The Gospel of Johnಮಾದರಿ

Departing from Bethany, Jesus makes his way to Jerusalem from the east. His entry into Jerusalem, usually called the “triumphal” entry, was a staged, prophetic, symbolic, action that provoked—once again—various responses.

Perhaps John exaggerates in saying the “great crowd” at Jerusalem for Passover acclaim him king by waving palm branches as he passes by. Perhaps, but not only has John already used “great crowd” (12:9), the Synoptic Gospels too recognize a sizable crowd welcoming Jesus (Matthew 22:8). Luke labels this crowd disciples (19:37). Hyperbole aside, Jesus’ following was noticeable and that’s probably all that was intended by John. An event celebrating liberation from slavery, which is what Passover was, and now acclaiming someone a king in terms used for God’s return to Zion, surely created challenges for the local establishment ever concerned about riots and rebellions.

The crowd’s spontaneous acclamations quote from the Passover Hallel Psalms (113–118). The words “Hosanna” and “Blessed is he who comes in the name of the Lord!” are from Psalm 118, a psalm celebrating the victory of God over Israel’s enemies. The word “Hosanna” literally means “God save us” but it had acquired the sense of “Praise God!” by the time of Jesus. That psalm instructed the worshipers to join God’s entry into the temple with “boughs in hand” (118:27). John adds to the words from Psalm 118 words that may have come from Zephaniah 3:15 about the “King of Israel,” an expression of Nathanael’s in chapter one (John 1:49).

The scene is dramatic. The leaders are concerned about Jesus. They have moles in the crowds, Jesus arrives from Bethany with friends, and now he approaches Jerusalem with his followers declaring that he is the arriving King of Israel, a label John likes (18:33; 19:19–22).

The other Gospels tell us more about the entry than does John, but two features stand out in John, one unexpressed. The unexpressed point is that Jesus enters, not where the political leaders of Rome stage their parades and entries into Jerusalem. They entered from the west or from the north in great pageantry, but Jesus enters through what is called the Beautiful Gate that led into the temple area.

More significantly, Jesus entered on a small donkey while the Roman military powers entered Jerusalem on steeds, wearing armor. John quotes Zechariah 9:9 to connect Jesus’ action to Scripture. Zechariah stated that God’s redemption involved the removal of “warhorses from Jerusalem” (9:10) because God “will proclaim peace to the nations” and his kingdom “will extend from sea to sea . . . to the ends of the earth” (9:10). Jesus enters Jerusalem as the world’s true Lord. Strikingly and missed by no one, he enters the holy city on a donkey, an act that embodies his approach to kingship and kingdom. His rule is not by way of military victory or raw power but by way of humility and service. His entry subverts Rome’s type of entry. Even more, his entry subverts the agents of Rome running Jerusalem.

Put together we must say Jesus’ entry is a deliberate, staged provocation of the way of Rome that was shaping the way of Jerusalem. It is not uncommon for us to realize the depth of some event after much time, sometimes years. The quotation from Zechariah is not jostling for attention in the minds of the disciples as they walk alongside Jesus. No one is muttering to another, "hey, blokes, this is just what Zechariah said." No, only after the crucifixion do they remember and comprehend what happened that Passover (John 12:16; see 15:20; 16:4).

At the moment, however, the crowds (of disciples) continue their acclamations so clearly that more decide to join the parade (12:18). And the Pharisees perceive that the passive approach of Caiaphas somehow is promoting the growth of the Jesus movement (12:19).

Respond

• How do Jesus’ choices for his entrance subvert Roman cultural norms and people’s expectations?
• What does Jesus forecast about God’s kingdom with these choices?
• Read Zechariah 9:9–17 and Zephaniah 3. What do you think the disciples later perceived of what Jesus had done by riding into Jerusalem on a donkey?