II.

_THE ENTRY INTO JERUSALEM._

"On the morrow a great multitude that had come to the feast, when

they heard that Jesus was coming to Jerusalem, took the branches of

the palm trees, and went forth to meet Him, and cried out, Hosanna:

Blessed is He that cometh in the name of the Lord, even the King of

Israel. And Jesus, having found a young ass, sat thereon; as it is

written, Fear not, daughter of Zion: behold, thy King cometh,

sitting on an ass's colt. These things understood not His disciples

at the first: but when Jesus was glorified, then remembered they

that these things were written of Him, and that they had done these

things unto Him. The multitude therefore that was with Him when He

called Lazarus out of the tomb, and raised him from the dead, bare

witness. For this cause also the multitude went and met Him, for

that they heard that He had done this sign. The Pharisees therefore

said among themselves, Behold, how ye prevail nothing: lo, the world

is gone after Him."--JOHN xii. 12-19.

If our Lord arrived in Bethany on Friday evening and spent the Sabbath

with His friends there, "the next day" of ver. 12 is Sunday; and in the

Church year this day is known as Palm Sunday, from the incident here

related. It was also the day, four days before the Passover, on which

the Jews were enjoined by the law to choose their paschal lamb. Some

consciousness of this may have guided our Lord's action. Certainly He

means finally to offer Himself to the people as the Messiah. Often as He

had evaded them before, and often as He had forbidden His disciples to

proclaim Him, He is now conscious that His hour has come, and by

entering Jerusalem as King of peace He definitely proclaims Himself the

promised Messiah. As plainly as the crowning of a new monarch and the

flourish of trumpets and the kissing of his hand by the great officers

of state proclaim him king, so unmistakably does our Lord by riding into

Jerusalem on an ass and by accepting the hosannas of the people proclaim

Himself the King promised to men through the Jews, as the King of peace

who was to win men to His rule by love and sway them by a Divine Spirit.

The scene must have been one not easily forgotten. The Mount of Olives

runs north and south parallel to the east wall of Jerusalem, and

separated from it by a gully, through which flows the brook Kidron. The

Mount is crossed by three paths. One of these is a steep footpath, which

runs direct over the crest of the hill; the second runs round its

northern shoulder; while the third crosses the southern slope. It was by

this last route the pilgrim caravans were accustomed to enter the city.

On the occasion of our Lord's entry the road was probably thronged with

visitors making their way to the great annual feast. No fewer than three

million persons are said to have been sometimes packed together in

Jerusalem at the Passover; and all of them being on holiday, were ready

for any kind of excitement. The idea of a festal procession was quite to

their mind. And no sooner did the disciples appear with Jesus riding in

their midst than the vast streams of people caught the infection of

loyal enthusiasm, tore down branches of the palms and olives which were

found in abundance by the roadside, and either waved them in the air or

strewed them in the line of march. Others unwrapped their loose cloaks

from their shoulders and spread them along the rough path to form a

carpet as He approached--a custom which is still, it seems, observed in

the East in royal processions, and which has indeed sometimes been

imported into our own country on great occasions. Thus with every

demonstration of loyalty, with ceaseless shoutings that were heard

across the valley in the streets of Jerusalem itself, and waving the

palm branches, they moved towards the city.

Those who have entered the city from Bethany by this road tell us that

there are two striking points in it. The first is when at a turn of the

broad and well-defined mountain track the southern portion of the city

comes for an instant into view. This part of the city was called "the

city of David," and the suggestion is not without probability that it

may have been at this point the multitude burst out in words that linked

Jesus with David. "Hosanna to the Son of David. Blessed is the King that

cometh in the name of the Lord. Blessed is the kingdom of our father

David. Hosanna, peace and glory in the highest." This became the

watchword of the day, so that even the boys who had come out of the city

to see the procession were heard afterwards, as they loitered in the

streets, still shouting the same refrain.

After this the road again dips, and the glimpse of the city is lost

behind the intervening ridge of Olivet; but shortly a rugged ascent is

climbed and a ledge of bare rock is reached, and in an instant the whole

city bursts into view. The prospect from this point must have been one

of the grandest of its kind in the world, the fine natural position of

Jerusalem not only showing to advantage, but the long line of city wall

embracing, like the setting of a jewel, the marvellous structures of

Herod, the polished marble and the gilded pinnacles glittering in the

morning sun and dazzling the eye. It was in all probability at this

point that our Lord was overcome with regret when He considered the sad

fate of the beautiful city, and when in place of the smiling palaces and

apparently impregnable walls His imagination filled His eye with

smoke-blackened ruins, with pavements slippery with blood, with walls

breached at all points and choked with rotting corpses.

