Zechariah 9:9-16

The Coming Ruler of God’s People (Mt 21.5; Jn 12.14-15)

9 Rejoice greatly, O daughter Zion!

Shout aloud, O daughter Jerusalem!

Lo, your king comes to you;

triumphant and victorious is he,

humble and riding on a donkey,

on a colt, the foal of a donkey.

10 He will cut off the chariot from Ephraim

and the war-horse from Jerusalem;

and the battle bow shall be cut off,

and he shall command peace to the nations;

his dominion shall be from sea to sea,

and from the River to the ends of the earth.

11 As for you also, because of the blood of my covenant with you,

I will set your prisoners free from the waterless pit.

12 Return to your stronghold, O prisoners of hope;

today I declare that I will restore to you double.

13 For I have bent Judah as my bow;

I have made Ephraim its arrow.

I will arouse your sons, O Zion,

against your sons, O Greece,

and wield you like a warrior’s sword.

14 Then the LORD will appear over them,

and his arrow go forth like lightning;

the Lord GOD will sound the trumpet

and march forth in the whirlwinds of the south.

15 The LORD of hosts will protect them,

and they shall devour and tread down the slingers;

they shall drink their blood like wine,

and be full like a bowl,

drenched like the corners of the altar.

16 On that day the LORD their God will save them

for they are the flock of his people;

for like the jewels of a crown

they shall shine on his land.

17 For what goodness and beauty are his!

Grain shall make the young men flourish,

and new wine the young women. (Zechariah 9:9-16, NRSV)

The following comments are repeated with revision and supplement here from November 21, 2004, two years ago (the Sunday closest to November 23, Year Two):

Zechariah calls upon Jerusalem to “rejoice greatly” and “shout aloud” (Zech. 9:9a, b). He has predicted the crushing of Israel’s enemies (9:1-8), which will lead to the coming of Israel’s king “triumphant and victorious . . . humble and riding on a donkey, / on a colt, the foal of a donkey” (v. 9c, d, e). This king “will cut off the chariot from Ephraim / and the war-horse from Jerusalem” (v. 10a, b). With the cessation of the instruments of war–“the battle bow . . . cut off”–“he shall command peace to the nations; / his dominion shall be from sea to sea, / and from the River to the ends of the earth” (v. 10c, d, e). According to Gregory Mobley, the River mentioned here is “the Euphrates in northern Syria” (NOAB, 3^rd ed., on Zech. 9:10). It’s a picture of universal peace (šālôm laggôyim). The LORD will bring home his scattered peoples (vv. 11-12), lead them as a victorious army (vv. 13-15), and “will save them/for they are the flock of his people . . . jewels of a crown” (v. 16).

In Matthew’s version of the Triumphal Entry of Jesus into Jerusalem on Palm Sunday, he includes one of his fulfillment of prophecy quotations:

This took place to fulfill what had been spoken through the prophet saying,

‘Tell the daughter of Zion

Look, your king is coming to you,

humble, and mounted on a donkey,

and on a colt, the foal of a donkey.’ (Matthew 21:4-5, NRSV)

The quotation has been identified as from the two texts which follow. The lines in italic type demonstrate that Matthew’s line is closer to Isaiah 61:1 than to Zechariah 9:9. But the main point is made with the lines from Zechariah 9:9, emphasized with bold type here.

Say to daughter Zion,

‘See, your salvation comes;

his reward is with him,

and his recompense before him’ (Isaiah 62:11b, c, NRSV)

Rejoice greatly, O daughter Zion!

Shout aloud, O daughter Jerusalem!

Lo, your king comes to you;

triumphant and victorious is he,

humble and riding on a donkey,

[and] on a colt, the foal of a donkey. (Zechariah 9:9, NRSV)

In Zechariah 9:9, the final line begins in Hebrew with the conjunction w- (“and,” as in the AV/KJV), but because the two final lines are understood as synonymous parallelism, it is left untranslated in the NRSV (cf. NIV). Gregory Mobley says, “Donkey, colt, in the style of Hebrew parallelism, a single animal (as in Gen. 49:11; Jn. 12:14-15) is meant here. In the New Testament, Mt. 21:5-7 misunderstands and assumes two animals are meant. The choice of mount, donkey instead of war-horse (v. 10), indicates peaceful intentions” (NOAB, 3^rd ed., on Zech. 9:9). John apparently quotes the Zechariah text (Jn. 12:14-15; cf. Zeph. 3:6; Zech.9:9) with reference to one animal, as is assumed in Mark 11:2-7 and Luke 19:29-35. In any case, the point, suggested by Mobley and apparent in all of the Gospels, is that Jesus came as a king of peace, on a donkey and not a war-horse.

