Mark chapter 11 and verse 1, it's on page 847. Following the Russian Revolution, the Bolsheviks executed
! Nicholas II. They executed
! Nicholas II including his whole family, including his youngest daughter, the
! Grand Duchess of Russia, Anastasia. At least that's the claim of reliable historians
and now the result of reliable DNA testing. However, history and science didn't stop Fox
Animation Studios from producing that film, did they? The animated motion picture of the
legend, Anastasia, emerging in the film. And it increases this kind of possibility that
Anastasia survived. She survived the killing of her father and the family. And the movie
tells the story of this orphan. An orphan who's got no recollection of the past. And through
a number of different circumstances, she discovers her true identity. She is the lost Russian princess.
She is Anastasia. She lives her life not knowing who she is. Now there's one similarity between,
and one great difference between Hollywood's movie about Anastasia and Mark's account of the Lord Jesus.
The similarity between Jesus and Anastasia is that they're both of royal blood. Anastasia was the daughter of the Russian
Tsar. Jesus is the son of David. He comes from a royal bloodline of King David. But the great difference is to do with
their identity. Anastasia, at least as the legend goes, for most of her life, did not know who she was.
She didn't know. She didn't know that she was the Grand Duchess.
Jesus, on the other hand, knows precisely who he was and what he was doing.
So he called himself, and the text is still read to us,
the Lord. He didn't dismiss the people's claim of him in verse 10,
that he had something to do with the coming kingdom of David.
And in the next chapter, in chapter 12, verses 35 to 37,
he claims to be David's Lord.
You see, when Jesus rode into Jerusalem on that donkey,
on the first Palm Sunday,
he knew who he was,
and he knew exactly what he was doing.
He knew who he was,
and he knew exactly what he was doing.
So look with me at verses 1 to 7.
And we're introduced to that theme of fulfillment.
It's a big theme.
The theme of fulfillment.
This is what, that is,
what Jesus says will happen,
happens.
And it happens precisely.
So look at verse 2.
In verse 2 of chapter 11,
Jesus says,
go into the village.
And in verse 4,
what do they do?
They go into the village.
In verse 2,
Jesus says,
you will find a colt tied.
A colt is a baby,
a young donkey.
And in verse 4,
they find a colt tied.
In verse 2,
Jesus says,
untie it.
And in verse 4,
they untie it.
In verse 3,
Jesus predicts that someone will question their action.
They will say,
what are you doing?
And in verse 5,
someone questions their action.
And says,
what are you doing?
Jesus said,
provide them with a response.
And in verse 6,
they told them what Jesus had said.
In verse 2,
Jesus says,
bring the colt to me.
And in verse 7,
they bring the colt to Jesus.
So very deliberately,
Mark is showing us
that all of Jesus' words were fulfilled.
It's one thing to notice
that Jesus' words are precisely fulfilled,
but it's another thing
to see the significance
of what he desired and received.
Jesus desired a colt,
a young male donkey.
Verse 3,
he even takes that further,
that the Lord has need of it.
Why does Jesus have need of it?
Did Jesus need this animal
because his legs were tired?
Was he so worn out
that he refuses to walk
the last two miles
to Jerusalem?
He's just had enough of walking
and so he needs the donkey,
but that's certainly not the reason.
Was it that Jesus
was kind of arbitrarily
testing his followers,
kind of displaying his authority
and testing their loyalty?
Was he like some mad dictator
dictator,
sending him on a fool's errand
just to show how powerful he was,
just to see if his subjects
would comply with him?
Of course,
that's not the reason either.
Jesus asked for a specific animal
to reveal who he was
and what his mission was about.
There is fulfilment
of his words
and there is fulfilment
of their words.
In 1 Corinthians chapter 15,
we are told that Jesus died
according to the scriptures
and that he was buried
according to the scriptures
and that he rose again
according to the scriptures.
Well, here in Mark's gospel,
as in all the gospels,
Jesus rode into Jerusalem
on a colt of all animals
because it was according
to the scriptures
to fulfil prophecy.
What Matthew states in
Matthew 21,
this takes place to fulfil
what the prophet had spoken,
saying,
and say to the daughter of Zion,
behold, your king is coming.
He's coming to you
humble,
mounted on a donkey,
on a fold of a beast of burden.
Matthew states that openly
in his gospel,
but Mark just assumes it.
Now that quote that I read to you
from Matthew
is actually from Zechariah chapter 9
and verse 9.
I want you to turn there.
Let me give you the page number.
You'd all be able to find Zechariah
very, very quickly,
but it's on page 797,
okay,
in the church Bibles.
