John 12:12-19: Green Parade

Presented to Swift Current Corps Palm Sunday, 28 March 2010
by Captain Michael Ramsay

Today is Palm Sunday. We are speaking about the triumphal entry of Jesus into Jerusalem. I actually have a youtube video related to all the excitement as Jesus comes into town. The video is a little old.



http://www.youtube.com/watch?v=QVpe0sWCQbw

That video was from 2007. When Saskatchewan defeated the BC Lions in the semi-finals and were headed to Toronto to play in the Grey Cup – people were excited. People ran out into the streets and they were shouting and they were honking their horns and they were singing the Rider’s anthem, ‘Green is the colour; football is the game.’ This was really exciting, as it seemed that everyone in Saskatchewan was celebrating: the Roughriders had defeated BC were going to Toronto to play in the Grey Cup. This atmosphere – very similar to the atmosphere last year when we made it to the cup finals –I think it is very much like it was on Palm Sunday 2000 or so years ago.

Here is Jesus – he has just raised someone from the dead; he has just raised Lazarus from the dead and people know about it. He has had a tough season of ministry to this point and has had some very close games – especially against his divisional rivals, the Pharisees – at one point he barely escapes with his life. But recently Jesus has just won this amazing (foreshadowing) victory over death (John 11). You remember that Lazarus was firmly in the grave (4 days) when Jesus raised him from the dead, stealing the victory from the grave, assuring himself a place in the final match between our Lord and Sheol[1] – just like our Roughriders last year won the semi-final victory over the Stampeders and in the year of the youtube clip, 2007, they stole victory from the Lions to set-up a final match with Winnipeg.

2007 was Susan, the girls and my first year in Saskatchewan and it was something else. I have never seen so much community pride in my life. After Saskatchewan defeated BC, everywhere I went it seemed that everything was green. There were Roughrider flags everywhere and even the nurses in the hospital had painted their faces green. Last year, our staff here all dressed in green and Susan even bought me a Roughriders coffee mug. It was in great anticipation that Sarah-Grace and I headed over to Alvin’s this past November to see the final game.

It is this very same anticipation for the crowds when Jesus comes parading into Jerusalem (Cf. Luke 19:28-40; Matthew 21:1-11, Mark 11:1-11). Look at Verse 9: “a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead.” And Verses 17 and 18, “Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. Many people, because they had heard that he had given this miraculous sign, went out to meet him.” And look to at his opponents. Look at what his divisional rivals, the non-Jesus fans have to say, Verse 19: “so the Pharisees said to one another, ‘See, this is getting us nowhere. Look how the whole world has gone after him!’”

Jesus is coming to Jerusalem. Something big is about to happen and the crowds know it and they are sporting green – they are waving green palm branches anyway (John 12:12) – as the parade winds itself into the historic capital city of King David. The people are rushing out to meet him and instead of singing, ‘Green is the Colour’ they are singing – they are shouting “Hosanna!” They are shouting, “Blessed is he who comes in the name of the Lord!” They are shouting, “Blessed is the King of Israel!” (Verse 13; cf. Psalm 118:25-26) “Hosanna”, which means ‘O Save!’, ‘Salvation’, ‘Save us!’.[2] “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!” This is exciting as they are cheering their expected Messiah. This excitement is real and it is even more important than cheering the Riders en route to the Cup. It is just like cheering a king who is headed into battle – in our own history it is like cheering for our troops as they marched off to serve God, King and country in the First World War. They have faith that their team will carry the day but let’s look a little bit about the symbolism and the specifics of what the author of the book of John is telling us here…[3]