1 Peter 3:13-22

13 Now who will harm you if you are eager to do what is good? 14 But even if you do suffer for doing what is right, you are blessed. Do not fear what they fear, and do not be intimidated, 15 but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; 16 yet do it with gentleness and reverence. Keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame. 17 For it is better to suffer for doing good, if suffering should be God’s will, than to suffer for doing evil. 18 For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit, 19 in which also he went and made a proclamation to the spirits in prison, 20 who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. 21 And baptism, which this prefigured, now saves you-not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him. (1 Peter 3:13-22, NRSV)

The following comments on 1 Peter 3:13-4:6 are repeated here from April 28, 2006 (Friday in the week of the Second Sunday of Easter, Year Two). Compare the comments on 1 Peter 3:13-22 of November 21, 2004, two years ago (the Sunday closest to November 23, Year Two), and the comments on 1 Peter 3:13-4:6 of November 25, 2006 (Friday of the week of the Sunday closest to November 23, Year One):

A significant part of Peter’s advice is about remaining faithful to Christ and hopeful in a situation of suffering. They are to rejoice in the hope “for a salvation ready to be revealed in the last time” (1 Pet. 1:5), “even if now for a little while you have had to suffer various trials” (v. 6). In the opening thanksgiving Peter raises this issue. The advice for slaves (2:18-15) invokes the example of Christ’s suffering (2:21-23), and tells them “it is a credit to you if . . . you endure pain while suffering unjustly” (v. 19). “But if you endure when you do right and suffer for it, you have God’s approval” (v. 20). While this theme seems to come into sharpest focus in tomorrow’s reading, “Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you” (4:12), there is preparation for this in today’s reading.

Peter raises a question. “Now who will harm you if you are eager to do what is good?” (3:13). We know, and Peter knows, that the answer is not always “No one, of course!” There are, it seems, those who take delight in doing just that. “But even if you do suffer for doing what is right, you are blessed,” says Peter (v. 14a). “Do not fear what they fear, and do not be intimidated, but in your hearts sanctify Christ as Lord” (vv. 14b, 15a). Peter advises us to “Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you” (v. 15b). “Following the example of Christ’s unjust suffering does not mean passivity, but active doing of good” (M. Eugene Boring, NOAB, 3^rd ed., on 1 Pet. 3:13-17). “For it is better to suffer for doing good, if suffering should be God's will, than to suffer for doing evil” (v. 17).

The example of Christ is described in detail. He “suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God” (v. 18). This suffering was for the greatest good of all, atonement for the sins of the world. Among other values of Christ’s suffering, Peter H. Davids offers the following:

Fourth, the death of Christ did not destroy him, just as death will not destroy the Christian sufferer: ‘He was put to death with respect to the flesh, but he was made alive with respect to the spirit. . . . Thus Peter contrasts the death of Christ with his resurrection, the one happening with respect to the natural fallen human condition, the flesh, and the other with respect to God and relationship to him, the spirit. In other words, Peter is not contrasting two parts of the nature of Christ, body and soul, a Greek distinction that would be read into this passage in the Fathers . . . but rather two modes of existence. . . . But he died as a whole person, not simply as a body (another meaning of ‘flesh’). Christ was made alive (and note the made alive, for here as usual the action of the Father in raising him from the dead is assumed) because of his relationship to God; therefore he was made alive with respect to the spirit, the mode of existence of the regenerate or those pleasing to God. (Peter H. Davids, The First Epistle of Peter, NICNT, 1990, pp. 136-137 on 1 Pet. 3:18)

As a part of Christ’s victory over sin and death, says Peter, “he went and made a proclamation to the spirits in prison” (1 Pet. 3:19, cf. v. 20), a statement that has been interpreted in different ways. Davids lists some alternatives, (1) “the souls of the faithful of the OT,” (2) “the souls who died in Noah’s flood,” (3) “the fallen angels of Gen. 6:1ff.” (4) “the demons, the offspring of the fallen angels . . . or (5) the spirits are the fallen angels, but the preacher is “Enoch, who proclaimed judgment to them” (Davids, pp. 138-139 on 1 Pet. 3:19). Because ‘spirits’ in the NT always refers to no0nhuman spiritual beings unless qualified . . . “ (p. 139), Davids understands the reference here “to mean angelic or demonic beings” (p. 140). “Thus it seems likely that this passage in 1 Peter refers to a proclamation of judgment by the resurrected Christ to the imprisoned spirits, that is, the fallen angels, sealing their doom as he triumphed over sin and death and hell, redeeming human beings” (Davids, p. 141).

After this expansion of the reference to Christ’s suffering, Peter returns to using it as an example for the Christians. “Since therefore Christ suffered in the flesh, arm yourselves also with the same intention (for whoever has suffered in the flesh has finished with sin), so as to live for the rest of your earthly life no longer by human desires but by the will of God” (4:1-2). While the discussion of Christ’s suffering has included its atoning for sin and redemptive aspects, the emphasis for Christians is on holy living. They have lived like the Gentiles long enough (v. 3), but they “no longer join them in the same excesses of dissipation” (v. 4), which is one cause of their suffering: their opponents “blaspheme.” The reference to the proclamation of the gospel “even to the dead” (4:6) apparently refers not to the proclamation of judgment “to the spirits in prison” (3:19), but rather “to Christians who heard the gospel while they were alive” (Boring, on 1 Pet. 4:6; cf. Davids, pp. 154-155 on 1 Pet. 4:6). “The point of the passage, then, is that the judgment is also the time of the vindication of Christians. They, like Christ, may have been judged as guilty by human beings according to their standards, either in that they died like other human beings, or through their being put to death” (Davids, p. 155).