And while you're chilling there,
let me say to you,
Zechariah
is a very, very important book.
Do you know how many
quotations there are
from Zechariah
in the New Testament?
There are 71.
71 quotations
from the book of Zechariah.
31 of those
come from
the book of Revelation.
But in the four Gospels
there are 27 quotes
from the book of Zechariah.
27.
And most of those quotes
come at the end of Jesus' life,
the final week.
So what does this prophet
say about Jesus?
He foretells,
he predicts that
Christ will come in loneliness.
He talks about his humanity.
He talks about his rejection.
He talks about how Jesus
would be betrayed
for 30 pieces of silver.
Zechariah talks about
his crucifixion,
his priesthood,
his coming reign,
just to name a few
of the things he spoke to.
So in Zechariah
chapter 9
and verse 9 and 10,
if you turn there,
page 797
if you're not there already,
listen to what it says.
It says,
Zechariah 9 verse 9,
Rejoice greatly,
O daughter of Zion.
Shout aloud,
O daughter of Jerusalem.
Behold,
your king has come to you,
righteous,
and having salvation
is he,
humble and mounted
on a donkey,
on a coat,
the foal of a donkey.
I will cut off
the chariot from Ephraim
and the war horse
from Jerusalem
and the battle boat
shall be cut off
and he shall speak
peace to the nations
and his rule
shall be from sea to sea
and from river
to the ends of the earth.
Verse 9
of Zechariah chapter 9
shows us the character
of the coming king.
It tells us
of his character.
It tells us
that he is righteous,
that he will do
what is right.
It tells us
that he is holy.
It tells us
that he is powerful.
He is a righteous king
and a saving king
but he's also
a humble king.
And then verse 10
tells us
what he's going to do.
What will he do?
What will be his achievement?
Well he will establish
a peaceful
universal kingdom
and as we reflect
on those verses
I don't find it
extraordinary
to think
that if God
was going to raise
up an earthly king
to bring
divine victory
that if God
was going to inaugurate
a universal king
over everywhere
that such a ruler
would be righteous.
That God
would give such a ruler
who would possess
the ability
to save.
To bring salvation.
It's a contrast
isn't it
to the myriad
to the loads
of kings
of the Old Testament
who failed.
You would only expect
God's divinely
appointed king
that he would
conform
to God's law.
He would
obey God's law
and he would
bring with him
redemption
for all of God's people.
But what is striking
is that this
awesome king
this powerful king
this righteous king
this holy king
this magnificent king
would come in humility.
He would come
as the text says
isn't it
humble and mounted
on a donkey.
And the context
of the book of Zechariah
as well as the rest
of the prophets
the word humble
does not just mean
gentle
but lowly
and bowed down.
The word humble
in the book of Zechariah
means actually
one who will suffer.
One commentator says
all of the lowly
miserable
suffering condition
as is depicted
in Isaiah 53.
You know that passage?
The man of sorrow
is acquainted with grief.
So you see
in contrast with
the arrogance
and the showiness
that was usually
associated with
a ruler
any ruler
in the ancient world
any king
in his day
as in ours
this king
will be poor.
And he will be
afflicted.
And he will be
a servant.
And yet
he will be
a glorious lord.
It's one thing
isn't it
to struggle
in our minds
with this notion
of a humble king.
And yet
what is even more
bizarre in this passage
is this king
who is strong enough
to bring about
world peace
who is the
magnificent ruler
of God
will come riding
on a coat
to the foal
of a donkey.
And these words
don't strike us
as strange do they
because we're
so familiar with them.
We made palm branches
when we were little.
We waved at them.
The cute little donkey.
And yet
they are so odd
aren't they?
They must have
appeared so very odd
to Zachariah's
first audience
as they appear
odd to anyone.
Maybe you
were unfamiliar
with Christianity.
It's true
isn't it
that some of the
judges
some of the
distinguished people
in judges
they rode on donkeys
but from the time
of Solomon
in 1000 BC
he introduces
the breeding
of horses.
There's not
another occurrence
in the Old Testament
of someone
riding on a donkey.
Even today
in the Middle East
donkeys are used
as kind of
beasts of burden
they pull things.
In some Islamic lands
there are actual
laws in the books
of Islam
regarding that
Christians and Jews
are allowed
to ride only
on donkeys
and Muslims
must ride on horses
so the Muslims
must be above
the Jews
and Christians
because to ride
on donkeys
is a humble
and lowly thing.
So a king
during that age
would come into
his capital city
after a military
campaign
and what would
he be riding?
He would be riding
the biggest
most glorious horse
wouldn't he?
