Amos 2:6-16

⁶ Thus says the Lord:

For three transgressions of Israel,

and for four, I will not revoke the punishment;

because they sell the righteous for silver,

and the needy for a pair of sandals—

⁷ they who trample the head of the poor into the dust of the earth,

and push the afflicted out of the way;

father and son go in to the same girl,

so that my holy name is profaned;

⁸ they lay themselves down beside every altar

on garments taken in pledge;

and in the house of their God they drink

wine bought with fines they imposed.

⁹ Yet I destroyed the Amorite before them,

whose height was like the height of cedars,

and who was as strong as oaks;

I destroyed his fruit above,

and his roots beneath.

¹⁰ Also I brought you up out of the land of Egypt,

and led you forty years in the wilderness,

to possess the land of the Amorite.

¹¹ And I raised up some of your children to be prophets

and some of your youths to be nazirites.

Is it not indeed so, O people of Israel?

says the Lord.

¹² But you made the nazirites drink wine,

and commanded the prophets,

saying, “You shall not prophesy.”

¹³ So, I will press you down in your place,

just as a cart presses down

when it is full of sheaves.

¹⁴ Flight shall perish from the swift,

and the strong shall not retain their strength,

nor shall the mighty save their lives;

¹⁵ those who handle the bow shall not stand,

and those who are swift of foot shall not save themselves,

nor shall those who ride horses save their lives;

¹⁶ and those who are stout of heart among the mighty

shall flee away naked in that day,

says the Lord. (Amos 2:6-16, NRSV)

On December 3, 2007 (Monday in the week of the first Sunday of Advent, Year Two), comments were repeated with revision and supplement from November 28, 2005 (Monday in the week of the First Sunday of Advent, Year Two). They are repeated again here with some editing:

The references for yesterday’s and today’s Old Testament readings overlap, with the inclusion of Amos 2:6-8 for both days, which serves to underscore the connection and the way yesterday’s reading prepares for today’s. As noted yesterday (Nov. 29, 2009), the Book of Amos begins with a series of seven oracles, prophetic indictments, against neighboring nations, circling, as it were, to hone in on Israel: Syria (Amos 1:3-5), Philistia (vv. 6-8), Phoenicia (vv. 9-10), Edom (vv. 11-12), Ammon (vv. 13-15), Moab (2:1-3), Judah (vv. 4-5) and Israel (vv. 6-16). Amos was from Judah (Tekoa), but his message was for Israel (1:1; cf. 7:14-15). The primary audience, Israel, would sense that the indictments (Amos 2:6-8, 12), and the announced judgments (vv. 6a, 13-16) are addressed to them, and that in spite of God’s blessings, cited from Israel’s early history (vv. 9-11).

At this point, Ehud Ben Zvi raises a question about the target of Amos’s accusations. “Who is Israel here?” he asks. “Does Israel mean only the Northern Kingdom?” He continues with the answer to his question:

On the surface, the answer seems positive; for Israel is set as a nation other than Judah, see vv. 5-6. V. 10, however, which refers to the exodus, suggests a broad understanding of Israel. The text plays with the ambiguity of the term Israel and allows and even encourages the readership of the book–which lives in the post-monarchic period (that is, the Jews, the ‘remnant of Judah’)–to identify with the Israel of the book; they are their ancestors and their fate is important to them. (The Jewish Study Bible, 2004, on Amos 2:6-10)

Ben Zvi thus provides a model for biblical interpretation–hermeneutics–within the larger Judeo-Christian tradition. For example, we may consider Matthew’s teaching about life within the Christian community, that is the church ( ejkklhsiva, ekklēsia), as appropriate use of the teaching of Jesus, applied decades later by Matthew to the situation within his Christian community (i.e., his “church”). The term “church” ( ejkklhsiva, ekklēsia) occurs frequently in the rest of the New Testament, but in the canonical gospels only three times in Matthew (16:18; 18:17, twice). The NRSV uses the term “church” in translation twice more. Where the Greek has “your brother” ( oJ ajdelfovV sou, ho adelphos sou, Mt. 18:15) and “my brother,” that is, Peter’s “brother” ( oJ ajdelfovV mou, ho adelphos mou, 18:21), in both instances the NRSV translates “another member of the church” (cf. NRSV text notes d and g), justified, of course by the two references to ekklēsia = “church” in verse 17). Today’s New International Version (TNIV) has “If a brother or sister sins” in Matthew 18:15, and “someone who sins against me” in verse 21, but translates the three occurrences of ejkklhsiva (ekklēsia) in Matthew as “church.”

