Lesson: Zechariah 9:9; Matthew 21:1-11
Golden Text: “And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest” (Matthew 21:9).
INTRODUCTION. Jesus had warned His disciples that in Jerusalem He soon would be betrayed, condemned, mistreated, and crucified (see Matthew 16:10-21; Mark 8:31; Luke 9:22). He also told of His resurrection on the third day. Later when Jesus made His entrance into Jerusalem, He was presenting Himself as Israel's King and Messiah, fully aware that in only a few days Israel’s rejection of Him would culminate at the cross. Throughout His ministry, Jesus warned that the time of His public presentation as the Messiah had not arrived (see Matthew 9:27-30; 16:20; and 17:1-9). This week’s lesson shows that the time had finally come.
THE KING’S ARRIVAL FORETOLD (Zechariah 9:9. The prophecies in Zechariah chapters 9 through 11 focus primarily on the first coming of Israel’s Messiah, while chapters 12 through 14 foretold the Second Coming. The passage preceding our lesson text, Zechariah 9:1-8, is usually considered to be a prophecy of the campaign of Alexander the Great through Israel in 332 B.C. While the surrounding countries were overtaken, Alexander spared Jerusalem, merely visiting the city (see Josephus, Antiquities of the Jews, 11.8). In contrast to Alexander’s imposing military presence and character, Zechariah presented the Messiah entering Jerusalem as a humble King. Our first verse says “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.” By saying “Rejoice greatly," Zechariah was encouraging Jerusalem to look forward with joy to the arrival of its true King. The phrases “O daughter of Zion; shout, O daughter of Jerusalem” both refer to the inhabitants of Jerusalem. “Zion,” which is another name for Jerusalem, was the name of the ancient Jebusite fortress situated on the southeast hill of Jerusalem at the junction of the Kidron Valley and the Tyropoen Valley (see II Samuel 5:7). After David captured “the stronghold of Zion” by defeating the Jebusites, he called Zion “the city of David” (see I Kings 8:1; I Chronicles 11:5; II Chronicles 5:2). Zechariah encouraged Jerusalem to rejoice because “thy King cometh unto thee.” Zechariah prophesied during the period after the Jews returned from Babylonian Captivity when Israel had no king so they were eagerly awaiting the Messiah. Notice that Zechariah referred to the Messiah as "King" and then prophesied three things about Messiah’s appearance. First, this King would be “just” meaning that He would be righteous and therefore would rule justly (see Psalms 45:6-7; Isaiah 11:4-5; Jeremiah 23:5). Second, this King is described as “having salvation.” As a mighty Deliverer, not only will the King bring salvation, He is salvation as His name Jesus would indicate (see Matthew 1:21). The Hebrew word Zechariah used for “salvation” is yasha, from which the name Yeshua comes which is the Hebrew name for Jesus. Third, this King would come “lowly, and riding upon an ass, and upon a colt the foal of an ass.” This phrase indicates that He will come in peace and humility unlike the rulers and monarchs of this world. The word “lowly” can mean “humble” as well as “afflicted.” Of course Jesus would eventually be both, humble and afflicted. The King would arrive in an unmistakable way---“riding upon an ass, and upon a colt the foal of an ass.” Riding an “ass” or donkey was not the normal manner in which kings arrived, for they usually came as conquerors riding on horses. Notice that Zechariah mentions both “an ass” and “a colt.” The “colt” was a young donkey or “foal” and was normally not broken (see Mark 11:2; Luke 19:30). We will discuss why Zechariah prophesied that there would be two animals when we get to the next section of our lesson in Matthew 21:2.
THE KING’S ARRIVAL PLANNED (Matthew 21:1-5). The entire process leading up to Jesus’ crucifixion was set in motion when the Saviour and His followers began their journey to Jerusalem. The great Passover festival was only a few days away, and Jews from every part of the Roman Empire travelled to the city for this week-long celebration that commemorated the exodus from Egypt. As mentioned in the introduction, several times in the Gospel of Matthew, Jesus had told His disciples that He had to go to Jerusalem. Finally, that a time had come. Jesus and His disciples took the normal route from Galilee to Jerusalem. They travelled down the east side of the Jordan River (see Matthew 19:1) and then crossed back over the Jordan at Jericho (see Matthew 20:29). After the steep uphill climb from Jericho, they approached Jerusalem from the eastern side of the city.
