When He comes, men feel a burning enthusiasm for Him. It should not be
necessarythat I should plead for His admission. Surely you should run down
the hill to meet Him and then come back, following after Him with glad
Hosannas!Lord Jesus, we cannotbe cold in Your Presence!Our souls burn as
with coals ofjuniper when we remember You!
But I must tell you one thing which I am sure will not dampen your ardor if
you are in a right state. If Jesus comes into your souls He will come as a
Reformer. He will make your heart a Temple and out of it He will drive the
buyers and the sellers–andall else that would pollute the soul. With His
scourge ofsmall cords, He will whip out many a naughty thing from the heart
which He makes His Temple. Yes, let the thieves go!If your heart has been
made a den of thieves by evil desires, should not these be chasedout without
mercy? So let it be. Welcome, Yougreat Refiner! Gladly would we

I feel so glad to have to add that when He comes into your heart He will heal
you. Did I not note it to you when we were reading the 14 th verse–“The blind
and the lame came to Him in the Temple; and He healedthem.” Dear Heart,
ifJesus comes to you, all that is blind and lame about you shall be healed! That
was a singular healing, was it not? Many of that selectcompany came on
crutches and some with legs doubled up, or malformed. Blind men were there,
with useless eyeballs orempty socketswhere eyes should have been. Into this
limping, groping circle came the King of Glory and He did not repel them, but
He healed them! Admit the Lord into your heart and the limping of your
unbelief will be exchangedfor the leaps of faith! Then shall you see those
things to which your heart has long been blind. Let Him in! Let Him in!
Believe on Him! Trust Him and let Him into your heart–and you shall find
Him the Physicianof your soul.
Last of all, you that have not yet receivedHim, we want you to join with the
rest of us in honoring Him and glorifying Him as He comes into your heart.
“Oh!” says one, “if He will only come into my heart, I will, indeed, praise
Him.” Have your hosannas ready! Receive the Lord Jesus Christwith all
honors. Mention His name with rejoicing! Have your hurrah ready to
welcome the King, the Conqueror, as He enters your soul. Be jubilant! Be
enthusiastic!Rejoice that such a One as He should come to dwell with such a
one as you–and bring such blessing with Him. Praise Him! Praise Him! Extol
Him in the highestheavens! Then pray to Him. “Save, Lord! Save, oh, save!”
Then pray for others to Him in the same words, “Hosanna;save, Lord, save!”
And when you have done with Hosannas and prayers, conclude, as the
Psalmistdid, in that famous 118 th Psalm,whenhe cried, “Bind the sacrifice
with cords, even unto the horns of the altar.” Ask God of His love, today, to
bind you to Christ, THE Altar, with one of those wreaths of love and ribbons
of triumphant Grace which you now throw at His feet. Oh, for a twisted
garland of mercies, the roses of gladness andthe lilies of delight to bind our
heart to Christ forever! These cords of love may seemweak, but in very deed
they hold us fasterthan chains of steel. Nothing holds a man like the silken
cord of gratitude! When you know how Jesus loves you–whenyou see how He
died for you–then you are drawn to love Him in return and are held to serve
Him in life, in death and to eternity!
Thus do we celebrate our Lord’s triumphant entrance into the City of
Mansoul, and we feel that we could prolong the celebrationthroughout the
whole of our lives–
“Yes, we will praise You, dearestLord,
Our souls are all on flame,

Hosanna round the spacious earth
To Your adoredname.”
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Triumphant Ride
Matthew 21:6-11
W.F. Adeney
This was arrangedby Christ, and enthusiastically promoted by his
disciples. Here was a lastglint of sunshine before the storm. The
gladness ofthe scene is in strange contrastwith the awful sequel. Palm
Sunday ushers in PassionWeek. "Sufficientunto the day is the evil
thereof." While the evil day has not yet come, gladness and the
assurance ofvictory may be the best preparation for it.
I. THE KING'S TRIUMPH. Few spectators wouldsee anything kingly
in this rustic fete. To the ruling classesofJerusalemit would seembut
child's play. But to the childlike followers ofJesus it had a deep
meaning. These Galilaeanpilgrims recognizedin it the acceptanceby
Jesus ofhis royal rights. The question arises - Were they mistaken? He
was riding in triumph to Jerusalem. But it was a simple, homely,
unconventional triumph. Moreover, it did not lead to the throne, but its
promise ended at Calvary, or seemedto end there. We know that the
issue was disappointing to the early disciples (Luke 24:21). Nevertheless,
we also know that, with Jesus, the way to death was the way to victory.
He was most kingly when he suffered most. His Passionwas his
coronation. He reigns now in the hearts of his people, just because he
died for them.
II. THE PEOPLE'S ENTHUSIASM. Long suppressedemotions now
break forth into unrestrained utterance. It seems to be impossible to do
too much, in the hastily improvised procession, to show devotion to the
Christ. This is expressedin two ways.

1. By actions. Garments laid on the animal he rides, garments flung on
the road for the honour of being trampled on, sprigs from the wayside
trees scatteredon the ground, palm branches waved overhead, - these
things show the utmost enthusiasm. Strong feeling must manifest itself
in action.
2. By words. The people quoted a well known Messianic psalm, praying
for a blessing on the Christ. Their words had nearly the same meaning
as our "Godsave the king!" and they were prompted by an
overmastering passionof enthusiasm. This is not at all wonderful. The
only wonder is that there was but one Palm Sunday, and that our Lord's
last Sunday on earth before his death. To know him is to see grounds
for unbounded devotion, for love beyond measure, for glad praises
which no words can contain. This is the greatdistinction of our
Christian faith, its keynote is enthusiasm for Christ.
III. THE CITY'S WONDER. The happy, noisy processionwas heard in
Jerusalem, and the citizens lookedup from their trades and forgottheir
bargaining for a moment, in surprise at the unexpected commotion. We
may preach the gospelby singing the praises of Christ. One reasonwhy
the world is apathetic about Christianity is that the Church is apathetic
about Christ. A fearless enthusiasmfor Christ will arouse the
slumbering world. But we want to go further. In Jerusalemthe effect
was but slight and transitory. A deeperand more permanent impression
was made at Pentecost;for it is the coming of the Holy Spirit, and no
merely external excitement, that really touches and changes the hearts
of people. Yet even this did not move the greaterpart of Jerusalem.
Rejecting the peacefulcoming of Christ, hardened sinners await his
next coming, which is in wrath and judgment. - W.F.A.

Biblical Illustrator
They feared the multitude, because they took Him for a prophet.
Matthew 21:45, 46
The adaptation of the gospelto the circumstances ofthe poor
H. Melvill, B. D.
"The multitude" were pleasedwith Christ and took Him for a prophet.
The pleasure which our text indicates may be referred to wrong
motives; they were glad to see others humbled and rebuked. We often
repine at the superiority of those above us, and are gratified when any
wound is inflicted on their vanity. Not that Christ desired by artful
means to gain the favour of the inferior orders. Often in theological
controversymen applaud not from love of the truth, but because some
one has been repulsed. We take the supposition that the pleasure of the
multitude, in part at least, was producedby the generaltenor of Christ's
preaching, and not by a triumphant exposure of the sins of their rulers.
Let us examine into the causes from which it came to pass that
discourses whichwere distasteful to the greatamongstthe Jews found
acceptancewith the multitude. No doubt reasons couldbe derived from
the peculiar circumstances ofthe Jewishnation; their expectationof a
temporal prince, which was strongerin the higher classesthan in the
lower. Had the lower classes beenleft to themselves, it is probable that
the Christ who healedtheir sick would have been accepted. Butthis is
true of our own day — the multitudes, as distinguished from others,
have an interest in hearing the gospel. It gains a hold on them which
makes them "take Christfor a prophet." Here it is that the Almighty
has introduced one of those counterpoises whichcause goodand evil to
be distributed with considerable equality notwithstanding the marked
difference in human conditions. Wealth and learning are great
advantages viewedin reference to the present life; but in regard to the
other life the circumstances oftheir life facilitate their eternal good. The
poor man has little to attachhim to earth; the rich is surrounded by
things that fascinate him, also there are prejudices againstthe gospel
peculiar to the rich which the illiterate cannotshare. The gospelsets the
poor amongstprinces; the rich and greatcling to artificial distinctions.
The poverty of Christ was an offence to the rich; it was an attraction to
the poor. The gospelcannotreachthe heart without supernatural power