Matthew 21:1-13

Jesus’ Triumphal Entry into Jerusalem (Mk 11.1-10; Lk 19.28-40; Jn 12.12-19)

21:1 When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3 If anyone says anything to you, just say this, ‘The Lord needs them.’ And he will send them immediately.” 4 This took place to fulfill what had been spoken through the prophet, saying,

5 “Tell the daughter of Zion,

Look, your king is coming to you,

humble, and mounted on a donkey,

and on a colt, the foal of a donkey.”

6 The disciples went and did as Jesus had directed them; 7 they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8 A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and that followed were shouting,

“Hosanna to the Son of David!

Blessed is the one who comes in the name of the Lord!

Hosanna in the highest heaven!”

10 When he entered Jerusalem, the whole city was in turmoil, asking, “Who is this?” 11 The crowds were saying, “This is the prophet Jesus from Nazareth in Galilee.”

Jesus Cleanses the Temple (Mk 11.15-19; Lk 19.45-48; Jn 2.13-25)

12 Then Jesus entered the temple and drove out all who were selling and buying in the temple, and he overturned the tables of the money changers and the seats of those who sold doves. 13 He said to them, “It is written,

‘My house shall be called a house of prayer’;

but you are making it a den of robbers.” (Matthew 21:1-13, NRSV)

The following is from July 1, 2006 (Saturday in the week of the Sunday closest to June 22, Year Two), where comments were combined with some revision from June 26, 2004, in an email sent June 25, 2004 for June 26-27, and from November 28, 2005 (Monday in the week of the first Sunday in Advent, Year Two):

NOTE: The accounts of Jesus Triumphal Entry into Jerusalem are presented in a four-column table in a separate file, Jesus’ Triumphal Entry.

We are familiar with the Palm Sunday celebrations of Jesus' entry into Jerusalem. The disciples "brought the donkey and the colt, and put their cloaks on them, and he sat on them [on the cloaks?]" (Mt. 21:7). John’s account omits Jesus’ preparations by sending two disciples ahead to get the “colt that has never been ridden” (Mk. 11:2; Lk. 19:30; cf. Mt. 21:2), with instructions for answering anyone who questions their action (Mt. 21:3; Mk. 11:3; Lk. 19:31). Matthew and John point out the fulfillment of Zechariah 9:9, which Matthew apparently construes to refer to two animals (as noted above, in the comments on Zechariah). Cloaks and branches were “spread on the road” by “a very large crowd” (v. 8), who cried out in joy, “Hosanna to the Son of David!” (v. 9). The three Synoptic Gospels report the acclamation of the crowds based on Psalm 118:25-26 in which the key word, “hosanna” (Hōsanna, Mt. 21:9; Mk. 11:9; Hebrew hôshî‘āh nāh, Aramaic hôsha nā’), is a prayer meaning “Help,” “Save,” or “Rescue, O LORD” and as such is an exclamation of prayer. But this appeal “became a liturgical formula; as a part of the Hallel (Pss. 113-18 Hebr. it was familiar to everyone in Israel” (A Greek English Lexicon . . . BAGD, 1979, under Hōsanna). The Hallel is used in Judaism: “The prayer liturgy is augmented with additional prayers, including the Hallel, a collection of blessings and psalms, recited on Rosh Hodesh (the beginning of each lunar month) and on the pilgrimage festivals” (Jewish Festivals in Israel, on the Internet at http://www.mfa.gov.il/MFA/Facts+About+Israel/People/Jewish+Festivals+in+Israel.htm, accessed again November 25, 2006). While the aspect of petitioning prayer seems appropriate in the acclamation of Jesus, it surely anticipates victory. (The crowds, however, did not anticipate the form of Jesus’ victory, nor, apparently did the disciples.)

Krister Stendahl notes (Peake's Commentary on the Bible, sec. 690a, p. 790, on Mt. 21:1-9), that Jesus' entry into Jerusalem comes “over the Mount of Olives on the slopes of which the messianic manifestation at the entry takes place. This Mount is important in Jewish eschatology both as the place where Messiah will appear, and as the place of universal resurrection.” He adds, “The palms are not mentioned (cf. Jn. 12:13); the scene is one belonging either to the Feast of Tabernacles with its processions and its Hosanna or the Hanukkah (Rededication of the Temple, cf. 1 Mac. 13:51). The latter would lead naturally to the cleansing of the Temple; the former fits well into the connection between Tabernacles and Messianic expectations.”

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com