Palm Sunday in Matthew 21
Information technology is ever a relief when nosotros celebrate Palm Sun from Matthew (as we do in this Yr A in the lectionary) or Mark'due south account (next year). Luke 19.36 in his account talks only about the garments, and does not mention palm branches, so in those years we have to phone call it Garment Sun (which doesn't have the aforementioned ring nigh it). In fact it is but John, the supposed 'spiritual' gospel, who specifies the palms. But if you are reading or preaching from Matthew's account, what stands out?
Matthew's business relationship of the events leading to the entry into Jerusalem is slightly briefer than Mark's or Luke's; the inclusion of the fulfilment of prophecy in Matt 21.4–v replaces the narrative detail about the collection of the donkey(south). Matthew, and to a lesser extent Luke, omit some of the 'eye-witness' details found in Marker's account—the exact question the disciples will exist asked (Mark 11.3), the asking of it (Mark eleven.5), the fact that the branches were 'leafy' (Mark xi.8; Mark uses the give-and-takestibas suggesting leafy palms, rather than Matthew's more generalklados). Matthew's account is more 'stream-lined' in order to make the points that he thinks are significant.
Similar Marking, but in dissimilarity to Luke and John, Matthew includes the mention of the Mountain of Olives as the location of the journey into the city. This might help remind his (largely Jewish?) readers of the story of David'due south exile and return in 2 Sam xix–20, which will be referenced indirectly in the citation of Zech 9. It too has messianic connotations equally expressed in Zech 14.4, and it becomes the location for the extended 'eschatological soapbox' in Matt 24–25. From this spot, overlooking the metropolis, we get a glimpse on the horizon of the end of all things—the climax of Jesus' ministry, and beyond that the anticipation of his final return.
In Jesus' educational activity to the disciples, the phrase he gives them 'The Lord has need of it' must refer to the Lord God; Matthew nowhere usesho kurios to refer to Jesus, fifty-fifty in his narrative comments (a hitting contrast to Luke'due south usage). And, different from Mark'due south account, the second phrase must mean, 'he [i.e. the man you lot ask] will let yous take it immediately' rather than 'he [the Lord] will return information technology immediately'. Jesus is articulate that, in this action, he is fulfilling God's own purposes.
A striking feature is the accent on the bear on that Jesus has. The 'large crowd' that has followed Jesus from Jericho in Matt 20.29 has become a 'huge crowd' in Matt 21.8. (Some translations render this 'many of the crowd' but this is non the best translation of the unusual phrase. The give-and-take is pleistos, the superlative ofpolus, 'many'. Matthew's use here is mayhap the equivalent of the mode we might say in English language 'at that place was the most enormous crowd' where our use of 'most' doesn't actually make literal sense since nosotros are non actually comparison it with other crowds.) Information technology is worth noting that, though many versions title this episode 'The Triumphal Entry' or some such, the acclaim happens before Jesus enters the urban center, non at his archway. When he does finally come up into Jerusalem, Matthew solitary notes that 'the whole city was stirred' in verse 10. Here he highlights the divide between the Galileans, the pilgrim crowd, who acclaim Jesus, and the local Judeans who do not. I take e'er felt this was much more historically plausible as an explanation of what is happening.
Contrary to the hymn 'My Song is Dear Unknown' (Sometimes they strew His way/And His sweetness praises sing…Then "Crucify!" is all their breath…) information technology is not the same crowd that praised him this week who telephone call for his crucifixion the next, but unlike groups responding to Jesus differently. (The other gospels care for this result in a diverseness of ways. Mark makes cipher much of it in this episode. Luke xix.39 describes Pharisees within the oversupply equally offer a dissenting voice, and in response to them Jesus talks of the autumn of Jerusalem. The Fourth Gospel too mentions Pharisees in John 12.19, and goes on to talk nearly Greek from the north who want to meet with Jesus.) And the Galilean crowd emphasise that this rex-like person is not local, simply from Nazareth; whereas Judea was ruled directly past Rome through a prefect, Galilee was a separate region ruled past Herod equally tetrarch. So the political threat would accept been all the more obvious.
Upwardly to this bespeak, Jesus has walked everywhere with his disciples on human foot—and it appears that the expectation was that Passover pilgrims should arrive at the city on foot. So Jesus' riding on a ass would have been very conspicuous amongst the crowds; he could accept chosen to remain incognito past walking if he had chosen. The use of a ass was not a sign of poverty as such; it was the most mutual animal at the time for a range of work roles. Its principal significance is found in the fulfilment of the conflated prophecies in Zech nine.9–x with the opening phrase from Isaiah 62.11. The Zechariah text in plow alludes to David's entry into the metropolis after the defeat of Absalom in 2 Sam 19.
