“And the multitudes that went before, and that followed, cried saying, Hosannna the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.”—Matthew 21:9.
After the miracle of the raising of Lazarus, a great fame went abroad concerning our Lord. He rested still at Bethany, and the people who came up to the feast in great number went out—an easy walk from Jerusalem to Bethany—to see Jesus, and to see Lazarus, who had been raised from 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 an ass and its colt; and upon this last he 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 war-horse, but riding upon a colt the foal of an ass, the meek and lowly King entered the city of David attended by vast and enthusiastic crowds, who strewed the fronds of palms, and the branches of trees, and their own garments in the way along which he rode. Our Lord thus received a right royal and popular reception to 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 takes pains to record it (see Matthew 21, Mark 11, Luke 19, and John 12.). Even of certain of the greater events 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; let us dig into it.
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, “despised and rejected of men”, was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord.
Why was the scene permitted? What was its meaning? The marvel is, that the like had not occurred before; for our Lord had healed many sick folk, and these and their friends must have felt favourably towards him. He had fed thousands at a time with the bread of this life, and hosts had been cheered and comforted by his teaching. The common people heard him gladly, and were ready to gather around him. Among an excitable people it was a wonder that they had not long ago taken him by force, and made him a king. No one had yet appeared so like the Messiah of their prophets; no one had so well deserved the people’s gratitude. If they had from the first accepted him as their monarch, and if they had watched every opportunity of doing him homage, nobody could have been surprised. The marvel is, that the popular enthusiasm had been repressed so long.
It was the Lord himself who had suppressed the popular enthusiasm. With great skill he had succeeded in bridling a dangerous fanaticism. He “did not strive nor cry, nor cause his voice to be heard in the streets”; and with such a cry, and such a voice as he had, the marvel was that he preserved quiet, and kept the nation from revolt. Had he withdrawn his hand, the people would have been eager to assail their foreign rulers. Had this been the errand on which he came, he might at any moment have been saluted as “the King of the Jews.” He, with a masterly art, repressed everything that would have made him a popular hero. He uttered unpalatable truth, or he stole away from the scene of his 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 descent belonged to him. He often bade those whom he healed go home and tell no man what he had done; for the dense throngs that gathered about him rendered it difficult for him to move on his mission of mercy. “He went about doing good”, and did not wait in any place to reap the laurels which his miracles had earned him. No wonder that at last the people felt forced to surround him with their praises. The pent-up fires of gratitude at last had vent. The covered flames of admiration leaped up at last, and cast a 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 blessed Judea; ten thousand voices felt it joy to cry “Hosanna” before such a one.
It came at last, you see: I have read you the story in John and in Matthew. They saluted him with their shouts of loyal welcome. But there was little in the acclamation when it did come. There was great shouting for the while, and abundant strewing of branches, and lining of the road with garments; but there was little else. Remember what happened less than a week after awards! 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. “Blessed is he that cometh in the name of the Lord” sounds very sweetly; but how much more vehement will be the cry, “Let him be crucified”! Everything which comes to Jesus and his cause by popular acclamation, requires to be duly weighed; and when weighed it will be found wanting. “Vox populi, vox Dei” they used to say; but the saying is false: the voice of the people may seem to be the voice of God when they shout “Hosanna in the highest”; but whose 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 repressed it; 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 away by the present moment 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 religion should be professed by the multitude; but it is not more stable than smoke. It may seem good that the Christian minister should be popular, but popularity is lighter than vanity. Once the Savior rides in state as a King, but soon he walks down those very streets bearing his cross like a criminal. How soon is the public voice purchased for evil! What dependence can be placed on the clamor of the streets?
We, however, have the story placed before us four times by the Evangelists, and therefore let us now give it our attentive consideration. May the 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.
I. 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 excellent one, for all that he arranged or permitted. What meant he by this? How shall we interpret the scene?
I think it was, first, that he might most openly declare himself. He had frequently avowed his 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 say to him, “If thou be 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 Jerusalem in state. Now shall they see that he claims to be the Messiah, sent of God, of whom the prophet said, “Say ye to the daughter of Zion, Behold, thy salvation cometh.” Out of the mouths of babes and sucklings shall his fame be proclaimed; multitudes of people shall acknowledge with loud voices that “he cometh in the name of the Lord”; until the envious Pharisees shall be driven to ask, “Hearest thou what these say?” You will remember that our Lord rode into Jerusalem as a King, but he was also brought there as the Lamb of God’s passover, whose blood must 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 taketh away the sin of the world should be led to the temple unobserved. The day was near when he was to be offered up, and all eyes were called to look on him and know who and what he was. Therefore he permitted this great gathering and this honorable attention to himself, that he might say to 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 thy will, O my God.” Thus he beyond all question manifested himself to the people. When they crucified him the rulers knew what he professed to be. Albeit many of them were in ignorance as to the truthfulness of his claims, yet they knew right well that they were crucifying one who professed to be the Lord of glory, one who was acknowledged to be the Son of David, one who had in public avowed himself to be King in Zion. I think this was one reason for the joyous entry into the city of God.
“This article originally appeared here at Bible Bulletin Board.”