With the word “Hosanna”, John tells us that the people see Jesus as their salvation. He tells us that they see him as representing God: “Blessed is he who comes in the name of the Lord” and the people here recognize him as their King. Now this isn’t just some theoretical or metaphysical or spiritual king that they think that Jesus is.[4] Honestly I don’t think that they would really care so much about that – certainly the authorities wouldn’t and we know glancing ahead to Friday that the authorities did care and they were eventually convinced to put Jesus to death and we do know that the superpower later did put many of Jesus’ followers to death, including Peter who tradition has it was also crucified but Peter at his state execution, was hung upside down on the cross (cf. also John 21:19). People don’t typically murder just for an honorary title of king; prosperous countries and extensive empires don’t murder over just honorary titles – the collaborators and the Romans had Jesus and his followers executed because Jesus is a real king; a king of both the living at the dead (cf. John 19:17-22, cf. also Romans 14:9). The crowds and the Pharisees in our text today rightfully recognise Jesus as a real political ruler as well as a spiritual one (cf. Acts 17:6-7); he, we know, is indeed the King of all kings and the Lord of all lords (1 Timothy 6:5; Revelation 17:14, 19:16). Jesus is the Lord of heaven and earth (cf. Acts 4:24; Hebrews 1:10). Luke tells us that the people are even laying their cloaks on the ground in front of Jesus (Luke 19:34). The people here are waving their palm branches and loudly cheering for him (like a contemporary Roughrider fan) knowing that Jesus represents their victory and their real salvation. He is their liberator, their conqueror, their King. He is our liberator, our conqueror, our King (Acts 17:7; 2 Timothy 4:1; 2 Peter 1:11; Revelation 1; cf. also John 18:36).

Now we know that around the time of the events of Palm Sunday that we are looking at today that the people in Palestine have a real nationalistic fervour. We know that people from Jesus’ and his disciples home area of Galilee that the people were especially susceptible to revolt.[5] We know that even one of Jesus’ elite group of 12 disciples; one of them was even referred to as a Zealot (cf. Josephus, Jewish Antiquities 18.23ff. See also Matthew 10:4; Mark 3:8; Luke 6:15; John 18:14; Acts 1:3). Zealots in those days have a lot of parallels to the suicide bombers of today. The 20th and 21st Century’s suicide bomber will go to great lengths to kill an occupying soldier, even sacrificing their own life for their goal of ending the military occupation of Palestine.[6] The Zealot or Sacarii as they were also called, in the 1st Century would strap a dagger to himself or herself, walk into a crowed marketplace and try to murder a member of the occupying forces, the Romans.[7] The occupying forces then looked upon that about as kindly as the occupying forces do today and they were sometimes just as swift and brutal in their retribution (cf. Luke 13:1; Josephus, The Wars of the Jews VI.9.3).

The people of Palestine, the people of Israel, the people here in Jerusalem are – Hosanna – looking for a Saviour who will come in the name of the Lord to deliver them from their occupier (the superpower of their day) and establish an absolute monarchy in Jerusalem. The people are looking for a saviour (Cf. Matthew 11:1-11 and Luke 23; Psalms of Solomon 17-18 and Genesis 49:10; Psalm 22; Isaiah 6:9-10; 7:14; 9:5-7; 40:2-5; 53:1-12; 61:1-3; Micah 5:2; Hosea 11:1; etc.).

The people now have a very good idea that Jesus might be just that person. We remember that up until now in the gospel accounts Jesus did not want people to tell others about what he was doing; it would be too soon (cf. John 6:15). Remember that when both his disciples and even the demons had any idea of who he was, he hushed them up pretty quickly (cf. John Matthew 13:16-20; Mark 1:25, 8:27-30). He didn’t want the word out too soon or the occupying forces (the Romans) and their collaborators (The Sadducees and Pharisees) would prematurely seek his death, which they did and now, in our text today, ‘the cat is out of the bag’, so to speak (cf. John 2:4, 7:8, 7:30, 8:20).

Jesus publicly acknowledges here in front of everyone by accepting their praise and not sending them away quietly, Jesus acknowledges for all to see that he is the King that Israel has been waiting for and by extension – Luke tells us - the saviour of the whole world (Luke 1:55; see Genesis 12:3, 13:2; Romans 1, 2).[8]

So here we have the people of Jerusalem cheering on the new king. This new king isn’t just a threat to the religious authorities (who derive their power from collaborating with the superpower much the way that businesses and politicians who collaborate with the Americans in Iraq gain special privileges there). He is seen as a threat to all who support the old world order. The old world order is -of course - typified by the rich exploiting the poor, the strong strong-arming the weak, and the powerful lording over the powerless. It seems that some people – even today – want to serve this now defeated old world empire and put themselves ahead of others (cf. Luke 1-3; Romans 1-3).

