Jesus is in the Upper Room with his disciples, preparing for the Passover Feast. As there is no servant to watch the guests feet, Jesus does the task himself. But Peter resists....
John 13: 8-9, No ... Yes!
“No,” said Peter, “you shall never wash my feet.”
Jesus answered, “Unless I wash you, you have no part with me.”
9 “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”
Peter is all-or-nothing. First he resists, then he throws himself fully into it. In neither case is he really submissive to Jesus' plans. Very human....
John 13: 10-11, One is unclean
Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.”
11 For he knew who was going to betray him, and that was why he said not every one was clean.
Jesus uses Peter's comments as a segue to point out that one of the disciples will betray him.
John 13: 12-17, I have set an example
When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them.
13 “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am.
14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet.
15 I have set you an example that you should do as I have done for you.
16 Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him.
17 Now that you know these things, you will be blessed if you do them.
Should we literally wash each others' feet? Is this is a "sacrament"? Or is this a more general symbol of humility and servanthood?
Jesus, in fact, here gives a straightforward lecture on the meaning of his actions. If he, their teacher and leader, washes their feet, then they should act the same way to each other. Jesus explicitly set as an example for his followers. At the end he provides a promise: "you will be blessed if you do them."
Saturday, March 24, 2018
Friday, March 23, 2018
John 13: 1-9, Footwashing
Jesus has entered Jerusalem for the Passover Feast. The has been welcomed and praised as the Messiah. Now he meets with his closest disciples for a last meal together.
John 13:1-3, Evening meal
It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end.
2 The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.
3 Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God;
We are looking at a very intimate setting ‑‑ Jesus has hundreds of disciples and many public teachings. Now, the night before the cross, he deliberately begins some teachings with the closest disciples. His intimate instructions will be at a level not found elsewhere in the gospels. (These instructions are particularly absent in the synoptic gospels.) He is with "family" here.
There are two commands in this chapter that are intended for all who genuinely believe they are a follower of Jesus. They are the "mark of a Christian".
John 13: 4-9, Wash my feet
so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist.
5 After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.
6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”
7 Jesus replied, “You do not realize now what I am doing, but later you will understand.”
8 “No,” said Peter, “you shall never wash my feet.”
Jesus answered, “Unless I wash you, you have no part with me.”
9 “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”
The apostle John records here the strange scene of the Creator kneeling down and serving his creatures. This is the first command of this passage, a "mark" of a Christian, that we "wash the feet" of others. The metaphor is obvious.
This account does not appear in the other gospels but Luke (Luke 22: 24-27) records a dispute among the disciples about their rankings in the upcoming kingdom, to which Jesus responds by telling them that they should serve others and says "I am among you as one who serves." It is easy to imagine this dispute just before Jesus begins to wash the disciples' feet.
The act is clearly one of submission; Jesus is the servant (or slave) with the assigned task of cleaning the dirty feet.
Peter's response is touching. "Don't you dare be a servant to me!" he exclaims. Then when Jesus rebukes him, Peter goes to the other extreme, "Wash all of me!"
Should we literally wash each others' feet? Is this is a "sacrament"? Or is this a more general symbol?
John 13:1-3, Evening meal
It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end.
2 The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.
3 Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God;
We are looking at a very intimate setting ‑‑ Jesus has hundreds of disciples and many public teachings. Now, the night before the cross, he deliberately begins some teachings with the closest disciples. His intimate instructions will be at a level not found elsewhere in the gospels. (These instructions are particularly absent in the synoptic gospels.) He is with "family" here.
There are two commands in this chapter that are intended for all who genuinely believe they are a follower of Jesus. They are the "mark of a Christian".
John 13: 4-9, Wash my feet
so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist.
5 After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.
6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”
7 Jesus replied, “You do not realize now what I am doing, but later you will understand.”
8 “No,” said Peter, “you shall never wash my feet.”
Jesus answered, “Unless I wash you, you have no part with me.”