Our Lord's choice of the ass was significant. The ass was commonly used

for riding, and the well-cared-for ass of the rich man was a very fine

animal, much larger and stronger than the little breed with which we

are familiar. Its coat, too, is as glossy as a well-kept

horse's--"shiny black, or satiny white, or sleek mouse colour." It was

not chosen by our Lord at this time that He might show His humility, for

it would have been still humbler to walk like His disciples. So far from

being a token of humility, He chose a colt which apparently had never

borne another rider. He rather meant by claiming the ass and by riding

into Jerusalem upon it to assert His royalty; but He did not choose a

horse, because that animal would have suggested royalty of quite another

kind from His--royalty which was maintained by war and outward force;

for the horse and the chariot had always been among the Hebrews symbolic

of warlike force. The disciples themselves, strangely enough, did not

see the significance of this action, although, when they had time to

reflect upon it, they remembered that Zechariah had said: "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, and upon a colt the foal of an ass. And I will cut

off the chariot from Ephraim, and the horse from Jerusalem, and the

battle bow shall be cut off: and He shall speak peace unto the heathen."

When John says, "these things understood not His disciples at the

first," he cannot mean that they did not understand that Jesus by this

act claimed to be the Messiah, because even the mob perceived the

significance of this entry into Jerusalem and hailed Him "Son of David."

What they did not understand, probably, was why He chose this mode of

identifying Himself with the Messiah. At any rate, their perplexity

brings out very clearly that the conception was not suggested to Jesus.

He was not induced by the disciples nor led on by the people to make a

demonstration which He Himself scarcely approved or had not intended to

make. On the contrary, from His first recorded act that morning He had

taken command of the situation. Whatever was done was done with

deliberation, at His own instance and as His own act.[4]

This then in the first place; it was His own deliberate act. He put

Himself forward, knowing that He would receive the hosannas of the

people, and intending that He should receive them. All His backwardness

is gone; all shyness of becoming a public spectacle is gone. For this

also is to be noted--that no place or occasion could have been more

public than the Passover at Jerusalem. Whatever it was He meant to

indicate by His action, it was to the largest possible public He meant

to indicate it. No longer in the retirement of a Galilean village, nor

in a fisherman's cottage, nor in dubious or ambiguous terms, but in the

full blaze of the utmost publicity that could possibly be given to His

proclamation, and in language that could not be forgotten or

misinterpreted, He now declared Himself. He knew He must attract the

attention of the authorities, and His entrance was a direct challenge to

them.

What was it then that with such deliberation and such publicity He meant

to proclaim? What was it that in these last critical hours of His life,

when He knew He should have few more opportunities of speaking to the

people, He sought to impress upon them? What was it that, when free from

the solicitations of men and the pressure of circumstances, He sought

to declare? It was that He was the Messiah. There might be those in the

crowd who did not understand what was meant. There might be persons who

did not know Him, or who were incompetent judges of character, and

supposed He was a mere enthusiast carried away by dwelling too much on

some one aspect of Old Testament prophecy. In every generation there are

good men who become almost crazed upon some one topic, and sacrifice

everything to the promotion of one favourite hope. But however He might

be misjudged, there can be no question of His own idea of the

significance of His action. He claims to be the Messiah.

Such a claim is the most stupendous that could be made. To be the

Messiah is to be God's Viceroy and Representative on earth, able to

represent God adequately to men, and to bring about that perfect

condition which is named "the kingdom of God." The Messiah must be

conscious of ability perfectly to accomplish the will of God with man,

and to bring men into absolute harmony with God. This is claimed by

Jesus. He stands in His sober senses and claims to be that universal

Sovereign, that true King of men, whom the Jews had been encouraged to

expect, and who when He came would reign over Gentiles as well as Jews.

By this demonstration, to which His previous career had been naturally

leading up, He claims to take command of earth, of this world in all its

generations, not in the easier sense of laying down upon paper a

political constitution fit for all races, but in the sense of being able

to deliver mankind from the source of all their misery and to lift men

to a true superiority. He has gone about on earth, not secluding Himself

from the woes and ways of men, not delicately isolating Himself, but

exposing Himself freely to the touch of the malignities, the

vulgarities, the ignorance and wickedness of all; and He now claims to

rule all this, and implies that earth can present no complication of

distress or iniquity which he cannot by the Divine forces within Him

transform into health and purity and hope.