A. The arrival at Jerusalem (Matthew 21:1). This part of our lesson begins with “And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples.” This would be Jesus’ last trip to Jerusalem, because He a few days later He would be crucified. As He and His disciples departed from Jericho, “they drew nigh unto Jerusalem” meaning that they came close to the city. They then came to “Bethphage, unto the mount of Olives.” The village of “Bethphage” was located on or near the southeast slope of the Mount of Olives, less than a mile from Jerusalem. It was close to the road from Jericho to Jerusalem.From His position on the Mount of Olives, Jesus gave instructions to “two disciples” sending them into Bethphage. We are not told who these two disciples were.
B. The Saviour’s instructions (Matthew 21:2-3).
1. (vs. 2). Jesus, being well aware of the prophecy He was about to fulfill, gave further instructions to the two unnamed disciples, “Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.” These two disciples were to “Go into the village over against you” which refers to Bethphage. Jesus said “straightway,” or immediately as they entered the village they would “find an ass tied, and a colt with her: loose them, and bring them unto me.” The “ass” was the mother donkey and the “colt” was the donkey’s offspring. Jesus instructed the disciples to “loose them, and bring them unto me.” When the disciples found the animals, they were to “loose” or untie them and bring them to Jesus.
2. (vs. 3). Jesus went on to say “And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.” Jesus understood that an owner, a caretaker, or anyone might ask these two men, who no doubt would be strangers, why they were untying the animals (see Mark 11:3; Luke 19:31). In case this happened, the disciples were to respond saying “The Lord hath need of them.” Although Jesus is omniscient, or all-knowing and would know exactly where these animals were, it is probably best to see this as a prearranged agreement between Jesus and the owner. The words “The Lord hath need of them” may have been some sort of password that would be understood by the owner(s) of the animals. Upon hearing this response, the owner(s) would “send them (the animals).” It is also possible that the owner(s) were followers of Jesus. The disciples were not stealing the animals, they were simply carrying out the plan that Jesus, no doubt had already arranged. Besides, as the Creator, He owns everything and has the authority to make use of whatever He finds in His creation, even you and I.
C. The fulfillment of prophecy (Matthew 21:4-5).
1. (vs. 4). In this verse Matthew says “All this was done, that it might be fulfilled which was spoken by the prophet, saying.” One of the characteristics of Matthew’s Gospel is his repeated reference to fulfilled prophecy. Since he was writing to Jews, he used Old Testament Scriptures to convince them that Jesus was indeed their King. The phrase “All this was done” refers to the Saviour’s use of the donkey and the colt as fulfillment of prophecy. The prophecy that was “fulfilled which was spoken by the prophet” was Zechariah 9:9 which is the first verse of our lesson and is repeated in the next verse.
2. (vs. 5). Here Matthew goes on to say that the prophecy that Jesus fulfilled was “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.” Jesus’ entry into Jerusalem fulfilled the prophecy found in Zechariah 9:9. First, Zechariah called on the “daughter of Sion” or the nation of Israel to “Behold” or take note that “thy (your) King cometh unto thee.” This ancient prophecy told of the Messiah coming to His people Israel as King in an unusual way. Instead of entering the city of Jerusalem as a military hero on a warhorse, he would come “meek, and sitting upon an ass, and a colt the foal of an ass.” This humble entry demonstrated the meekness of Jesus. Unlike what many Jews expected, He didn’t come to lead an armed revolt against Rome. Instead, He came as the Lamb of God who would take away the sins of the world (see John 1:29). However, it won’t be this way always. The One who rode into Jerusalem on a donkey’s colt will return as a Judge, riding a white horse (see Revelation 19:11-16) overcoming all of His enemies. Jesus came the first time as the Lowly One to reconcile, or make peace between God and man (see II Corinthians 5:18-19). But He will return as the Mighty One punishing those who refuse to be reconciled (see Jude 1:14-15).
IV. THE
KING’S ARRIVAL FULFILLED (Matthew
21:6-11)
A. The King’s
procession (Matthew 21:6-7).
1. (vs. 6). This verse says “And the disciples went, and did as Jesus commanded them.” After receiving Jesus’ instructions, the two disciples did exactly as He had commanded. There are times when we may not fully understand all that God might want us to do. In those moments simple obedience is the proper response. As God brings about His plan for our lives, we will begin to see the reasons why He has us do certain things.
2. (vs. 7). After completing their mission, this verse says that the two disciples “brought the ass, and the colt, and put on them their clothes, and they set him thereon.” The two disciples brought the “ass” (the mother donkey) and her “colt” (the foal) to Jesus and put their outer garments on “them” a reference to the two animals. Then “they set him thereon.” The disciples helped Jesus sit on the garments covering the colt. Jesus rode the colt as Zechariah’s prophecy had foretold (see Zechariah 9:9). The colt’s mother, there to clam the colt, was also prepared for the ride probably because they were not sure which animal Jesus would ride. Note: This began Jesus’ final royal entrance into Jerusalem. For three years, Jesus had provided evidence of who He was, but this was His official presentation to Israel as their Messiah. He offered Himself for their acceptance, but knowing that they would reject His offer, on this day He would also weep over the city (see Luke 19:41-44). Jesus would also foretell Israel’s destruction because they failed to recognize that God had visited them.
