The Final Sunday in Lent
March 29, 2026
As I worked on my sign for the No Kings demonstration yesterday, I felt a new connection to the crowds welcoming Jesus to Jerusalem on what we know as Palm Sunday. [Matt 21:1-11]
In Matthew’s text, Jesus entered Jerusalem on a common donkey with no armed escort — which would have recalled the prophecy, especially for educated Temple leaders, from Zechariah (9.9) “Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.” On the other side of the city, Marcus Borg points out that heavily armed Roman troops were also entering the city — to bolster resident troops in case the Jewish Passover celebration aroused rebellion.
Surrounded by his peasant followers, Jesus embodied peace and an alternative way of life from the political and theological stance of Roman rule. Jesus had sent his disciples ahead for the donkey and her colt. It was a pre-planned demonstration, something I had missed before.
After all these years of waving palms and crying “Hosanna,” this is the first time I really saw the connection between Palm Sunday and our No Kings demonstration. Of course, this is the first time we’ve taken to the streets in a similar demonstration of conflicting worldviews right before Palm Sunday and Passover too. I will leave the details of that connection to your imagination.
Today, John Morris and I will be offering Matthew’s lengthy account of Passion Week in four segments. In the first segment, Jesus interacts with his disciples in different ways. As you listen, keep in mind these background notes:
- The disciples were country-folk, from Galilee, about 100 miles north of Jerusalem. It was common practice for everyone who could make the trip to celebrate Passover in Jerusalem, at the Temple, which Herod had renovated into a lavish triumphal palace.
- When Jesus sent two of his disciples into Jerusalem for a mother donkey and her foal, imagine how the other disciples felt in anticipation of the confrontation as they waited in Bethany, just outside of the city. [pause]
- Now, settle yourself and take a few deep breaths as you let your eyes soften or close to enter the first part of the story with the disciples.
John reads Matt 26:14-56 [Begins with “Then one of the twelve, who was called Judas Iscariot.…” Ends with “Then all of the disciples deserted him and fled.” SILENCE
MZB: For control of their spreading empire, Rome typically relied on a few wealthy local families to rule conquered territories, extracting tribute with taxes and keeping down rebellion. In Judea, Rome relied on Temple authorities for this kind of control.
- Matthew’s language for these local collaborators includes “chief priests, elders and scribes.” As a result, Matthew is sometimes accused of anti-semitism. I see Matthew’s critique aimed at the Temple authorities who collaborated with Roman rule for their own benefit.
- Rome also relied on Temple authorities to enforce their ideology, regarding the Caesar as the “Son of God,” “a Saviour,” and “the Promised One.”
- Traditional Jews worshiped The Holy One and did not see the political leader as a god, so their different values and beliefs colored everything.
- Scholars estimate that Matthew’s Gospel was written in the 80s or early 90s, AFTER Rome put down a Jewish rebellion and completely destroyed the Jerusalem Temple in 70. As a result, Matthew was writing in the aftermath of that devastating destruction.
- In the following segment, Caiaphas is the Jewish chief priest and Pilate is the Roman Governor.
Once again, I invite you to take a few deep breaths and with your imagination, find your place in the crowd as Jesus is arrested and taken away.
John reads Matt 26: 57 – 27:26 [Begins with “Those who arrested Jesus took him to Caiaphas.…” Ends with “…handed him over to be crucified.” SILENCE
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Softly play a simple instrumental version of “Were You There ….” We will have sung it as the #2 hymn.
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John reads the crucifixion passage, Matt 27:27-50 [Begins with “Then the soldiers of the governor took Jesus into the governor’s headquarters…”
and ends with “…and breathed his last.” SILENCE
Marjory reads the final passage: Matt 27: 51-66 [Begins with “At that moment, the curtain of the Temple was torn in two… and ends with “So they went with the guard and made the tomb secure by sealing the stone.” [