Palm Sunday! A day of celebration! A parade full of palms and a whimsical donkey! We join with the children in singing: Hosanna, blessed is he who comes in the name of the Lord! And Ride on, Jesus, Ride! It’s almost so celebrative that … well, that it doesn’t seem to fit with the rest of the story. Days later Jesus will be crucified. So what are we missing? 

 

Let’s look at the text one more time:

WHEN THEY – Jesus and his disciples –  WERE APPROACHING Jerusalem at Bethphage and Bethany, near the mount of olives, he [Jesus] sent two of his disciples and said to them, “Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. If anyone says to you, ‘Why are you doing this?’ just say this, “The Lord needs it and will send it back here immediately.” They went away and found a colt tied near a door, outside in the street. As they were untying it, some bystanders said to them, “What are you doing, untying the colt?” They [the disciples] told them [the bystanders] what Jesus had said; and they [the bystanders] allowed them to take it. Then the disciples brought the colt to Jesus and threw their cloaks on it; and Jesus sat on it. Many people spread their cloaks on the road, and spread leafy branches that they had cut in the fields. Then those who went ahead and those who followed were shouting,
“Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the coming kingdom of our ancestor David!

Hosanna in the highest heaven!”

Then Jesus entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.

— — — — — 

A couple of observations:

– In the text, there are no children explicitly noted. 

 

-Nor, for that matter, are there women identified. But there are “many people.” And many mentions of  “the crowd”  in the verses that follow. And since this was heading into Jerusalem for the celebration of the Passover – an intergenerational celebration – the crowd was likely varied. 

 

-But ‘parade’ is probably not the right word to describe what is going on here. Rally? Protest? Demonstration? My bible has inserted a traditional title to this section stating: ‘Jesus’ triumphal entry into Jerusalem’. 

I’m not so sure. 

Maybe:

“Jesus’ causing ‘good trouble’ 

in his life-threatening confrontation with the Empire” 

might be more like it. 

More like the 1963 March on Washington than a Macy’s parade.

 

At a minimum, I dare say that I and WE – and most of Christianity over the ages – have sanitized this story – 

a story with a strong undercurrent of hostility and danger, 

when tensions were mounting between the powers of the empire 

and the misery of the masses. And crowds of

people were beginning to pin all their hopes 

on this poor, peasant teacher from the northern lands of Galilee. 

There is tension in the air.

But we have turned it into an street party,

complete with a dancing donkey.

 

So what’s the context? And why am I being such a party-pooper when it comes to an otherwise fun parade? 

 

As you may remember from our previous look at the gospel of Mark, 

Jesus has, at this point in the story, 

already had confrontations with religious leaders – and more are coming. Likewise, he has predicted his death 

no less than three times 

and referred to himself as the “Son of Man” – 

the same title that is used by the Roman Emperor. 

The tensions are high, religiously and politically.

 

This area – Judea – is under the occupation and control of the Roman Empire; an empire that has made the poor poorer and the few rich richer (sounds familiar!). Not only has the Empire taxed the people severely, it has been a pretty horrific occupying force. (And if we watch the news, we have an idea of what horrific occupying forces can do).

 

At this point in the story, thousands of people are heading toward Jerusalem for the Jewish celebration of the Passover. 

Now remember, the Passover is the celebration of how God’s people were DELIVERED from an oppressive power when they were slaves in Egypt. So the coming together of thousands of people 

from all over the region 

to celebrate their DELIVERANCE FROM AN OPPRESSIVE POWER 

in a confined space, inside the walled city of Jerusalem – 

well, it creates tension for those in power.

Passover was a kind of “all hands on deck” time for the Roman Empire, complete with lots of military personnel, 

and crosses ready for potential “trouble makers.”

Tradition has it that while Pontius Pilate – 

the sub-governor known for his cruelty, mercilessness, and wonton inhumanity (“as bad as they come” according to Philo and Josephus) – 

was riding into Jerusalem from the West, on his grand steed, 

accompanied by chariots and legions demonstrating military might, 

While – on the other side of town – Jesus was making his way toward Jerusalem from the Mt of Olives, 

to the East, in the midst of hordes of common folk. 

In a kind of “counter-procession”* 

that appears to possibly have been carefully planned – complete with a pre-arranged stealth hand-off of a young donkey – 

crowds start calling out affirmations to this donkey-riding rabbi, 

shouting “Hosanna!” – 

which is Hebrew for “Save us!” “Deliver us!” “Save-now!” 

Some called out the refrain from Psalm 118: 

“Blessed is he who comes in the name of the Lord!” “Hosanna!”, “Save us!” The people are ready to be liberated. 