Or at least
he'd be marching
in front of
all his troops
it would be
quite the parade
quite the spectacle
but the king
on an ass
that's a contradiction
in terms isn't it?
Can you imagine
the queen
came to Ealing?
The queen
came to Ealing
we're all lined up
there
we're expecting
the head
to logicate
or whatever it is
and suddenly
the E1
pulls off
and off
she trots
with a little trolley
we'd be shocked
wouldn't we?
Or even more
shocked
where Ealing
Broadway
waiting her
on Ealing
Broadway
and we expect
to see the
chariot
the kind of
carriage
come through
or the motor
gate
and her
and Prince
Charles
are on a
donkey
it's unthinkable
isn't it?
E-or
it would just
be astonishing
wouldn't it?
Absolutely
astonishing
the king
on an ass
it's a contradiction
in terms
that Zechariah
envisions for you
and I
a humble king
riding into a
capital city
mounted on a
crude and
common beast
this king
was to be
different from
all others
not only in what
he brought
he brings
righteousness
and salvation
but also in his
humility
and in his
loneliness
Jerusalem's king
will come
riding on a
donkey
as verse 10
predicts
he will likewise
wage war
against all
welfare
he will usher
in an age
of peace
of universal
dominion
beginning with
the divided
kingdoms
of Israel
being represented
by Ephraim
and Judah
in our passage
and this character
will transform
the worldly
character of Israel
into a spiritual
kingdom of which
you and I
part
the chariots
the war horse
the battle
boats
all these
weapons of
warfare
they will be
rendered useless
when this
king establishes
world peace
through his
dominion
verse 10
informs
not only will
there be
peace in
Israel
but the
messianic
king
he will
speak peace
he will
proclaim peace
shalom to
the nations
a fulfilment
of God's
covenant
with Abraham
that all
the families
of the earth
will be
blessed
through him
well that
is Zechariah
chapter 9
verse 9
and 10
flip back
with me
to Mark 11
and for 500
years
500 years
after Zechariah's
prophecy
there were
hundreds of
leaders who
failed to come
close
there were
hundreds of
leaders who
failed to come
close to 500
years to
fulfilling one
part of
these promises
there was no
man in the
history of
the world
or Israel
who fitted
this messianic
mold
who fulfilled
this precise
and even
bizarre prophecy
until Jesus
of Nazareth
trots into
Jerusalem
the Sunday
before Passover
2000 years
ago
and all
four gospel
writers testified
to the triumphal
entry
in Mark's
account
the first
seven verses
emphasize
premeditated
act of
humility
he knows
what he's
doing
it's a
premeditated
act of
humility
and then the
second thing
of the passage
is a deliberate
exhibition of
himself
it's a deliberate
showing of
himself
that he is
the king
of Israel
as promised
by Zechariah
he shows
himself
you have a
deliberate
act of
humility
and you have
a deliberate
exhibition of
himself
people say
you're making
an exhibition
of yourself
and that's
what Jesus
is doing
here
you see
Jesus orchestrates
doesn't he
the specific
entrance into
Jerusalem
in order that
they
and in order
that we
might identify
who he is
that he is
the very
fulfillment of
Zechariah's
words
every step
that Jesus
took here
was accomplished
with pain
staking
premeditation
and isn't
that obvious
as we quickly
went through
the first
seven verses
the time
of his entry
when did it
happen
at the time
of the
Passover
and the mode
of his entry
he came
riding on a
donkey
listen
at this point
Jesus
in Mark's story
had walked
all the way
from Galilee
down to
near Jerusalem
and surely
he didn't need
to go into
town on a
donkey
did he
the use
of this
donkey
is the
only time
Jesus
recorded
as not
walking
he walks
everywhere
and it
can only
be a
deliberate
gesture
he's
emphasizing
something
he's
announcing
something
he is
self-conscious
he knew
who he was
his self-conscious
understanding
of his
lordship
as well
as his
self-conscious
understanding
of what
he's
come to
do
and to
Jesus
and probably
to Jesus
alone
at this
time
Pound Sunday
is no victory
celebration
he knew
who he was
and he knew
what his mission
was going to be
this is no
glorious procession
of the king
rather he knows
that it is a
death march
doesn't he
ride on
in majesty
ride on
to die
he knows
this is a
death march
and as a
symbolic act
Jesus
mounts this
undignified
unpretentious
beast
to show
that he
is the
Messiah
but a
Messiah
whose
triumphal
route
will end
at the
cross
an old
rugged
cross
and as
Jesus
looks around
at the
crowd
in verses
8-10
you see
they spread