of the Holy Spirit; but if we take the doctrines of Christianity — the
mediatorial work — imputation of righteousness — we might contend
that the common people are in a better position than others to admit
them. In the outcasts ofsocietythere is not found that haughty self-
reliance;the gospelis more welcome to them. The Bible seems to have
been composedwith express reference to the poor. But we must not
overlook the factthat those who took Christ for a prophet finally
rejectedand crucified Him. "Be ye doers of the word, and not hearers
only."
(H. Melvill, B. D.)
COMMENTARIES
Pulpit Commentary Homiletics
The Triumphant Ride
Matthew 21:6-11
W.F. Adeney
This was arrangedby Christ, and enthusiastically promoted by his
disciples. Here was a lastglint of sunshine before the storm. The
gladness ofthe scene is in strange contrastwith the awful sequel. Palm
Sunday ushers in PassionWeek. "Sufficientunto the day is the evil
thereof." While the evil day has not yet come, gladness and the
assurance ofvictory may be the best preparation for it.
I. THE KING'S TRIUMPH. Few spectators wouldsee anything kingly
in this rustic fete. To the ruling classesofJerusalemit would seembut
child's play. But to the childlike followers ofJesus it had a deep
meaning. These Galilaeanpilgrims recognizedin it the acceptanceby
Jesus ofhis royal rights. The question arises - Were they mistaken? He
was riding in triumph to Jerusalem. But it was a simple, homely,
unconventional triumph. Moreover, it did not lead to the throne, but its
promise ended at Calvary, or seemedto end there. We know that the
issue was disappointing to the early disciples (Luke 24:21). Nevertheless,
we also know that, with Jesus, the way to death was the way to victory.
He was most kingly when he suffered most. His Passionwas his

coronation. He reigns now in the hearts of his people, just because he
died for them.
II. THE PEOPLE'S ENTHUSIASM. Long suppressedemotions now
break forth into unrestrained utterance. It seems to be impossible to do
too much, in the hastily improvised procession, to show devotion to the
Christ. This is expressedin two ways.
1. By actions. Garments laid on the animal he rides, garments flung on
the road for the honour of being trampled on, sprigs from the wayside
trees scatteredon the ground, palm branches waved overhead, - these
things show the utmost enthusiasm. Strong feeling must manifest itself
in action.
2. By words. The people quoted a well known Messianic psalm, praying
for a blessing on the Christ. Their words had nearly the same meaning
as our "Godsave the king!" and they were prompted by an
overmastering passionof enthusiasm. This is not at all wonderful. The
only wonder is that there was but one Palm Sunday, and that our Lord's
last Sunday on earth before his death. To know him is to see grounds
for unbounded devotion, for love beyond measure, for glad praises
which no words can contain. This is the greatdistinction of our
Christian faith, its keynote is enthusiasm for Christ.
III. THE CITY'S WONDER. The happy, noisy processionwas heard in
Jerusalem, and the citizens lookedup from their trades and forgottheir
bargaining for a moment, in surprise at the unexpected commotion. We
may preach the gospelby singing the praises of Christ. One reasonwhy
the world is apathetic about Christianity is that the Church is apathetic
about Christ. A fearless enthusiasmfor Christ will arouse the
slumbering world. But we want to go further. In Jerusalemthe effect
was but slight and transitory. A deeperand more permanent impression
was made at Pentecost;for it is the coming of the Holy Spirit, and no
merely external excitement, that really touches and changes the hearts
of people. Yet even this did not move the greaterpart of Jerusalem.
Rejecting the peacefulcoming of Christ, hardened sinners await his
next coming, which is in wrath and judgment. - W.F.A.

Biblical Illustrator
They feared the multitude, because they took Him for a prophet.
Matthew 21:45, 46
The adaptation of the gospelto the circumstances ofthe poor
H. Melvill, B. D.
"The multitude" were pleasedwith Christ and took Him for a prophet.
The pleasure which our text indicates may be referred to wrong
motives; they were glad to see others humbled and rebuked. We often
repine at the superiority of those above us, and are gratified when any
wound is inflicted on their vanity. Not that Christ desired by artful
means to gain the favour of the inferior orders. Often in theological
controversymen applaud not from love of the truth, but because some
one has been repulsed. We take the supposition that the pleasure of the
multitude, in part at least, was producedby the generaltenor of Christ's
preaching, and not by a triumphant exposure of the sins of their rulers.
Let us examine into the causes from which it came to pass that
discourses whichwere distasteful to the greatamongstthe Jews found
acceptancewith the multitude. No doubt reasons couldbe derived from
the peculiar circumstances ofthe Jewishnation; their expectationof a
temporal prince, which was strongerin the higher classesthan in the
lower. Had the lower classes beenleft to themselves, it is probable that
the Christ who healedtheir sick would have been accepted. Butthis is
true of our own day — the multitudes, as distinguished from others,
have an interest in hearing the gospel. It gains a hold on them which
makes them "take Christfor a prophet." Here it is that the Almighty
has introduced one of those counterpoises whichcause goodand evil to
be distributed with considerable equality notwithstanding the marked
difference in human conditions. Wealth and learning are great
advantages viewedin reference to the present life; but in regard to the

other life the circumstances oftheir life facilitate their eternal good. The
poor man has little to attachhim to earth; the rich is surrounded by
things that fascinate him, also there are prejudices againstthe gospel
peculiar to the rich which the illiterate cannotshare. The gospelsets the
poor amongstprinces; the rich and greatcling to artificial distinctions.
The poverty of Christ was an offence to the rich; it was an attraction to
the poor. The gospelcannotreachthe heart without supernatural power
of the Holy Spirit; but if we take the doctrines of Christianity — the
mediatorial work — imputation of righteousness — we might contend
that the common people are in a better position than others to admit
them. In the outcasts ofsocietythere is not found that haughty self-
reliance;the gospelis more welcome to them. The Bible seems to have
been composedwith express reference to the poor. But we must not
overlook the factthat those who took Christ for a prophet finally
rejectedand crucified Him. "Be ye doers of the word, and not hearers
only."
(H. Melvill, B. D.)
"Jesus''First'Triumphal Entry"
Matthew 21:1-11
Theme: We must embrace Jesus'"triumphal entry" into Jerusalemin
order to be able to stand at His glorious return.
(Delivered Sunday, March 2, 2008 at Bethany Bible Church. Unless
otherwise noted, all Scripture references are takenfrom The Holy Bible,
New King James Version; copyright 1982, Thomas Nelson, Inc.)
This morning, I ask that we considerour Lord's two great"triumphal
entries" into the city of Jerusalem.
You may be used to thinking of only the first one—the one that we
typically celebrate on Palm Sunday. But the Bible actually describes two
greatentries of our Lord into that city; and they both deserve to be
called"triumphal".
We will focus our attention primarily on His first triumphal entry. But I
must warn you—your eternal destiny at the time of His secondentry is

