All four canonical Gospels describe Jesus' dramatic arrival in Jerusalem about five days before Passover in the year of his crucifixion and resurrection (Jn 12:1-12). As Jesus rode from Bethphage on a donkey, a crowd of pilgrims spread cloaks and leafy branches on the road and hailed his coming with joyful shouts. This event, traditionally known as the Triumphal Entry, is commemorated by Christians each year on Palm Sunday.
Each Gospel account contributes to our understanding of what happened.
From John we learn that Jesus had been in Bethany, two miles from Jerusalem, visiting his friends Mary and Martha. There he raised their brother Lazarus, who had been dead for four days, back to life (Jn 11). News of this miracle spread quickly, attracting people who wanted to see Jesus and Lazarus (Jn 12:17-18).
Mark 11:1-11 and Luke 19:28-35 explain that when Jesus began the walk from Bethany to Jerusalem, he sent two disciples to Bethphage, where they would find a young colt that had never been ridden. They were to untie the colt and bring it to Jesus. Matthew 21:1-7 adds the information that the colt was a donkey, that it would be with its mother, and that the disciples were to bring both animals. All three Synoptic Gospels agree that Jesus sat on the colt after his disciples draped it with cloaks. (1)
Seeing Jesus on the colt may have reminded onlookers of the reference to a donkey and a donkey's colt in Genesis 49:11, or to Solomon's riding King David's mule when he was anointed king (1 Ki 1:38-40). More importantly, as Matthew 21:5 and John 12:15 point out, Jesus' actions evoked the messianic prophecy of Zechariah 9:9: "Behold, your king is coming to you, righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey."
The symbolism of the donkey was not lost on the crowd.
They waved and scattered leafy branches, and they expressed their messianic hopes by shouting words from Psalm 118:25-26: "Hosanna! Blessed is he who comes in the name of Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!" (Mk 11:9-10)
These are actions associated with the Feast of Tabernacles, and more broadly with hailing a conquering ruler. Judas Maccabeus received similar acclamation in 164 BC when his victories led to the rededication of the Temple (2 Macc 10:6-8). So did Judas' brother Simon when he expelled the Syrian forces from the Akra citadel in 141 BC (1 Macc 13:49-52).
This rejoicing may have continued for some time. In those days, whenever someone in a group of Jews shouted, "Blessed is he who comes," it was customary for the others to automatically add, "in the name of the Lord!" Scholar David Instone-Brewer has suggested that children in the crowd may have enjoyed starting this cheer repeatedly in order to get others to respond in the usual way. (Matthew 21:15 mentions children cheering in the Temple area the next day.) (2)
Not everyone in the crowd was comfortable with the celebration.
Some Pharisees told Jesus to rebuke his disciples. He responded, "I tell you, if these were silent, the very stones would cry out" (Lk 19:40). His reference to stones reminds us of some previous verses in Psalm 118: "The stone that the builders rejected has become the cornerstone. This is the Lord's doing; it is marvelous in our eyes" (vv 22-23).
After coming to Jerusalem, Jesus visited the Temple area before returning to Bethany that night (Mk 11:11) Supporters of Jesus may have been disappointed that he made no move to gather troops or call for the overthrow of Roman rule. However, we should not conclude, as some have, that the crowd cheering Jesus during the Triumphal Entry became the crowd that called for his crucifixion a few days later. This second crowd was likely composed of an entirely different group of people-e.g., Temple authorities who saw Jesus as a threat to their status quo.
At first, Jesus' disciples did not comprehend the full meaning of the Triumphal entry, but their understanding grew in light of subsequent events (Jn 12:16). This fuller understanding is reflected in the Gospel accounts. In riding a donkey's colt that had never had a rider, Jesus demonstrated his authority over creation and hinted at the coming of the "peaceable kingdom" described in Isaiah 11:6-9.
His actions pointed to the prophecy of Zechariah 9:9-11, which pictures the Messiah as one who brings salvation and peace to the nations and whose rule will extend "to the ends of the earth." Significantly, God declares in Zechariah 9:11, "Because of the blood of my covenant with you, I will set your prisoners free ...." This prophecy reminds us of Jesus' intention to lay down his life for the sins of mankind on this trip to Jerusalem (Lk 9:22, 51; Mt 26:28).