Against Israel (or “Israel,” broadly understood, perhaps including us, as implied, by extension, by Ben Zvi’s approach), the prophet begins with the formula that introduced the six previous indictments. “Thus says the LORD: / For three transgressions of Israel, / and for four, I will not revoke the punishment” (2:6a, b, c). As noted yesterday, Gene M. Tucker, revised by J. Andrew Dearman, sees this phrase as “a refrain in the series of announcements [that] probably means an indefinite but finally decisive number of violations.” They add that “the meaning of the Hebrew phrase translated I will not revoke the punishment, lit. ‘I will not cause it to return,’ is uncertain, but it likely refers to the Lord’s promise not to stop the effects of the transgressions” (HarperCollins Study Bible, rev. ed., 2006, on Amos 1:3). This judgment and punishment will fall upon Israel “because they sell the righteous for silver, / and the needy for a pair of sandals” (2:6d, e). According to Tucker and Dearman, this refers “to enslavement for nonpayment of debts” (on v. 6). The indictment continues against those “who trample the head of the poor into the dust of the earth, / and push the afflicted out of the way” (v. 7a, b).

The sins denounced include not merely selling persons into slavery (v. 6), but various forms of exploitation, including the exploitation of young girls. Amos condemns those “who trample the head of the poor into the dust of the earth, / and push the afflicted out of the way; / father and son go in to the same girl, / so that my holy name is profaned” (v. 7). The abuse of young girls is done in a way that profanes the sanctuary, for “they lay themselves down beside every altar / on garments taken in pledge;” (v. 8a, b). According to Gregory Mobley, the “same girl” in to which “father and son go” (v. 7c) “probably does not refer to ritual prostitutes by to young unmarried women who, like the ‘needy’ and the poor, were being exploited” (NOAB, 3^rd ed., augmented, 2007, on Amos 2:7). The abuses of the needy described are those committed by the powerful, who “in the house of their God they drink / wine bought with fines they imposed” (v. 8c, d). Mobley explains the phrase, “garments taken in pledge” (v. 8) as violating “the prohibitions in Ex. 22:25; Deut. 24:17. The exploitation of the poor is especially odious when commodities gained unjustly, the . . . garments and wine, were paraded before the deity at the altar of the house of their God” (op. cit., on Amos 2:8).

Through the prophet, the LORD reminds the people that they should be grateful for his deliverance of Israel from Egypt through the exodus and the subsequent conquests. “Yet I destroyed the Amorite before them,” says the LORD, “whose height was like the height of cedars, / and who was as strong as oaks; / I destroyed his fruit above, / and his roots beneath” (v. 9). The LORD brought Israel out of Egypt “and led you forty years in the wilderness, / to possess” their land (v. 10). The LORD blessed Israel by setting some apart for special religious vocations. “And I raised up some of your children to be prophets,” he says, “and some of your youths to be nazirites. / Is it not indeed so, O people of Israel?” (v. 11). Mobley defines “Nazirites” as “consecrated individuals who undertook vows, including abstinence from wine; Num. 6:2; Judg. 13:5” (op. cit., on vv. 11-12), which indicates that Israelites who “made the nazirites drink wine” (v. 12a) and who “commanded the prophets, / saying, ‘You shall not prophesy’ ” (v. 12b, c), are defiantly opposing the LORD’s direct commands.

