The Triumphal Entry:  What Was the Victory?

The Triumphal Entry:  What Was the Victory?

by | Mar 28, 2015 | The Life of Jesus

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“Rejoice greatly, Daughter Zion!  Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9).

The Gospel of Luke recounts how Jesus fulfilled the words spoken by the prophet Zechariah as he entered Jerusalem in a “triumphal entry” during the climactic week ending his ministry (Luke 19:28-44).   Luke tells us how Jesus instructed two of his disciples to go to a nearby home where they would find a young donkey and to bring it to him. He told the disciples that if anyone challenged them, they were to simply say: “The Lord needs it” (Luke 19:31).  The disciples did this – explaining to the donkey’s owners what Jesus had told them. 

This initial part of the story is interesting in itself.  Jesus was, in effect, invoking the ancient principle of angaria (from a Babylonian word meaning “mounted messenger”) by which kings, rulers and other individuals with official responsibilities could requisition property for official use.  Angaria originated in the earliest postal systems in the ancient Persian, Greek and later Roman cultures where an animal could be “requisitioned” from its owner to carry the mail on the next stage of its multiple-staged journey, somewhat equivalent to the “Pony Express” of the American frontier.  In the Judea of Jesus’ day, under Roman rule, animals could be commandeered in this way for the emperor’s service, and the right was also expanded to include the needs of the king, and even magistrates and rabbis. 

This incident was, then, the “royal” prelude to the actual triumphal entry in which the crowds provided what we would call today a “red carpet” entry for Jesus by covering the road with their capes and the branches of trees to welcome him as he rode on the donkey into the city (Luke 19:35-37).   The scene was actually not unlike a humbler version of the great Roman “Triumphs” in which the grateful citizens celebrated the procession of heroes who had served the people.  In fact, the similarity with a Roman Triumph is more than  superficial, because the Triumph was a civil and religious ceremony which was held to publicly “celebrate and sanctify” the success of a commander who had led his forces to victory in the service of the people.  

It is clear that Jesus rejected the aggrandizing nature of the pagan Triumphs which fed the cult of personalities in Roman and other cultures, and he did this by riding humbly on a young donkey – the antithesis of the great horses of conquering kings and heroes – while fulfilling the prophecy of Zechariah 9:9 in every detail. Yet Jesus did accept the people’s praise (Luke 19:40), and the details of the story from beginning to end show that a triumphal entry – a symbolic victory celebration – was intended.

The words of the crowds who welcomed Jesus in this triumphal entry are important. Luke tells us that they quoted from the great Messianic Psalm 118 (Luke 19:38) – which is why the Pharisees attempted to silence them (Luke 19:39). This is the psalm that contains the statement so significantly quoted by Jesus: “The stone the builders rejected has become the cornerstone” (Psalm 118:22), but it also contains the clear references to the triumphal entry of the Messiah: “I look in triumph on my enemies” (Psalm 118:7), “I will not die but live, and will proclaim what the Lord has done” (Psalm 118:17), “Open for me the gates of the righteous; I will enter and give thanks to the Lord” (Psalm 118:19), “Blessed is he who comes in the name of the Lord. From the house of the Lord we bless you. The Lord is God, and he has made his light shine on us. With boughs in hand, join in the festal procession up to the horns of the altar” (Psalm 118:26).  Although Luke only cites a few of the words from Psalm 118, the psalm is in fact a full prophetic description of Jesus’ triumphal entry into Jerusalem.

But if this was a triumph, what was the victory? Jesus had not yet defeated sin and death on the cross, he had not yet completed the work he came to accomplish in this regard, yet there was one way in which a victory was surely celebrated.  The primary purpose of the angaria, by which Jesus obtained the donkey on which he rode, was to deliver a message. And at this point, at the end of his ministry, Jesus had successfully delivered the news of the Kingdom of God to the point that it was now established and would continue to spread throughout the world.  He had also lived the perfect life needed in order that he could give himself as a sacrifice for all people.

In that sense, Jesus had fully triumphed in his work as he came to Jerusalem as “… your king who comes to you, righteous and victorious, lowly and riding on a donkey” (Zechariah 9:9, emphases added). The entry of Jesus into Jerusalem prior to his death was indeed a triumph, and Jesus had delivered the only message that in the end really matters.
Meekness is not Weakness

Meekness is not Weakness

by | Mar 25, 2015 | Character, Warriors of the Way

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Many people presume that Christianity is a religion of meekness and mildness – even of weakness.  To be fair, many have absorbed this idea from hymns, songs and sermons that juxtapose meekness with mildness, from the concept of Christ as “Gentle Jesus meek and mild.”