As scholar John Dominic Crossan has stated, 

“this was a tinderbox situation”.

 

And then there’s the donkey. 

I am intrigued by the donkey. And I am curious:

 

Taking a step back: why is it that we have basically two places in the gospel story that we associate with encounters with donkeys – and they bookend the life of Jesus? I’m talking about Mary riding a donkey into Bethlehem leading up to Jesus’ birth. And Jesus riding a donkey into Jerusalem – a mere 7 miles away – leading toward his death. 

An odd kind of homecoming. 

In both cases the donkey seems to serve as a kind of visual aid; 

connecting Jesus to … something. 

 

Now, I’m guessing there may be some here this morning who are thinking, “but Gwen, there is actually no donkey in the birth narrative of Jesus!” And you would be correct. If you read the Christmas story out of the bible you will not find any mention of a donkey, contrary to what our hymns might make you believe! But there IS the mention of the presence and supportive role of the donkey in the  Gospel of James, a book that didn’t make the cut to be included in the biblical canon but is, nevertheless, often cited  in relation to the study of Mary – because it contains lots more interesting details about Jesus’ birth! And apparently from the time it was written, around 150CE, the story we have told each other in the church has included Mary on a donkey. And frankly, having a donkey in the story of Jesus’ birth makes sense. After all, Mary was 9 months pregnant. A 70 mile walk from Nazareth to Bethlehem was probably out of the question. 

So, speaking in terms of STORY, it appears we have 

a donkey ushering IN the story of Jesus 

and we have a donkey playing a key role in the final 

counter-procession of Jesus toward his death in Jerusalem.

 

So what might the meaning of the donkey be? I’ve heard donkeys associated with ORDINARINESS, SERVICE, SUFFERING, and PEACE. But mostly: HUMILITY. Jesus’ life appears to be bookended with the humble donkey.

 

We’ve often heard the comparison of Jesus riding in on the donkey –  a humble animal – as opposed to the royal steed who ushered in military might: 

Jesus coming into Jerusalem on a donkey appears to be enacting a kind of performative theater, making a dramatic – and politically potent – statement about the arrival of a new kind of king; 

a Messiah who will bring “peace to the nations, 

riding in on a humble donkey”, 

as prophesied in the minor prophet, Zechariah. 

And while he may have been hidden in the throngs of pilgrims making their way to Jerusalem, 

Jesus was nevertheless, 

drawing a distinct contrast 

to the Empire’s military parade less than a mile away 

on the West side of Jerusalem.

 

The practice of waving branches was common at military parades. 

So by incorporating the waving of palm fronds, 

along with riding in on a donkey,

Jesus declared a new – counter- narrative. A life-giving narrative: 

The one who is arriving is a new kind of king: 

the TRUE King over all; 

a humble and non-violent king 

who comes to liberate the people, non-violently.

And unlike the military leader that many of Jesus’ followers were expecting, Jesus’ arrival on the donkey changes the script. 

And it changes expectations. 

So how, then, does that play out in the rest of the story? 

 

Remember a while back when I was talking about the timing of the letters to the early churches and the timing of the writing of the Gospel of Mark? Well once again, the influence of what was being said and done in the early churches may shed some light on Jesus’ – and Mark’s – understanding of HUMILITY. And it may even shed some light on why Jesus would opt for the donkey optics.

 

Around 52CE Paul spent some time in Philipi 

and grew to love the people there. 

So when, ten years later around 62CE 

(which was 8 years BEFORE the gospel of Mark was written down), 

Paul found himself in jail in Rome, 

suffering under the powers of the Roman Empire, 

And he wrote a letter to the community in Philippi:

After expressing deep appreciation for the people who made up that community and offering prayers that “love would overflow” among them, Paul reminded them – quoting one of the earliest hymns of the early Christians – that in their suffering, they could take encouragement from Christ and embrace a kind of humble, non-violent, communal solidarity in the midst of suffering: Philippians 2 states:

 

“If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interest, but to the interests of others. Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but he emptied himself…taking on the form of a servant, being born in human likeness, and being found in human form he humbled himself and became obedient to the point of death – even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus, every knee should bend” in heaven and on earth and under the earth, and every tongue should confess that YES, this is the way. YES, Jesus Christ [the Lord of LOVE]  is Lord of all, to the glory of God, the Creator.

This humility of Christ, 

as described by the apostle Paul – 

and centered then in the story of Jesus

 as told by the writer of the Gospel of Mark 8 years later, 

describes a kind of downward mobility of God, 

embodied in Christ – 

who PROCESSES into the seat of power, 

the seat of empire, 

not seeking domination and abusive power, 

but in an act of nonviolent resistance to Roman Empire, 

embodying a wholly different way of being: the way of Love. 