going to dependent upon whether or not you have properly responded
to the first.
* * * * * * * * * *
Let me begin this morning by reading the Bible's description of His first
"triumphal entry" into Jerusalem, as it's given to us in Matthew's
Gospel. Matthew 21:1-11 says;
Now when they drew near Jerusalem, and came to Bethphage, atthe
Mount of Olives, then Jesus senttwo disciples, saying to them, “Go into
the village opposite you, and immediately you will find a donkey tied,
and a coltwith her. Loose them and bring them to Me. And if anyone
says anything to you, you shall say, ‘The Lord has need of them,’ and
immediately he will send them.” All this was done that it might be
fulfilled which was spokenby the prophet, saying:
“Tellthe daughter of Zion,
‘Behold, your King is coming to you,
Lowly, and sitting on a donkey,
A colt, the foal of a donkey.’”
So the disciples went and did as Jesus commandedthem. They brought
the donkeyand the colt, laid their clothes on them, and set Him on
them. And a very greatmultitude spread their clothes on the road;
others cut down branches from the trees and spread them on the road.
Then the multitudes who went before and those who followedcried out,
saying:
“Hosanna to the Son of David!
‘Blessedis He who comes in the name of the LORD!’
Hosanna in the highest!”
And when He had come into Jerusalem, all the city was moved, saying,
“Who is this?” So the multitudes said, “This is Jesus, the prophet from
Nazarethof Galilee" (Matthew 21:1-11).
Did you know that when Jesus—this greatKing—roadinto the city on
that day, it would only be five days later that he would be crucified on a
gruesome cross?And did you know that the crowds—who shoutedHis
praises and welcomedHim with enthusiasm—wouldbe shouting "Let
Him be crucified!" before the week was over?

The long-awaitedKing of Israelroad into the city that first time, as our
text tells us, "lowly, and sitting on a donkey, a colt, the foal of a
donkey". He made His first triumphal entry, not as a mighty Sovereign,
but as a meek Servant who came to give His life for us on the cross.
* * * * * * * * * *
But keeping that in mind, let me next read from the book of Revelation,
and of its description of His promised second"triumphal entry". He is
the very same King coming again to the very same spoton the earth;
but this second“entry” is far different from the first! Revelation19:11-
16 says;
Now I saw heavenopened, and behold, a white horse. And He who sat
on him was calledFaithful and True, and in righteousness He judges
and makes war. His eyes were like a flame of fire, and on His head were
many crowns. He had a name written that no one knew except Himself.
He was clothed with a robe dipped in blood, and His name is calledThe
Word of God. And the armies in heaven, clothed in fine linen, white and
clean, followedHim on white horses. Now outof His mouth goes a sharp
sword, that with it He should strike the nations. And He Himself will
rule them with a rod of iron. He Himself treads the winepress of the
fierceness andwrath of Almighty God. And He has on His robe and on
His thigh a name written:
KING OF KINGS AND LORD OF LORDS (Revelation19:11-16).
It will be from that very same city into which He first entered—the city
of Jerusalem—thatthe Bible promises that He will reign on this earth
for a thousand years. The prophet Zechariahwrites that He will return
to set His feet upon the Mount of Olives (Zech. 14:4); and after He has
conquered His enemies, all the nations of the earth will come to
Jerusalemto worship Him (vv. 16-17).
And what a contrastthere is betweenthat first entry into Jerusalemand
the second!That first entry was on a meek and mild donkey—a symbol
of gentleness and peace;but the secondentry will be on the white
stallion of a warrior. The first entry was to make atonementfor our
sins; but the secondentry will be to judge and to make war, and to tread
the winepress ofthe fierceness andwrath of Almighty God. He wore no
crowns at that first entry; but at His second, He will wearmany crowns.
At His first entry, the clothes of the happy crowds were thrown before
Him; but at His second, He will weara robe dipped in blood. Crowds of

humble people went before Him and behind Him at His first entry; but
at His second, He will be accompaniedby the white-robed armies of
heaven. He came to His own people that first time to be struck down;
but He will come the secondtime to strike the nations and rule them
with a rod of iron. When He came that first time into the city, they
announced Him as Jesus, the prophet from the humble town of
Nazarethof Galilee;but when He comes the secondtime, He will be
calledby the name "The Word of God", and will bear the title "KING
OF KINGS AND LORD OF LORDS".
How grateful we should be that, when He came that first time to the city
of Jerusalem, He didn't come in the manner described in the Book of
Revelation!He didn't come as the mighty, conquering Warrior-Judge
then—although He certainly could have! Instead, He came as the lowly
Savior of sinners such as us. And because He came as the suffering
Servant in His first entry into Jerusalem, no poor sinner who receives
His sacrifice onthe cross need ever fearthe judgment of His second
coming!
But the clearaffirmation of the word of God is that, one day, He will
come again! And the Bible promises that, at His glorious secondcoming,
"every eye will see Him, even they who pierced Him" (Revelation1:7).
Everyone here today will see Him on that day. You will see Him, and so
will I. And the eternaldestiny of eachone of us at the time of His second
'triumphal entry' into Jerusalemdepends on our personalresponse to
the sacrifice He made on the cross at His first!
* * * * * * * * * *
This morning, we will remember that sacrifice togetherthrough the
communion meal. Let's prepare our hearts for that commemoration
now by considering the details we find of this first great"triumphal
entry".
First, consider. . .
1. THE PREPARATION FOR HIS ENTRY(vv. 1-5).
Matthew tells us that the events of our passageoccurredwhenJesus and
His disciples "drew near Jerusalem, and came to Bethphage, atthe
Mount of Olives" (v. 1).
It's amazing how these events concerning our Lord's sacrifice for us—
the greatestofall events in history—occurredin a remarkably a small
spot on the earth. Jesus came into Jerusalempastthe Mount of Olives,

entered and cleansedandtaught in the Temple, was betrayed in the
Garden of Gesthemene on the slopes of the Mount of Olives, was tried,
was beaten, was crucified at Calvary, was buried, was raised;was
ascendedfrom the Mount of Olives, and will one day descendagain
from the earth to setHis feet upon the Mount of Olives and reign over
the nations from Jerusalem—withall these earth-shaking events
occuring in an area that is less than a mile in breadth.
Even that little village that Jesus and His disciples came to, Bethphage,
is only significant because it's the place from which the donkey that our
Lord rode on was taken. But clearly, God's sovereignhand was at work
in this seeminglyinsignificant place—preparing the way for prophetic
Scripture to be fulfilled with respectto our Lord.
First, we notice that the disciples didn't have to look for the animals
Jesus sentthem to bring to Him. He said that, as soonas they came into
the village, they would “immediately” find not just a donkey, but a
donkey and her colt tied together. Two animals—requiring two disciples
to bring them. Seeing the animals immediately must have given the two
disciples confidence to untie them and bring them.
And, second, we see that they were immediately allowedto take the
animals. They were told, "And if anyone says anything to you, you shall
say, 'The Lord has need of them,' and immediately he will send them"
(vv. 2-3). There must have been some providential “arrangement” made
that we aren't told about. If you don't believe me, try it some time. Try
breaking into some car; and as the ownerasks whatin the world you're
doing, tell him, “The Lord has need of it”. See if he'll “immediately”
give you the keys.
And yet, that's what Luke, in his Gospel, tells us happened. The owners
saw the two disciples untying the two animals and wanted to know what
they were doing. And when the disciples said what the Lord had told
them to say, they were setfree to take them to the Lord. It's only
speculation;but I wonder if the owners had previously devoted their
animals to the Lord and said, "Lord, if You ever require anything of
mine—even my animals—here they are. They are Yours to uses
wheneverand howeverYou have need of them."
And in all of this, we are made to know that it was all in keeping with
the promise of the Scriptures. Matthew tells us that this was done “that
it might be fulfilled which was spokenby the prophet” (v. 4). He quotes