Matthew deploys his characteristic 'fulfilment' formula, 'This was to fulfil…' (compare Matt 1.22, 2.fifteen, 2.17, 4.14 and and so on), mentioning only the slap-up prophets Isaiah and Jeremiah past name, with all others simply noted as 'the prophet'. Fulfilment of Scripture is a repeated theme for Matthew, and here the citation takes the place of the explicit acclaim of Jesus as king in the other gospel accounts. The fact that he is 'a prophet' (Matt 21.9) has already been highlighted by Matthew's placing him on a mountain in Matt 5.ane (rather than a 'level place' in Luke 6.17) and organising his teaching into v blocks.
Matthew does not follow exactly either the Greek or Hebrew versions of the text, but edits and adapts it to suit the point he is making. The context is emphatically one of peace that has come through victory:
I will have away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth. (Zech 9.1o)
Whilst this alludes to the historical episode of David, it besides picks up the way that other parts of the OT drag the Davidic kingship to point to a future, ideal figure who will bring God's final liberation and rule to his people. The 2nd one-half of Zech nine.x echoes Ps 72.8, gear up to music by Isaac Watts in his hymn 'Jesus shall reign where'er the sun'. But Matthew omits i primal part of the poetry: 'he comes in vindication/righteousness and peace'. David had already won his victory and came to offer peace; Jesus comes to offering peace, but in Jerusalem he will win the victory and be vindicated in his cross and resurrection. God promises in Zech 9.eleven:
As for you, because of the claret of my covenant with y'all, I will free your prisoners from the waterless pit.
Jesus comes to offer his blood of the new covenant to proclaim new life to all.
The true rex arrives, not equally conquering hero but proclaiming peace, not presuming to impose his will, only hoping to exist welcomed willingly. In this sense Jesus is demonstrating by his own example the teaching he has been giving in Matt twenty.25–28. Though he has forbidden proclamation of his identity in Matt sixteen.20, his actions speak louder than their words.
There is no item need to think of thearrangements as miraculous; we know from John 11 and John 12 that he has contacts in this expanse.Themention of an donkey and a filly here (comparedwith just one animal in the other accounts) looks like Matthew'south characteristic doubling—in many of Jesus' miracles, he deals with two people in Matthew where Mark and Luke just mention one. There is no simpleexplanation for this—Davies and Allison mention 9 possibilities intheir commentary, none of which they believe satisfactory! It is worth noting that, in many cases, it is historicallyplausible; those in need tend to group together. And if the colt hither has never been ridden earlier, it would be quite natural that its female parent comes with it. Matthew would know how to read Hebrew parallelism in Zech 9, then it is rather odd to suggest he has misunderstood the passage. But, like others of his day, he shows an interest in the fulfilment of the passage in its class, non just its content, and mentioning both animals helps to emphasise this.
And then Jesus is presented as fulfilling the purposes of God. Having silenced those who proclaimed him earlier, he now makes no secret of who he is. Although his claims had inevitable political implications, Matthew focuses on his role as the Son of David and the prophet who was to come. His arrival draws a huge following—but it likewise divides people in their loyalty. Jesus is not someone who encourages sitting on fences!
Additional note: The illustration at the head of this commodity is a section from a painting by James Tissot, a nineteenth-century French painter and illustrator who moved to London in 1871. He was close to the Impressionists, and was invited to be role of the starting time Impressionist exhibition in 1874, just he declined and (in contrast to other French painters), moved to a more realistic, rather than impressionistic, mode of painting. After moving to London, in 1885 he experienced a renewal of his Roman Cosmic organized religion, and devoted himself to painting scenes from the Bible, aided by travelling to the Middle Due east. He created a series of 365 painting of the life and ministry of Jesus, of which this is one, and was working on a series on the Old Testament when he died. I love the depth of the painting created by the dissimilarity of light and dark, and Jesus in his white robes rightly stands out at the heart of the image. Information technology is likewise a striking composition, in that Jesus is coming straight towards us, the viewers—expressing the question that the narrative asks: with which oversupply will we align ourselves, the pilgrims who acclamation Jesus as king, or the residents of Jerusalem who are disturbing past the disruption he will bring?
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