According to Ben Zvi,

The summary of the LORD’s dealings with Israel is meant to contrast the faithfulness of the patron of Israel (i.e., the LORD) with the long history of unfaithfulness of the patron’s client (i.e., Israel). The readers of the book know that such a pattern of behavior calls for the punishment of the client (Israel) and provides just grounds for punishment of the latter. But is the LORD going to revoke the status of Israel? The answer of the book of Amos is a clear no. (op. cit., on 2:9-11)

The prophet, still citing “the LORD” (v. 16c), first describes Israel’s punishment metaphorically. “So, I will press you down in your place, / just as a cart presses down / when it is full of sheaves” (v. 16). But he continues describing Israel’s state in graphic terms. “Flight shall perish from the swift,” he says, “and the strong shall not retain their strength, / nor shall the mighty save their lives” (v. 14). More than that, “those who handle the bow shall not stand, / and those who are swift of foot shall not save themselves, / nor shall those who ride horses save their lives” (v. 15). And finally, “those who are stout of heart among the mighty / shall flee away naked in that day” (v. 16a, b). According to Tucker and Dearman, “The Lord announces judgment against Israel in the form of a military catastrophe in which the army is routed and even the most courageous flee away naked” (on 2:13-16). Ben Zvi says, “The description of the warrior men points at an upside-down order caused by divine intervention. It parallels the one caused by human intervention (i.e., prophets who do not talk, Nazirites who drink)” (on vv. 14-16).

2 Peter 1:1-11

Salutation

1:1 Simeon Peter, a servant and apostle of Jesus Christ,

To those who have received a faith as precious as ours through the righteousness of our God and Savior Jesus Christ:

2 May grace and peace be yours in abundance in the knowledge of God and of Jesus our Lord.

The Christian's Call and Election

3 His divine power has given us everything needed for life and godliness, through the knowledge of him who called us by his own glory and goodness. 4 Thus he has given us, through these things, his precious and very great promises, so that through them you may escape from the corruption that is in the world because of lust, and may become participants of the divine nature. 5 For this very reason, you must make every effort to support your faith with goodness, and goodness with knowledge, 6 and knowledge with self-control, and self-control with endurance, and endurance with godliness, 7 and godliness with mutual affection, and mutual affection with love. 8 For if these things are yours and are increasing among you, they keep you from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ. 9 For anyone who lacks these things is nearsighted and blind, and is forgetful of the cleansing of past sins. 10 Therefore, brothers and sisters, be all the more eager to confirm your call and election, for if you do this, you will never stumble. 11 For in this way, entry into the eternal kingdom of our Lord and Savior Jesus Christ will be richly provided for you. (2 Peter 1:1-11, NRSV)

On December 15, 2008 (Monday in the week of the Third Sunday of Advent, Year One), comments were repeated from December 3, 2007 (Monday in the week of the First Sunday of Advent, Year Two), when comments were repeated from December 18, 2006 (Monday in the week of the Third Sunday of Advent, Year One), when comments were combined with revision and adaptation from December 13, 2004, (Monday in the week of the Third Sunday of Advent, Year One), and from November 28, 2005 (Monday in the week of the First Sunday of Advent, Year Two). Some material was repeated with adaptation and supplement from an E-mail sent November 28, 2003, for November 29-December 1, 2003. The combined comments are repeated again here with some editing and supplement:

In Second Peter, the customary salutation (2 Pet. 1:1-2) refers to the author as “Simeon Peter (Sumew;n PevtroV), a servant (dou:loV, doulos) [or slave, cf. NRSV, note b] and apostle of Jesus Christ,” which adds “servant (dou:loV, doulos)” to the salutation in First Peter, “Peter, an apostle of Jesus Christ” (1 Pet. 1:1). According to Patrick A. Tiller, “Simeon is Peter’s Hebrew name transliterated into Greek” (NOAB, 3^rd ed., augmented, 2007, on 2 Pet. 1:1). According to Jeremy Duff, “The use of Simeon (transliteration of the Heb. name, elsewhere used of Peter only in Acts 15:14) rather than Simon [Sivmwn, Simōn] (the standard Gk. equivalent) adds a ring of authenticity to the letter, though this could be a deliberate ploy” (The Oxford Bible Commentary, 2001, p. 1272, on 2 Pet. 1:1-2). Duff apparently assumes with many others, that someone is writing in Peter’s name, not as fraud, but to preserve Peter’s teaching for a later Christian generation. He adds, “This divergence from 1 Peter shows that there is no attempt at imitation, despite the similar use of ‘abundance [plhqunqeivh, plēthyntheiē, verb, ‘be multiplied,’ cf. 1 Pet. 1:2; see below]’ in the salutation (paralleled in many Jewish letters, though only at Jude 1 in the NT)” (ibid.). Thus Second Peter uses the terms sometimes found together in Paul’s salutations (Rom. 1:1), and sometimes used alone, e.g. “servant” (Phil. 1:1), “apostle” (1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1, with special emphasis, “an apostle–sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead”). Paul exercised the freedom to vary his self-designation, depending on the circumstances of his relationship to the readers. (He has very little criticism for the church at Philippi, but a strong bond to them, including appreciation for their continued financial support of his ministry.) Some, who see in the salutation of Second Peter an attempt to clearly identify the message (though perhaps not its wording) as for the whole church from Peter himself, regard the phrase “Simeon Peter, a servant and apostle of Jesus Christ” as emphatic. According to Tiller, the presentation of Peter as “an eyewitness of the voice from heaven, which confirms the apostolic testimony about Christ’s power and coming” (op. cit., on 2 Pet. 1:16-18), which appears in tomorrow’s reading, is considered by them as an appeal to Peter’s authority. They would not see this as deception or fraud, but as a transparent attempt to maintain the testimony of Peter and his message for later generations of the early church. He does remind the believers that delay in the Lord’s coming does not disprove the predictions (2 Pet. 3:8-9). Be that as it may, we regard the message as inspired scripture and true to the preaching of Peter himself.

As the salutation continues, it addresses, not the “exiles of the Dispersion in” five provinces of northern and western Asia Minor (1 Pet. 1:1), but rather “those who have received a faith as precious as ours through the righteousness of our God and Savior Jesus Christ” (2 Pet. 1:1b). According to Duff, “The addressees are not specified, but are assured that their standing is equal to that of Peter’s. The description of Jesus as ‘God’ is noteworthy (attempts to construe the phrase differently are forced), although it has parallels (some of which are also disputed) elsewhere in the NT (Jn 1:1; 20:28; Heb. 1:8; Titus 2:13; 1 Jn. 5:20; Rom. 9:5)” (loc. cit.). The salutation concludes with a variation on the typical blessing, “May grace and peace be yours in abundance [plhqunqeivh, plēthyntheiē, verb, ‘be multiplied,’ cf. 1 Pet. 1:2; see above] in the knowledge of God and of Jesus our Lord” (v. 2).

After the usual salutation and greeting, Peter reviews the “faith” his readers have received (2 Pet. 1:1). According to Richard J. Bauckham, 2 Peter begins with “a summary of Peter’s teaching . . . stressing both God’s grace and the need for moral effort if Christians are to attain final salvation” (HarperCollins Study Bible, rev. ed., 2006, on 1 Pet. 1:3-11). “His divine power,” says Peter (or “Peter”), has given us everything needed for life and godliness, through the knowledge of him who called us by his own glory and and goodness” (v. 3). Duff apparently understand “his divine power” as a reference to God. “God has given the addressees the knowledge of God necessary for them to escape from the immoral world surrounding them and enter the eternal kingdom of Jesus Christ” (op. cit., on vv. 3-15). But G. H. Boobyer apparently understands the reference as to Christ. Verses 3-15 [he says, are a] Reminder of Christ’s Divine power and Coming Kingdom–His power enables him to give life, participation in the divine nature and the promised entrance into his eternal kingdom to those who confirm their election with godly living” (Peake’s Commentary on the Bible, 1962, reprint 1972, p. 1032, sec 902 b, on 2 Pet. 1:3-15). Whether this is from God the Father or from Christ the Son is perhaps immaterial. We understand that they are united in purposes and deeds. In addition to “everything needed,” says Peter, he has given us “his precious and very great promises, so that through them you may escape from the corruption that is in the world because of lust, and may become participants of the divine nature” (v. 4). According to Boobyer, “The Hellenistic phraseology and thought are noteworthy, e.g. ‘divine power’, ‘partakers of the divine nature’.” (ibid.). Tiller says, “The divine nature refers primarily to immortality, which is the opposite of corruption” (op. cit., on v. 4).