from Zechariah 9:9; where, some four centuries before Jesus came into
this world, Israelis told;
“Rejoicegreatly, O daughter of Zion!
Shout, O daughter of Jerusalem!
Behold, your King is coming to you;
He is just and having salvation,
Lowly and riding on a donkey,
A colt, the foal of a donkey” (Zech. 9:9).
What greatprovision was made by God for this day! It was declaredby
God's prophet that it would happen in a specific way, long before it
happened; and at the right time, it happened exactlyas promised.
Everything occurredas if ruled by God's unseen hand; and all so that
our precious Saviorcould make Himself clearlyknown to those who
sought Him, and so that nothing was left undone of any of God's
promises.
* * * * * * * * * *
Next, notice . . .
2. THE MANNER OF HIS ENTRY(vv. 6-7).
Matthew tells us, “So the disciples went and did as Jesus commanded
them” (v. 6). (Isn't that a greatverse, by the way? It might be a great
verse to memorize—and an even better one to make sure characterizes
our lives!)
I can't help but think that the disciples must have had a sense of awe as
they brought the animals back to the Savior. They found the animals
just as He said; and they were immediately permitted to take them
when they said what He commanded them to say. And Matthew goes on
to say, “The brought the donkey and the colt, laid their clothes on them,
and setHim on them” (v. 7).
Did you know that a king riding on a donkey was a symbol of peace? If
a king rode into town riding on a mighty stallion, there would be reason
to be concerned. But if he rode into town on a humble donkey, it could
be taken as an overture of peace. And that's how Jesus choseto ride into
town in that first “triumphal entry” into Jerusalem. He came to bring
peace betweenGodand man through His sacrifice onthe cross.

I can't help from pointing something else out to you. Do you notice that
there was not one animal provided, but two—a female donkey and her
colt? And do you notice that it was the coltthat our Lord rode upon—
an animal on which no one else had ever ridden? If He rode on the
colt—whichwas a symbol not only of peace, but of purity and
innocence—thenwhy did He see to it that the colt's mother was brought
along as well?
I see our Savior's mercy in this. He is so kind that He would neither
bring the colt along without it's mother, nor distress the mother by
taking her colt awayfrom her. Our Savior, in His first entry into the
city, was merciful and gracious in every way—evento the beasts on
which He rode.
* * * * * * * * * *
Third, let's consider. . .
3. THE CELEBRATION AT HIS ENTRY(vv. 8-9).
When the disciples laid their clothes on the coltfor the Lord to sit on,
they were doing what would have been appropriate with regardto His
identity as the long-awaitedKing—just as regalembroidery would be
appropriate to decorate the beastthat a king would ride upon. But since
they didn't have regalcoverings to place Jesus on, they used their own
cloaks instead. And likewise, we're toldthat “a very greatmultitude
spread their clothes on the road” before the Lord (v. 8a);as if to lay
before Him the symbol of their own submission to Him as King.
What's more, we're told that “others cut down branches from the trees
and spreadthem on the road” (v. 8b). John, in his Gospel, tells us that
these were the branches of palm trees (John 12:13);and in Scripture,
palm branches are used as symbols of a sense ofjoy and victory for the
people of God. During the FeastofTabernacles,forexample, the people
of Israel were told, “'And you shall take for yourselves on the first day
the fruit of beautiful trees, branches of palm trees, the boughs of leafy
trees, and willows of the brook; and you shall rejoice before the LORD
your God for seven days'” (Leviticus 23:40). And I can't help but
mention that, when all of God's redeemedpeople are described in the
book of Revelationas finally safe and in His presence in heavenly glory,
the are said to be worshiping Him “clothed with white robes, with palm
branches in their hands” (Rev. 7:9). How appropriate that the people
celebrate Him in this way!

We're told this greatmultitude was following before Him and behind
Him. And look at what the people said about Him. They shouted
“Hosanna”, whichmeans, “Save now, O Lord!” It's both an earnest
request, and a blessing. They shouted, “Hosanna to the Son of David”;
which is a recognitionof Jesus'identity as the long-promised Messiah.
They said, “Blessedis He who comes in the name of the LORD”;which
is an expressionofMessianic hope from Psalm 118:26. And they
shouted, “Hosanna in the highest”;which was their affirmation that
Jesus'coming into the city was a cause ofthanks to God.
And when it comes to you and me today—who have the advantage of
knowing fully what He has accomplishedfor us—how much more
should we greetHim, and celebrate Him, and submit ourselves fully to
His coming as our Savior!
* * * * * * * * * *
Finally, notice . . .
4. THE REACTION TO HIS ENTRY(vv. 10-11).
We're told that, when He had come into Jerusalem, “allthe city was
moved”. But that translation of the word is probably not strong enough.
The word itself means that the whole city was shakenand put into a
commotion! Imagine this greatcrowd, as it marched into the city,
shouting and celebrating and signing 'hosannas'to the Lord! It must
have causedquite an uproar!
We're told that the people of the city were saying, “Who is this?” And
not everyone was singing “hosanna”!Matthew goes onto tell us a few
verses laterthat the chief priests were very angry with Him. They were
urging Him to tell the children in the temple to stopsaying, “Hosanna to
the Sonof David” (v. 15). They demanded of Him that He tell them by
whose authority He was doing the things He did (v. 23).
But you have to admit—when Jesus makes His entry, and He is
recognizedfor who He is, it stirs things up. People wantedto know who
this is and what all the commotion was about. And the multitudes that
followedHim told them; “This is Jesus, the prophet from Nazarethof
Galilee”.
He comes in humility; but He comes to put people at the fork of a
decision. No one can encounterHim without coming to the decisionof
what they will do with Him—either to place their trust in His sacrifice
on the cross, orto reject Him completely.

And because it was to die on the cross for the sins of mankind, what we
choose to do with Him at His first entry into the city is going to
determine our eternal destiny at His secondentry.
* * * * * * * * * *
As we come to the Lord's table this morning, what will you do with
Him? The Lord's Supper is meant—to some degree—to move us to an
answerto that question. It's meant to make us take a look at His first
“triumphal entry” as our Savior on the cross;and cause us to look
aheadto His second“triumphal entry” when He'll be the Judge of all
the earth. The apostle Paul said that we are to remember that "as often
as you eat this bread and drink this cup, you proclaim the Lord's death
till He comes” (1 Corinthians 11:26; emph. added).
So; let's learn from the story of His first “triumphal entry” how we
should receive Him. Let's receive Him as One whose coming was
promised by God, and prepared far in advance for our salvation. Let's
recognize that He comes meek and mild and lowly; not as our Judge
now, but as our Savior; and as One who takes our sins upon Himself at
the cross, so thatwe need not experience the fear of judgment when He
comes again. Let's celebrate Him as the promised King—whose coming
is the answerto the cry, “Save now, O Lord!”
And above all, let's be sure that we place our trust fully in that which
He came into Jerusalemto accomplishfor us long ago. Let's be sure that
we have deliberately and personally placed our faith on His sacrifice on
the cross forour sins.
Becauseif we fully embrace Jesus'"triumphal entry" into Jerusalem
then, we will be able to stand at His glorious “triumphal entry” yet to
come.
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Copyright © 2008 BethanyBible Church, All Rights Reserved
BARCLAY