Both Matthew and John link Zechariah 9:9 with prophecies from Isaiah. Matthew 21:5 connects the Zechariah passage with Isaiah 62:11: "Say to the daughter of Zion, 'Behold, your salvation comes...'" John 12:15 connects the passage with Isaiah 40:9: "...Fear not; say to the cities of Judah, `Behold your God!'" These verses from Isaiah complement Zechariah 9, speaking of the Messiah's deity and mission.
All four Gospels portray Jesus as the promised Messiah. They also emphasize Jesus' detailed foreknowledge and control over the course of events.
One has the sense that he was orchestrating everything that happened during Passion Week, from the Triumphal Entry to his arrest and crucifixion. All of these things were carried out according to a predetermined plan. When we, like Jesus' first disciples, find life hard to comprehend, we can take comfort in the fact he is in charge as that plan continues to unfold according to the divine will.
(1) When Matthew 21:7 says that Jesus "sat on them," it means that he sat on the cloaks spread on the colt, not on both animals.
(2) See The Jesus Scandals, Monarch Books, 2012, pp 43-48.
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Series Title: Going Up with the Psalms of Ascent (chapter 23)
These edited transcripts are taken from Dwight's most loved audio series, Highways in Their Hearts. Click here to see the downloadable audio version in our online store.
Humility is the recognition that, spiritually speaking, one has no pretension of place or position; one is low, and God is all.
As you encounter Him, you come into an excruciatingly painful realization of how low you are, so low that you cannot stand anymore, and you have fallen to your knees. Or on your face and groveling in the dust like Isaiah, Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!
Humility is the response to the awe-inducing recognition that there is a God and that my relationship with Him depends on who He is.
First, He is the Creator, and the heavens declare his glory. I am the creature. What am I that God should even notice? On what basis do I have a relationship with him? By His grace (hesed) the grandeur of His eternal love alone.
Again, humility is both a recognition and a response. It begins with awareness of the creature-creator consciousness followed by proper conduct. The Bible speaks of humility more as a verb than a noun. We are to humble ourselves and walk in that humility.
Humility is more than just a disposition; it is a way of life. It is walking in repentance with a continual awareness that God is the very one who gives you the gift of life and that He is the sustaining source of your life. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change (James 1:17).
Suppose we were to darken this room entirely, and I turned on my battery-operated penlight. It might seem impressive until I take it out into the sunshine, where it pales by comparison. Now imagine what happens when we recognize that not only did God make this Sun, but scientists tell us there are a billion suns like ours in our galaxy and perhaps even a billion galaxies! Our little penlights are not so impressive anymore.
Humility is the creature being in a right relationship with its Creator.
The supreme example is Jesus, and the critical text is Philippians 2:5-8. This hymn of the early church is one of the most ancient texts in the NT. It was in circulation long before Paul used it in his letter.
Have this mind among yourselves, which is yours in Christ Jesus. This is to be our attitude, our disposition.
Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself. This means that he divested himself of all divine privilege.
By taking the form of a servant. No wonder people think Christianity is foolish. That the infinite should become finite—not only finite but to become a slave to everyone else—is scandalous!
Being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
If you and I want to be contributing members of Jesus' kingdom movement, we must imitate him. Humility is all about imitating (following) the Son the way he imitated the Father. You and I have to empty ourselves of any spiritual pretensions, just as Jesus emptied himself of his spiritual reality.
We cannot arrogate divine prerogatives to ourselves as Adam and Eve did. The natural man wants to exalt himself, to take prerogatives that belong to God, and say, "I will decide what is good and what is evil, not you, God." Humility divests itself of pretense and says, "God, you are the one who has the right to say what is right and what is wrong. My responsibility is to obey you."
Unlike the first Adam, the second Adam came in precisely the opposite way.
The first Adam began as a glorified mud-ball (breath and fine particles), who, from this exalted state, says, "I will be like God." What happened? He was humbled, bringing misery upon himself and his progeny. But then the second Adam comes, who is,
The image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him (Col 1:15-16).
And he does just the opposite. He empties himself and becomes a man, obeying God wholeheartedly. What is the result?
Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
In other words, the entire cosmos is now subject to the humble Christ.
The way to spiritual greatness is humility, while the way to spiritual destruction and impotence is pride. Pride says: I will, I will, I will! Humility says: thy will, thy will, thy will.
We must continually recognize that we are but earthen vessels; the transcendent power is God. Yes, we enter via the low gate, but we must remember that our continued progress is by way of the same. Humility is how you both enter and walk in the kingdom.
