Great Expectations

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Today is a very strange day on the Christian calendar. It is called "Palm Sunday"in commemmoration of Jesus' triumphal entry into Jerusalem. But it is also called "Passion Sunday" [from the Latin word 'passio' meaning 'to endure suffering'] because by day's end the suffering and death of our Lord are beginning to come sharply into focus. So, do we celebrate, or do we grieve... knowing what is coming in a few short days. Fleming Rutledge, an Episcopal priest and wonderful preacher, tells the story of a teenaged acolyte, standing with the cross at the head of the palm procession on Palm Sunday, turning to her and saying, "I don't understand what I'm supposed to be feeling." What indeed!

Today is also a strange day because it is considered one of the most "political" Sundays in the church year. William Willimon considers Christ the King Sunday - just before the beginning of Advent and the Christmas season - as the most "political." And he has good reasons. On the first celebration of Christ the King, Mussolini had been head of Italy for three years, a rabble rouser by the name of Hitler had been out of jail for a year, and his Nazi party was growing in popularity, and the world lay in the midst of the Great Depression. Despite the rise of dictators, despite the widespread modern notion that religion was now a "private affair," Christ the King asserted that nevertheless Jesus Christ is Lord and he shall reign forever and ever. [from "Who's in Charge Here?", W. Willimon]

But Palm Sunday and the events of Passion Week could also lay claim to being the most "political." 

A Jew stands before proud Pontius Pilate. Pilate sneeringly asks, "So? You are a 'King'?"

And Jesus responds, "My kingdom is not from here."

Pilate then says, "You are a king, then!"

And Jesus answers, "You are right in saying I am a king..."

Please turn with me to the 12th chapter of John's gospel as we look at John's account of Jesus' entry into Jerusalem. John 12, beginning with verse 12. Please stand for the Gospel Reading. 

Hear God's unchanging Word.

The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem. They took palm branches and went out to meet him, shouting,

"Hosanna!"

"Blessed is he who comes in the name of the Lord!"

"Blessed is the King of Israel!"

Jesus found a young donkey and sat upon it, as it is written,

"Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey's colt."

At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that they had done these things to him.

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. So the Pharisees said to one another, "See, this is getting us nowhere. Look how the whole world has gone after him!" (John 12:12-19, NIV) This is God's Word.

On the week of the 2019 Canadian Federal Election, there was a newspaper article in the National Post [12 Oct 2019] about the Liberal Party which had come into power four years earlier. In 2015, the article said, the Liberals had come into power on the "high expectations" of the voters - particularly the younger set. They were looking for a new face in Ottawa that would push forward their causes such as electoral reform and environmental policies. But for some of these voters, their hopes and dreams came crashing down when the newly elected governing party decided to abandon electoral reform, and furthermore decided to purchase the TransMountain pipeline. And their handling of the SNC/Lavalin affair didn't help. Many of those young voters had now become disenchanted. Would the Liberals be able to maintain a majority government? the article asked.

On that first Palm Sunday, the Jewish people also had great expectations. Just a few weeks earlier Jesus had travelled to Bethany and caused a great stir among the people when he raised Lazarus from the dead. The chief priests and the Pharisees felt so threatened by this that they plot to kill not only Jesus, but Lazarus as well. "We've got to get rid of the 'evidence' too!" Jesus and his disciples then withdraw from the area until Mary and Martha invite them back to Bethany for a dinner given in Jesus' honour. Of course such an event can not be kept secret, and a large crowd gathers not only to see Jesus, but Lazarus as well.

It is now "the next day" as John tells us in our text, the first day of the week. Sabbath had ended at sundown the night before. So after the quiet, almost eerie stillness of the Sabbath, there is now the hustle and bustle of people, of business, and the last minute arrival of pilgrims for Passover from as far away as Africa and from all over the Roman Empire. And the grapevine is well-used this day. The word spreads like wildfire that Jesus is on his way to Jerusalem, and if for some reason you hadn't heard about him, there are plenty of people willing to tell the story all over again. "This fellow Lazarus died and was buried. Jesus, he is a friend of the family, arrives on the scene, goes over to the tomb, and commands Lazarus to come out. And he does!! Grave clothes and all!" Suddenly there is a great crowd heading for the city gates just to catch a glimpse of Jesus the miracle worker. They greet Jesus with palm branches, waving them in the air, and laying them down on the street. But why palm branches?

For almost two centuries, palm branches had been a national symbol, a patriotic symbol, ever since a Jewish priest by the name of Judas Maccabee revolted against the Selecuids who were in power in Israel at the time. Antiochus IV had raised a statue to Zeus in the Temple in Jerusalem, after previously ordering the Jews to build shrines to idols and to sacrifice pigs and other unclean animals - essentially prohibiting - on pain of death - the practice of Jewish law. When the Jews managed to drive out their foes from the temple, Judas Maccabee purified and restored service in the temple. 

