Last Days of the Lord’s Earthly Life.

Lord’s Entry into Jerusalem.

(Mat. 21:1-11; Mark 11:1-11; Luke 19:28-44; John 12:12-19).

All four Evangelists describe this great event which serves as a threshold to Christ’s sufferings, borne for mankind’s sake and its salvation, quite substantially, Saint John’s being shorter than that of the first three.

The Lord Jesus Christ was now coming to Jerusalem, so that all the prophecies by the Prophets about Him being the Messiah will be fulfilled. He was going so as to drink the cup of redeeming sufferings, give His life to deliver many and then to enter into His glory. Consequently, in complete opposition to the way the Lord conducted Himself previously, He desired that this last entry into Jerusalem be furnished with an especial triumph. The first three Evangelists convey the details on the preparation that accompanied this triumphant entry. When the Lord and His disciples (surrounded by many people that accompanied Him from Bethany and those met up along the way) neared Mount of Olives, He sent two of His disciples ahead to secure a donkey and her colt, and bring them to Him. On the western slopes of the Mount of Olives and facing Jerusalem, was the Gethsemane garden. On the eastern slopes lay two settlements (mentioned by Saints Mark and Luke — Bethphage and Bethany (Matthew speaks only of the first). The view of all parts of Jerusalem from Mount of Olives was superb.

There were two roads from Bethany to Jerusalem: one wound around the Mount from the south, while the other traversed through the very top of the Mount: the latter was a shorter route, although more difficult and exhausting. There were very few horses in Palestine as they were used exclusively for warfare. Donkeys, mules and camels were used for household needs and travel. To sit on a horse was an emblem of war, while to sit on a donkey or mule — an emblem of peace. In times of peace, even kings and civil leaders traveled on these animals.

In this way, the Lord Jesus Christ’s entry on a donkey into Jerusalem was a symbol of peace: the King of the world travels to His capital on a donkey — emblem of peace. It is remarkable that because of the Lord’s words, the owners of the animals gave them up immediately when told by the Apostles for Whom they are taking them. Noting the incredibility of this circumstance, Saint Chrysostom says that the Lord wanted to reveal through this, that “When the cruel Jews came to seize Him, He could have prevented this and make them mute, but He didn’t want this.” Evangelists Matthew and John point out that this was the fulfillment of Prophet Zechariah’s prophecy, quoting it in a condensed form, which in full reads: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass” (Zech. 9:9). (Note: the last 2 words of this paragraph “sine` pod-yare`mnoi” are missing in the English version. Consequently, I couldn’t translate the pertinent meaning) This prophecy is very close to that of Prophet Isaiah, from whom Saint Matthew cites the first words: “Say ye to the daughter of Zion, behold, thy salvation cometh; behold, His reward is with Him, and His recompense before Him” (Isaiah 62:11).

Realizing the enormity of these moments, the Apostle themselves attempt to embellish this procession with an air of celebration: they cover the donkey and the young colt with their own clothing, as though they were meant to be made of golden fabric, which adorned the horses of kings. “After they threw their clothes on him…” As is clearly seen from the narratives of Saints Mark, Luke and John, the Lord rode on the colt while, apparently, the donkey walked alongside. Following the example of the disciples, “a very great multitude spread their clothes on the road” while “others,” being poor and not wearing outer garments, “cut down branches from the trees and spread them on the road,” so as to make the path soft and comfortable for the colt, thereby serving and honoring its Rider. Further on, in taking the narratives of all the Evangelists, one can imagine the following scene: “Then, as He was now drawing near the descent of the Mount of Olives” (Luke 19:37), i.e. when they approached the edge of the downward slope, from which an amazing scene of Jerusalem opened up, “the whole multitude of the disciples began to rejoice and praise God” for the salvation of the world, prepared in Christ, and in part for all the miracles “they had seen.” Saint John adds to this: “a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him” (John 12:12-13).

Hence, two multitudes linked up: one was traveling with the Lord from Bethany, while the other moved from Jerusalem to greet Him. The sight of Jerusalem, presented in all its glory, evoked elation among the masses that erupted into joyful and loud exclamations: “Hosanna! Blessed is He who comes in the name of the Lord! The King of Israel!” In a literal sense, the word “Hosanna,” translated from ancient Jewish tongue, means: “Save us,” grant us salvation. This exclamation was used as an expression of joy and reverence, akin to today’s “Hello!” “Hosanna in the Highest” — a desire so that the same joyful exclamation “Hosanna” was also brought in the heavens as a gift to the King of Israel, Son of David. “Blessed is He who comes in the name of the Lord” — means: worthy of the blessing is He, Who comes in the name of Jehovah with His decrees, with His authority, just as the messengers and leaders that arrive from an earthly king as his substitute (compare John 5:43). Evangelist Mark, attaches a further pronouncement: “Blessed is the kingdom of our father David. That comes in the name of the Lord!”

David’s Kingdom had to be re-established by the Messiah, Whose throne was to remain forever and its authority had to spread over all nations. It is in these words that the sons of Israel are glorifying Christ, coming to restore this kingdom of David. Saint Luke conveys another exclamation: “Peace in Heaven,” in the sense that all true spiritual blessings and eternal salvation descends from Heaven.

Saint John explains that the Lord’s recent resurrection of Lazarus was the cause for this joyous greeting of Him, while Saint Luke’s reason was because of the Lord’s miracles in general. Our Church perceives in this event an especial arrangement and implantation of the Holy Spirit by God, about which the “Sinaksar” speaks during the Week of Palms. From this point of view, the Lord’s answer is understandable to the devious and hateful advice by the Pharisees: “Teacher, rebuke Your disciples (because You, like ourselves, understand how all of this is unseemly and dangerous to Yourself)” — “If these should keep silent, the stones would immediately cry out” (Luke 19:39-40); i.e. this praise to Christ Messiah has been arranged in the hearts and lips of the people by God Himself, and if the people opposed this directive, then soulless stones would replace these people in praising the Lord. The Church also sees in these words an allegorical reference to the heathens, who formerly had obdurate hearts, but consequently replaced Israel that rejected Christ. The same meaning is contained in Apostle Matthew’s narrative on the Lord’s response to the Pharisees’ resentment (through their hatred and jealousy) that the children in the temple, were crying out “Hosanna to the Son of David!” — “Have you never read, ‘Out of the mouth of babes and nursing infants, You have perfected praise ?’” (Psalm 8:3; Mat. 21:15-16).

As Saint Luke relates (19:41-44) looking at the city, the Lord “wept over it” because of its impending destruction. Remarkably, when the Romans started their siege of Jerusalem in the year 70, they pitched their camp on the exact location of the Mount where Christ the Savior was currently positioned. The actual siege began not long before Pascha. “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes.” — “O people of Israel, if even only now you comprehended that this is for your salvation; but you stubbornly close your eyes so as not to see. In rejecting Me, you hasten your own destruction …Because you did not know the time of your visitation,” i.e. that auspicious time, when God showed His special mercy and beckoned you toward salvation through the Messiah that was sent to you.

Saint Matthew observes that “when He had come into Jerusalem, all the city was moved” — that’s how great the impact was from this triumphant entry.