So Jesus rode into Jerusalem. The fact that the ass had never been
ridden before made it specially suitable for sacredpurposes. The red
heifer which was usedin the ceremonies ofcleansing must be a beast
"upon which a yoke has never come" (Numbers 19:2; Deuteronomy
21:3); the cart on which the ark of the Lord was carriedhad to be a
vehicle which had never been used for any other purpose (1 Samuel
6:7). The specialsacrednessofthe occasionwas underlined by the fact
that the ass had never been ridden by any man before.
The crowdreceivedJesus like a king. They spread their cloaksin front
of him. That is what his friends had done when Jehu was proclaimed
king (2 Kings 9:13). They cut down and waved the palm branches. That
is what they did when Simon Maccabaeus enteredJerusalemafterone
of his most notable victories (1 Maccabees13:51).
They greetedhim as they would greeta pilgrim, for the greeting:
"Blessedbe he who enters in the name of the Lord" (Psalms 118:26)
was the greeting which was addressedto pilgrims as they came to the
Feast.
They shouted "Hosanna!" We must be careful to see what this word
means. Hosanna means Save now! and it was the cry for help which a
people in distress addressedto their king or their god. It is really a kind
of quotation from Psalms 118:25 : "Save us, we beseechThee, O Lord."
The phrase, "Hosanna in the highest!" must mean, "Let even the angels
in the highest heights of heavencry unto God, Save now!"
It may be that the word hosanna had lost some of its original meaning;
and that it had become to some extent only a cry of welcome and of
acclamation, like "Hail!"; but essentiallyit is a people's cry for
deliverance and for help in the day of their trouble; it is an oppressed
people's cry to their saviour and their king.
THE INTENTION OF JESUS (Matthew 21:1-11 continued)
We may then take it that Jesus'actions in this incident were planned
and deliberate. He was following a method of awakening men's minds
which was deeply interwoven with the methods of the prophets. Again
and againin the religious history of Israel, when a prophet felt that
words were of no avail againsta barrier of indifference or
incomprehension, he put his messageinto a dramatic actwhich men
could not fail to see and to understand. Out of many Old Testament
instances we choose two ofthe most outstanding.

When it became clearthat the kingdom would not stand the excesses
and extravagancesofRehoboam, and that Jeroboamwas markedout as
the rising power, the prophet Ahijah the Shilonite chose a dramatic way
of foretelling the future. He clad himself in a new garment; he went out
and he met Jeroboamalone;he took the new garment and tore it into
twelve pieces;then of the pieces he gave to Jeroboamten and two of the
pieces he kept; and by this dramatic action he made it clearthat ten of
the twelve tribes were about to revolt in support of Jeroboam, while
only two would remain faithful to Rehoboam(1 Kings 11:29-32). Here is
the prophetic messagedeliveredin dramatic action.
When Jeremiah was convincedthat Babylon was about to conquer
Palestine in spite of the easyoptimism of the people, he made bonds and
yokes and sent them to Edom, to Moab, to Ammon, to Tyre and to
Sidon; and put a yoke upon his own neck that all might see it. By this
dramatic action he made it clearthat, as he saw it, nothing but slavery
and servitude lay ahead(Jeremiah 27:1-6); and when Hananiah, the
false prophet with the mistaken optimism, wishedto show that he
thought Jeremiah's gloomy foreboding altogetherwrong, he took the
yoke from Jeremiah's neck and broke it (Jeremiah 28:10-11).
It was the custom of the prophets to express their message in dramatic
actionwhen they felt that words were not enough. And that was what
Jesus was doing when he entered Jerusalem.
There are two pictures behind Jesus'dramatic action.
(i) There is the picture of Zechariah 9:9, in which the prophet saw the
king coming to Jerusalem, humble and riding upon an ass, ona coltthe
foal of an ass. In the first instance, Jesus'dramatic actionis a deliberate
Messianic claim. He was here offering himself to the people, at a time
when Jerusalemwas surging with Jews from all over the country and
from all over the world, as the Anointed One of God. Just what Jesus
meant by that claim we shall go on to see;but that he made the claim
there is no doubt.
(ii) There may have been another intention in Jesus'mind. One of the
supreme disasters of Jewishhistory was the capture of Jerusalemby
Antiochus Epiphanes about 175 B.C. Antiochus was determined to
stamp out Judaism and to introduce into Palestine Greek ways oflife
and worship. He deliberately profaned the Temple, offering swine's
flesh on the altar, making sacrificesto Olympian Zeus, and even turning
the Temple chambers into public brothels. It was then that the

Maccabeesrose againsthim, and ultimately rescuedtheir native land.
In due time Jerusalemwas retakenand the desecratedTemple was
restoredand purified and rededicated. In 2 Maccabees 10:7 we read of
the rejoicing of that greatday: "Therefore they bare branches, and fair
boughs, and palms also, and sang psalms unto Him that had given them
goodsuccessin cleansing His place." On that day the people carried the
palm branches and sung their psalms; it is an almostexact description
of the actions of the crowd who welcomedJesus into Jerusalem.
It is at leastpossible that Jesus knew this, and that he entered into
Jerusalemwith the deliberate intention of cleansing God's house as
Judas Maccabaeus haddone two hundred years before. That was in fact
what Jesus did. He may well be saying in dramatic symbol, not only that
he was the Anointed One of God, but also that he had come to cleanse
the House of God from the abuses which defiled it and its worship. Had
not Malachisaidthat the Lord would suddenly come to his Temple
(Malachi3:1)? And, in his vision of judgment had not Ezekielseenthe
terrible judgment of God begin at the sanctuary (Ezekiel9:6)?
JOHN BROADUS
Matthew 21:9. The multitudes that went before and followed, the
honoured King having an advance guard and a rear guard. John speaks
of a greatmultitude that had come to the feastand went forth from
Jerusalemto meet Jesus, bearing branches of palm trees, (compare
Leviticus 23:40) and crying "Hosanna," etc. (John12:12 f.) It is easyto
suppose that they met the processionand turned back with those who
precededJesus. Fromthis statement in John comes the phrase "Palm
Sunday." Cried, imperfect tense, were crying, kept crying. Hosanna is a
word borrowed from the Hebrew, meaning 'save now,' 'O save,'in
Psalms 118:25. The Hebrew form representedby Hosanna is a slight
and natural alterationof that occurring in the Psalm. The Mishna
(SuccothIV., 5) says that every day during the FeastofTabernacles
they encompassedthe altar, repeating Psalms 118:25. The Talmud
shows that this Psalmalso formed a part of the series ofPsalms sung at
the Passover(compare on Matthew 26:30), calledby Jewishwriters "the
greathallei," Psalms 113-118. It was thus very natural that the people
should break out with this expressionand the following verse. To the

Son of David, recognizedhim as the Messiah, compare on Matthew
20:30, Matthew 22:42. The grammaticalconstruction, 'Hosanna to the
Son of David' shows us that Hosanna had come to be a formula of
congratulationor expressionof goodwishes, not unlike the English
"Godsave the king." He that cometh (see on "Matthew 3:11")in the
name of the Lord (see on "Matthew 28:18"), from Psalms 118:26,
quoted againby our Lord himself in Matthew 23:39. Luke has 'Blessed
is the king that cometh in the name of the Lord,' distinctly declaring
him the Messiah;and Mark, 'Blessedis the kingdom that cometh, the
kingdom of our father David.' Various other expressions are given by
the four Evangelists, and in this case allmay have been employed by
different persons (compare on Mark 3:16). Hosanna in the highest, i.e.,
in the highest (heavens), as in Luke 2:14. It is an appealto God in
heaven that he will save and bless his people; and it here implies a joyful
recognitionof evidence that he is about to do so. Luke alone here
introduces the (Luke 19:41-44)pathetic accountof the Saviour as seeing
the city and weeping over it (1).
CALVIN
9. Hosanna to the Sonof David. This prayer is taken from Psalm118:25.
Matthew relates expresslythe Hebrew words, in order to inform us, that
these applauses were not rashly bestowedonChrist, and that the
disciples did not utter without considerationthe prayers which came to
their lips, but that they followedwith reverence the form of prayer,
which the Holy Spirit had prescribed to the whole Church by the mouth
of the Prophet. For, though he speaks there of his own kingdom, yet
there is no reasonto doubt that he principally looks, and intends others
to look, to the eternalsuccession, whichthe Lord had promised to him.
He drew up a perpetual form of prayer, which would be observed, even
when the wealthof the kingdom was decayed;and therefore it was a
prevailing custom, that prayers for the promised redemption were
generallypresented in these words. And the designof Matthew was, as
we have just hinted, to quote in Hebrew a well-knownpsalm, for the
purpose of showing that Christ was acknowledgedby the multitude as a
Redeemer. The pronunciation of the words, indeed, is somewhat
changed;for it ought rather to have been written, Hoshiana, (‫עישוה‬ ‫)אנ‬