This reconsecration of the temple became a permanent Jewish holiday, which we know today as Hanukkah. At the rededication Jews brought palm branches. A quarter century of Maccabean resistance and guerilla warfare ended with the Seleucids finally being driven out of their last citadel by Judas' brother Simon. The Jews welcomed Simon as a national liberator by carrying palm fronds and singing the words of Psalm 118. Some even thought Simon was the Messiah. But he was not.

So why palm branches on Palm Sunday? 

Because the people are welcoming Jesus as a national liberator.

And it's not just the palms. It's also what the people shout. They quote words from Psalm 118, a psalm considered to be a Messianic psalm ... one that in view of God's covenant with David, was believed to point to the Messiah. "Hosanna!" which literally means "Save now!" "Blessed is 'The Coming One' in the name of the Lord." That's the literal Greek. The prophets had pointed to "one who was to come," and by this time in Jewish history "The Coming One" - the One greater than Moses, the One greater than David who would restore David's kingdom - "The Coming One" is another way of speaking about the Messiah. And so that there could be no confusion in people's minds, they said it again, this time bluntly - "Blessed is the King of Israel."

The crowd is welcoming Jesus as a political if not military deliverer. They are giving the celebrity Jesus an early version of a ticker-tape parade, waving palm branches instead of thousands of little Canadian flags. They have visions of Jesus throwing off the yoke of Roman rule. They dream of his restoring Israel to its rightful place as the greatest nation on earth. For if a man can raise the dead, surely he can handle the legions of Rome!

Now let's be clear. There were reasons for them to think this way about Jesus. The Messiah, as the Old Testament made very clear, was to be a king... a descendant of David. And what does a great king do? He does what David did, delivering his people from their enemies, protecting them from foreign powers, and establishing them as a free and prosperous people. Indeed, that is what many of the prophecies of the Messiah's coming in the Old Testament said that he would do.

"For as in the day of Midian's defeat [that is when Gideon delivered Israel from bondage to one of her enemies], you have shattered the yoke that burdens them, the bar across their shoulders, the rod of their oppressor... For to us a child is born, to us a son is given, and the government will be on his shoulders ... 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" (Isaiah 9:4-7). The people's great expectations had biblical justification. The only problem is that the people's expectations weren't great enough!

Now the crowds should have gotten a clue that not all was going their way when Jesus arrives - not on a white war-horse while brandishing a sword - but on the back of a lowly donkey that shuffles into Jerusalem. Yes, one day Jesus will return riding a white horse (Revelation 19:11) while executing judgement and justice and conquering all his enemies, but Palm Sunday was not be that day. For he had a far deadlier foe than the Romans to vanquish.

Have you ever wondered why this strong, virile man from Galilee who has walked hundreds of kilometres on foot, suddenly stops and rides a donkey the last few metres into Jerusalem? There must have been a good reason, and there was.

Like the prophets before him, Jesus sometimes acted out his message, like when he washed his disciples' feet. With the words of Zechariah 9:9 on his mind, he orchestrates the event and chooses to enter Jerusalem riding on a donkey amid the palm branches and loud "hosannas" of the people. By tradition, the humble donkey was a symbol of both royalty and peace. Here is the King in the form of a servant, regal, yet humble, proclaiming peace by riding a donkey instead of a war horse. 

"Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey..." Not only did Jesus have these words of Zechariah in mind, but so did the crowds waving their palm branches that day. But he arrives in Jerusalem this day not to bring war, but to bring peace, not to kill, but to be killed. And instead of whipping up the crowds into a greater frenzy, he enters Jerusalem silently, contemplating the events that will unfold during the ensuing week.

"Hosanna!" shout the crowds. Save us. Save us now. That is not only the cry of the Palm Sunday crowds, it is the cry of the crowds today. Save us from poverty. Save us from crushing taxes. Save us from the Romans... er, the politicians, save us from our illnesses and diseases, save us from the cruelty of our world. Save us from hopelessness. Save us from the political and economic and social ills we are facing in this broken, troubled world. We want to be saved from anything and everything ... except our sins. And yet it is SIN which is our greatest foe and which is the reason Jesus came to earth "because he will save his people from their sins" said the angel. And it is from our sin and the accompanying divine judgement that Jesus will free us through his crucifixion and resurrection in a few short days.

