The Triumphal Entry into Jerusalem
Charles H. Spurgeon
Matthew 21:5
We have read the chapter from which our text is taken; let me now rehearse the incident in your hearing. There was an expectation upon the popular mind of the Jewish people that Messiah was about to come. They expected Him to be a temporal prince, One who would make war upon the Romans and restore to the Jews their lost nationality. There were many who, though they did not believe in Christ with a spiritual faith, nevertheless hoped that perhaps He might be to them a great temporal deliverer, and we read that on one or two occasions they would have taken Him and made Him a king, but that He hid Himself. There was an anxious desire that somebody or other should lift the standard of rebellion and lead the people against their oppressors.
Seeing the mighty things which Christ did, the wish was father to the thought, and they imagined that He might restore to Israel the kingdom and set them free. The Savior at length saw that it was coming to a crisis. For Him it must either be death for having disappointed popular expectation, or else He must yield to the wishes of the people, and be made a king. You know which He chose; He came to save others, and not to be made a king Himself in the sense in which they understood Him.
The Lord had worked a most remarkable miracle: He had raised Lazarus from the dead after he had been buried four days. This was a miracle so novel and so astounding that it became town talk. Multitudes went out of Jerusalem to Bethany, it was only about two miles distant, to see Lazarus. The miracle was well authenticated; there were multitudes of witnesses; it was generally accepted as being one of the greatest marvels of the age, and they drew the inference from it that Christ must be the Messiah. The people determined that now they would make Him a king, and that now He should lead them against the hosts of Rome. He, intending no such thing, nevertheless overruled their ...
Charles H. Spurgeon
Matthew 21:5
We have read the chapter from which our text is taken; let me now rehearse the incident in your hearing. There was an expectation upon the popular mind of the Jewish people that Messiah was about to come. They expected Him to be a temporal prince, One who would make war upon the Romans and restore to the Jews their lost nationality. There were many who, though they did not believe in Christ with a spiritual faith, nevertheless hoped that perhaps He might be to them a great temporal deliverer, and we read that on one or two occasions they would have taken Him and made Him a king, but that He hid Himself. There was an anxious desire that somebody or other should lift the standard of rebellion and lead the people against their oppressors.
Seeing the mighty things which Christ did, the wish was father to the thought, and they imagined that He might restore to Israel the kingdom and set them free. The Savior at length saw that it was coming to a crisis. For Him it must either be death for having disappointed popular expectation, or else He must yield to the wishes of the people, and be made a king. You know which He chose; He came to save others, and not to be made a king Himself in the sense in which they understood Him.
The Lord had worked a most remarkable miracle: He had raised Lazarus from the dead after he had been buried four days. This was a miracle so novel and so astounding that it became town talk. Multitudes went out of Jerusalem to Bethany, it was only about two miles distant, to see Lazarus. The miracle was well authenticated; there were multitudes of witnesses; it was generally accepted as being one of the greatest marvels of the age, and they drew the inference from it that Christ must be the Messiah. The people determined that now they would make Him a king, and that now He should lead them against the hosts of Rome. He, intending no such thing, nevertheless overruled their ...
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