Mark 11:1-11 – As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, "Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, 'Why are you doing this?' tell him, 'The Lord needs it and will send it back here shortly.'" They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, "What are you doing, untying that colt?" They answered as Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks over it, he sat on it. Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted, "Hosanna!" "Blessed is he who comes in the name of the Lord!" "Blessed is the coming kingdom of our father David!" "Hosanna in the highest!" Jesus entered Jerusalem and went to the temple. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

Two processions entered Jerusalem on Palm Sunday: From the West, the Imperial Roman army sent to reinforce the garrison in Jerusalem during the Passover Feast. From the East, a peasant parade – a lampoon of the Imperial army.

Two processions entered Jerusalem on Palm Sunday: This procession proclaimed the might of Imperial Rome. This procession proclaimed the Kingdom of God.

Two processions entered Jerusalem on Palm Sunday: They were destined for a collision.

Jerusalem had been the center of Jewish culture and religion for nearly 1,000 years. Solomon built the first temple (c. 966BC). The temple mediated the presence of God with the people. The temple was seen as the center for God’s forgiveness. It was the center of devotion and the destination of pilgrimages. Israel enjoyed its greatest territorial gains and wealth under the rule of David and Solomon. It was a time when “silver [was] as common in Jerusalem as stones, and cedar as plentiful as sycamore-fig trees in the foothills.” 1 Kings 10:27

Jerusalem had been the center of Jewish culture and religion for nearly 1,000 years. This period was well remembered by Jews. The long anticipated Messiah was known to be a “Son of David.” The Messiah was thought to be the one who would restore Israel’s fortunes and glory.

After David, Jerusalem became the center of a “domination system.” Political oppression: Society was controlled by a few “elites.” The common man had no voice in the political process.

After David, Jerusalem became the center of a “domination system.” Economic exploitation: Israel was a pre-industrial agricultural economic system. Wealth was derived from the crops that grew on the land. ½ to 2/3 of the agricultural production went to the wealthy in the form of rents or taxes.

After David, Jerusalem became the center of a “domination system.” Religious legitimization: Kings ruled by divine right. Social system was justified in religious language.

This “domination system” was typical for the ancient (and modern) world. It’s been around for as long as history has been recorded. Still exists today in various forms. Was very negatively portrayed by the prophets. God’s passion for justice was replaced by human injustice.

Jerusalem was the hope of the world Micah 4:1-5 In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it. Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." The law will go out from Zion, the word of the LORD from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Every man will sit under his own vine and under his own fig tree, and no one will make them afraid, for the LORD Almighty has spoken. All the nations may walk in the name of their gods; we will walk in the name of the LORD our God for ever and ever.

Jerusalem was the hope of the world. Images of what justice looks like. Micah 4:1-5 In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it. Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." The law will go out from Zion, the word of the LORD from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Every man will sit under his own vine and under his own fig tree, and no one will make them afraid, for the LORD Almighty has spoken. All the nations may walk in the name of their gods; we will walk in the name of the LORD our God for ever and ever. Everyone has his own land. Harkens back to the promise of land in Genesis 15:9-21.

Jerusalem was the hope of the world. images of what justice looks like. Micah 4:1-5 In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it. Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." The law will go out from Zion, the word of the LORD from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Every man will sit under his own vine and under his own fig tree, and no one will make them afraid, for the LORD Almighty has spoken. All the nations may walk in the name of their gods; we will walk in the name of the LORD our God for ever and ever. Vines and fig trees are not subsistence crops. Everyone will have enough to eat.

Jerusalem was the hope of the world. images of what justice looks like. Micah 4:1-5 In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it. Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." The law will go out from Zion, the word of the LORD from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Every man will sit under his own vine and under his own fig tree, and no one will make them afraid, for the LORD Almighty has spoken. All the nations may walk in the name of their gods; we will walk in the name of the LORD our God for ever and ever. No more war means everyone will be secure in their person and property.

In 6AD the Jewish rulers (kings and tetrarchs) were replaced by Roman prefects. The temple and its officers remained at the top of the social, economic and political pyramid. What was different was now they had to collaborate with Rome. The temple became the center for local and imperial taxes. Every Jew (local and diaspora) paid the temple tax. This tax was roughly the equivalent of two days wages. Other taxes included land tax, income tax, customs taxes of all kinds, and a tax on agricultural products.

The temple authorities had a difficult task: They were responsible for collecting all taxes and giving them tothe Romans. They were responsible for maintaining domestic order. It was a delicate balancing act.

Into this fragile balance two processions entered Jerusalem that day. This procession proclaimed the might of Imperial Rome. This procession proclaimed the Kingdom of God.

This procession demonstrated the might of Imperial Rome. Roman power proclaimed the imperial theology of emperor divinity. Caesar was often called the “son of god.” It began with Augustus (Octavian 31-14BC) and was claimed by Caesars ever since. Passover celebrated the liberation from a previous imperial oppression.

Jesus entry was also pre-arranged. One might say it was as well orchestrated as a modern political rally. Zechariah 9:9-10 – Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey. I will take away the chariots from Ephraim and the war-horses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.

Jesus entry was also pre-arranged. One might say it was as well orchestrated as a modern political rally. Zechariah 9:9-10 – Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey. I will take away the chariots from Ephraim and the war-horses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth. Jesus comes as the king of peace as a deliberate counter to the other procession.

Both Jesus and John the Baptizer had an anti-temple dimension to their message. John’s was a baptism for the forgiveness of sins (Mk. 1:4) which was a function reserved solely for the temple and jealously guarded through the sacrificial system. Jesus pronounced forgiveness apart from the temple as well (Mk. 2:9).

Jerusalem and more specifically the temple become the focus of the gospel. This focus begins when Jesus “sets his face toward Jerusalem.” The journey to Jerusalem illustrates what it means to follow Jesus – the way. Jerusalem is a place of confrontation. Jerusalem is a place of death and resurrection.

Mark likes to tell stories with “bookends.” On the way to Jerusalem, Jesus predicts his passion, death and resurrection three times: 8:31-9:1 9: :32-34 Before this triad begins, there is the story of Jesus healing the blind man at Bethsaida (8:22-26). The blind man “sees” Afterwards, Jesus heals Bartimaeus. Bartimaeus “sees and follows.”

Mark likes to tell stories with “bookends. Jesus heals blind man at Bethsaida Jesus predicts his passion 8:31 - 9:1 Jesus predicts his passion 9:31-32 Jesus predicts his passion 10:32-34 Jesus heals blind Bartimeus

This is not a story of Jesus against Judaism. Jesus demonstrates what it means to be loyal to the God of Judaism. In doing so, Jesus did come into conflict with the domination system of his day.

Final thought: Which procession are we in?