And John tells us that the crowds weren't the only ones who got it wrong. We got it wrong, too, says John. He simply says, "At first [Jesus'] disciples did not understand all this..." The disciples had gotten carried away in the moment. They were basking in the adulation and reception that Jesus was receiving from the crowds. They had seen the miracles. Yet Jesus had warned them what would happen in Jerusalem. Thomas had told the rest of the disciples, "Let's also go, that we may die with him" (John 11:16). They knew what Jesus had said. But at the moment they thought it was impossible. How could anything go wrong in the glory of that spontaneous popular approval? John says that it was not just Peter who did not understand. It was not just Peter who didn't get it. It was all of us who didn't get it, says John. None of us understood. When we joined in and shouted "Hosanna" at the top of our lungs ... we did not understand what we were saying until later. And even then some of us took more time than others. And one of us never got it at all. Or maybe he was the first...! On that Sunday, with the waving palms and shouting crowds, none of us understood. Only after Jesus was glorified ... only after Jesus' death and resurrection ... did they finally understand.

And the crowds on that first Palm Sunday were not the last who have attempted to co-opt Jesus for their cause. But as popular as Jesus remains, it is very often, just as on Palm Sunday, an enthusiasm that is based on a complete misunderstanding of his person and his work, of his message and his mission. Just in the past 100 years we've had groups who have claimed Jesus as the Liberator of the poor, just as in previous generations Jesus had been regarded almost as the patron saint of capitalism. Then there were those who saw Jesus as the exemplar of their movements of non-violent resistance to social injustice. The Liberation theologians made him the spiritual leader of their revolutionary movements for social change. And when I was in seminary there was a concerted effort by some theologians to find in the life and work of Jesus the first Marxist!

What must be admitted about all these ideas of Jesus is that there is usually a sliver of truth to them. But when you hear people invoking the name of Jesus on behalf of their rights or causes, be wary, be very wary. For example, not everything called "social justice" today is compatible with a biblical vision of God's justice. Jesus will not be co-opted by our pet enthusiasms, no matter how wonderful they may be.

The people who greeted Jesus as he entered Jerusalem on Palm Sunday had their texts too. But they failed in the first place to honour Jesus as the Saviour of sinners such as themselves. And until Jesus is honoured for that, none of the rest that Jesus is, represents, or brings to humanity will do them or us any good.

John ends our passage talking about another group who is watching all that is transpiring at the city gates. And that group is the Pharisees. They want to keep an eye on things. And they are very worried about the reaction of the Romans who do not like public demonstrations of any kind. To make matters worse, the Roman Procurator, Pontius Pilate is in Jerusalem to deal with any public disorder which might occur during the Passover celebrations. And if the Romans react, the Pharisees could loose their status, their temple, and their very lives. So they are planning to kill Jesus, but certainly can't do that now as the crowd is so supportive. You can hear their frustration. They want him dead. The crowd wants him king. They are frustrated at his popularity, but really can't do anything about it. "This is getting us nowhere. Look how the whole world has gone after him!"

John said that the disciples and the crowds didn't understand then. And neither do we understand nearly 2000 years later. We are still looking to be saved ... saved from climate change, saved from governmental interference, saved from the pandemic (or saved from the vaccine that was supposed to save us from the pandemic), saved from social injustices, saved from our war-mad and war-torn world. And so we will give our allegiance to those who in their pride promise to save us from all the social and economic and political ills we face, even if they don't keep their promises .... even if they can't keep their promises.

And Jesus comes humbly riding into our lives offering the gift of saving that each of us in this world so desperately needs. Will we humbly receive that gift? Or will we, like the fickle crowds on that first Palm Sunday, turn away from him because he doesn't follow our agenda, because he doesn't meet our expectations?

Yes, Zechariah, you were right. The King has come, righteous and bringing salvation.

And for that we give all thanks and praise to God. 

AMEN.

Copyright  St. Andrew's Lutheran Church, Kamloops

https://standrewslutheran.ca

Lent is a time for Christians to spiritually and physically recognize the depth of love and sacrifice of Jesus on the cross. When we see him on that cross we are reminded of our own mortality as a consequence of our sinfulness. In the eyes of God - sinfulness is lawlessness against his perfect – life sustaining commands – laws and precepts. And yet - we continually violate one or more of His laws each day of our lives -- even though we try not to. 

This dilemma was recognized by Paul in Romans 7:15; “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” On this side of Paradise – we are spiritually and physically incapable of living up to God standards. Or – again Paul says in Romans 3: 23: “…for all have sinned and fall short of the glory of God.”

So during Lent we are called to repentance – prayer – fasting or abstinence and charitable giving of our time and talents. Charitable giving because of God’s gracious gifts of life – love - grace and mercy in our lives - we are charged to share those divine gifts with those around us.

