Exploring the Scripture

All four Gospel writers report Jesus’ entry into Jerusalem. Mark’s Jesus is humble, with no hint of triumph in his behavior (Mark 11:1–11). John’s Jesus is triumphant, regal, the one who raised Lazarus from the dead (John 12:12–19). Matthew and Luke present a mixed image of humility and royalty.

Matthew’s account of the entry into Jerusalem follows directly after the story of Jesus restoring sight to the blind. In Matthew 20:33, two blind men beg Jesus, “Lord, let our eyes be opened.” It is with that wish ringing in our ears that we approach the entry to Jerusalem. One can almost hear Jesus praying, “Lord, let their eyes be open…”

Matthew tells us Jesus’ arrangements fulfill the prophecy in Zechariah 9:9: “Lo, your king comes to you, triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.” Zechariah used a common poetic technique of repeating the same idea in different terms. The donkey and the colt are the same beast. The second line clarifies and highlights the first. Did Matthew misunderstand the Hebrew poetry? He says the disciples “put their cloaks on them, and he sat on them” (v. 7) as if Jesus rode two animals. The modern reader should not read the words literally. Matthew’s intent is to show prophecy fulfilled in every detail. Donkeys were symbols of peacemaking; horses were symbols of battle. Spreading cloaks and tree branches on the road were symbols of honor (2 Kings 9:13). The crowd’s use of these symbols shows that they claim Jesus as royalty.

Unlike Mark, Matthew’s crowd hails Jesus as the “Son of David,” a phrase used by one of the blind men in the previous story. The title is not used often in the Bible. It can refer to a descendant of King David or someone who is as great and powerful as David, the warrior-king. It is a messianic title, reflecting God’s covenant with David to set up his kingdom and his throne forever (2 Samuel 7:16). The crowd wanted a political, military triumph over the Romans.

The cry “Hosanna” means “O save” and comes from the Hebrew words of Psalm 118:25. “Hosanna in the highest heaven” may mean “Save us, God of the highest heaven, through this Jesus, who comes like your warrior-king David.” Or, it may mean “Save us to the greatest reach of your power, you who are a great warrior-king like David.” Any “saving” act would not be personal and individual, but rather for the entire nation. Salvation was corporate, not personal.

Matthew closes his account by providing an image of the entire city in turmoil over Jesus’ arrival. At his entry, the crowds received him as a warrior-king. Now the crowd affirms him as a great prophet, another messianic image (v. 11). Their understanding of Jesus’ prophetic role falls short, just as their misunderstanding of the warrior-king. Finally, Matthew tells of Jesus going into the temple to drive out the money changers and marketers. This passage reflects the third image of the Messiah as a great priest who will cleanse the Jewish faith and worship practices. Warrior-king, prophet, priest—Jesus fits all the categories and none of them. His goal is greater, wider, and more lasting: setting up God’s reign. Achieving it is a journey of suffering and crucifixion.

Faith Unfiltered Podcast

Hosts Karin Peter and Blake Smith consider how this week's scripture connects to our lives today.

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Central Ideas

1. Jesus arranged his entry into Jerusalem as an expression of humility and peace, but the crowds acclaimed him as a warrior-king like David.
2. Once inside Jerusalem, some of the crowd hailed him as a prophet from Galilee.
3. In cleansing the temple, Matthew presents the image of a great priest-reformer who will transform the worship life of the Jews.
4. Jesus was more than all these images. He would express his messiahship in the most difficult way—through suffering and death for the cause of the kingdom.

Questions to Consider

1. Who do you say Jesus is? How have your personal expectations and needs influenced your belief in Jesus as the Messiah?
2. What does it mean to you that Jesus “saves us”? Try to describe corporate salvation as the ancient Jews would have understood it.
3. Warrior-king, prophet, priest—with which image are you most comfortable? How is that image less than the fullness of Christ’s identity as we have come to know it?