This then is His deliberate claim. He quietly but distinctly proclaims

that He fulfils all God's promise and purpose among men; is that

promised King who was to rectify all things, to unite men to Himself,

and to lead them on to their true destiny; to be practically God upon

earth, accessible to men and identified with all human interests. Many

have tested His claim and have proved its validity. By true allegiance

to Him many have found that they have gained the mastery over the world.

They have entered into peace, have felt eternal verities underneath

their feet, and have attained a connection with God such as must be

everlasting. They are filled with a new spirit towards men and see all

things with purged eyes. Not abruptly and unintelligibly, by leaps and

bounds, but gradually and in harmony with the nature of things, His

kingdom is extending. Already His Spirit has done much: in time His

Spirit will everywhere prevail. It is by Him and on the lines which He

has laid down that humanity is advancing to its goal.

This was the claim He made; and this claim was enthusiastically admitted

by the popular instinct.[5] The populace was not merely humouring in

holiday mood a whimsical person for their own diversion. Many of them

knew Lazarus and knew Jesus, and taking the matter seriously gave the

tone to the rest. The people indeed did not, any more than the

disciples, understand how different the kingdom of their expectation was

from the kingdom Jesus meant to found. But while they entirely

misapprehended the purpose for which He was sent, they believed that He

was sent by God: His credentials were absolutely satisfactory, His work

incomprehensible. But as yet they still thought He must be of the same

mind as themselves regarding the work of the Messiah. To His claim,

therefore, the response given by the people was loud and demonstrative.

It was indeed a very brief reign they accorded to their King, but their

prompt acknowledgment of Him was the instinctive and irrepressible

expression of what they really felt to be His due. A popular

demonstration is notoriously untrustworthy, always running to extremes,

necessarily uttering itself with a loudness far in excess of individual

conviction, and gathering to itself the loose and floating mass of

people who have no convictions of their own, and are thankful to any one

who leads them and gives them a cue, and helps them to feel that they

have after all a place in the community. Who has not stood by as an

onlooker at a public demonstration and smiled at the noise and glare

that a mass of people will produce when their feelings are ever so

little stirred, and marked how even against their own individual

sentiments they are carried away by the mere tide of the day's

circumstances, and for the mere sake of making a demonstration? This

crowd which followed our Lord with shoutings very speedily repented and

changed their shouts into a far blinder shriek of rage against Him who

had been the occasion of their folly. And it must indeed have been a

humbling experience for our Lord to have Himself ushered into Jerusalem

by a crowd through whose hosannas He already heard the mutter of their

curses. Such is the homage He has to content Himself with--such is the

homage a perfect life has won.

For He knew what was in man; and while His disciples might be deceived

by this popular response to His claim, He Himself was fully aware how

little it could be built upon. Save in His own heart, there is no

premonition of death. More than ever in His life before does His sky

seem bright without a cloud. He Himself is in His early prime with life

before Him; His followers are hopeful, the multitude jubilant; but

through all this gay enthusiasm He sees the scowling hate of the priests

and scribes; the shouting of the multitude does not drown in His ear the

mutterings of a Judas and of the Sanhedrim. He knew that the throne He

was now hailed to was the cross, that His coronation was the reception

on His own brows of all the thorns and stings and burdens that man's sin

had brought into the world. He did not fancy that the redemption of the

world to God was an easy matter which could be accomplished by an

afternoon's enthusiasm. He kept steadily before His mind the actual

condition of the men who were by His spiritual influence to become the

willing and devoted subjects of God's kingdom. He measured with accuracy

the forces against Him, and understood that His warfare was not with the

legions of Rome, against whom this Jewish patriotism and indomitable

courage and easily roused enthusiasm might tell, but with principalities

and powers a thousandfold stronger, with the demons of hatred and

jealousy, of lust and worldliness, of carnality and selfishness. Never

for a moment did He forget His true mission and sell His spiritual

throne, hard-earned as it was to be, for popular applause and the

glories of the hour. Knowing that only by the utmost of human goodness

and self-sacrifice, and by the utmost of trial and endurance, could any

true and lasting rule of men be gained, He chose this path and the

throne it led to. With the most comprehensive view of the kingdom He was

to found, and with a spirit of profound seriousness strangely

contrasting in its composed and self-possessed insight with the blind

tumult around Him, He claimed the crown of the Messiah. His suffering

was not formal and nominal, it was not a mere pageant; equally real was

the claim He now made and which brought Him to that suffering.