“For this very reason,” says Peter, “you must make every effort to support your faith (th:/ pivstei, tē(i) pistei, dative case), with goodness, and goodness (th:/ ajreth:/, tē(i) aretē(i), dative case) with knowledge, and knowledge with self-control, and self-control with endurance, and endurance with godliness, and godliness with mutual affection, and mutual affection with love” (vv. 5-7; cf. Gal 5:22-23). Note that the second instance of each virtue is in the dative case, literally “to faith,” “to goodness,” through the list. It is that aspect of the Greek that Bauckham refers to in saying,“In this ‘ladder’ of virtues, each virtue is the means of producing the next (this sense of the Greek is lost in translation, All the virtues grow out of faith, and all culminate in love” (op. cit., on vv. 2 Pet. 1:5-7). “For if these things are yours,” says Peter, “and are increasing among you, they keep you from being ineffective and unfruitful in the knowledge ( ejpivgnwsiV, epignōsis, cf. vv. 2, 3) of our Lord Jesus Christ” (v.8). According to Duff, “2 Peter distinguishes between two different word groups when dealing with ‘knowledge’ (the distinction is not as clear elsewhere in the NT): one coming from the root gnos–general understanding (1:5, 6, 16, 20; 3:3, 18); and the other from epignos–knowledge of God gained in conversion (1:2, 3, 8; 2:20)” (loc. cit.). He explains:

The idea that knowledge is central to religion has extensive Jewish roots (e.g. Prov. 2:5; Jer. 31:34; Hos. 4:1): it does not represent a later development in Christianity. ‘participants in the divine nature’ (v. 4) is striking, but this Hellenistic terminology had already been absorbed into the Jewish tradition (cf. Wis. 2:23; 4 Macc. 18:4; Philo, Quaes. Ex. 2.29) signifying not ‘becoming part of God’ but ‘the achievement of immortality and incorruptibility’ (precisely the context here): its pairing with escape from the corruption of the world shows that it is a future reference. (ibid.)

“For anyone who lacks these things [i.e. the virtues listed in vv. 5-7],” says Peter, “is short-sighted and blind, and is forgetful of the cleansing of past sins” (v. 9). “Therefore, brothers and sisters,” he concludes, “be all the more eager to confirm your call and election, for if you do this, you will never stumble. For in this way, entry into the eternal kingdom of our Lord and Savior Jesus Christ will be richly provided for you” (vv. 10-11).

Tiller summarizes this paragraph:

The major themes of the letter are introduced: knowledge of God and of Jesus, effort (variously translated as ‘be eager,’ ‘make every effort,’ or ‘strive’), stability (confirm), godliness, corruption, lust, and remembering. The readers should escape from the corruption that is in the world because of lust (cf. 2:20) and enter into the eternal kingdom by means of the knowledge of God, the promises of God, and earnest moral striving. (op. cit., on 1 Pet. 1:3-11)

Matthew 21:1-11

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." (Matthew 21:1-11, NRSV)

On November 23, 2008 (the Sunday closest to November 23, Year Two), comments were repeated from June 28, 2008 (Saturday in the week of the Sunday closest to June 22, Year Two), when comments were repeated from December 3, 2007 (Monday in the week of the First Sunday of Advent, Year Two), when comments were repeated with editing and supplement from November 26, 2006 (the Sunday closest to November 23, Year Two), and from July 1, 2007 (Saturday in the week of the Sunday closest to June 22, Year Two), comments earlier 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). The combined comments are repeated again here:

The accounts of Jesus Triumphal Entry into Jerusalem are presented in a four-column table in a separate file, Triumphal Entry Gospel Parallels. For recent comments on Mark’s version, see the Archive for August 15, 2009 (Saturday in the week of the Sunday closest to August 10, Year One). For recent comments on Luke’s version, see the Archive for June 11, 2009 (Thursday in the week of the Sunday closest to June 8, Year One). For recent comments on John’s version, see the Archive for April 6, 2009 (Monday of Holy Week, Year One).