But I sometime wonder – am I doing enough and am I giving enough – not just in church but in my life outside of church. In a way my Lenten response has less to do with doing and giving than the attitude of a humble – contrite and repentant heart. Remember Cain and Abel. In Genesis 4: 3-5 we read; “In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. 4 And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor.” Abel showed reverence to God by providing the best of the firstborn from his flock where as Cain just gave some of his produce. Was it the best from his first harvest? Probably not. Y’ see God knows our heart and knows our attitude towards him. Abel was reverent – Cain was casual.

It wasn’t the offerings to God from Cain and Abel that was the issue but the attitude of their heart. Abel had the right heart attitude toward God – and sadly like so many in this world he paid with his life for it. 

Similarly with Jacob and Esau – it’s the heart that revels our attitude toward God. Esau was only interested in his hunger to fill his stomach. But Jacob recognized the importance of a blessing from his father was like a blessing from God.

Jesus says in Mark 7: 20-23; that it is what comes out of our heart that defiles us. We read; “He went on: “What comes out of a person is what defiles them. 21 For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, 22 adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23 All these evils come from inside and defile a person.”

So how much do our hearts value a right relationship with God our Father? How important is God to us? Do we view God with a reverent attitude or a casual attitude. In this post-modern world, we are probably a little of both.

So we are called to repentance – prayer – fasting or abstinence and charitable giving. 

Our heart attitude toward God is related to how we repent of our sinful life.

The simple meaning of repentance is - to turn from a sinful life and turn to God. Simple enough – right. But real repentance suggests something far more dramatic than simply turning from sin and turning to God. It would mean a fundamental spiritual regret and remorse that we have deeply offended God our Father and grieved his Holy Spirit. It is more than simply being apologetic for something we said or did. It the thing that makes us sob and cry from the depth of our heart when we know we have deeply offended and grieved the heart of God. 

And I’ll bet that everyone of us has had those moments of deep regret knowing we have offended God. Sadly it’s part of our life – and it’s a life long struggle between our sinful nature and our need to be right with God.

Hear again is some of what I read in Joel;

Rend your heart
and not your garments.
Return to the Lord your God,
for he is gracious and compassionate,
slow to anger and abounding in love,

Rend is a perfect word to describe how we separate ourselves from a sinful life. Rend means to violently tear away with great emotional pain and anguish. I think of Lot’s wife. She could not rend herself from the life she must have enjoyed in Sodom. So – in this post-modern world – how do we – or can we - rend our heart and life from a sinful world.

In Psalm 51 - King David’s laments that he offended God. You can feel his sense of remorse as you read the words. He violated two of God’s ten commandments – adultery and murder. But – sometime I wonder – would he have been so remorseful if the prophet Nathan had not confronted him with his crimes. And don’t we try and hide those things and hope we are not found out. – What can we hide from God.

Fasting and Abstinence

Over the years I’ve heard some Christians say that during lent - they are going to give up chocolate or meat or wine or watching TV or whatever. There is no meaningful personal sacrifice – no heart felt submission to God. Heart attitude. Lots of people live with out those things all their lives – it is not a real repentant sacrificial fast.

As I go through the Scriptures there are several examples of fasting.

In the book of Ezra. Before he and some Jews returned to Jerusalem - he proclaimed a fast – with prayer. Asking God for a safe journey. We read in Ezra 8:21; “There, by the Ahava Canal, I proclaimed a fast, so that we might humble ourselves before our God and ask him for a safe journey for us and our children, with all our possessions.”

And Isaiah refers to fasting and we read in 58: 3a; 

“Why have we fasted,’ they say,
‘and you have not seen it?
Why have we humbled ourselves,
and you have not noticed?’

Clearly fasting and prayer go together. Luke tells us in Acts that Paul and others are praying and fasting. During their prayer time the Holy Spirit speaks to them. In Acts 13: 2 – 3 we read; “While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” 3 So after they had fasted and prayed, they placed their hands on them and sent them off.”

Our reading in the gospel of Matthew is part of Jesus’s – Sermon on the Mount. In it he speaks about giving to the needy – prayer and fasting. But he says we must be careful; “…not to practice your righteousness in front of others to be seen by them.” But to be charitable – to pray and to fast in private. It is something we do for and with God not for the world or worldly. We are not to seek brownie points or accolades from the world - like showing people how good we are. But how do we define ‘good’?

When we do these things in private, we must be doing them with a humble and contrite heart. These things are private because it is a private conversation or action between each or us individually and our Father in heaven. And in doing so we are to be storing up treasures in heaven. 

So during our time in lent – it is a time to focus our heart on our heavenly Father. To build on our relationship and our faith in God and the blood of Jesus. 

So how do we rend our sinfulness for our worldly life and turn to God. Well – whether you fast or give to the needy – we must always pray. And pray as if our life depended on it – because – truly - it surely does.

AMEN

Copyright © 2026 St. Andrew's Lutheran Church, Kamloops

https://standrewslutheran.ca

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