Even many who did not understand the nature of Jesus' kingship paid him royal homage. Matthew specifically upgrades the Christology of Mark's crowd; his coming leads not only to cries that the Davidic kingdom must be imminent but to hailing Jesus himself as Son of David, the promised King. Yet even in Matthew, Jerusalem itself does not know Jesus (v. 10; compare 8:27); the crowds of Passover pilgrims (presumably from Galilee) must announce him (21:11).

Although the crowds had to honor Jesus by casting something before him (2 Kings 9:12-13) and branches were appropriate to the festal setting (Ps 118:27; compare Rev 7:9; 2 Macc 10:7), another Gospel's specific mention of palm branches (Jn 12:13) is significant, for they normally were more in use at the Feast of Tabernacles-or for triumphal entries. Whereas Jesus by riding the donkey implies his renunciation of revolutionary aspirations, the crowd's use of palm branches, an allusion to the Maccabean triumphs, implies that they still see him in more revolutionary messianic terms (1 Macc 13:51; 2 Macc 10:7; Rev 7:9; Cullmann 1956b:38; Stauffer 1960:110).

Jesus now accepts such public homage, which is appropriate (Mt 21:16). Nevertheless, the crowds understand the meaning of his messianic identity no more than the disciples had (16:20-22; 27:20); Son of David reflects a true but inadequate Christology (22:41-45). Even today many people call themselves Christians but have not pressed far enough in Jesus' teachings to understand the real character of his lordship or his demands on their lives. The praises of the masses are good, but it is the disciples who truly submit to Christ's will-those who read his kingship in light of the cross-who will carry out his purposes in the world.