Such triumphal entry of Jesus into the chief city of the Jews would have been strikingly inconsistent with the general tenor of His ministry in its early stages. Even the intimation that He was the Christ had been made with guarded care, if at all; and every manifestation of popular regard in which He might have figured as a national leader had been suppressed. Now, however, the hour of the great consummation was near at hand; the public acceptance of the nation's homage, and the acknowledgment of both kingly and Messianic titles, constituted an open and official proclamation of His divine investiture. He had entered city and temple in such royal state as befitted the Prince of Peace. By the rulers of the nation He had been rejected and His claims derided. The manner of His entry should have appealed to the learned teachers of the law and the prophets; for Zechariah's impressive forecast, the fulfilment of which the evangelist, John, finds in the events of this memorable Sunday,[1068] was frequently cited among them: "Rejoice greatly, O, daughter of Zion; shout, O, daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass."[1069]
CERTAIN GREEKS VISIT CHRIST.[1070]
Among the multitudes who came to Jerusalem at the time of the annual Passover were people of many nations. Some of these, though not of Jewish descent, had been converted to Judaism; they were admitted to the temple precincts, but were not allowed to pass beyond the court of the Gentiles.[1071] Sometime during our Lord's last week of mortal life, possibly on the day of His royal entry into the city,[1072] certain Greeks, who were evidently numbered among the proselytes since they had come "to worship at the feast," sought an interview with Jesus. Imbued with a becoming sense of decorum they hesitated to directly approach the Master, and applied instead to Philip, one of the apostles, saying: "Sir, we would see Jesus." Philip consulted with Andrew, and the two then informed Jesus, who, as we may reasonably infer from the context though the fact is not explicitly stated, graciously received the foreign visitors and imparted to them precepts of the utmost worth. It is evident that the desire of these Greeks to meet the Master was not grounded on curiosity or other unworthy impulse; they earnestly wished to see and hear the Teacher whose fame had reached their country, and whose doctrines had impressed them.
To them Jesus testified that the hour of His death was near at hand, the hour in which "the Son of man should be glorified." They were surprized and pained by the Lord's words, and possibly they inquired as to the necessity of such a sacrifice. Jesus explained by citing a striking illustration drawn from nature: "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit;"[1073] The simile is an apt one,—and at once impressively simple and beautiful. A farmer who neglects or refuses to cast his wheat into the earth, because he wants to keep it, can have no increase; but if he sow the wheat in good rich soil, each living grain may multiply itself many fold, though of necessity the seed must be sacrificed in the process. So, said the Lord, "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." The Master's meaning is clear; he that loves his life so well that he will not imperil it, or, if need be, give it up, in the service of God, shall forfeit his opportunity to win the bounteous increase of eternal life; while he who esteems the call of God as so greatly superior to life that his love of life is as hatred in comparison, shall find the life he freely yields or is willing to yield, though for the time being it disappear like the grain buried in the soil; and he shall rejoice in the bounty of eternal development. If such be true of every man's existence, how transcendently so was it of the life of Him who came to die that men may live? Therefore was it necessary that He die, as He had said He was about to do; but His death, far from being life lost, was to be life glorified.
VOICE FROM HEAVEN.[1074]
The realization of the harrowing experiences upon which He was about to enter, and particularly the contemplation of the state of sin, which made His sacrifice imperative, so weighed upon the Savior's mind that He sorrowed deeply. "Now is my soul troubled," He groaned; "and what shall I say?" He exclaimed in anguish. Should He say, "Father, save me from this hour" when as He knew "for this cause" had He come "unto this hour?" To His Father alone could He turn for comforting support, not to ask relief from, but strength to endure, what was to come; and He prayed: "Father, glorify thy name." It was the rising of a mighty Soul to meet a supreme issue, which for the moment had seemed to be overwhelming. To that prayer of renewed surrender to the Father's will, "Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."
The voice was real; it was no subjective whisper of comfort to the inner consciousness of Jesus, but an external, objective reality. People who were standing by heard the sound, and interpreted it variously; some said it was thunder; others, of better spiritual discernment, said: "An angel spake to him"; and some may have understood the words as had Jesus. Now fully emerged from the passing cloud of enveloping anguish, the Lord turned to the people, saying: "This voice came not because of me, but for your sakes." And then, with the consciousness of assured triumph over sin and death, He exclaimed in accents of divine jubilation, as though the cross and the sepulchre were already of the past: "Now is the judgment of this world: now shall the prince of this world be cast out." Satan, the prince of the world was doomed.[1075] "And I," the Lord continued, "if I be lifted up from the earth, will draw all men unto me." John assures us that this last utterance signified the manner of the Lord's death; the people so understood, and they asked an explanation of what seemed to them an inconsistency, in that the scriptures, as they had been taught to interpret the same, declared that the Christ was to abide forever,[1076] and now He who claimed to be the Messiah, the Son of Man, averred that He must be lifted up. "Who is this Son of man?" they asked. Mindful as ever not to cast pearls where they would not be appreciated, the Lord refrained from a direct avowal, but admonished them to walk in the light while the light was with them, for darkness would surely follow; and as He reminded them, "he that walketh in darkness knoweth not whither he goeth." In conclusion the Lord admonished them thus: "While ye have light, believe in the light, that ye may be the children of light."[1077]
At the close of this discourse Jesus departed from the people "and did hide himself from them." The record of the first day of what has come to be known as the week of our Lord's passion[1078] is thus concluded by Mark: "And when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve."[1079]