Jerusalem

It is always a relief when we celebrate Palm Sunday from Matthew (as we do in this Year A in the lectionary) or Mark’s account (next year). Luke 19.36 in his account talks only about the garments, and does not mention palm branches, so in those years we have to call it Garment Sunday (which doesn’t have the same ring about it). In fact it is only John, the supposed ‘spiritual’ gospel, who specifies the palms.

(The lectionary epistle is the very fitting Phil 2.5–11; see the video discussion of that here and linked at the end.)

But if you are reading or preaching from Matthew’s account, what stands out?

Matthew’s account of the events leading to the entry into Jerusalem is slightly briefer than Mark’s or Luke’s; the inclusion of the fulfilment of prophecy in Matt 21.4–5 replaces the narrative detail about the collection of the donkey(s). Matthew, and to a lesser extent Luke, omit some of the ‘eye-witness’ details found in Mark’s account—the exact question the disciples will be asked (Mark 11.3), the asking of it (Mark 11.5), the fact that the branches were ‘leafy’ (Mark 11.8; Mark uses the word stibas suggesting leafy palms, rather than Matthew’s more general klados). Matthew’s account is more ‘stream-lined’ in order to make the points that he thinks are significant.