Look at verse 15. There are some interesting things included in this verse. This verse is a quote from scripture. John is quoting Zechariah 9:9: “Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey's colt”. Early messianic prophecy spoke of a ruler coming from the tribe of Judah – which is the tribe Jesus comes from - and he will conquer and all the nations of the world will obey and serve him and this early prophecy tells how the messiah will come: riding into Jerusalem on a donkey and here comes Jesus now, riding into Jerusalem on a donkey fulfilling this prophesy (cf. Genesis 49:10-11, Isaiah 40:9, 44:2)![9]

Some of the people represented in our text today certainly recognize that Jesus is the messiah; he is the expectant king. The people are waiving branches of palm trees. Now the palm branch is significant and part of this whole thing too.[10] They didn’t just pick up palm branches because palm branches happen to be near by; they pick up the palm branches because palm branches are a nationalistic symbol (cf. 1 Maccabees 13:51, 2 Macabbees 10:7; cf. also Leviticus 23:40, Psalm 92:12, Matthew 21:8; Mark 11:8). It would be like if Canada was going to seek independence from someone and we were waiving maple leaves or flags with the maple leaf on it – everyone recognises that as a symbol of Canada. It would be like if Quebec was seeking independence again and the movement’s leader drove into a francophone town and everyone was waiving the fleur-de-lis. This moment probably would have had the same effect on the authorities of Jesus’ day as it did on Canadian authorities when Charles DeGualle cried out, ‘Vive le Quebec Libre”. These palm branches are a nationalistic symbol being raised here in the traditional capital of an occupied territory.

There is more to this too. Here we have the Lion of Judah, the Messiah who the Jewish people have been waiting for who they know will not only free them from control by the superpower but he will also subject the superpower to his control. Jesus is going to take over and rule the whole world (John 17:2; cf. Daniel 7:13-14; Matthew 28:18; Romans 14:11; 1 Corinthians 15:23-25, Ephesians 1:15-22). The people know this and they are celebrating! They are crying out shouting “Hosanna!” They are shouting, “Blessed is he who comes in the name of the Lord!” They are shouting, “Blessed is the King of Israel!” (Verse 13; cf. Psalm 118:25-26).

It is interesting too that Jesus comes into Jerusalem with all of this fanfare and with all of the people and all of the nationalist symbols surrounding him and he comes in (like the prophesy says) riding on a donkey. The primary purpose of the donkey was probably to fulfill the prophecy but also it would have sent a further message to the Roman occupiers and their Jewish collaborators. The donkey was seen as a symbol of peace.[11] Jesus didn’t come in riding on a warhorse but rather on an animal of peace. This would have a number of purposes: 1) It shows that he is not taking Jerusalem by force; it is a popular conquest. 2) He is indeed the Prince of Peace (rather than of war) that both Zechariah and Isaiah herald (Zechariah 9:10; Isaiah 9:6). 3) Jesus is standing in opposition to secular and worldly superpowers ways of doing things.[12] Rome claimed (like all superpowers do) that its violence is justified and that it is in effect bringing peace to the world – the Pax Romana, the Roman Peace - they call it. Caesar is their leader. He is the king of the kings of Palestine and Judea. He is the prince of the Roman peace, the Pax Romana. Jesus riding on this donkey can serve to draw people’s attention to the fact that Jesus – not Caesar – is really the Prince of Peace. Jesus is really the King of Kings, the wonderful counsellor, mighty God, everlasting father and this Prince of Peace (Isaiah 9:6).

These are exciting times. Jesus riding into Jerusalem at this time and place in history is his crossing the Rubicon. There is no turning back. And this is what Palm Sunday is: Palm Sunday is the point of no turning back. Jesus is marching into his capital to great fanfare and we who are gathered here today, we can look back on this moment. We can cast ourselves alongside the men, women and children watching the parade as our King comes riding into town. This is a bigger deal than any Grey Cup parade. This is a bigger deal than a world curling championship. This is a bigger deal than anything that has ever happened to this or any other community. This moment in our text today is a moment when the world recognizes the arrival of the one whom, Isaiah 9:6-7: “the government will be on his shoulders. And he will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.” Praise the Lord. Today – Palm Sunday – is a day of celebration.