their cloaks
and their
palm branches
down before
him
and they
surround him
with some
before him
and some
after him
and they
shout
Hosanna
which means
save us
son of
David
you are
Israel's
promised king
save us
he could
easily have
whipped up
their political
aspirations
couldn't
he
he could
have brought
about
well
interaction
a rebellion
a frenzy
but what did
he do
look at
verse 11
yes he
rightly
puts it
in this
section
it's probably
one of the
great
anticlimactic
verses in
the whole
of the
bible
look at
verse 11
if riding
on a
coat
didn't
boggle
their
minds
and start
to
squelch
their
worldly
hopes
for
Jesus
here in
verse 11
we're told
that he
entered
Jerusalem
and he
went to
the temple
if this
was a
video
there'd be
music
what is
going to
happen
when he
gets to
the temple
well he
looks around
it's quite
late
so he
goes home
goes to
bat and
it's late
what did
Jesus do
when he
gets to
the temple
he does
nothing
at all
but he
looks around
and we've
got this
great
anticlimax
and Mark's
account is
not worthy
because of
what didn't
happen
the whole
scene
of the
king
coming to
his temple
well
ends in
nothing
the
climax
of course
comes the
next day
doesn't it
the next
day
of
the
week
Jesus
returns
to the
temple
and those
who are
there
and not
only just
he says
ride
into Jerusalem
on this
lonely
donkey
one of the
first things
he does
when he gets
off the
donkey
is he
purifies
the palace
doesn't
he
the palace
of Caesar
of injustice
but he
doesn't do
that but he
cleanses the
temple
he cleanses
the temple
of God
of irreverence
and a
spiritual
presumption
Jesus
comes to
town
to claim
his capital
city
and his
temple
but he
does it
in a way
that is
incomprehensible
and is
even offensive
to the people
of God
at this
time
and frankly
it is
incomprehensible
and offensive
to most people
of our
time
the Jews
would not
accept
the notion
of a
saviour
they would
not accept
his role
as a
messiah
who would
be a
saviour
they want
a military
messiah
don't they
but he
refuses
to identify
himself
as a
worldly
conqueror
indeed
he sees
himself
as
God's
king
who will
reign in
glory and
peace
but only
after he
has suffered
in loneliness
and sorrow
and affliction
and that
is how
Jesus
in God's
own
divine
plan
would
conquer
the world
but this
was
and is
Israel's
promised
king
and yet
as the
gospel
unfolds
to us
the only
anointing
that this
king
would receive
was an
anointing
for burial
and the
only crown
that this
king would
wear would
be a
crown of
thorns
and the
only robe
that he
would wear
is a
robe
adorned
with
mockery
and thus
anointed
and robed
and crowned
before his
people
he is
presented
as their
king
behold your
king
they were
told
and the
same
crowd
that blessed
his name
and raised
high his
name
was the
same
crowd
that
shouted
crucify him
we have
no king
we have
no king
but Caesar
they say
so today
is Palm
Sunday
what do
you make
of Palm
Sunday
what does
Mark make
of Palm
Sunday
well here
is what
I make
of what
Mark makes
of Palm
Sunday
I think
most people
in our
culture
most people
have some
kind of
admiration
for Jesus
they
perhaps
admire him
for his
fearless
criticism
on the
establishment
that's what
people think
of him
they champion
his cause
of the
poor
that Jesus
was a
friend of
outcasts
of society
I think
the Muslim
Imam
when we
had the
meeting
with the
mosque
the Muslim
Imam
began
by saying
how much
he appreciated
Jesus
how much
he says
he loved
Jesus
he loved
him for
his compassion
for the
despised
and rejected
they love
his moral
teaching
love your
neighbour
they admire
him for
the fact
that Jesus
practised
what he
preached
and to
add to
this list
people
admire
Jesus
because
they
see
that he
is
genuinely
humble
his
washing
of the
disciples
feet
even
his
riding
into
town
on
donkey
he is
humble
he is
approachable
his character
is commendable
but however
one might
admire Jesus
for his
humble actions
and attitude
you've still
got to come
to grips
with certain
things he
said
and certain
things he
did
there are
claims
and there
are actions
that seem
to be quite
the opposite
of humility
there are
claims and
actions
that are
extraordinarily
audacious
by Jesus
so do you
know what
surprises me
about
Luke
Mark 11
verses 1
to 11
it's not
actually
Jesus'
humility
but it's
self-promotion
and Jesus'
self-promotion
of his
humility
do you see
that paradox
I don't know
what else to
call it
Jesus
self-promotes
his own
humility
his actions
here
they are
all
premeditated
he rides
into town
and in the
way that
he rode
into town
