Jesus’ entry into Jerusalem: The unexpected way of salvation
Matt 21:1-11
As I mentioned elsewhere on this blog, my father was barred from entering university by the Communist regime back in 1950s’ Hungary. Every year for fifteen years, he sat the entrance exam with success but failed in the interview that assessed his political suitability for admission. His own struggle to have higher education (which he eventually managed) also spurred him on to give his children, my brother and me, every opportunity for learning so that we might develop our academic abilities. I will forever be grateful for all those dinner conversations and discussions that sharpened my perceptions and gave me a framework for understanding the world around me. His suffering bore fruit for us. In fact, many an advocate against injustices in this world have once been victims themselves, who now turn their own suffering to advantage so that others might be spared. Painful experiences – much as we do not like them – can yield unexpected benefits for others.
The crowds recognise the King
As Jesus approaches Jerusalem, He is facing impending suffering and death with immense benefits for us. Yet He deliberately identifies Himself as the coming King from Zechariah 9:9 (Matt 21:1-3, 5), foreshadowing his victory after death. Jesus has walked all the way from Galilee (only the rich could afford quicker transport), so riding on a donkey for the last short stretch makes no sense unless the act is symbolic, and the crowds clearly get it. Spreading their garments on the ground and waving branches (Matt 21:8 cf. 2 Kings 9:13), they acknowledge Jesus as king. Calling Him ‘Son of David’ (i.e. his descendant) and quoting a messianic psalm (Ps 118:26; Matt 21:9) point to their recognition that Jesus is the expected Messiah. In context, both the psalm and Zechariah 9:8-10 describe a king helped by God against enemies and emerging victorious to establish a peaceful reign. Further reference to Him as ‘the prophet’ (Matt 21:11) highlights another messianic designation of God’s promised ‘prophet like Moses’ (Deut 18:18).[1]
The hidden clues about suffering
What the crowds cannot possibly guess is that this triumph will come after (and as a result of) suffering, although the quotes hold clues to this. First, the king riding a donkey (ḥamor) in Zechariah 9:9 evokes David’s return after Absalom’s rebellion (see my post on Zechariah 9:1-10).[2] David was given donkeys (also ḥamor) as he fled Jerusalem (2 Sam 16:2) and it is fair to assume that he returned on such a donkey when he was reinstated as king, the only time the same Hebrew word is mentioned in connection with a king.[3] Thus, David was rejected and became a fugitive first before he was recognised again as king. Zechariah 9:9 alludes to this stating that the king is ‘righteous and endowed with salvation’ (NASB). Literally, the Hebrew reads ‘is saved’. This is not spiritual salvation from sin as we think about it but being delivered from enemies and made victorious (by God). In this context, being righteous means being vindicated by God. The next line describes the king as humble (‘oni), which also means afflicted, bringing the ideas full circle. Thus, Jesus will walk the same journey David did in being rejected and afflicted before being vindicated by God (in the resurrection) and being acknowledged as king. To this is added Matthew’s other quotation from Isaiah 62:11, which announces the coming salvation personified like a triumphant king distributing rewards after victory.[4] In other words, there are hints here that the one saved through affliction is the one who also brings salvation. Likewise, the proverb about the rejected stone that becomes the cornerstone of the building in Psalm 118:22 indicates the king’s journey from affliction and humiliation to honour that benefits the community.
From affliction to glory
For Christian readers, the story of Easter from affliction to glory is so familiar that we hardly stop to wonder at such an unusual pattern, yet it is one to marvel at. Moreover, how God achieves salvation for us is no less a pattern for our lives. As Philippians eloquently puts it, ‘have this attitude in yourselves which was also in Christ Jesus’ (Phil 2:5, 6-11). Neither is the principle a new one in Jesus but runs through the Old Testament stories, most evidently through David’s (from fugitive to king) but also through Joseph’s (from exiled slave to ruler) and others. If we struggle with circumstances in our present, may we find comfort knowing that God did not exempt Himself from suffering (though He had the power to do so). Jesus Christ, God in human flesh, submitted to suffering and knows our pain. He endured affliction that He might bear the fruit of forgiveness and new life for us.
[1] It may seem strange to us to put together two such seemingly different categories as ‘a prophet like Moses’ and ‘king’. However, Moses embodies leadership qualities beyond the average prophet. To be sure, he communicates God’s Word to His people (a prophetic ministry; Deut 18:18), but more broadly, he leads the people out of slavery to serve the living God. He also judges the people (the key function of later kings) and teaches them about God’s laws (Exod 18:13, 16).
[2] This is a point that is recognised both by Old Testament commentators explaining Zechariah 9:9 and by New Testament ones commenting on Matthew 21:5. See e.g. Anthony R. Petterson, Haggai, Zechariah & Malachi, AOTC 25 (Nottingham: Apollos, 2015), 216, and R.T. France, The Gospel of Matthew, NICNT (Grand Rapids: Eerdmans, 2007), 775.
[3] When Solomon is crowned, he rides David’s mule (pered; 1 Kings 1:38) and Absalom likewise rides a mule (pered) when he fights against David (2 Sam 18:9).
[4] Christian readers may notice that the line about salvation from Isaiah 62:11 is not mentioned in Matthew’s quote, neither is the fourth line of Zechariah 9:9 (being righteous and saved). However, in an oral culture where rote learning was the norm, Jews would have been familiar with crucial quotes especially about Messiah, so their memory would have filled in the gaps. In fact, this way of combining quotations is very common in Jewish practice and often the most crucial piece of information is in the larger context that is not quoted! For a fascinating insight into Jewish ways of reading Scripture which can help us appreciate how NT writers use quotations from the OT, see Simi Peters, Learning to Read Midrash (Jerusalem/New York: Urim, 2004).
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