As might be expected, all of the Gospels lead into the story of Jesus’ Triumphal Entry into Jerusalem with reference to his approach to the city (Mt. 21:1a; Mk. 11:1a; Lk. 19:28; Jn. 12:12). Mark points out that Jesus and the disciples “were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives” (Mk. 11:1), but Matthew, perhaps aware that Jesus would have come to Bethany before Bethpage, omits reference to the former at this point (Mt. 21:1). According to Mary K. Milne, Bethany is “a village on the lower eastern slope of the Mount of Olives (Mark 11:1; Luke 19:29), about fifteen stadia (approximately two miles) east of Jerusalem” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Bethany). While the “exact location” of Bethpage has never been determined, it was “a village apparently on the Mount of Olives, near Bethany” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Bethpage). John, who makes a point of noting Jewish festivals (Passover, Jn. 2:23; cf. 4:45; an unnamed festival, 5:1; Passover, 6:4; Booths, 7:2, 8, 8, 10, 11, 14, 37; Dedication, 10:2; and the final Passover, 11:56; 12:12; etc.), describes the crowd that met Jesus as “the great crowd that had come to the festival [i.e., the final Passover in the period of Jesus’ ministry]” (Jn. 12:12).

Bethphage is apparently the village to which Jesus refers, when according to Mark, he says, “Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it” (Mk. 11:2; cf. Lk. 19:30). Matthew’s version omits “as you enter it,” but has two animals, adding the colt’s mother: “. . . you will find a donkey tied, and a colt with her; untie them and bring them to me” (Mt. 21:2b). Jesus anticipates possible objections from those who may observe them as they get the animal(s). According to Mark, he says, “If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately’ ” (Mk. 11:3). Luke cuts this statement rather short. “If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it ” (Lk. 19;31). Matthew takes the promise to return the animal quickly as a prediction that the owner “will send them immediately” (Mt. 21:3). Krister Stendahl says that “Mt. follows Mk., but he finds it unnecessary to tell how Jesus’ predictions of what would happen when they went to get the ass came true (Mk. 11:4-5); Jesus’ command is enough” (Peake’s Commentary on the Bible, 1962, reprinted 1972, p. 790, sec. 690 b, on Mt. 21:1-9).

At this point, Matthew introduces one of his fulfillment quotations (cf. Mt. 1:22-23; 2:17-18; etc.). He introduces the saying with his formula, “This took place to fulfill what had been spoken through the prophet, saying,” (Mt. 21:4; cf. Mt. 1:22). The first of these quotations refers to “what had been spoken by the Lord through the prophet” (Mt. 1:22), identifying God as the source of the prophecy. The subsequent “fulfillment quotations” abbreviate the formula, for example, “what had been spoken through the prophet Jeremiah” (Mt. 2:17), but the divine source, “by the Lord,” continues to be understood. Matthew presents the quotation: “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” (Mt. 21:5). The Zechariah text says, “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” (Zech. 9:9). The quotation is perhaps influenced by Isaiah 62:11, “The LORD has proclaimed / to the end of the earth: / Say to daughter Zion, ‘ ’See, your salvation comes; / his reward is with him, / and his recompense before him’ ” (cf. Robert G. Bratcher, ed., Old Testament Quotations in the New Testament, Helps for Translators, 3^rd rev. ed., 1967, p. 8).

John also cites Zechariah 9:9 (Jn. 12:15). But only Matthew sees the Zechariah text as a reference to two animals, apparently misconstruing the synonymous parallelism of the last two lines, “humble and riding on a donkey, / on a colt, the foal of a donkey” (Zech. 9:9e, f). Matthew tells us that the two disciples “went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he [Jesus] sat on them” (Mt. 21:6-7; cf. Mk. 11:4-7; Lk. 19:32-35). In John’s account there is no errand of the disciples; he simply reports that “Jesus found a young donkey and sat on it” (Jn. 12:14), which leads into the quotation from Zechariah (see above). John also points out that Jesus’ “disciples did not understand these things at first” (Jn. 12:16a), but later they made the connection with the prophecy: “when Jesus was glorified, then they remembered that these things had been written of him and had been done to him” (v. 16b).