Today then I invite us all to invite our friends and family to this celebration, I invite us to tell all of our friends about Jesus. Invite them to come and see him. Invite them to serve him. Palm Sunday is an exciting event – just as you wouldn’t pass up the opportunity to introduce your friend to the Queen or the sports figure or the celebrity of your liking if she showed up in town, so we should not pass up the opportunity to introduce people to Christ who is here.

Today if there are any of us here who haven’t laid our palm branches down in front of the king of heaven and earth as a sign that we accept his lordship – now is our chance. Jesus rode into Jerusalem 2000 years ago but even now it is not too late so why don’t you join us in celebrating his arrival and join us too in looking forward to his triumphant return any time now.

Let us pray.

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[1] Gail O’Day, “John” in NIB IX, Ed. Leander E Keck (Abingdon Press Nashville, 1995), 687: “according to popular Jewish belief at the time of Jesus, the soul hovered around the body in the grave for three days after death, hoping to re-enter the body. But after the third day, when the soul ‘sees that the colour of its face has changed;’ the soul leaves the body for Good.”
[2] Marvin R. Vincent, ‘Hosanna’ in Word Studies in the New Testament Vol. II, (Peabody, Mass.: Hendrickson Publishers, Inc., 2009), p. 216.
[3] But cf. Fred B. Craddock, Luke (Interpretation: a Bible Commentary for Teaching and Preaching: John Knox Press: Louisville, Ken., 1990), 227. Luke (ironically) alone among the gospels does not record these inherent political overtones.
[4] Cf. William Hendriksen, John (New Testament Commentary: Baker Academic: Grand Rapids, Michigan, 2007), 187-188.
[5] Walter L. Leifeld, The Expositor's Bible Commentary, Pradis CD-ROM:Luke/Exposition of Luke/V. Teaching and Travels Toward Jerusalem (9:51-19:44)/D. Teachings on Times of Crisis and Judgment (12:1-13:35)/7. A call to repentance (13:1-9), Book Version: 4.0.2
[6] Cf. The Radical Reformation, ‘Four Types of Judaism at the Time of Jesus’. Available on-line at: http://www.theradicalreformation.com/media/audio/worldview%20class/lecture%2010%20--%20five%20types%20of%20judaism%20at%20the%20time%20of%20Jesus.pdf
[7] Cf. Clayton Harrop, ‘Jewish Parties in the New Testament’ in Holman Bible Dictionary, Editor, Trent C. Butler, (Holman Bible Publishers: Nashville, Tenn., 1991), pp. 791-794.
[8] Cf. Colin G. Kruse, “John: An Introduction and Commentary. Downers Grove, IL: InterVarsity Press, 2003 (Tyndale New Testament Commentaries 4), CD ROM Disc: Tyndale Old and New Testament Commentaries (US) (3.0f) version 2009-10-09T22:50:34Z.
[9] Andreas J. Kostenberger, ESV Study Bible note on 12:15 (Crossway Bibles: Wheaton, Illinois: 2007), page 2048.
[10] Cf. Colin G. Kruse, “John: An Introduction and Commentary. Downers Grove, IL: InterVarsity Press, 2003 (Tyndale New Testament Commentaries 4), CD ROM Disc: Tyndale Old and New Testament Commentaries (US) (3.0f) version 2009-10-09T22:50:34Z.
[11] Cf. Colin G. Kruse, “John: An Introduction and Commentary. Downers Grove, IL: InterVarsity Press, 2003 (Tyndale New Testament Commentaries 4), CD ROM Disc: Tyndale Old and New Testament Commentaries (US) (3.0f) version 2009-10-09T22:50:34Z.
[12] Cf. N.T. Wright, 'God and Caesar, Then and Now'. Available on-line at http://www.ntwrightpage.com/Wright_God_Caesar.pdf