2:6), and to make us heirs of eternal life (Tit. 3:7). The Passover was approaching, a pivotal moment in human history when Christ, our true Passover (1 Cor. 5:7), would be sacrificed. Through His death, He aimed to dismantle the one who holds the power of death, the devil (Heb. 2:14), and free believers from spiritual bondage, granting them the glory of being children of God (Rom. 8:21).
Our Lord Jesus Christ initiated the closing days of His earthly existence with a profound action, presenting Himself to all as the Savior prophesied by the prophets and longed for by Israel. Though His hour of glorification on the cross had not yet come (John 7:6; 17:1), He intentionally avoided situations where the fervent expectation of the people would seek to fulfill their long-cherished hopes for the restoration of the kingdom of Israel (John 6:15). To prevent misunderstanding and the distortion of truth through misplaced ambitions, He often instructed His disciples and followers to refrain from proclaiming His identity as the anticipated Messiah (Matt. 12:16; 16:20; 17:9; Mk. 5:43; Lk. 5:14). Now, in light of the impending sufferings, the people’s dreams could not lead to unfortunate extremes, and the cross 'definitively put an end to all such plans among His followers.’ ‘Previously,’ notes St. John Chrysostom, ’Jesus Christ had journeyed to Jerusalem, but never with such glory, for until that time, His mission was still in its infancy—the hour of suffering had not yet arrived; hence, He lived without drawing attention to Himself, mostly remaining concealed. In the view of the holy father, His marvelous appearance at the outset ‘would have been superfluous and counterproductive, only stirring profound anger among the Jews.’
Throughout the ministry of Jesus Christ, some believed upon hearing His teachings or witnessing His miraculous acts, while others sought explicit confirmation from Him that He was indeed the Messiah (John 10:24). Thus, the initial day of the Seven Weeks, culminating in the God-Man's death, became a monumental day that determined the fate not only of many of the Lord's contemporaries but also of the entire Jewish populace. It served to illuminate the ignorant, to instruct the obstinate, to resolve the uncertainties of the wavering, and ultimately to reinforce the faith of His true disciples. Jesus Christ made His final appearance before His chosen people, the children of Zion, exhibiting the celestial majesty of a gentle, righteous, and saving King (Zechariah 9:9). After rejecting their Savior, the Jews could no longer claim ignorance, and in all fairness, they were destined to face the formidable judgment of God: ‘coming forth openly,’ as Blessed Theophylact notes, ‘indicating that if they chose, they could recognize His glory and understand the truth through the fulfillment of prophecies concerning Him; and if they remained ignorant, this reality would only amplify their condemnation.’ Moreover, the Lord's entrance into Jerusalem held profound significance. The timing of this event was no coincidence as it coincided with the day on which, according to Mosaic law (Exodus 12:3), each family selected a lamb for the Passover meal. This lamb, representing God's ancient favor towards the forefathers in Egypt, also foreshadowed the pure and unblemished Lamb (1 Pet. 1:19), the Lamb slain from the foundation of the world (Rev. 5:12; 13:8), the Lamb of God who takes away the sins of the world (John 1:29). When the moment came, this Lamb—profoundly described by St. Gregory the Theologian as ‘the Sacrifice, yet also the Hierarch, the Priest, yet also God’—prepared Himself to be publicly presented, fulfilling the Old Testament Passover as He became the new Passover for the Israel of God. Entering the holy city as the sacrifice destined for death, Jesus Christ spent His remaining days fully aware of the suffering and demise that awaited Him. For the disciples, enlightened by the Holy Spirit (John 14:26) and granted understanding of the Scriptures (Luke 24:45), the joyous cheers from the crowd and the triumphant signs surrounding His entry into Jerusalem would later reveal a deeper meaning—the Savior’s victory over death and hell (1 Corinthians 15:55, 57). The Holy Church, in its hymns extolling the Lord as the ‘Conqueror of Death,’ explains how the children of Israel greeted Him with palm branches and boughs, ‘proclaiming the triumph of the Resurrection,’ designating the very branches and boughs as ‘signs of the Resurrection.’
THEOSIS