All of the Gospels report the acclamation of the crowds based on Psalm 118:25-26. Matthew tells us, “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!’ ” (Mt. 21:9; cf. Mk. 11:9; Jn. 12:13). In this acclaim, the key word, “hosanna” (Hōsanna, Mt. 21:9; Mk. 11:9; Hebrew xn! hf!yw9Oh, hôshî‘āh nāh, Aramaic xn! fw1Oh, 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” (BDAG [= Bauer-Danker-Arndt-Gingrich], A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 2000, s.v. wJsannav [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 Nov. 29, 2009). 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.)

Luke’s version has the crowds “praise God joyfully with a loud voice for all the deeds of power that they had seen” (Lk. 19:37), has them acclaim “the king,” rather than “the one,” “who comes in the name of the Lord” (v. 38a), and even seems to have them allude to the praise of the angels who appeared to the shepherds on the night of Jesus’ birth (Lk. 2:14) as they say, “Peace in heaven, / and glory in the highest heaven!” (Lk. 19:38c). Only Luke tells us that some of the Pharisees said to Jesus, “Teacher, order your disciples to stop” (v. 39), and that he replied, “I tell you, if these were silent, the stones would shout out” (v. 40). John reports the exasperation of the Pharisees because “the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to testify” (Jn. 12:17). “You see,” they said, “you can do nothing. Look, the world has gone after him!” (v. 19; cf. Jn. 11:46-53). Mark reports that after entering Jerusalem, Jesus “went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve” (Mk. 11:11). Matthew ends his account of the Triumphal Entry by noting the effect on the city and the crowds. “When he [Jesus] entered Jerusalem,” says Matthew, “the whole city was in turmoil, asking, ‘Who is this?’ ” (Mt. 21:10). “The crowds,” says Matthew, “were saying, ‘This is the prophet Jesus from Nazareth in Galilee’ ” (v. 11). Stendahl apparently identifies these who recognize Jesus as the prophet from Nazareth with the crowds that shouted “Hosanna to the Son of David!” (v. 9). Stendahl says, “Jesus is followed by an enthusiastic crowd, mostly from Galilee; they hail him as the prophet Jesus from Nazareth, and he goes to the Temple and performs the cleansing right away” (op. cit., p. 790, sec. 690d, on Mt. 21:11). Could one rather distinguish the enthusiastic messianic acclaim of Jesus’ Galilean followers from crowds of Judeans who knew of Jesus by reputation as a prophet? Stendahl, of course, is likely distinguishing two levels here, the actions of the crowds at the time, and Matthew the evangelist’s understanding as he retells the story.

Jesus’ actions in riding into Jerusalem on a donkey at this time represent an unmistakable claim that he is the Messiah. N. T. Wright puts it this way. “Within his own time and culture, his [i.e., Jesus’] riding on a donkey over the Mount of Olives, across Kidron, and up to the Temple mount spoke more powerfully than words could have done of a royal claim” (Jesus and the Victory of God, 1996, p. 490). However, he had no armed forces with him, and his kingdom, as he would later tell Pilate, was in some sense, “not from this world” (Jn. 18:36). Marcus J. Borg and John Dominic Crossan contrast this “peasant procession” entering Jerusalem from the east with an “imperial procession” from the west.

On the opposite side of the city, from the west, Pontius Pilate, the Roman governor of Idumea, Judea, and Samaria, entered Jerusalem at the head of a column of imperial cavalry and soldiers. Jesus’s procession proclaimed the kingdom of God; Pilate’s proclaimed the power of empire. The two processions embody the central conflict of the week that led to Jesus’s crucifixion. (The Last Week; What the Gospels Really Teach About Jesus’s Final Days in Jerusalem, 2007, p. 2)

Hosanna! Save us O Lord! May the Lord be praised!

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net