9 “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”
The apostle John records here the strange scene of the Creator kneeling down and serving his creatures. This is the first command of this passage, a "mark" of a Christian, that we "wash the feet" of others. The metaphor is obvious.
This account does not appear in the other gospels but Luke (Luke 22: 24-27) records a dispute among the disciples about their rankings in the upcoming kingdom, to which Jesus responds by telling them that they should serve others and says "I am among you as one who serves." It is easy to imagine this dispute just before Jesus begins to wash the disciples' feet.
The act is clearly one of submission; Jesus is the servant (or slave) with the assigned task of cleaning the dirty feet.
Peter's response is touching. "Don't you dare be a servant to me!" he exclaims. Then when Jesus rebukes him, Peter goes to the other extreme, "Wash all of me!"
Should we literally wash each others' feet? Is this is a "sacrament"? Or is this a more general symbol?
Thursday, March 22, 2018
John 13, Preparation (Overview)
Jesus has entered Jerusalem for the Passover Feast. He has been welcomed and praised as the Messiah.
John 13:1-3, Evening meal
It was just before the Passover Feast. Jesus knew that the time had come for him to leave this world and go to the Father. Having loved his own who were in the world, he now showed them the full extent of his love. The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God;
We are looking at a very intimate setting ‑‑ Jesus has hundreds of disciples and many public teachings. Now, the night before the cross, he deliberately begins some teachings with the closest disciples. His intimate instructions will be at a level not found elsewhere in the gospels. (These instructions are particularly absent in the synoptic gospels.) He is with "family" here.
There are two commands in this chapter that are intended for all who genuinely believe they are a follower of Jesus. They are the "mark of a Christian".
John 13: 4-17, Wash my feet
so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist.
After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him. He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" Jesus replied, "You do not realize now what I am doing, but later you will understand."
"No," said Peter, "you shall never wash my feet."
Jesus answered, "Unless I wash you, you have no part with me."
"Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!"
Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." For he knew who was going to betray him, and that was why he said not every one was clean.
When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. "You call me `Teacher' and `Lord,' and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you.
“I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.”
The apostle John records here the strange scene of the Creator kneeling down and serving his creatures. This is the first command of this passage, a "mark" of a Christian, that we "wash the feet" of others. The metaphor is obvious.
This account does not appear in the other gospels but Luke (Luke 22: 24-27) records a dispute among the disciples about their rankings in the upcoming kingdom, to which Jesus responds by telling them that they should serve others and says "I am among you as one who serves." It is easy to imagine this dispute just before Jesus begins to wash the disciples' feet.
Peter's response is touching. "Don't you dare be a servant to me!" he exclaims. Then when Jesus rebukes him, Peter goes to the other extreme, "Wash all of me!"
Should we literally wash each others' feet? Is this is a "sacrament"? Or is this a more general symbol?
John 13:18-30, A traitor in our midst
"I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: `He who shares my bread has lifted up his heel against me.' I am telling you now before it happens, so that when it does happen you will believe that I am He. I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.”
After he had said this, Jesus was troubled in spirit and testified, "I tell you the truth, one of you is going to betray me."
His disciples stared at one another, at a loss to know which of them he meant. One of them, the disciple whom Jesus loved, was reclining next to him. Simon Peter motioned to this disciple and said, "Ask him which one he means." Leaning back against Jesus, he asked him, "Lord, who is it?"
Jesus answered, "It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon.
As soon as Judas took the bread, Satan entered into him. "What you are about to do, do quickly," Jesus told him, but no one at the meal understood why Jesus said this to him. Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor.
As soon as Judas had taken the bread, he went out. And it was night.
This is a digression from the teachings, it seems to me. What is the relevance of this passage to the rest of the evening, to the rest of the teachings?
There is poetry in John's writings. As soon as Judas leaves, there is darkness.
The Old Testament quote in verse 18 is from Psalm 41:9.
