Palm Sunday

by Hoyt H. Houchen

Galatians 4:8-11, “Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods: but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again? Ye observe days, and months, and seasons, and years. I am afraid of you, lest by any means I have bestowed labor upon you in vain.”

The foregoing statement of Paul to the churches of Galatia refers to Mosaic regulations such as sabbaths, new moons, festivals, annual atonements, sabbatical years, and jubilees. These observances had been abolished. The Scriptures teach, “having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross; having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: which are a shadow of the things to come; but the body is Christ’s” (Colossians 2:14-17). “The bond written in ordinances” which was taken away, is obviously “the law of commandments contained in ordinances” referred to by Paul in Ephesians 2:15. “God has completely obliterated the document with its legal demands” (William Hendricksen, New Testament Commentary, Colossians, Grand Rapids: 1964, page 121). Judaizers, however, had successfully enforced some observances of the old law upon the Galatian churches (Galatians 4:10), although they had apparently failed to bind circumcision at the time of Paul’s writing.

The return to these “weak and beggarly rudiments” (Galatians 4:9) upon the part of Paul’s readers was a most discouraging factor, and it indicated that they had more zeal and interest in observing Jewish regulations than in serving Christ. He feared that he had bestowed vain labor upon them. Lenski properly points out, “Paul’s work would certainly be in vain if all that it would eventually accomplish would be to make the Gentile Christians exchange their old pagan elements and observances for the old abrogated Jewish elements and observances” (R.C.H. Lenski, The Interpretation Of St. Paul’s Epistle To The Galatians, Minneapolis: 1961, p. 215).

A problem of man has ever been to place his unholy hands upon that which God has made sacred and holy. And, every case of man’s refusal to submit to what God has enjoined (e.g. Nadab and Abihu, Leviticus 10:1-3), or, every instance where man relegates a command of God to the nonessential (e.g. baptism, Mark 16:16) illustrates this truth. But this problem of man is also seen in reverse; that is, man has made holy that which God has never made holy. So, he either makes unholy that which God makes holy, or he makes holy that which God does not make holy. Both acts are sinful; man stands condemned in either or both cases. Those whom Paul addressed were guilty of the latter sin for they were making days, months, seasons, and years a matter of religious observance. The rites, ceremonies with respect to feasts, new moons, sabbath days, etc., were not to be observed under the law of Christ, but some were attempting to revive them. But, while many today may not attempt to revive such dead ordinances, they institute the religious observance of such days as Palm Sunday and Easter.

What is Palm Sunday? This is the name usually given to the last Sunday of Lent (the Fast period observed before Easter by Catholics and many Protestants); it is named in commemoration of Christ’s triumphant entry into Jerusalem when the multitude took branches of palm trees (emblems of victory) and went forth to meet Him (Matthew 21:1-11; Mark 11:1-11; John 12: 12-16). The date of its first observance is uncertain (McClintock and Strong, Cyclopedia of Biblical, Theological, And Ecclesiastical Literature, Grand Rapids: 1970, Volume 7, page 599).

“In the Greek Church, Palm-Sunday was apparently observed as early as the 4th century. The writings of the Greek fathers contain allusions to the celebration of this day. In the Western Church there are no signs of the observance of it during the first six centuries” (Ibid., page 599). So, although the time of its first observance is uncertain, it evidently originated with the Greek Church.

Various procedures are employed in religious services on Palm Sunday. A description of how some of the Catholic Churches of the West observe this special day is given in the following, “A procession is formed, the members of which issue from the church carrying branches in their hands, and singing a hymn, suited to the occasion, of very ancient origin. In the Greek Church the book of the Gospels is borne in front. In some of the Catholic churches a lay member was led at the head, mounted upon an ass, in commemoration of Christ’s entry into the city – a usage which still exists in some parts of Spain and Spanish America. Before the party returns to the church the doors have been closed, and certain strophes of the hymn are sung alternately by the choir within the church and by the procession without, when, on the subdeacon’s knocking at the door, it is again thrown open, and the procession re-enters. During the singing of the Passion in the solemn mass which ensues, the congregation holds the palm branches in their hands, and at the conclusion of the service they are carried to their respective homes, where they are preserved during the year” (Ibid., page 599).

History asserts that the 4th century is as early as Palm Sunday was observed, so it is obvious and significant that this special day is not of New Testament origin. Its observance is therefore without scriptural authority. Let us ever remember the relevance of Colossians 3:17, “And whatsoever ye do, in word or in deed, (do) all in the name of the Lord Jesus, giving thanks to God the Father through him.”

(Adapted)