Bible Study Guide for Sunday, April 10, 2022

• Isaiah 50-4-9a
• 118:1-2, 19-29
• Philippians 2:45-11
• Luke 19:28-40

 

The story of the Triumphal Entry is absurd, bordering on parody. In this story we see Jesus enter into Jerusalem in a fashion associated with conquerors. However due to His unique position as the mediator between God and man, he does this stereotypically regal action in a pointedly strange and humble way. He does this in contravention of earthly notions of kingship and glory, in a way that is subversive, though not dismissive. However the actions of Jesus make a clear distinction between himself and secular rulers.

Triumphs, the traditional Roman military parade, were awarded to great and magnificent generals upon their return from a successful campaign. They were in a sense an Aristeia[i], the peak of a warrior’s prowess, meant to be remembered until the end of time and to bring the warrior glory imperishable,[ii] the general or emperor would be arrayed in  purple embroidered with gold, and his face was painted red in imitation of Jupiter. It was the closest to divinity that mortals would get, close enough that a slave would accompany the general solely to say “Memento Mori” repeatedly so that the Triumphator would not believe themselves to be a god. Yet here it is subverted and reversed.  Jesus is not a conqueror, yet; his conquest lies in his death, and resurrection.  He does not ride in a chariot, nor upon a warhorse, rather he is upon a donkey, and his raiment is not mentioned whatsoever. However just because the Triumphal Entry is a subversion of glory, does not mean that it devalues it or is contemptuous of it.

To explain further, it is necessary to discuss the meaning of “Glory.”  It is one of the most common words in The Bible, but as a word its meaning has been so radically deconstructed since World War One, when due to the sheer violence, misery and tedium of the conflict almost all notions of honor, glory or any sense of martial virtue were jettisoned from western culture.  This has left us with “Glory” as a word that is occasionally heard but it is out of our cultural understanding.  In many traditional societies glory is a form of renown and self-worth won by performing awe-inspiring and magnificent deeds. It is awarded and attributive and in cultures that did not believe in an afterlife[iii], or who were distrustful of one, it was the most meaningful kind of existence that one could aspire to after death.  It was radically this-worldly in a way that can be extremely difficult to understand in a culture most people believe in some sort of afterlife or that the world will be better in the future.  Nevertheless, despite the this-worldliness of the notion it is not necessarily condemned by The Bible. The Triumphal Entry’s closest analog in the Old Testament is the precession of the recaptured Ark, led by David.  David himself was a glorious warrior king, but unlike his predecessor was not vainglorious, rather sought glory in being a worthy vassal of The LORD of Hosts. Same with Jesus, who though being the second person of the Trinity, did the bidding of The Father even by taking on our humanity in its fullness.

Jesus also bears particular and glorious expectations by the people of Jerusalem in stark contrast to the more pagan tradition his actions are in conversation with. Being a descendent of David he was “supposed” to start a rebellion and expel the Romans from Judea and overthrow the Herodian Dynasty and place himself on the throne.  Although this has nothing to do with Jesus’ plans, it is this expectation that makes the priesthood and Romans fear him.

It is Christ’s unique position that makes the Triumphal Entry so particular. Firstly as He is divine He has no need to imitate divinity. Secondly, although he is fully man, indeed he is going to his death,  the triumph of Jesus is not to have earthly glory bestowed upon him,  though the earth itself would praise him, rather it is to invite us to join him in God’s glory.  Finally earthly glory is analogous to heavenly glory, it is the closest thing for us to try to understand heavenly glory but there are some key differences. Earthly glory is tied to what people do, whereas heavenly glory is inseparable from who God is and while earthly glory is an attempt at overcoming death, heavenly glory is inherently eternal, it is therefore that which earthly glory attempts to be.

In his humility in his Triumphal Entry, passion and death, Christs wins for us the Kingdom of God. In his death he destroys death, and in his resurrection, he brings us eternal life. Christ does not scorn glory, he brings it to us all, he invites us into his kingdom, his radiant splendor and into the share in the very glory of God itself.  The fault of earthy glory is that it too shall pass. When the world has ended, and no tongue lives to sing the glory of Achilles or Alexander, they too shall die indeed. But the kingdom is without end, and the majesty of God knows no equal, no vassal has ever been so faithful or so beloved as Christ and no destrier nor even Bucephalus has ever been so exalted a steed as this unnamed donkey upon which the Prince of Peace rode. May we all be loving and faithful servants and vassals of Christ who sits upon the right hand of The Father to whom with The Holy Spirit be all honor and glory, forever and ever. –Ben Watts

 

[i] “Excellence.” A stylized scene in epic literature portraying the subject during his finest moment.

[ii] A translation of the Homeric Greek “Kleos Apthiton” a phrase old enough that we know it was in Proto-Indo-European as there is an exact cognate in Sanskrit.

[iii] E.g. The Hebrews of the Old Testament and the Sadducees

Questions:

How can we find ways to better empathize with the parts of the bible that are culturally alien?

What part does this-worldliness have in Christianity, or is it always in opposition to the Kingdom of God?

What triumphs are we waiting for from God? What expectations do we put on Him?