John 13:31-35, The second mark of a Christian
When he was gone, Jesus said, "Now is the Son of Man glorified and God is glorified in him. If God is glorified in him, God will glorify the Son in himself, and will glorify him at once.
"My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.
"A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another."
NIV footnotes regarding verse 32: Many early manuscripts do not have "If God is glorified in him"
As Jesus is planning his leave, he gives "a new command". This is the second "mark" of a Christian, that we love one another. This will be a central theme is the writings of the apostle John.
John 13:36-38, Peter's question
Simon Peter asked him, "Lord, where are you going?"
Jesus replied, "Where I am going, you cannot follow now, but you will follow later."
Peter asked, "Lord, why can't I follow you now? I will lay down my life for you."
Then Jesus answered, "Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!
So what’s Peter’s reaction to Jesus’ second command? What can we learn from this passage?
The chapter ends somewhat down or "dark". We have had some sober teachings from Jesus and a statement about betrayal. Chapters 14 to 17 continue with very important and intimate teachings, especially now that Judas has left.
John 13:1-3, Evening meal
It was just before the Passover Feast. Jesus knew that the time had come for him to leave this world and go to the Father. Having loved his own who were in the world, he now showed them the full extent of his love. The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God;
We are looking at a very intimate setting ‑‑ Jesus has hundreds of disciples and many public teachings. Now, the night before the cross, he deliberately begins some teachings with the closest disciples. His intimate instructions will be at a level not found elsewhere in the gospels. (These instructions are particularly absent in the synoptic gospels.) He is with "family" here.
There are two commands in this chapter that are intended for all who genuinely believe they are a follower of Jesus. They are the "mark of a Christian".
John 13: 4-17, Wash my feet
so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist.
After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him. He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" Jesus replied, "You do not realize now what I am doing, but later you will understand."
"No," said Peter, "you shall never wash my feet."
Jesus answered, "Unless I wash you, you have no part with me."
"Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!"
Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." For he knew who was going to betray him, and that was why he said not every one was clean.
When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. "You call me `Teacher' and `Lord,' and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you.
“I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.”
The apostle John records here the strange scene of the Creator kneeling down and serving his creatures. This is the first command of this passage, a "mark" of a Christian, that we "wash the feet" of others. The metaphor is obvious.
This account does not appear in the other gospels but Luke (Luke 22: 24-27) records a dispute among the disciples about their rankings in the upcoming kingdom, to which Jesus responds by telling them that they should serve others and says "I am among you as one who serves." It is easy to imagine this dispute just before Jesus begins to wash the disciples' feet.
Peter's response is touching. "Don't you dare be a servant to me!" he exclaims. Then when Jesus rebukes him, Peter goes to the other extreme, "Wash all of me!"
Should we literally wash each others' feet? Is this is a "sacrament"? Or is this a more general symbol?
"I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: `He who shares my bread has lifted up his heel against me.' I am telling you now before it happens, so that when it does happen you will believe that I am He. I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.”
After he had said this, Jesus was troubled in spirit and testified, "I tell you the truth, one of you is going to betray me."
His disciples stared at one another, at a loss to know which of them he meant. One of them, the disciple whom Jesus loved, was reclining next to him. Simon Peter motioned to this disciple and said, "Ask him which one he means." Leaning back against Jesus, he asked him, "Lord, who is it?"
Jesus answered, "It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon.
As soon as Judas took the bread, Satan entered into him. "What you are about to do, do quickly," Jesus told him, but no one at the meal understood why Jesus said this to him. Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor.
As soon as Judas had taken the bread, he went out. And it was night.
This is a digression from the teachings, it seems to me. What is the relevance of this passage to the rest of the evening, to the rest of the teachings?
There is poetry in John's writings. As soon as Judas leaves, there is darkness.
The Old Testament quote in verse 18 is from Psalm 41:9.
When he was gone, Jesus said, "Now is the Son of Man glorified and God is glorified in him. If God is glorified in him, God will glorify the Son in himself, and will glorify him at once.