B. The crowd’s response (Matthew 21:8-9).
1. (vs. 8). Here Matthew writes “And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.” As Jesus and His disciples began travelling down the Mount of Olives into the Kidron Valley in His approach to Jerusalem, “a very great multitude” joined the procession. This crowd of people “spread their garments in the way.” They laid their outer garments before Jesus, making a kind of red carpet over which Jesus could ride. This was considered a show of honor to royalty (see II Kings 9:13). In the same spirit of welcome, another crowd identified as “others cut down branches from the trees, and strawed them in the way.” This second group of people cut down palm branches (see John 12:13) and laid them in the way before Jesus. John 11:55-57 indicates that many of the visitors to Jerusalem were wondering whether Jesus would come to the city. However, the religious leaders were hoping for an opportunity to arrest Him. Note: This multitude of people was present in Jerusalem because the Passover and the Feast of Unleaven Bread were near. Since the Feast of Unleaven Bread was one of the three major feasts in Israel when all males were to appear before the Lord (see Exodus 23:14-19; Deuteronomy 16:16-17), Jews came from all over Israel and the Roman Empire to Jerusalem.
2. (vs. 9). Matthew continued to say “And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” There were two crowds of people there to witness Jesus’ arrival: “the multitudes that went before, and that followed.” Both crowds of people in front and behind Jesus were shouting “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord.” These words are taken from Psalm 118:25-26, which is a messianic Psalm and a prayer for the Lord to deliver and prosper His people.The word “Hosanna” means “save now.” However, over time, it came to be used as a cry or shout of greeting, or an utterance of homage and praise, much like “Hallelujah!” or “Glory to God.” The description “son of David” was a popular Jewish title used to refer to the coming Messiah. When the people used it to refer to Jesus, they were acknowledging His kingship for John’s account of this episode reports that the crowds shouted out “Blessed is the King of Israel that cometh in the name of the Lord” (see John 12:13). However, many didn’t understand the spiritual aspect of Jesus’ kingdom. Many saw Him only as a political leader who could restore Israel to its past greatness. The crowds also cried out “Blessed is he that cometh in the name of the Lord.” This phrase shows that the crowds had some sense that Jesus came with God’s authority, but not necessarily that they recognized the true nature of His mission: to save His people from their sins (see Matthew 1:21). The phrase “Hosanna in the highest” concluded the outcry of praise to God by the people. It can be taken two ways, as an acclamation and as an appeal to God. First, as an acclamation, it could be used in the same way as “Glory to God in the highest” (see Luke 2:14). But as an appeal, it would mean “Save now, You who dwell in the highest heaven.” In either case, the crowds of people correctly identified Jesus with messianic deliverance.
C. The city’s reaction (Matthew 21:10-11).
1. (vs. 10). This verse says “And when he was come into Jerusalem, all the city was moved, saying, Who is this?” As Jesus entered the city riding the young donkey “all the city was moved” meaning that everyone experienced some sort of excitement and formed different opinions. This led them to ask the key question, “Who is this?” During His ministry, Jesus didn’t spend a lot of time in Jerusalem and probably was not well known there, so many people just wanted to know who this man was that was causing so much excitement. For sure, all of Jerusalem was moved, but many were not happy about Jesus’ entrance into the city (see John 12:19).
2. (vs. 11). Our final verse says “And the multitude said, This is Jesus the prophet of Nazareth of Galilee.” In response to the question “Who is this?” many in the crowd answered “This is Jesus the prophet of Nazareth of Galilee.” Many in the crowd knew Him as Jesus, but they underestimated Him by calling Him simply “the prophet of Nazareth of Galilee.” Moses had prophesied the coming of a grea Prophet (see Deuteronomy 18:15), and many people recognized Jesus as the One who fulfilled that prophecy (see John 7:40; Acts 3:22-24; 7:37). But Jesus is much more that a Prophet. He is God Himself (see John 14:7-9). Note: It’s sad that after 3 years of ministry, the Saviour’s true identity was still not clearly known. The crowds of people recognized Him as a great man of God, but not as the Son of God. In a few days their praises would turn into raging shouts for Jesus’ brutal execution (see Matthew 27:22-23).
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