Save now, we beseechthee;but we know that it is scarcelypossible to
take a word from one language into another, without making some
alterationin the sound. Nor was it only the ancient people whom God
enjoined to pray daily for the kingdom of Christ, but the same rule is
now laid down for us. And certainly, as it is the will of God to reign only
in the personof his Son, when we say, May thy kingdom come, under
this petition is conveyedthe same thing which is expressedmore clearly
in the psalm. Besides, whenwe pray to God to maintain his Son as our
King, we acknowledgethatthis kingdom was not erectedby men, and is
not upheld by the power of men, but remains invincible through
heavenly protection.
In the name of the Lord. He is said to come in the name of God, who not
only conducts himself, but receives the kingdom, by the command and
appointment of God. This may be more certainly inferred from the
words of MARK, where anotherexclamation is added, Blessedbe the
kingdom of our father David, which cometh in the name of the Lord;
for they speak thus in reference to the promises;because the Lord had
testified that he would at length be a deliverer of that nation, and had
appointed as the means the restorationof the kingdom of David. We see
then that the honor of Mediator, from whom the restorationof all
things and of salvation was to be expected, is ascribedto Christ. Now as
it was mean and uneducated men by whom the kingdom of Christ was
calledthe kingdom of David, let us hence learn that this doctrine was at
that time well known, which in the present day appears to many to be
forcedand harsh, because they are not well acquainted with Scripture.
Luke adds a few words, Peace in heaven, and glory in the highest; 719 in
which there would be no obscurity, were it not that they do not
correspondto the song of the angels, (Luke 2:14;) for there the angels
ascribe to God glory in heaven, and to men peace onearth; while here
both peace and glory are ascribedto God. But there is no contradiction
in the meaning; for, though the angels state more distinctly the reason
why we ought to sing, Glory to God — namely, because through his
mercy men enjoy peace in this world — yet the meaning is the same
with what is now declaredby the multitude, that there is peace in
heaven; for we know that there is no other way in which wretched souls
find rest in the world, than by God reconciling himself to them out of
heaven.

Commentary on Matthew 21:1-11
by Dr. Knox Chamblin
THE TRIUMPHAL ENTRY. 21:1-11.
I. THE PREPARATION.21:1-7.
A. Bethphage.
Jesus and his companions "approachedJerusalemand came to
Bethphage on the Mount of Olives" (v. 1). The company approaches
Jerusalemfrom the east;betweenthe Mount of Olives and the city lay
the Kidron Valley. Bethphage was a village near Bethany (both
parallels, Mk 11:1 and Lk 19:29, mention both places), onthe eastern
side of the mountain, about two miles from Jerusalem. "The village
aheadof you" (v. 2) is probably Bethphage, not Bethany; for Bethphage
alone is mentioned in v. 1, and it lay nearer to Jerusalemthan did
Bethany (cf. Lane, Mark, 394).
B. Jesus the Lord.
1. Jesus'insight, v. 2. Whether "the village ahead of you" is Bethany or
Bethphage, Jesus'instructions may rest on prior arrangements. On the
other hand, the words of v. 2 may reflectextraordinary - which in Jesus'
case means divine - insight, and Jesus'masteryof the entire situation.
Cf. Filson, Matthew, 220.
2. Jesus'commands, vv. 2-3. The instructions are issued with full
authority:
"Go [present imperative poreuesthe]..., andat once you will find [future
indicative heurssete, perhaps used volitionally].... Untie [aorist
participle lusantes, perhaps used imperativally] them and bring [aorist
imperative agagete]them to me. If anyone says anything to you, tell
[future indicative ereite, used volitionally] him that ..." (NIV).
3. Jesus'ownership, v. 3. NIV renders the middle of v. 3, "the Lord
needs them" (for ho kyrios aut 姊 chreian echei). This is a defensible
rendering. However, it is preferable to translate, "Their Lord has need
[of them]"; for the reasons, see Gundry, 407-8. As Jesus is Lord of all,
he is the supreme and ultimate ownerof the mother donkey and her
colt. At the same time, Jesus respects the one who, under his Lordship,
is entrusted with the animals' care;cf. Mk 11:3b, "The Lord needs it
and will send it back here shortly."

4. The human response. Jesus'commands are immediately,
unquestioningly and completely obeyed, both by the animals' owner (v.
3b) and by the disciples (vv. 6-7).
II. THE PROPHECY. 21:4-5.
A. The Introduction. 21:4.
"This took place to fulfill what was spokenthrough the prophet."
1. The placement of the quotation. While vital for understanding the
Entry itself, the quotation is placed before the event. The opening "this"
of v. 4 directs attention back to Jesus'instructions and shows their
relevance for bringing the prophecy to fulfillment.
2. The source of the prophecy. The Word is spokenthrough (dia) the
prophet, so (it is implied) by (hypo) Yahweh. See 1:22.
B. The First OT Passage:Isaiah62:11.
The largerpart of 21:5 is devoted to Zech 9:9. Yet Matthew replaces the
opening words of this verse ("Rejoicegreatly, O Daughter of Zion!")
with Isa 62:11b, "Sayto the Daughterof Zion." The proclamation of Isa
62 is universal in scope (Yahweh "has made proclamationto the ends of
the earth," v. 11a)and saving in character("See, yourSavior comes!"
v. 11c). Gundry suggests thatMatthew's replacing Zech 9:9a
("Rejoice")with Isa 62:11 ("Say"), makes the following quote from
Zech "an evangelistic challenge to unconverted Israel" (p. 408).
C. The SecondOT Passage:Zechariah 9:9.
1. The prophecy in its original setting.
a. The preceding context. Following the visions of 1:7-6:15 and the
oracles onfasting in 7:1-8:23, 9:1 introduces the third major division of
Zech, the "prophetic apocalyptic" of chs. 9-14. 9:1-8 speaks of
Yahweh's future judgment upon, and victory over, a host of Gentile
nations (such as the Philistines) that formerly oppressedand
disinherited Israel.
b. Verse 9. Responding to the glad tidings of 9:1-8, v. 9 exclaims:
"Rejoicegreatly, O Daughterof Zion! Shout, daughter of Jerusalem!
See, your king comes to you, righteous and having salvation, gentle and
riding on a donkey, on a colt, the foalof a donkey."
Yahweh's coming victory is cause for greatjoy! "Your king" is the
expectedMessianic king of David's line (thus Joyce Baldwin, TOTC,
163), the One by whom Yahweh conquers the nations.

