Palm/Passion Sunday
Scene One: Entry into Jerusalem (based on Luke 19:28-40)
Jesus and his disciples have walked from Galilee down along the narrow Rift Valley. They have climbed the steep and winding road from the oasis city of Jericho, and
have just arrived at the Mount of Olives. They are looking out over the city of Jerusalem with its walls and gates of honey-coloured stone, and its Temple Mount graced today by the mosque, the Dome on the Rock, and in Jesus’ time by the temple in all its white marble and gilt splendour. Even from this distance, it is possible to see that the city’s cobble-stoned streets are crowded with pedestrians and more than a few heavily laden donkeys. This is no surprise: Passover is fast approaching – the most major of Jewish festivals. Pilgrims from all around the Mediterranean basin flock to Jerusalem to celebrate the liberation of the Hebrew people from slavery in Egypt.
Jesus’ journey from Galilee to Jerusalem is over. The moment has come for him to enter the city. Jerusalem has seen its fair share of entrances. Some have been of wealthy and important people like the queen of Sheba who sought wisdom from King Solomon. Such individuals tend to arrive on camels or horses with large retinues of servants – displays to make passers-by stop and stare at the magnificence of the animals, the opulence of the clothing, the fineness of the trappings. At the other end of the spectrum, Jerusalem has also seen invaders like the Babylonians intent on conquest and destruction.
Right now, Jerusalem looks peaceful, but it is a precarious peace maintained by the might of Rome. The Roman Governor, Pontius Pilate, is well aware of this. When he comes into the city, he pulls out all the stops to display the Empire’s power and might. Pilate always rides a magnificent war horse. Marching legions of well trained soldiers accompany him – sunlight gleaming on their helmets and armour, eagle standards flying high, trumpets sounding. The message behind this display couldn’t be clearer: you better not mess with Rome; rebellion will be crushed; you don’t have a chance.
For his entrance, Jesus does not choose to compete with either the rich and important or Pilate. Instead, he sends two of his disciples ahead to bring him a young donkey that has never been ridden. Donkeys are a ride for the poor, the insignificant – for people like the heavily pregnant Mary travelling to Bethlehem. A donkey is a clear sign Jesus is not about taking power and asserting control. He is about welcoming one and all, about drawing people into community. With cloaks forming an improvised saddle, Jesus climbs on. Now, even as a child, when I tried to ride a donkey, I had to struggle constantly to keep my feet from dragging on the ground. A grown man on a donkey cuts an almost comical figure. But people are not laughing. Those who know their scriptures may be thinking of the prophet Zechariah who sang of a new king coming into Jerusalem triumphant and victorious, humble and riding on a donkey. A Prince of Peace who would bring peace not only to the Hebrew people, but also to all the nations of the world.
The procession is forming with Jesus in the lead, and the disciples walking behind. People are spreading their cloaks on the ground to cushion Jesus’ path. In their shouting, they are quoting a psalm: “Blessed is the one who comes in the name of the Lord!”, but they are amending it, to: “Blessed is the king who comes in the name of the Lord!” What this entry may lack in terms of pomp and circumstance, it makes up for in noise and enthusiasm. It is easy to get caught up in the moment, and join in the parade. If you saw the movie “Mama Mia”, it is kind of like that time they go through the village singing “Dancing Queen” and all the women drop their burdens and tools to dance – dancing as if no one is looking.
Ah, oh. On this morning, everyone is not caught up in the moment. Some of the Pharisees in the crowd are complaining to Jesus, telling him: “order your disciples to stop.” They are worried this display may draw the unwanted attention of Rome. It may be seen as such a radical threat to the rich and the powerful that it will bring down the wrath of Herod and the religious establishment. It would be prudent to shut this thing down right now. But Jesus answers: “I tell you, if these were silent, the stones would shout out.”
Scene Two: Weeping Over Jerusalem” (based on Luke 19:41-44)
It’s a moment of triumph. It’s a time of rejoicing with lots of happy shouting that even some wet-blanket Pharisees cannot silence. And yet, as Jesus draws near to Jerusalem, as he sees the city spread out before him, tears begin to slide down his face. Jesus is weeping. Weeping for Jerusalem. Jerusalem whose name means City of Peace looks so beautiful, so peaceful in this morning sunshine. But Jesus knows that within it lie forces of opposition and violence. It’s that gap between what is and what could be that brings the tears. It is the “if only’s”…
In the first creation story, the priestly writer punctuates the unfolding action on the six days with: “and God saw that it was good.” In the second creation story, the Yahwist writer paints a vivid picture of the man and woman living in harmony with one another, with nature, and all the other creatures in the Garden of Eden. Both stories underline that God created human beings to be in life-giving, life-affirming relationship with God, with one another and with all the earth. Things don’t turn out the way God intended, but God’s dream of a world filled with justice and peace does not die. Down through the ages, God sets men and women to dreaming. They refuse to hug God’s dream to themselves. They challenge monarchs to rule with justice. They remind their compatriots of God’s concern for the widow and the orphan – the most vulnerable and powerless. They warn of the consequences for a society that allows the gap between rich and poor to widen, that fails to show compassion.These prophetic voices make for such uncomfortable listening that many of them are violently silenced.