"My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.
"A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another."
NIV footnotes regarding verse 32: Many early manuscripts do not have "If God is glorified in him"
John 13:36-38, Peter's question
Simon Peter asked him, "Lord, where are you going?"
Jesus replied, "Where I am going, you cannot follow now, but you will follow later."
Peter asked, "Lord, why can't I follow you now? I will lay down my life for you."
Then Jesus answered, "Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!
So what’s Peter’s reaction to Jesus’ second command? What can we learn from this passage?
The chapter ends somewhat down or "dark". We have had some sober teachings from Jesus and a statement about betrayal. Chapters 14 to 17 continue with very important and intimate teachings, especially now that Judas has left.
Wednesday, March 21, 2018
John 12: 42-50, Eternity with Jesus and the Father
It is the Passover week in Jerusalem. The gospel writer, John, has quoted from Isaiah, offering Jesus as the suffering Messiah, in the lineage of David.
John 12: 42-43, Pharisees Bully Others
John 12: 42-43, Pharisees Bully Others
Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not openly acknowledge their faith for fear they would be put out of the synagogue;
43 for they loved human praise more than praise from God.
John reports that many of religious leaders believe in Jesus. But they are afraid because of the more powerful leaders. This includes a strong condemnation: that the religious people loved the praise of men more than God. One might hope that among all people, religious leaders are most interested in praise from God. But universally, religious leaders fall into hypocrisy, seeking the shortcut of religious appearance.
John 12: 44-46, Light of the Father
John reports that many of religious leaders believe in Jesus. But they are afraid because of the more powerful leaders. This includes a strong condemnation: that the religious people loved the praise of men more than God. One might hope that among all people, religious leaders are most interested in praise from God. But universally, religious leaders fall into hypocrisy, seeking the shortcut of religious appearance.
John 12: 44-46, Light of the Father
45 The one who looks at me is seeing the one who sent me.
46 I have come into the world as a light, so that no one who believes in me should stay in darkness.
Jesus represents the very light of God, providing a way out of darkness.
Jesus represents the very light of God, providing a way out of darkness.
John 12: 47-50, Speaking for the Father
48 There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn them at the last day.
49 For I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken.
50 I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”
Jesus identifies himself with God, reflecting the salvation message God has commanded him to give.
John 12: 27-41, What Isaiah Saw
Jesus has recently raised Lazarus from the dead and is now entering Jerusalem for the Passover. His death on the cross will end the week.
John 12: 27-33, Struggling with death and evil
“Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.
28 Father, glorify your name!”
28 Father, glorify your name!”
Then a voice came from heaven, “I have glorified it, and will glorify it again.”
29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.
30 Jesus said, “This voice was for your benefit, not mine.
31 Now is the time for judgment on this world; now the prince of this world will be driven out.
32 And I, when I am lifted up from the earth, will draw all people to myself.”
33 He said this to show the kind of death he was going to die.
Jesus forecasts his death and describes it as necessary to drive out the "prince of the world". The prince of this world is a demonic being opposed to God, often called Satan, Lucifer, the devil. In the midst of angst and anxiety, Jesus admits that it is for this very event that he entered the world.
The prince of this world is driven out "now", that is, by this coming event.
John 12: 34-36, The Son of Man, Eternal yet Lifted Up
The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”
35 Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going.
36 Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them.
John 12: 34-41, What Isaiah saw
38 This was to fulfill the word of Isaiah the prophet:
“Lord, who has believed our message
and to whom has the arm of the Lord been revealed?”
39 For this reason they could not believe, because, as Isaiah says elsewhere:
40 “He has blinded their eyes
and hardened their hearts,
so they can neither see with their eyes,
nor understand with their hearts,
nor turn—and I would heal them.”
41 Isaiah said this because he saw Jesus’ glory and spoke about him.
The Messiah (Christ) was to reign forever. So said the Old Testament prophets. So why is he going to die?