Listen to our apostle Paul's depth of understanding. On the one hand, I know that nothing good dwells in me, that is, in my flesh (Romans 7:18). On the other hand, I can do all things through him who strengthens me (Phil 4:13). This is the paradox of humility.
We must hold both of these truths in tension, and this is where so many Christians miss the mark, leaning too far one way or the other.
For instance, when we acknowledge that we are existentially insignificant compared to God, we must balance that truth with another. Namely, we have dignity because our Creator made us in His image. And now, in Messiah Jesus, He is reshaping us for His purposes.
Yes, by all means, put down the old man, but do not deny Christ within you—the new man trying to grow up into maturity. If you disparage yourself excessively, you are putting the wrong thing down. You must understand that God humbles in order to elevate. You are humbled in order to enter His kingdom where the indwelling of His Spirit lifts you up to go forth boldly into His service.
Put the old self down, but do not ever put God down. Isaiah falls on his face, but he does not stay there. He is purified when a coal from the holy altar touches his lips; then he is sent on the mission.
I picture humility as an extension cord. It is a lowly little thing, mostly hidden under carpets and behind furniture. But the electricity that flows through it can light dark places. Sometimes, we are more like transmission lines with the power of God surging through us, but I hesitate to use that image because it sounds too exalted. The temptation for us preachers is to think we are the power station.
There is probably not one New Testament leader who would be kept as a pastor in the big, successful churches of our day. No, they are not impressive enough. They were men and women broken and spilled out in service to their cross-carrying King. We have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us (2 Cor 4:7). We are earthen vessels capable of being conduits for God's power.
I am giving you images in hopes that something will connect with you. Humility is the willingness to set your sail continually and let the wind of God's Spirit propel you to His destination for your life. And believe me, it can move you into some improbable places. Jesus learned obedience in the school of suffering. He was innocent but did not defend himself. With the angels and powers of the universe at his command, the Son of God submitted himself to the ultimate low place, crucifixion—the disgraceful, tortuous death of a criminal.
My friends, humility is submitted strength. It takes guts to be humble. It is not human weakness but supernatural strength made possible by a faith that grasps the truth: God is for you.
My child, do not despise the LORD’s discipline
or be weary of his reproof,
for the LORD reproves whom he loves,
as a father, the child in whom he delights.
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This study is from a professionally produced transcription of the audio recording. It was edited for readability by the team at JC Studies.
Dwight A. Pryor (1945-2011) was a gifted Bible teacher of exceptional clarity and depth who earned the friendship and admiration of both Christian and Jewish scholars—in the United States and Israel—as well as the respect and appreciation of followers of Jesus around the world. His expertise in the language, literature, and culture of Israel during the life and time of Jesus and the early church yield insights that nourish every area of faith and practice.
Dwight founded JC Studies in 1984 to edify the people of God. Click here to explore over fifty of his audio and video seminars.
Series Title: Going Up with the Psalms of Ascent (chapter 22)
These edited transcripts are taken from Dwight's most loved audio series, Highways in Their Hearts. Click here to see the downloadable audio version in our online store.
The biblical virtue of humility is extolled in both Testaments.
Toward the scorners he is scornful, but to the humble he gives favor. (Pr 3:34)
For though the LORD is high, he regards the lowly, but the haughty he knows from afar. (Ps 138:6)
For thus says the One who is high and lifted up,
who inhabits eternity, whose name is Holy:
“I dwell in the high and holy place,
and also with him who is of a contrite and lowly spirit,
to revive the spirit of the lowly,
and to revive the heart of the contrite. (Is 57:15)
But this is the one to whom I will look:
he who is humble and contrite in spirit
and trembles at my word. (Is 66:2)
He has told you, O man, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God? (Micah 6:8)
Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). One could say that all of Jesus's beatitudes express an aspect of humility.
Humble yourselves before the Lord, and he will exalt you. (Jam 4:10)
Clothe yourselves, all of you, with humility toward one another, for "God opposes the proud but gives grace to the humble" [Prov 3:34]. Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you. (1 Pet 5:5-7)
I pointed out that humility was considered the supreme virtue in the Jewish milieu of our Lord's day, even more important than saintliness. Why? Humility is the basis of all other virtues, without which none of them could manifest themselves.
As water leaves a high level and goes to a lower level, noted Israel's sages, so the Word of God abandons the haughty and proud but seeks those whose minds are humble.
