What is Palm Sunday?

485 Luke 19:28 ff. — Cf. Matt. 21:1-9; Mark 11:1-10. It was on Saturday the 8th Nisan that our Lord took supper with Lazarus. On the next day (Sunday) He presented Himself as Messiah by the procession into the city.

On His coming into Jerusalem the multitude take branches of palm trees and go forth to meet Him, crying, "Hosanna: Blessed is the King of Israel that cometh in the Name of the Lord." Though so near to the time of His crucifixion, the triumphal entry of the Lord into Jerusalem is a lovely foreshadowing of the time when He will take His kingly power and reign over the house of Israel. For a few short hours the Lord has His rightful place as the King of Israel in the midst of His earthly people.

Afterwards (Matt. 21), disposing of all that belonged to His willing people, He makes His entry into Jerusalem as King and Lord, according to the testimony of Zechariah. But although entering as King — the last testimony to the beloved city, which (to their ruin) was going to reject Him — He comes as a meek and lowly King. The power of God influences the heart of the multitudes, and they salute Him as King, as Son of David, making use of the language supplied by Psalm 118, which celebrates the millennial sabbath brought in by the Messiah, then to be acknowledged by the people. The multitude spread their garments to prepare the way for their meek, though glorious King; they cut down branches from the trees to bear Him testimony; and He is conducted in triumph to Jerusalem, while the people cry, "Hosanna [Save now] to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest!" Happy for them if their hearts had been changed to retain this testimony in the Spirit. But God sovereignly disposed their hearts to bear this testimony; He could not allow His Son to be rejected without receiving it.

John 12:12-19. God, however, determines that there shall be an adequate witness to the glory of the One Whom man has rejected. Already a witness has been borne to His glory as the Son of God; now a further witness is raised up to His glory as the Son of David. Much people, when they hear that the One Who has raised Lazarus from the dead is coming to Jerusalem, go forth with palm branches to hail Him as the Son of David, the promised King of Israel that comes in the Name of the Lord, according to their own Psalm (Psalm 118:26), and riding on an ass's colt, as it is written in the Prophets (Zechariah 9:9).

Palm trees or palm branches also have their significance in the Word. When the Lord entered Jerusalem as the King of Peace, His disciples bore palm branches before Him. It is the sign of the peaceful triumph of a reign about to be inaugurated. Similarly, the immense multitude of Revelation 7 carry palm branches in their hands, celebrating the Lamb's victory. The palm trees of Elim are the symbol of peaceful protection in the wilderness; the palm branch (Isa. 9:14), a protection and shelter. Palms were used at the Feast of Tabernacles (Lev. 23:40), symbolic of the millennial celebration where the people, dwelling beneath palms and the branches of other green trees, shall take part in the universal rest of the kingdom, but not without the reminder of the years of testing in the wilderness. Thus palm branches symbolize the peace, security, and triumph of that reign of righteousness.

What are we to understand by the expression, "the times of the Gentiles"? Turn to the scripture where the phrase occurs. It is found in the 21st chapter of Luke (Luke 21:24), where the Lord Jesus is describing to His disciples the imminent destruction of Jerusalem. It is the last day of His public life. When I say that, I mean the last day of His public ministry. If you have never gone over the last week of the Lord's life, I recommend you all to do it, and you will be wonderfully struck with the amazing amount of ministry which took place during that time. On the first day of the week He was anointed in Bethany (John 12:1-11). He is made much of — and that is what we have the privilege of doing now — the first day of the week. The Jew gave Him the last day of the week, the Christian gives Him the first. The next day (Monday) He comes into Jerusalem in triumph, riding upon an ass, and a colt the foal of an ass (Mark 11:1-11). The next day (Tuesday) He curses the fig-tree, and cleanses the temple (Mark 11:12- 19). The next day (Wednesday) occupies from Mark 11:20 to verse 11 of chapter 14 (see also Matt. 22 to 25, and Luke 20, 21). The ministry that took place that day is simply enormous. Into it I cannot go now; you must trace it out for yourselves; but from early morn to dewy eve, that day, the blessed Lord seems to have been pouring out His marvellous ministry.

227 John 12:12. — "On the morrow." This brings us to the first day of the last week — the 10th Nisan (cf. Ex. 12:3, Zech. 11:12, Mark 11:15). With respect to the "palms," is it not striking, as regards the question of the authorship of the Gospel and of the Apocalypse, that these two books alone in the New Testament speak of them? (see Rev. 7:9-17). Leaves of the palm-tree are associated with the Feast of Tabernacles, type of the Kingdom. Cf. Zech. 14.