Anyone who studies the life of Jesus knows that this view is in error.  We cannot read a single one of the Gospels without seeing instances of Jesus telling the Pharisees, the hypocrites and the religious rulers of his day exactly what their problems were – without the slightest hint of timidity, just as we read of him single-handedly casting out the money changers from the temple. We cannot read the accounts of the life of Jesus without seeing a man strong enough to go willingly to his own death for the sake of others – knowing it was to be one of the most painful deaths ever to be suffered by a human being. 

Even the concept of Jesus as a man of pacifistic mildness is inaccurate.  The same Jesus who, when he was arrested, told Peter “Put away your sword” also said – at the same time – “Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels?” (Matthew 26:53).  The Bible makes clear that the son of God was and is the supreme commander of enormous power and that he wielded that power and will wield it again (Revelation 19:16).

So we must look more closely at biblical verses that might suggest, out of context, that Christ or Christians are defined by meekness that is weakness.  It is certainly true that Jesus said “Blessed are the meek, for they shall inherit the earth” (Matthew  5:5); but the Greek word for meekness (praus) found there and throughout the New Testament  has the connotation not of weakness, but of “strength under control.”

It is interesting to realize that in making the statement “Blessed are the meek…,” Jesus was almost certainly quoting Psalm 37:11 in the Greek Septuagint version.  While the Hebrew Scriptures say “The meek shall possess the land,” the Septuagint says “The meek shall inherit the land,” more closely reflecting the wording of Jesus recorded in Matthew.  But the significance of Jesus’ quoting Psalm 37 is found in the fact that the verses directly before “The meek will inherit the land” state “Refrain from anger and turn from wrath … For those who are evil will be destroyed…” (Psalm 37:8-9a).  They are then contrasted with the words Jesus quoted: “But the meek shall inherit the earth” (emphasis added).  The meekness spoken of by David and quoted by Christ is, then, one of controlling anger and wrath – with the self-control that meekness really is. 

To be meek is not to be weak. Meekness is the gentleness of the strong.  Meekness is strength under control. That is the quality exhibited by Christ and to which He calls his followers.  When we understand this,we realize that there is no contradiction between this fact and the words of the apostle Paul describing the Spirit of God that is to be in every true follower of Christ:  “For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline”  (2 Timothy 1:7). We may notice that the English Standard Version – translating a little closer to the Greek – says “self-control” rather than self-discipline.  “Power, love and self-control” is almost a perfect definition of meekness.  Meekness  is strength in love.  It is power under self-control.  
I’m Fine – Save Me!

I’m Fine – Save Me!

by | Mar 22, 2015 | Problems

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Last year the suicide-prevention group Samaritans of Singapore (SOS) ran a highly successful advertising campaign in which they published a series of ambigrams – words or messages that say one thing, but have an entirely different meaning if they are read upside down. 

“I’m fine,” the ad reproduced here, becomes “Save me,” when inverted, and the other ads in the series –  “Life is great” and “I feel fantastic” – inverted read “I hate myself” and “I’m falling apart.” Each ad was run with the statement “The signs are there if you read them. Help us save a life before it’s too late.” These unusual advertisements drew attention to a widespread social problem and uniquely showed how we can be oblivious to the subtle and often hidden symptoms of depression and related disorders if we are not focusing on the people with whom we interact.

Effective though they were, the SOS ads are now remembered mainly as an example of an innovative and  highly successful advertising campaign,  though hopefully the message will be remembered by those who saw the ads.  The messages also reflect an aspect of life that every Christian should keep in mind: that what we hear people say can often cover a deeper reality that calls for our help. 

Sometimes the additional reality comes out if we simply take the time to engage the individual facing problems in sincere rather than surface conversation.   In that way, the situation can be similar to the poignant New Testament story of the father who asked Christ to heal his son. The fact that he did this suggests, on the surface, belief, but when Jesus challenged that assumption, the father replied “I believe, help my unbelief!” (Mark 9:24).   This is primarily about faith, but it is also a classic example of how a troubled person often opens up to someone who spends the time and energy to focus on them – perhaps only later in a conversation opening up to show desperation or depression.

Naturally, this doesn’t mean we should attempt to verbally probe and question every person with whom we interact, presuming they have problems; but as the SOS campaign so clearly demonstrated, if the signs are there we can often see them hidden in plain view.  It is then that we should be sure to take the time to try to discern the problem and how we can help.   That’s one of the things that Christians are supposed to do: to look beneath the surface of the world in which we live and to see the real needs around us and then seek to help as we can.    Serious disorders and psychological problems may need professional help, but a great many people live with lesser problems, depression, discouragement and emotional pain.  Those people often say “I’m fine” – and while it may not be a cry of “save me!” – it may be an invitation, if we can see it, to help them.

Finding the Fountain of Life

Finding the Fountain of Life

by | Mar 18, 2015 | Discipleship

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The idea of a fountain of life or rejuvenation has captivated humanity for a long time.  Stories of such a fountain are known from around the world and dating across many centuries.  