c. The following context, 9:10. V. 10a reads, "I[Yahweh] will take away
the chariots from Ephraim and the warhorses from Jerusalem, and the
battle bow will be broken." Yahweh envisages a reunited Israel, whose
shalom will forever end the warfare betweenNorthern Kingdom
(Ephraim) and Southern (whose capitalwas Jerusalem). But the peace
of Yahweh's reign is broader still. "He [the MessiahwhomYahweh
appoints] will proclaim peace to the nations. His rule will extend from
sea to sea and from the River [i.e., the Euphrates] to the ends of the
earth" (v. 10). The very nations to whom Yahweh announced judgment
(vv. 1-8), now hear his proclamation of peace!Cf. the sequence in Gen
6-12. This peace is assured"by the righteous king ruling over a world-
wide empire" (Baldwin, 166).
2. The prophecy in Mt 21:5: "See, yourking comes to you, gentle and
riding on a donkey, on a colt, the foalof a donkey."
a. The omission. Why does Matthew exclude the words "righteous and
having salvation"? (1)Matthew obviously believes these words are
suitably applied to Jesus;fundamental to his Christologyis that Jesus is
the righteous Savior. (2) But given the present rejectionof Messiah,
especiallyby the religious leadershipin Jerusalem, these words are
deliberately omitted (or at most, left to be inferred). Messiahhas
already (in his prior ministry) offered salvation;Israel will not receive
salvationuntil she is ready to take the offer seriously. Cf. Gundry, 408-
9.
b. The animals. The latter part of Zech 9:9 reads, "gentle and riding on
a donkey [Hebrew hamor], on a colt ['ayir], the foal [bsn] of a donkey
['atonot, plural of 'aton]." How are these words, quoted in Mt 21:5, to
be related to Mt 21:2, "a donkey...withher colt by her"?
(i) Zech presents a case of synonymous parallelism; the first donkey is
the colt. This is clearfrom the Hebrew: the donkey on which the king
rides is a hamor, or "male donkey," identified further as an 'ayir, which
also means a "male donkey," and yet further as bsn, "son." The second
donkey is an 'aton, "female donkey," the mother of the donkey on
which the king rides.
(ii) Matthew is sometimes accusedof reading Zech 9:9 as though the
first donkey (hamor) and the colt ('ayir) were two different animals. To
my mind, this accusationis misguided, not to say incredible. Unless
there is compelling evidence to the contrary, we may assume that
Matthew - supremely Matthew - will be responsive to the literary

features of Hebrew poetry. (Here, as a matter of fact, his quotation
depends on the Hebrew where the MT differs from the LXX.) To be
sure, there is a notable linguistic parallel between21:5 and 21:2. V. 5b
reads, "gentle and riding on a donkey [Greek onon, accusative ofonos],
on a colt [p 始 on, accusative ofp 始 os], the foal[huion, "son"]ofa
donkey [hypozygiou, "beastofburden"; the only other NT instance is 2
Pet 2:16, where it againdenotes a donkey - Balaam's]." V. 2b reads,
"you will find a donkey[onon] tied there, with her colt [p 始 on] by
her." Yet in Greek the masculine forms onos and p 始 os servedfor both
male and female animals. Matthew's intention in 21:5 is not to
distinguish the onos from the p 始 os (he readily recognizes the
parallelism and knows that these are one and the same animal), but to
distinguish the onos from the hypozygion (the Hebrew's distinction
betweenthe hamor and the 'aton is reflectedin Matthew's change of
nouns).
(iii) Matthew speaks ofboth the mother donkey and the colt, because
Jesus'instructions embracedboth animals. Here, as with the use of Isa
7:14 in ch. 1, Matthew's purpose is not to make the events of Jesus'life
conform to OT prophecy, but rather to examine the OT in light of the
actualevents of Jesus'life. That Jesus wouldinstruct the disciples to
bring both the colt and its mother, is quite understandable in view of the
fact (reported by the other Synoptists) that this is a colt "whichno one
has ever ridden" (Mk 11:2, par. Lk 19:30); see Carson, 438. But it is
Jesus'intention to ride upon the colt alone; and it is in accordwith this
intention that Matthew quotes Zech 9:9.
(iv) We read in 21:7, "They brought the donkey and the colt, placed
their cloaks onthem, and Jesus saton them." This verse is sometimes
taken(in agreementwith the view that Matthew thinks the first donkey
and the colt of Zech are different animals) to mean that Jesus -
somehow - sat on both animals. A much simpler, and far more realistic
view, is that Jesus saton the garments that had been placed on the
animals. (The genitive aut 姊 applies as easilyto saddle garments as to
animals.) So also Gundry, 410.
c. The fact of Jesus'kingship. The prophecy's reference to Israel's
("your") king, accords with Mt's portrait of Jesus as "the Messiah, the
Son of David" (1:1), the "king of the Jews" (2:2). Messiah's riding on a
donkey coltis not a rejectionof kingship. As a donkey was a fitting

mount for royalty in OT times (Baldwin, 165-66), so it is appropriate for
Jesus the King.
d. The characterofJesus'reign. If Jesus was notrejecting kingship as
such, he was just as surely repudiating a certain conceptof kingship.
For a king leading a march into war, a horse would be the right mount.
But for a king embarking on a mission of peace, a lowly beastof burden
was the eminently correctchoice;cf. Baldwin, 166.
e. The extent of Jesus'reign. Zech 9:9 was directed to Israel,
represented(in Hebrew idiom) as "the Daughter of Zion" and "the
Daughterof Jerusalem." Correspondingly, Jesus'offerof peace is
directed first to Israel(cf. above comments on Zech 9:10a). Jesus the
Messiahoffers Israelher only hope of shalom (Mt 10:13), of rest (11:28-
30), and of security (23:37). But here, as in Zech 9:10b, Yahweh's
proclamation of peace extends beyond the borders of Israel to embrace
the Gentile nations. The quotation of Mt 21:5 does not extend through
Zech 9:10. Yet such is the thrust of Mt from the opening chapter, that
we are meant (I am convinced) to read Zech 9:9 as a pointer to the
following verse. Jesus the MessiahofIsrael has assuredly come to
"proclaim peace to the nations" (Zech 9:10; LXX, ethn 姊, as in Mt
28:19). Following the accountof the Entry in Jn 12;the Pharisees
exclaim, "Look how the whole world [kosmos]has gone after him"
(12:19b). Then "certainGreeks"seekanaudience with Jesus (v. 20);
soonafterwards he declares, "Iwill draw all men to myself" (12:32).
III. THE ENTRYITSELF. 21:8-11.
A. The Crowd's Visible Homage. 21:8.
1. The cloaks. Boththe garments on which Jesus sits and those which
the crowdspread on the road (the word himatia is used in both vv. 7
and 8), signalhis royalty.
2. The branches. Jn 12:13 identifies them as palm branches. Some argue
that these are signs of Jewishnationalism (see R. E. Brown, John, 1:
461), here expressive of the hope that Jesus will fulfill their expectations.
We are (I believe) on firmer ground if we associate the branches with
the following quotation from Ps 118:26. 118:27 reads, "Withboughs in
hand, join in the festal processionup to the horns of the altar" (but see
NIV mg., where "ropes" replaces "boughs"). Onthe pilgrims' use of Ps
118;see further below.
B. The Crowd's Verbal Homage. 21:9.

