On Passion/Palm Sunday we celebrate the beginning of Holy Week and commemorate the Triumphant Entry of Jesus into Jerusalem which happens before his Crucifixion and Resurrection.

We hear this short reading from Matthew (Mt. 21:1-11) oftentimes from the back of the church before the Entrance Procession and Introductory Rites. Some parishes even begin with a parade of parishioners carrying palms along with the scripture reading or hymns.

Once the Mass begins and we continue to the Liturgy of the Word the readings become dominated with themes of suffering and the death of Jesus. The initial short reading from Matthew is overshadowed and almost forgotten by the end of the long passion narrative and solemn conclusion of the Liturgy.

I wonder, then, do we really take the time to examine the meaning of Jesus’ Triumphant Entry into Jerusalem? Indeed, the passage is replete with significance if we examine its content, especially the references to the Old Testament. As such, considering his motives for riding into Jerusalem on a beast of burden, the cunning brilliance of our Lord and Savior shines through as he completes the mission of his Heavenly Father.

Throughout Matthew’s gospel Jesus is depicted as being the fulfillment of Old Testament prophecies. This begins with the announcement of his birth: “Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,” which means “God is with us.” (Mt. 1:23; Isa. 7:14).

It appears again at the outset of his mission: “He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, that what had been said through Isaiah the prophet might be fulfilled: ‘Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.’” (Mt. 4:13-16; Isa.8:23).

And it illustrates the overall gist of his ministry: “He took away our infirmities and bore our diseases.” (Mt. 8:17b; Isa.53:4).

Jesus himself often quotes the Hebrew Scriptures to refer to his work: “Hypocrites, well did Isaiah prophesy about you when he said: ‘This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts.’” (Mt. 15:7-9; Isa. 29:13). It is these types of accusations against the Pharisees and other Jewish religious leaders which lead to their animosity and vindictive measures against Jesus.

One further noteworthy example of Jesus’ use of Old Testament prophecy is the action he takes when he rides into Jerusalem. The story begins on the Mount of Olives, coincidentally the place from which the prophet Zechariah tells us that God will rescue Israel: “Then the LORD, my God, will come, and all his holy ones with him.” (Zech. 14:5).

Not so coincidentally, Jesus instructs his disciples to retrieve two animals which are tied and waiting for him in the nearby village so that he might fulfill the prophecy which describes the way in which Israel’s savior will come to his people: “Humble, and riding on a donkey, on a colt, the foal of a donkey.” (Zech. 9:9b). (By the way, this is why there are two animals mentioned in the passage (21:7); picture Jesus trying to ride on two animals!)

To heighten the excitement, the crowds who are following Jesus lay palms at his feet in celebratory fashion of their royal ancestors (2 Kgs 9:13). All the while they exclaim the salvation which they recognize Jesus is bringing: ““Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest.” (Mt. 21:9; Ps.118:25).

The ruckus the people are making is described as shaking the ground like an earthquake and it arouses the curiosity of bystanders and visiting pilgrims. It also draws the attention of the enemies of Jesus.

With this bold prophetic action, Jesus who is already in trouble with the Jewish officials, is making a massive statement. He is making himself out to be the Messiah, the Anointed Son of God, who rides into the city like the humble kings of the Old Testament at the time of their coronation or after a victory in battle.

Knowing his previous history of self-aggrandizement, the religious leaders witnessing this event, once again realize that he is making a claim to his divinity. He is reiterating that he is, “the Son of Man who has come to save what was lost.” (Mt. 18:11; Dan. 7:13). With such statements Jesus has equated himself with God the Father which is essentially a crime of blasphemy in the eyes of the chief priests and elders.

They only need to find a reason to arrest Jesus and try him for a crime. In perfect fulfillment of his mission Jesus enters the Temple in the next scene. Seeing the corruption of the merchants selling their wares, he becomes violently enraged and with shouts of fury overturns the tables with complete disruption. Now not only do the Jewish leaders have a crime of which to accuse him, so do the Romans. He is on the verge of creating a riot when thousands of Jews have come for the celebration of Passover.

We all know what awaits Jesus after his arrest and trial. In a cooperative effort between a small group of Jewish antagonists and Pontius Pilate, Jesus is condemned to a Roman crucifixion.

One would think that Jesus has intentionally sealed his own fate on that donkey on Palm Sunday in order that he go to the grave as the “King of the Jews.”