The idea is mentioned in the writings of the ancient Greek historian Herodotus, and others. It was common in many areas of Europe and Asia, and among the native peoples of the New World when it was discovered in the 16th century of our own era.  It was at that time that the legend became particularly prominent in the quest of the Spanish explorer Juan Ponce de León, who sought the fountain of life or youth in Florida in 1513. 

Many other individuals have tirelessly hunted for such a fountain over the centuries –some spending fortunes and lifetimes searching – but the  fountain has remained as elusive as it is legendary.  Today we may view the stories as quaint relics of bygone ages, but they are also sad testaments to the fact that human beings so often search for their deepest desires in all the wrong directions.

Unlike the many disenchanted explorers who admitted defeat in looking for the elusive fountain, David, king of ancient Israel, felt that he had found it. Speaking of the God of Israel, David wrote: “For with you is the fountain of life” (Psalm 36:9).   His son, the wise king Solomon – who spent much of his reign searching for what brought happiness and life – speaks repeatedly of the fountain of life in his proverbs, showing different aspects or ways in which it is experienced:

“The fear of the Lord is a fountain of life, turning a person from the snares of death” (Proverbs 14:27).

“The mouth of the righteous is a fountain of life …” (Proverbs 10:11).

“The teaching of the wise is a fountain of life…” (Proverbs 13:14).

“Prudence is a fountain of life to the prudent …” (Proverbs 16:22).

Other biblical verses equate the flowing water of life with wisdom, knowledge, and truth, and these verses all show that the fountain of life can at least be approached by walking in the way of God.  But these aspects  are all, admittedly, a reflection (or perhaps more accurately a “trickle-down”) of the true fountain of life itself.  In his teaching, Jesus showed how that fountain can actually be gained:  “… whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life” (John 4:14 NKJV).

That fountain which flows from God Himself will not disappear like a myth in the mists of time. The Book of Revelation shows it will be there beyond this age in the new heaven and earth:  “.. the Lamb who is in the midst … will shepherd them and lead them to living fountains of waters…”  (Revelation 7:17 NKJV). That is the true fountain of life that exists and lasts far beyond humanity’s wildest dreams or hopes. 

It is sad indeed that, over the centuries, many have spent great fortunes and much of their lives looking for this world’s imaginary  living fountain.  But it’s worth asking ourselves – what are we, who have found the only true fountain of life, spending of our time, energy, and resources to hold on to it and to lead others to it?

Developing Your Replacement

Developing Your Replacement

by | Mar 15, 2015 | Leadership

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A recent survey published in the Harvard Business Review asked business leaders what qualities or “competencies” were most valuable for all management positions. It’s an interesting article because the results could be applied just as well to family or church leadership positions as to those of business or other areas of life.  

The survey ranked sixteen skills ranging from “inspires and motivates others” at first place, to “self-development” which came in last.  This doesn’t mean that self-development was not viewed as important, but that it was not seen as being as important as the qualities ranked above it.  Perhaps the most surprising result of the survey was the importance placed on “develops others” which came in at the half way mark even though this trait meant those developed would move ahead – perhaps past those doing the developing, and perhaps to even become their replacements.  

Developing one’s own replacement might sound scary at a number of levels – but the need to do that is a reality in much of life.  When we look at the Bible we see that developing successors and replacements is constantly in evidence.  Jesus developed his disciples to carry on his work, as did John the Baptist, and Moses, and Elijah, and many more of God’s servants. Often the development of a successor was commanded by God Himself:  “So the Lord said to Moses, ‘Take Joshua son of Nun, a man in whom is the spirit of leadership, and lay your hand on him’” (Numbers 27:18).  This selection of Joshua to replace Moses did not happen without background, however – the biblical record makes it clear that Moses had worked with Joshua, training and preparing him, for years before the formal commissioning occurred, just as Jesus did with his disciples.

What does all this have to do with us? If we are in formal positions of leadership, church-related or otherwise, the application is obvious, but it is something we can all think about. How much do we, as husbands, prepare our wives – or vice versa – to be able to deal with situations or needs that we normally take care of? Often times one of the greatest difficulties faced by bereaved spouses is not knowing where important records are, or what needs to be done to continue key aspects of household functioning.  How much do we think about the principle of developing our children to take on the adult responsibilities we hold? And finally, how seriously do we take the concept of helping and developing the young and those newer to the faith who will be the next generation of believers.  Is our religion only about the work we do, or are we preparing those who will work after us?  It is such a basic concept, yet one to which many of us pay little attention.

There are many ways in which we can properly shoulder the duty of preparing others for our responsibilities – it’s not a negative “preparing for the worst,” it’s a positive helping others move ahead and keeping our families and our churches moving forward.  It’s part of being a good leader, because, as the saying goes: “The best leaders are also ladders.”