Because the glory of the LORD is to fill the whole earth, there is, therefore, no room for your own glory. The world notices the proud and the arrogant—God opposes them. The world ridicules the humble and the lowly—God exalts them. His is an upside-down kingdom.
Humility, in both Greek and Hebrew, means something low. In contrast, pride lifts itself up, while humility lays itself low. The core concept means to bow down, to stoop, to make low. Interestingly enough, it is used in both a positive and negative sense. In the latter respect, humility often comes about through affliction and suffering. We are humbled.
The Hebrew word for humble comes from a root (anav) which denotes affliction and hardship. The word anav is often used in the context of someone forcing it on someone else. For example, the wicked try to oppress (make low, humble) the righteous. It is also spoken of in the context of God. Yes, God humbles the proud and mighty but He also afflicts His chosen people.
The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the LORD swore to give to your fathers. And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. (Dt 8:1-2)
You will not hear this message preached on Christian television because it is not one that sells; it is not something we want to hear. That is why the kingdom is always made up of a remnant of people and not the populace at large. But thanks be to God, He has always had people crazy enough to follow Him, even though it has not always been appealing to do so.
Here is the pilgrim's heart: It is good for me that I was afflicted, that I might learn your statutes (Psalm 119:71). Affliction can lead to repentance, which embraces humility, which ushers in God's presence.
It took two weeks to travel from Egypt to the land God wanted to give them, but the people had to be humbled. They still wanted to exalt themselves and their idols, so they had to go through forty years of testing, trial, and purification. They were humbled, and they were ready to enter into the fullness of His promise. This is another example of the principle that holiness takes time.
The idea of affliction being related to humility was commonly understood in the biblical period.
Isaiah writes the following about the coming Messiah, Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. From a strictly human perspective, the suffering servant is misunderstood as being punished by God. That is so often the case for those God chooses for a special mission and humbles through trials, testing, and hardship.
But looks can be deceiving, notes the prophet. From heaven's perspective, Jesus has borne our griefs and sorrows. He was pierced for our transgressions and crushed for our iniquities. Upon him was the chastisement that brought us peace so that by (or in) his wounds, we are healed. Jesus is the embodiment of humility.
The Spirit of the Lord GOD is upon me,
because the LORD has anointed me
to bring good news to the poor;
he has sent me to bind up the brokenhearted,
to proclaim liberty to the captives,
and the opening of the prison to those who are bound;
to proclaim the year of the LORD’s favor,
and the day of vengeance of our God;
[...] to comfort all who mourn. (Isaiah 61, Luke 4)
Messiah's coming was God keeping His Word to abase the wicked and lift up the poor (anav). He came with good news for the afflicted, the oppressed, and the downtrodden. His arrival is good news for those who know their need and bad news for the self-sufficient.
To the Greek mind, the greatest good in life was freedom.
They detested the idea of submission and subordination and, therefore, disparaged humility. But in biblical thought, the greatest good is God. Humility, therefore, is the virtue that puts one in a rightly oriented relationship with God, from which flows robust repentance and willing obedience. Paradoxically, being reconciled to the Father brings true freedom (John 8:36).
John the Baptist captured the essence of humility when he said about Jesus, He must increase, but I must decrease. T.S. Elliot wrote, "Humility is the simple surrender of oneself wholly to God." He also said something that has always stayed with me over the years; it is so striking and potent. "Christianity is a condition of complete simplicity costing not less than everything."
Humility is being captivated and consumed by the vision that God is all in all; that He is everything. In this vision of God's supremacy and exaltation, the self recedes in its significance. Humility is putting your whole trust in His grace rather than your strength. It is no less than total confidence in your God as the source of all meaning, value, and purpose.
Want to go deeper? Click here to explore audio seminars by Dwight A. Pryor.
Interested in taking one of our dynamic online courses? Click here.
This study is from a professionally produced transcription of the audio recording. It was edited for readability by the team at JC Studies.
Dwight A. Pryor (1945-2011) was a gifted Bible teacher of exceptional clarity and depth who earned the friendship and admiration of both Christian and Jewish scholars—in the United States and Israel—as well as the respect and appreciation of followers of Jesus around the world. His expertise in the language, literature, and culture of Israel during the life and time of Jesus and the early church yield insights that nourish every area of faith and practice.
Dwight founded JC Studies in 1984 to edify the people of God. Click here to explore over fifty of his audio and video seminars.