"F. D." You enquire, "Is it right for Christians to avail themselves of 'Good Friday' and 'Christmas-day' for the purpose of meeting together for worship and edification?" There is a great deal to be said on both sides of this question. We should, of course, say, all things being equal, it is well to meet together for worship and edification as often as we can, and well too to avail ourselves of every opportunity of bringing people under the sound of the gospel. Furthermore, there are many who are engaged in business or in manual labour all the week, to whom a meeting on a week-day would be a great boon. All this would make the matter plain enough, were there nothing more to be considered. But then there are many who object to aught that might look like a sanction of Christendom's observance of the above named days, an observance resting wholly, as we know, upon a traditional basis, and having no authority whatever in holy Scripture. Who knows whether December 25 and Good Friday are really the anniversaries of the events which they are said to commemorate? There is not a shadow of authority in Scripture for either the one or the other. It is not that the mere fact of the world's observing these days should lead us to object thereto, for on that ground we should also refuse to observe the Lord's Day; but then we must remember the words of the apostle, "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain." If we can avail ourselves of these days, just as we should of any national or local holiday, then by all means let us do so. But, on the other hand, care must be taken not to lend our countenance to superstitious observances resting on a traditional foundation. The careful study of Romans 14 would put the heart into the right attitude touching this question. Whether it be a matter of eating or not eating, observance or non-observance, we are to bear with one another in subjection to the authority of the one Lord. This fine moral principle regulates everything. We have no right to lord it over each other's conscience. For ourselves we must say that we feel only too thankful to attend a meeting for worship, edification, prayer, or gospel testimony, whenever we have an opportunity. But, at the same time, we would desire to respect the conscience of our brethren who feel a difficulty as to Christmas Day and Good Friday.

But how different in character is this presentation of Israel's King from that of the world's monarchs in all their pomp and splendour! Remark that it is "thy" King. As another has written, "He does not say a king, but thy King, thine own, the long-promised, the long-expected"; for in truth He is the One of whom God had spoken, "Yet have I set my King upon my holy hill of Zion" (Psalm 2); and He comes now to sit upon the throne of His father David, and to reign over the house of Jacob for ever, and of His kingdom there shall be no end." (Luke 2:32-33; see also Isaiah 9:6-7.) Then we have two characteristics. First, He is just, or righteous. This is put first because it represents the character of His reign. He will found His kingdom and reign in righteousness. (Psalm 72:) Next, He has salvation; i.e., He brings salvation, not so much here to the individual soul that trusts in Him, as salvation, or deliverance, to His people from their enemies (Compare Luke 1:67-75; Luke 2:29-32), together with all the blessings into which they would be consequently introduced. We have, furthermore, what He is in Himself, and the manner of His approach. He is "lowly." This is to be much observed. That He was the lowly One here all know; but we are apt to forget that meekness is His abiding character, not a feature produced by His circumstances of trial and sorrow when He was down here to do the will of God, but a trait of His perfectness as man; and hence, whether in the glory at the right hand of God, or appearing to Israel as their long looked-for Messiah, He is still the lowly or meek One. Blessed thought! For who could fear, who of His people, however timid and feeble they might be, could shrink from His presence when this divine and perfect lowliness is written on His face? It is in this manner that He is presented to His poor and afflicted people when He comes for their salvation, and as "riding upon an ass, and upon a colt the foal of an ass." The sons of judges rode upon asses (Judges 10:4; Judges 12:14), but, as a devout writer has remarked, "There is no instance in which a king rode on an ass, save He whose kingdom was not of this world." We all know how exactly this promise was fulfilled, though Zion was not then prepared to receive Him, and did not therefore shout for joy at His approach, at His first coming. True, the crowd that went forth to meet Him, "took branches of palm trees … and cried, Hosanna! blessed is the King of Israel that cometh in the name of the Lord" (John 12:13); but their momentary enthusiasm soon passed away, and, swayed by their rulers, they cried, "Crucify Him, crucify Him."*

Verses 1-8 are immediately followed by another, more remarkable word about the relationship between fulfilled and unfulfilled prophecy: “Rejoice greatly, daughter of Zion; shout, daughter of Jerusalem! Behold, thy King comes to thee: He is just, and having salvation; lowly and riding upon an ass, even upon a colt the foal of an ass” (v. 9). The salvation verse 8 speaks of would take place at the Messiah’s coming. But this latter fact has already been told; the King has entered Jerusalem, lowly and riding on an ass, a colt of an ass. That entrance into Jerusalem is told us in the four Gospels. Two of these quote this verse from Zechariah, taking what took place then as a fulfilment of it. Matthew 21:4 reads: “All this came to pass, that that might be fulfilled which was spoken through the prophet, saying, Say to the daughter of Zion, Behold thy King comes to thee, meek, and mounted upon an ass, and upon a colt the foal of an ass.” This verse does not mention the utterances of joy of Jerusalem. They are replaced by the simple statement: “Say to the daughter of Zion.” Nor do we find the words: “He is just, and having salvation” (a Saviour).

Only His lowly, meek character is mentioned, for, being rejected by the Jews, He did not show Himself then as the King of Righteousness. It would have meant their destruction. Nor did He show Himself as Saviour, for the salvation could only be found on the basis of His work accomplished on the cross. In the Gospels His entry into Jerusalem was a last offer of the Messiah to the nation for receiving Him of whom the prophets had spoken, but they did not want Him.

In John 12:15 this verse from Zechariah is quoted even shorter: “Fear not, daughter of Zion: behold your King comes, sitting on an ass’s colt.” The joy of Jerusalem has been omitted, just as the character of Christ as Saviour. Even His lowliness is not mentioned here, for in this Gospel He is portrayed as the Son of God, of whose kingship the Father testified at the moment He laid down His life.