Roman empirical theology & religion could be summed up in 

“Peace through violent victory.” 

Jesus’ theology centered around “Peace through non-violent justice.” 

On one hand you have violent force.

On the other hand you have humble, non-violent persuasion. 

It’s about the reign of the Emperor over the EMPIRE one one hand.

and the reign of God over ALL on the other. 

And it’s a threat to the Empire.

 

In the days ahead – Jesus’ final days on earth – 

We will find Jesus living in ways consistent with the rest of his life: 

full of compassion and justice, humility and giving of himself in love. 

 

-We will find him praying and weeping over Jerusalem saying, 

“If they ONLY knew what would make for peace…not peace through military force, but peace through non-violent solidarity.”

 

-We will find him standing up for the poor 

who were being taken advantage of outside the temple. 

 

-We will find him washing his disciples feet saying, 

“I have called you friends. 

Now do as I have done and serve one another.” 

 

-We will find him breaking bread and raising the chalice saying, 

“I am willing to go to extreme lengths 

to let you know how much I love you now – 

and I will love you forever.”

 

-And we will find him transcending the impulse of violence 

as his followers draw a sword to attack those who come after him. 

To his followers he will say, 

“Put away the sword. 

Those who live by the sword, die by the sword.”

 

And in spite of the betrayal and the mocking and the horrendous crucifixion, we will find Jesus saying things about his enemies like, 

“Forgive them, for they don’t know what they’re doing.”

 

And to the lowest in society, those labeled criminals at his side, he will say:

“Today you will be with me in paradise.” 

 

And finally, to the God of the universe he will say: 

“Into your hands, I commend my Spirit.” 

 

And Jesus will die – as he lived, embodying non-violent resistance

with love – even toward enemies  – and compassion for those around him. 

Without revenge. 

Without violence. 

Without hatred; 

A natural conclusion to a life lived 

embodying and modeling self-giving Love 

Kenosis – the humble out-pouring of oneself – in Love.

This was the very essence of his being.

Humble. From the beginning to the end. 

 

Jesus, as the Incarnation of LOVE in the world, 

responded not only to the suffering of others, 

but his own suffering, with pure love. 

He was unwilling to turn to violence, to hatred 

in the face of insult and harm. 

Instead he embodied the LOVE that is God, 

by living and modeling humility: 

a kind of ego-free, self-giving LOVE 

that honored the reality that WE ARE ONE, 

held together in the powerful, 

Cosmic Love of God. 

What hurts one person, hurts us all. 

So he embodied non-violent resistance as he stood with the hurting. 

And the poor. And the oppressed – 

and gave his life to liberate many. 

Days before he had told his disciples, “For the Son of Man came not to be served, but to serve and to give his life to liberate many.” (Mark 10:45)

 

Out of a profound and deep embodiment of LOVE, 

Jesus loved even to death. 

Wagering everything, 

he put his very life on the line, 

trusting that ultimately:

Love would be stronger, even than death. 

 

I am convinced that this act of pure love 

was not intended to change God’s mind about us; 

to pay a kind of fee – a blood payment – for our bad behavior. 

Rather, this act of profound LOVE 

was to change our minds about God; 

to convince us that God Loves us. Profoundly.

God is not violent. 

God is not angry. 

God is LOVE incarnate, 

the embodied power of LOVE, 

who loves us in the precious fragility of our beings – 

and tenderly calls US to live 

in and through and as LOVE in the world. 

To be ONE WITH GOD, in Love.  

At-ONE-ment. Otherwise pronounced:

Atonement.

 

As we live into this Holy Week, the question for us – 

the challenge for us –  

is: what might it look like for US 

to live into AT-ONE-MENT with God?

To be of that same mind, 

having that same love, 

humbly pouring ourselves out

in solidarity with the suffering around us?

 

Jesus opted for a donkey to display a counter-cultural, humble, non-violent, power in the face of the oppressive power of Empire. 

Jesus opted for the power of Love. 

And Jesus invites us, even now, 2000 some odd years later – 

to take our place alongside him

embodying counter-cultural LOVE in the face of empire today.

 

May God grant us courage and insight and wisdom

to humbly walk this sacred path with Jesus. 

Amen.

Closing Song: I want Jesus to walk with me, blue 439

BENEDICTION

May the power of Love sustain you and encourage you

as you walk non-violently with Jesus into the unknown.

Go in courage. Go in peace. Amen.