Session 1: Jesus Enters Jerusalem on a Donkey / Poor People’s Campaign Mule Train
Session 1: Jesus Enters Jerusalem on a Donkey / Poor People’s Campaign Mule Train
From “The Last Week of Jesus Christ and the Last Year of Martin Luther King” Bible Study Series
Bible passage: Luke 19:28-44 (or Mark 11:1-11)
King passage: excerpts from “Nonviolence and Social Change” from Trumpet of Conscience (1967)
Other references: excerpts from John Dominic Crossan and Marcus Borg, The Last Week: What the Gospels Really Teach About Jesus’ Final Days in Jerusalem (2007)
1. In what ways is Jesus’ entry into Jerusalem non-triumphant and anti-imperial? What do you think of Crossan and Borg’s argument?
2. Do you see a connection between the donkey in Jesus’ entry into Jerusalem and the mule train in MLK’s Poor People’s Campaign?
3. What is Jesus’ reaction to seeing Jerusalem? What is King’s response to poverty in the U.S.? Can this relate to the leaders of grassroots anti-poverty groups and the conditions of poverty and homelessness in this country?
Luke 19:28-44 (NIV)
Jesus’ Triumphant Entry
28 After telling this story, Jesus went on toward Jerusalem, walking ahead of his disciples. 29 As he came to the towns of Bethphage and Bethany on the Mount of Olives, he sent two disciples ahead. 30 “Go into that village over there,” he told them. “As you enter it, you will see a young donkey tied there that no one has ever ridden. Untie it and bring it here. 31 If anyone asks, ‘Why are you untying that colt?’ just say, ‘The Lord needs it.’”
32 So they went and found the colt, just as Jesus had said. 33 And sure enough, as they were untying it, the owners asked them, “Why are you untying that colt?”
34 And the disciples simply replied, “The Lord needs it.” 35 So they brought the colt to Jesus and threw their garments over it for him to ride on.
36 As he rode along, the crowds spread out their garments on the road ahead of him. 37 When he reached the place where the road started down the Mount of Olives, all of his followers began to shout and sing as they walked along, praising God for all the wonderful miracles they had seen.
38 “Blessings on the King who comes in the name of the Lord!
Peace in heaven, and glory in highest heaven!”
39 But some of the Pharisees among the crowd said, “Teacher, rebuke your followers for saying things like that!”
40 He replied, “If they kept quiet, the stones along the road would burst into cheers!”
Jesus Weeps over Jerusalem
41 But as he came closer to Jerusalem and saw the city ahead, he began to weep. 42 “How I wish today that you of all people would understand the way to peace. But now it is too late, and peace is hidden from your eyes. 43 Before long your enemies will build ramparts against your walls and encircle you and close in on you from every side. 44 They will crush you into the ground, and your children with you. Your enemies will not leave a single stone in place, because you did not accept your opportunity for salvation.”
From Martin Luther King, Jr. “Nonviolence and Social Change” Trumpet of Conscience (1967)
“There is a fire raging now for…the poor of this society. … Disinherited people all over the world are bleeding to death from deep social and economic wounds. They need brigades of ambulance drivers who will have to ignore the red lights of the present system until the emergency is solved.…The dispossessed of this nation—the poor, both white and Negro—live in a cruelly unjust society. They must organize a revolution against the injustice—not against the lives of the persons who are their fellow citizens, but against the structures through which the society is refusing to take means which have been called for, and which are at hand, to lift the load of poverty.…There are millions of poor people in this country who have very little, or even nothing, to lose. If they can be helped to take action together, they will do so with a freedom and a power that will be a new and unsettling force in our complacent national life.”
From Crossan and Borg, The Last Week (2007), pages 2-5
“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. In the centuries since, Christians have celebrated this day as Palm Sunday, the first day of Holy Week. With its climax of Good Friday and Easter, it is the most sacred week of the Christian 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. They had journeyed to Jerusalem from Galilee, about a hundred miles to the north, a journey that is the central section and the central dynamic of Mark’s gospel. Mark’s story of Jesus and the kingdom of God has been aiming for Jerusalem, pointing toward Jerusalem. It has now arrived.
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.
Pilate’s military procession was a demonstration of both Roman imperial power and Roman imperial theology. Though unfamiliar to most people today, the imperial procession was well known in the Jewish homeland in the first century. Mark and the community for which he wrote would have known about it, for it was the standard practice of the Roman governors of Judea to be in Jerusalem for the major Jewish festivals. They did so not out of empathetic reverence for the religious devotion of their Jewish subjects, but to be in the city in case there was trouble. There often was, especially at Passover, a festival that celebrated the Jewish people’s liberation from an earlier empire.
The mission of the troops with Pilate was to reinforce the Roman garrison permanently stationed in the Fortress Antonia, overlooking the Jewish temple and its courts. They and Pilate had come up from Caesarea Maritima, ‘Caesarea on the Sea,’ about sixty miles to the west. Like the Roman governors of Judea and Samaria before and after him, Pilate lived in the new and splendid city on the coast. For them, it was much more pleasant than Jerusalem, the traditional capital of the Jewish people, which was inland and insular, provincial and partisan, and often hostile. But for the major Jewish festivals, Pilate, like his predecessors and successors, went to Jerusalem.
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. It began with the greatest of the emperors, Augustus, who ruled Rome from 31 BCE to 14 CE. His father was the god Apollo, who conceived him in his mother, Atia. Inscriptions refer to him as ‘son of God,’ ‘lord’ and ‘savior,’ one who had brought ‘peace on earth.’ After his death, he was seen ascending into heaven to take his permanent place among the gods. His successors continued to bear divine titles, including Tiberius, emperor from 14 to 37 CE and thus emperor during the time of Jesus’s public activity. 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. Although it is familiar, it has surprises… It is a prearranged ‘counterprocession,’ Jesus planned it in advance. As 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 shouted, ‘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 on 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 the kingdom of God and the kingdom of Caesar—is central not only to the gospel of Mark, but to the story of Jesus and early Christianity.
The confrontation between these two kingdoms continues through the last week of Jesus’s life. As we all know, the week ends with Jesus’s execution by the powers who ruled his world. Holy Week is the story of this confrontation. But before we unfold Mark’s story of Jesus’s last week, we must first set the stage. For this, Jerusalem is central.
Jerusalem was not just any city. By the first century, it had been the center of the sacred geography of the Jewish people for a millennium. And ever since, it has been central to the sacred imagination of both Jews and Christians. Its associations are both positive and negative. It is the city of God and the faithless city, the city of hope and the city of oppression, the city of joy and the city of pain.
Jerusalem became the capital of ancient Israel in the time of King David, around 1000 BCE. Under David and his son Solomon, Israel experienced the greatest period in its history. The country was united, all twelve tribes under one king; it was at its largest; it was powerful and thus its people were safe from marauding neighbors; a glorious temple was built by Solomon in Jerusalem. David’s reign in particular (and not Solomon’s) was seen not only as a time of power and glory, but also of justice and righteousness in the land. David was the just and righteous king, He became associated with goodness, power, protection and justice; he was the ideal shepherd-king, the apple of God’s eye, even God’s son.”