Two processions entered Jerusalem on a spring day in the year 30. It was the beginning of the week of Passover, the most sacred week of the Jewish year. . . .
One was a peasant procession, the other an imperial procession. From the east, Jesus rode a donkey down the Mount of Olives, cheered by his followers. Jesus was from the peasant village of Nazareth, his message was about the kingdom of God, and his followers came from the peasant class. . . .
On the opposite side of the city, from the west, Pontius Pilate, the Roman governor of Idumea, Judea and Samaria, entered Jerusalem at the head of a column of imperial cavalry and soldiers. Jesus's procession proclaimed the kingdom of God; Pilate's proclaimed the power of empire. The two processions embody the central conflict of the week that led to Jesus's crucifixion. . . .
Imagine the imperial procession's arrival in the city. A visual panoply of imperial power: cavalry on horses, foot soldiers, leather armor, helmets, weapons, banners, golden eagles mounted on poles, sun glinting on metal and gold. Sounds: the marching of feet, the creaking of leather, the clinking of bridles, the beating of drums. The swirling of dust. The eyes of the silent onlookers, some curious, some awed, some resentful.
Pilate's procession displayed not only imperial power, but also Roman imperial theology. According to this theology, the emperor was not simply the ruler of Rome, but the Son of God. . . . For Rome's Jewish subjects, Pilate's procession embodied not only a rival social order, but also a rival theology. . . .
We return to the story of Jesus entering Jerusalem. . . . Jesus planned it in advance. Jesus approaches the city from the east at the end of the journey from Galilee, he tells two of his disciples to go to the next village and get him a colt they will find there, one that has never been ridden, that is, a young one. They do so, and Jesus rides the colt down the Mount of Olives to the city surrounded by a crowd of enthusiastic followers and sympathizers, who spread their cloaks, strew leafy branches on the road, and shout, "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!" As one of our professors in graduate school said about forty years ago, this looks like a planned political demonstration.
The meaning of the demonstration is clear, for it uses symbolism from the prophet Zechariah in the Jewish Bible. According to Zechariah, a king would be coming to Jerusalem (Zion) "humble, and riding a colt, the foal of a donkey" (9:9). In Mark, the reference to Zechariah is implicit. Matthew, when he treats Jesus's entry into Jerusalem, makes the connection explicit by quoting the passage: "Tell the daughter of Zion, look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey (Matt. 21:5, quoting Zech. 9:9). The rest of the Zechariah passage details what kind of king he will be:
He will cut off the chariot from Ephraim and the war-horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations. (9:10)
This king, riding on a donkey, will banish war from the land--no more chariots, war-horses, or bows. Commanding peace to the nations, he will be a king of peace.
Jesus's procession deliberately countered what was happening on the other side of the city. Pilate's procession embodied the power, glory and violence of the empire that ruled the world. Jesus's procession embodied an alternative vision, the kingdom of God. this contrast--between kingdom of God and the kingdom of Caesar--is central to. . .the story of Jesus and early Christianity.
from The Last Week: A Day-by-Day Account of Jesus's final Week in Jerusalem, Marcus J. Borg & John Dominic Crossan (HarperCollins 2006), pages 2-5.
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One was a peasant procession, the other an imperial procession. From the east, Jesus rode a donkey down the Mount of Olives, cheered by his followers. Jesus was from the peasant village of Nazareth, his message was about the kingdom of God, and his followers came from the peasant class. . . .
On the opposite side of the city, from the west, Pontius Pilate, the Roman governor of Idumea, Judea and Samaria, entered Jerusalem at the head of a column of imperial cavalry and soldiers. Jesus's procession proclaimed the kingdom of God; Pilate's proclaimed the power of empire. The two processions embody the central conflict of the week that led to Jesus's crucifixion. . . .
Imagine the imperial procession's arrival in the city. A visual panoply of imperial power: cavalry on horses, foot soldiers, leather armor, helmets, weapons, banners, golden eagles mounted on poles, sun glinting on metal and gold. Sounds: the marching of feet, the creaking of leather, the clinking of bridles, the beating of drums. The swirling of dust. The eyes of the silent onlookers, some curious, some awed, some resentful.
Pilate's procession displayed not only imperial power, but also Roman imperial theology. According to this theology, the emperor was not simply the ruler of Rome, but the Son of God. . . . For Rome's Jewish subjects, Pilate's procession embodied not only a rival social order, but also a rival theology. . . .
We return to the story of Jesus entering Jerusalem. . . . Jesus planned it in advance. Jesus approaches the city from the east at the end of the journey from Galilee, he tells two of his disciples to go to the next village and get him a colt they will find there, one that has never been ridden, that is, a young one. They do so, and Jesus rides the colt down the Mount of Olives to the city surrounded by a crowd of enthusiastic followers and sympathizers, who spread their cloaks, strew leafy branches on the road, and shout, "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!" As one of our professors in graduate school said about forty years ago, this looks like a planned political demonstration.
The meaning of the demonstration is clear, for it uses symbolism from the prophet Zechariah in the Jewish Bible. According to Zechariah, a king would be coming to Jerusalem (Zion) "humble, and riding a colt, the foal of a donkey" (9:9). In Mark, the reference to Zechariah is implicit. Matthew, when he treats Jesus's entry into Jerusalem, makes the connection explicit by quoting the passage: "Tell the daughter of Zion, look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey (Matt. 21:5, quoting Zech. 9:9). The rest of the Zechariah passage details what kind of king he will be:
He will cut off the chariot from Ephraim and the war-horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations. (9:10)
This king, riding on a donkey, will banish war from the land--no more chariots, war-horses, or bows. Commanding peace to the nations, he will be a king of peace.
Jesus's procession deliberately countered what was happening on the other side of the city. Pilate's procession embodied the power, glory and violence of the empire that ruled the world. Jesus's procession embodied an alternative vision, the kingdom of God. this contrast--between kingdom of God and the kingdom of Caesar--is central to. . .the story of Jesus and early Christianity.
from The Last Week: A Day-by-Day Account of Jesus's final Week in Jerusalem, Marcus J. Borg & John Dominic Crossan (HarperCollins 2006), pages 2-5.
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