Now, here comes Jesus who has not only spoken of God’s realm of justice and peace, but also lived as if it were fully established on earth. With heart attuned to God’s, Jesus longs for people to open themselves to the stream of God’s unconditional, steadfast love and be transformed. What a beautiful world it would be, if only. Through his tears, Jesus says: “If you, even you, had only recognized this day the things that make for peace” It is the gap between God’s dream, and the reality that brings the tears. Like psalmists and prophets before him, Jesus is lamenting with a mixture of sorrow and anger.
As we watch the tears slide down his face, we may be moved to lament with Jesus.
When will we human beings stop building walls to separate and divide,
and learn to live with respect in community with one and all?
When will nation states refrain from using war to secure their borders
and distract their populace from domestic issues?
When will people be allowed to live in peace and tranquillity in their own homes, and children – all the children of the world – be free and safe to attend school and play?
Scene Three : Scenes in the Temple (based on Luke 20:45-21:4)
Jesus is in the temple – scene on Sunday of overturning tables and coins clinking on paving stones, of pigeons flying free and sellers scattering. Scene on Monday of a veritable procession of religious leaders asking Jesus questions ranging from the fairly straightforward about the source of his authority to trick ones around taxes and resurrection. Much to the annoyance of his critics, Jesus has not only survived this inquisition, and grilling, he has bested them at their own game.
Now, Jesus is speaking to the disciples as the crowds lean forward to listen in. “Beware of the scribes.” That word “beware” is not one his listeners would expect to hear coupled with “the scribes”. Why, scribes are experts in the Law with valuable knowledge to share. These men are well versed in the Torah, the first five books of our bible, and in all the rules and regulations that have grown up as a fence to protect the Law. “Beware of the scribes who like to walk around in long robes and love to be greeted with respect in the marketplace and to have the best seats in the synagogue and the places of honour in banquets.” Ah, Jesus is talking about a sub-set of scribes. These people have lost their proper focus: they are more concerned with their status, with getting what they see as their due, than with serving others. Wouldn’t it be nice if this were an isolated phenomenon, restricted to some religious leaders in first century Israel? But truth be told, whatever our job, whatever our role, we can slip; we can lose sight of what truly matters. Political leaders can slide into thinking they are entitled to stay in the best hotels and order $15 glasses of orange juice at the tax payers’ expense. CEO’s can become so fixated on securing profits for their shareholders and bonuses for themselves that they see nothing wrong in refusing to raise the wages of their lowest level workers even as the rate of inflation rises. You add your own favourites to my list…
Jesus’ critique goes farther: these scribes are not only self-aggrandizing; they are also devouring “widows’ houses.” God cares for the widow and the orphan, but these particular scribes are doing the exact opposite. I am reminded of a film clip about an African widow put out by the Stephen Lewis Foundation. AIDS has left this older woman on her own to raise several grandchildren. Along comes a male relative of her dead husband, contending that the house and land should come to him. All too many grandmothers in her situation have lost everything, and been forced to work several jobs just to try to provide for the children. But with the support of the Stephen Lewis Grandmother to Grandmother programme, women’s rights are being recognized and this particular grandmother gets to keep her house and land.
Jesus dares to point out the shortcomings of some scribes and the injustice built into the system. Such a critique will not win him friends amongst the religious establishment.
Scene Four: The Betrayal (based on Luke 22:1-5)
Even before Jesus comes riding into Jerusalem to the shouts of “Blessed be the king who comes in the name of the Lord”. Even before Jesus bests them at their game of trick questions. Even before the crowds flock to the temple to seek healing and hear Jesus’ teaching. Some of the religious leaders have been looking for a way to get rid of Jesus – he is a thorn in their side. Their problem is: how can they accomplish this, without provoking a riot amongst Jesus’ supporters – a riot that would annoy the Romans?
It’s at this opportune moment that Judas Iscariot, one of Jesus’ disciples, approaches the chief priests and officers of the temple police with a proposition. In return for money – some 30 pieces of silver – he will betray his leader, his teacher, his friend. He will lead the authorities to Jesus at a time and in a place where he is far away from the crowd.
