III. As 4 Kina, JESUS EXERCISES A SPIRITUAL RULE. Until now his kingliness haa been concealed except from the nearest and dearest disciples, On this occasion it waa declared. Yet the spiritual nature of that kingliness was so evident in his dress, in the animal he bestrode, and in his attendants, that when a few days afterwards he was charged with calling himself a King, no reference was made to this incident before Herod or Pilate. Such is the nature of his kingdom still. His sovereignty is not advanced by material force or by worldly cunning. To him, as a spiritual Ruler, gifts do not take the place of earnest prayer; nor is attendance on the means of grace a substitute for fellowship of soul with God. His kingdom was inaugurated by death; it was founded on a grave; it was built up by the Spirit, “that the excellency of the power may be of God, and not of us.” Hence he approached Jerusalem, not on the war-horse of the conqueror, but on an ass, on which rode messengers of peace; as if he were determined that he would not come in judgment till to the last love had been tried. Thus he comes to us, in quiet suggestions, in holy desires, in tears, and prayers; but hereafter he will come in power and great glory, fulfilling the vision St. John saw of One upon the white horse, going forth conquering, and to conquer.—A. R.
Vers, 8—10.—Palm Sundey. We sometimes wonder that the greatest Teacher, the divinest Master the world ever saw, was so little recognized during his ministry. Our surprise would be lessened if we fairly put ourselves in the position of his contem- poraries. Suppose news came to our metropolis that in a distant hamlet, among working people, a child had been born, and that rumours of portents accompanying his birth found favour in that country-side. Suppose that, as years rolled on, it was reported that this child, now a man, had done gome marvellous works; and that, after several visits to the city, he came into it accompanied by his followers, chiefly peasants, neither learned nor wealthy. ‘The probabilities are that although some might know him to be a great teacher, @ man of unquestioned holiness and of astonishing pretensions, the hum of business would not be hushed for 2 moment, and few would turn aside to see his festal procession.
L THE WELCOME GIVEN TO JEsUS, 1, His welcome would have been more speedy and general had he come differently. All through his ministry we find evidence of that. There was eagerness fora Messiah of a certain type. A promise to restore the theocracy, and overthrow the Roman tyranny, would have been hailed with a unanimous shout of delight. But our Lord would not be content, and never is, with a worldly homage, such as a Christian nation, for example, offers when it callsitself by his Name, and violates his principles. Unless he rules human hearts, he has no joy and the ruled no bliss. Even an earthly king desires real loyalty; but he cannot read men’s thoughts nor see how in heart his flatterers despise him. If he could, how thankfully would he turn from the adulation of courtiers to the unsophisticated love of his children! So our Lord turned from priests and Pharisees to the humble peasants of Galilee and the loving children in Jerusalem. In order to avoid false homage, Christ came, and still comes, quietly. He comes not with peals of thunder and visions of angels, nor even as a national leader appealing to popular passion and armed force; but, in quiet thoughts and in happy Christian homes, he reveals himself to those seeking the truth, or burdened with sin, 2. Hven such a weleame as this given on Palm Sunday was unusual.
ou. xi. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 185
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His motto seemed to be, “ He shall not strive, nor cry, nor cause his voice to be heard in the streets.” Popular applause was suppressed, and even natural enthusiasm was cooled. If people would take him by force to make him a king, he departed and did hide himself from them. If the disciples saw a glimpse of his glory on the Mount of Transfiguration, he said, “See that ye tell no man.” His miracles were quietly wrought, generally with but few witnesses, and those blessed were often told not to publish it. But on this first day of the last week he wished to have an unwonted procession. In the crowds who had come together for the Passover all the elements of it were ready, if he only gave a sign of his willingness to receive it. And this he did, He arranged for it. He sent to the village for the young colt, and when it was brought he sat upon it, and allowed a simple procession to be formed, which increased in numbers and enthusiasm as they drew nearer to Jerusalem. 3. This exceptional scene was wisely ordered. (1) The memory of it would help the disciples in the dark days which ended that eventful week ; for they would reflect that it was not want of power, but want of wiil, which did not allow him to rouse the people in his defence. “The Good Shepherd giveth his life for the sheep.” (2) Besides, it would give an oppor- tunity to the people to see him as the King he claimed to be, and it was possible that some who had resisted other influences might yield to this, and pay him homage now, He had come as a babe to Jerusalem, and few had loved him; he had come as a child, only to be wondered at when he sat among the doctors; he had come to the feasts, and scarcely any had recognized him. He had come “ unto his own, and his own received him not.” Once more, in a new way, he would draw near. He would try one more avenue to the closed heart before uttering the pathetic lament, “O Jerusalem, Jerusalem, how often would I have gathered thy children . . . and ye would not!” (3) Further, there was something prophetic and typical in this procession, The triumphal entry was a symbol of the resurrection on that day week, and of his later ascension to heaven amidst the hosannas of the angels. It was a prophecy also of his kingly progress through history, and of his second coming in glory, when all in heaven and all on earth will cry, “ Blessed is he that cometh in the Name of the Lord! ”