1. The use of Ps 118. The crowdvoices its jubilation in words drawn
from Ps 118:25-26. This in turn makes it probable (as just suggested)
that the crowd's use of branches is traceable to 118:27. Thata Jewish
crowdshould shout the words of this Psalm on this occasion(a fact
recordedin all four Gospels), is not in the leastsurprising. For 118 is the
concluding Psalmof the "Egyptian Hallel" (Pss 113-118),a series sung
at Passoverseasonin celebrationof Yahweh's victory at the Exodus and
in anticipation of other victories yet to come. Note further:
a. The Hebrew hallel means "praise." Cf. the exclamationhallelu Yah,
"Praise Yah[weh]!" (hallelu is a Piel imperative of the verb hll).
b. Concerning the "Egyptian Hallel" Derek Kidner writes: "Only the
secondof them (114)speaks directly of the Exodus, but the theme of
raising the downtrodden (113)and the note of corporate praise (115),
personalthanksgiving (116), world vision (117)and festalprocession
(118)make it an appropriate series to mark the salvation which began
in Egypt and will spread to the nations" (Psalms, 401).
c. It was customaryfor Pss 113 and 114 to be sung before the Passover
meal, and 115-118 afterwards.Cf. Mt 26:30a.
2. The original meaning of Ps 118:25-27. The Psalmspeaksofa festal
processionto the Temple as part of the Passovercelebration. During the
processionthe pilgrims praise Yahweh for his greatsaving acts on their
behalf, vv. 1-18. The worship is climaxed with the throng's arrival at the
temple, vv. 19-29. Having entered the temple gates (vv. 19-20), the
pilgrims continue to thank Yahweh for restoring and exalting his
downtrodden people (vv. 21-24, 28-29), andimplore him to rescue them
from present perils (v. 25, "O LORD, save us [hoshiana, transliterated
into the Greek h 孟 anna]...").
In turn, the temple priests (i) give their blessing to the Davidic king who
leads the procession("Blessedis he who comes in the name of the
LORD...," v. 26a)and to all who accompanyhim ("From the house of
the LORD we bless you," v. 26b, where "you" is plural); and (ii)
summon the throng to their appointed goal("With boughs in hand, join
in the festalprocessionup to the horns of the altar," v. 27b).
3. The present meaning of Psalm118:25-27.
a. Signs of continuity. Here too the processionends at the temple
(21:12); also, the crowdidentifies Jesus as Yahweh's representative
("Blessedis he who comes in the name of the Lord!" v. 9b) and as the

heir of David's crown("Hosanna to the Son of David!" v. 9a). V. 9c,
"Hosanna in the highest!," speaks ofheavenly jubilation answering to
human jubilation on earth (cf. Ps 148:1; Gundry, 411).
b. Signs of deeper understanding. Matthew employs the shouts of the
crowdin the service of his theology, and gives their words a far deeper
meaning than the crowdintended. Ps 118 itself now comes to a deeper
level of realization than was possible within its originalcontext (cf.
comments on plsro? "fulfill," in 1:22). Reading the present passagein
light of Mt as a whole, we may draw the following conclusions:
(i) The crowd rightly declares Jesus to be "the Son of David" (v. 9a;cf.
1:1); they rightly identify him as the One "who comes in the name of the
Lord" (v. 9b; cf. 11:3). Yet we may be sure that the crowd's conceptof
Davidic Messiahshipis vastly different from that of Jesus. He has come
as the Servant Messiah(3:17;20:28), not as the Warrior Messiah - or at
leasthe has not come to wage his warin the manner envisagedby the
crowd("He will be victor and victim in all his wars, and will make his
triumph in defeat," wrote Dorothy L. Sayers). The deficiency of the
crowd's awarenessis confirmed in v. 11, "This is Jesus, the prophet
from Nazarethin Galilee," words closerto 16:14 than to 16:16 (pace
Gundry, 411, who sees the crowd here as "disciples representing the
worldwide church to come").
(ii) The Son of David who comes in Yahweh's name is also Yahweh
himself. This is an aspectof Truth not fully revealedwith the writing of
Ps 118. That Psalmbears witness to the (true) distinction betweenthe
Messiahand God. What was not fully revealeduntil the Incarnation,
was Messiah's deity(cf. comments on 16:16). It is now disclosedthat
there is both a distinction of person betweenFather and Son, and also
an identity of character(as in Jn 1:1). The name "Yahweh" rightly
applies to both.
(iii) God is about to give his supreme answerto the perennial cry
"Hosanna." Jesushas come "to save his people from their sins" (1:21)
by giving his life as a ransom for the many (20:28). By Jesus'day the
utterance's original meaning "Save now!" had changed(we might
almost say"degenerated")into an exclamationof praise (cf. the shift
from "God, save the king!" to "God save the king!"; and Gundry, 411).
Were Israel aware ofher true condition - both politically and
(especially)spiritually - she would have more readily reverted to the
original intention of "Hosanna."

(iv) Thus, despite the genuine excitementthat attends Jesus'entry (v.
10), the crowdstill shows itselfto be lacking in the spiritual insight
needed for rightly understanding Messiah's personand work. Yet
among those to whom this insight has been given (13:11), there is cause
for the greatestpossible jubilation. For Christian believers who look
back on the greateschatologicalExodus, who praise God for his great
victory over Sin and Deathin the Cross of His Son, who on that basis
repeatedly approachthe place of worship and celebrate the Passoverof
the New Age (26:26-28), Ps 118 still provides a marvellous vehicle for
praise. But as for the original pilgrims, the Psalm is still more than a
song of thanksgiving. It is also a means of our shouting "O LORD, save
us!" - to implore Him to complete his saving work and to bring his
kingdom to full realization (6:10) - to hasten the day when the Savior
will come again(23:39).
C. The Intention of Jesus.
1. Jesus and prophecy. We now reachthe conclusionto which the whole
foregoing discussionhas led, namely that Jesus the Messiahenters
Jerusalemin conscious anddeliberate fulfillment of Zech 9 and Ps 118.
Matthew's theologicaldeclarations restupon Jesus'own"acted
quotation" of OT prophecy (the quoted phrase comes from R. T.
France, Jesus andthe Old Testament, 205;see ibid., 188-89,and his
whole discussionof "the originality and influence of Jesus'use of the
OT," 172-226).
2. Jesus and Passover. Jesus enters JerusalemonSunday, the 10th of
Nisan- just four days before the preparations for the PassoverMeal
(see Appendix B.). The Mosaic Law required (1) that Passover(or "the
FeastofUnleavened Bread")be celebratedin Jerusalem, (2)that every
Jewishmale participate in the festival every year, and (3) that each
worshipper come prepared to offer animal sacrifice (Deut 16:1-8, 16-
17). Thus in coming to JerusalematPassover, Jesus acts in obedience to
the requirement of God's Law for Jewishmales. He had done so twice
before during his ministry: see Jn 2:13; 5:1; togetherwith 6:4 (and Leon
Morris, John, 299). Jesus also comes(in keeping with the law) to offer
sacrifice - not an animal (which would not suffice for the purpose, as
Heb 10:1-10 explains) but himself (Mt 20:28). In obedience to his
mission, Jesus woulddie as the supreme - and the final - Passover
sacrifice (Mt 26:17-30;1 Cor 5:7).

THE PUBLIC EXALTATION OF OUR LORD
Dr. W. A. Criswell
Matthew 21:1-16
3-19-67 10:50 a.m.
On the radio and on televisionyou are sharing the services ofthe First
Baptist Church in Dallas, and the sermon this morning is on The Public
Exaltation of Our Lord. This is Palm Sunday, the Sunday before
Easter. It is a Sunday that celebrates the royal entry of the King of
Kings into Jerusalem. Now the reading of the passage is in the twenty-
first chapter of the First Gospel, Matthew chapter21, “And when they
drew nigh unto Jerusalem, and were come unto Bethphage” [Matthew
21:1], that’s what it is in the Greek, “Beth-page,” mostof our people
pronounce it, just a little village on this side of the mountain:
. . . unto the Mount of Olives, then sentJesus two disciples,
Saying unto them, Go into the village over againstyou, Bethphage, and
straightwayye shall find an ass tied, and a colt with her: loose them,
and bring them unto Me.
And if any man sayaught unto you, ye shall say, The Lord hath need of
them; and straightwayhe will send them.
All this was done, that it might be fulfilled which was spakenby the
prophet—
Zechariah, in the ninth chapter—
saying,
Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek,
and sitting upon an ass, and a colt the foal of an ass.
And the disciples went, and did as Jesus commandedthem,
And brought the ass, andthe colt, and put on them their clothes, and
they setJesus thereon.

Jesus was praised in song

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