The quote in verse 38 is from Isaiah 53:1, the beginning of a Messianic passage. The quote in verse 40 is from Isaiah 6:10, part of a vision of God in which the people of Israel continue to resist Him.
In Isaiah 53, the suffering Messiah is revealed; in Isaiah 6, the prophet is told that the people are calloused and will not respond. Both of these predictions are coming together on this Passover feast.
Monday, March 19, 2018
John 12: 20-29, Preaching to Gentiles
Jesus, after raising Lazarus from the dead, enters Jerusalem for Passover. He has entered Jerusalem riding on a donkey, praised by the people as the new Messiah.
John 12: 20-22 Pharisees and Greeks
Now there were some Greeks among those who went up to worship at the festival.
21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.”
22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.
John reports some Greeks visiting Jesus. These men would certainly not be Jews. But little else is reported about this meeting. John's point seems to be that non-Jews were beginning to hear about Jesus and were attracted to him.
21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.”
22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.
John reports some Greeks visiting Jesus. These men would certainly not be Jews. But little else is reported about this meeting. John's point seems to be that non-Jews were beginning to hear about Jesus and were attracted to him.
The Greeks (gentiles) go first to Philip, who goes to Andrew and then the two of them go to Jesus.
John 12: 23-26, The Seed must die
Jesus replied, “The hour has come for the Son of Man to be glorified.
24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.
25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.
26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.
I assume that this teaching is given to the gentiles. But it is not clear if that is so. In context, their appearance stimulates this teaching.24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.
25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.
26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.
Eternal life requires death in some way. The seed is a metaphor. Here the death of the seed is linked with giving up their life ("hating" it) to follow Jesus, as a servant.
John 12: 27-29, Glorify your name!
“Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.
28 Father, glorify your name!”
28 Father, glorify your name!”
Then a voice came from heaven, “I have glorified it, and will glorify it again.”
29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.
In the midst of angst and anxiety, Jesus admits that it is for this very event, this upcoming hour, that he entered the world.
The reassurance he receives is a "voice from heaven", interpreted by bystanders in various ways.
Sunday, March 18, 2018
John 12: 9-19, Hosanna!
After the winter festival, Lazarus gets ill and Jesus is contacted. Waiting a few days, he eventually visits Mary and Martha in Bethany, after Lazarus has died, and there raises Lazarus from the dead. At a later dinner (weeks later? months later?) Mary anoints Jesus by pouring perfume on his feet.
John 12: 9-11, Angry priests
Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead.
10 So the chief priests made plans to kill Lazarus as well,
11 for on account of him many of the Jews were going over to Jesus and believing in him.
10 So the chief priests made plans to kill Lazarus as well,
11 for on account of him many of the Jews were going over to Jesus and believing in him.
John 12: 12-19, The last week begins
The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem.
13 They took palm branches and went out to meet him, shouting,
13 They took palm branches and went out to meet him, shouting,
“Hosanna!”
“Blessed is he who comes in the name of the Lord!”
“Blessed is the king of Israel!”
14 Jesus found a young donkey and sat on it, as it is written:
15 “Do not be afraid, Daughter Zion;
see, your king is coming,
seated on a donkey’s colt.”
16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him.
17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word.
18 Many people, because they had heard that he had performed this sign, went out to meet him.
19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!”
Jesus decides to travel from Bethany to Jerusalem and the people expect him. They greet him as the anointed Messiah, the king in David's line. Some of the crowd are there because of the stories about the death and revival of Lazarus. (According to John's gospel, the resurrection of Lazarus is a major reason for the crowd's reaction on his entry to Jerusalem.)
The other gospels have this story; John provides additional details. According to John, the people are stirred by the resurrection of Lazarus.
The disciples first miss the prophetic nature of this event.
NIV Footnotes: "Hosanna" is a Hebrew expression meaning "Save!", which became an exclamation of praise. The quote in verse 13 is from Psalm 118:25-26 and the quote in verse 15 is from Zechariah 9:9.
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