he receives
the praise
he received
it
and there's
no personal
protest
is there
there's no
Jesus saying
no no no
who me
not me
no stop
that
he's announced
into the world
the king has
come
indeed he is
the son of
David
so the irony
of the triumphal
entry
if you will
is our lord's
promotion
or our lord's
publication
of his
humble
reign
it's the
audacity
of his
intentionality
no matter how
you look at it
by mounting that
particular animal
by riding into
Jerusalem on it
Jesus is making
a very bold
statement
he is claiming
to be the
messiah
he is claiming
to be the
fulfilment of
Zechariah's
prophecy
and for those
who do not want
to accept his
claim and submit
to it
you may be
tempted to
brush this
off
this particular
incident off
as an oversight
but he's a
good and
otherwise humble
teacher from
Nazareth
and yet actually
as you go
through the
gospels
you can't do
that
because this
pattern
however you
want to call it
of self
promotion
is everywhere
in the
gospels
he said
for example
I am the
bread of
life
whoever
comes to
me
shall
never
hang
there
whoever
believes in
me
will have
thirst
really
who talks
like that
can you
imagine if
the pope
went out
onto his
balcony
and said
I am
the bread
of life
it's
audacious
isn't it
Jesus said
I am
the light
of the
world
whoever
follows
me
will not
walk
in
darkness
but they
will have
the light
of life
what audacity
to say
that the
world
is in
the dark
and that
he alone
is the
light
and that
one must
follow him
to get
out of
the darkness
even the
Dalai
Lama
would say
that
would he
well if
the Dalai
Lama
does say
and people
love the
Dalai
Lama
don't they
are
media
love the
Dalai
Lama
even if
he said
that
he'd get
into trouble
they'd
cheer him
up
Jesus said
I am the
resurrection
and the
life
whoever
believes in
me
though he
die
yet he
shall
live
would Bill
Gates
say that
Billy
Graham
say that
would Bill
Clinton
say that
would Nelson
Mandela
have made
such a
claim
it's one
thing for a
man to
say isn't
it that we
are to love
the Lord
our God
with all
our soul
and mind
and strength
but it's
quite another
thing to say
whoever loves
their mother
and father
more than
me is not
worthy of
me
whoever
loves his
son or
daughter more
than me
is not
worthy of
me
even Muhammad
Ali
would not get
away with
saying that
we usually
don't we
in our
culture
we don't
like people
who talk
that much
about themselves
we are
repelled by
someone who
demands our
love or
obedience or
total allegiance
and yet what
is it that
makes Jesus
not only
likeable but
also believable
that is why
this is so
remarkable
perhaps nothing
is so remarkable
about Jesus
than the fact
that he
advanced himself
and I am
the object
of faith
and love
and obedience
and yet as
you read
Jesus'
life
he comes
across as
the most
humble man
trying to
walk on the
face of the
earth
it's the
paradox of
Jesus isn't
it
he covers
himself with
disturbing
claims
disturbing
claims because
they are so
self focused
and yet as
we look at
him we see
in him
someone who
is clothed
in utter
humility
it's a
profound
paradox
and we see
it in this
passage
and it's one
of those things
that you could
easily not find
that you would
not notice
unless you pay
careful attention
that Jesus
arranges the
whole scene
here
it's not so
clear
he determines
every detail
of what will
happen
he decides to
ride slightly
above the
crowd into
Jerusalem on
a cult
it's an
action that's
little different
from the
start of his
ministry
in Luke's
gospel
he goes to
the temple
and he
takes up the
scroll of the
synagogue
he goes to
the synagogue
and he
reads it
and he sits
down to
teach
and then he
expounds it
saying in
essence
if you want
to know what
the prophet
is saying
he was writing
about me
and Jesus
wrote in
Jerusalem
that Palm
Sunday
and he
announces
that he
is Israel's
Messiah
and had
arrived
just as
that Zechariah
said he
would
and so
by mounting
on this
donkey
Jesus
says if
you want
to know
to whom
the prophet
was referring
to he's
writing about
me
and that is
the paradox
of Jesus
and it is
mind-moving
and it's one
of the reasons
I'm a Christian
it's one of the
reasons I hope
you are a Christian
because Christianity
is scripturally
reasonable
that is
as I test
the words
and the actions
of Jesus
against the
Old Testament
the prophecies
fit
what he does
fits with the
prophecies
of the Old Testament
they are the
right match
Jesus fulfills
the scriptures
and another reason
I'm a Christian
and I hope you
are a Christian
is because I
love this paradox
the wonderful
alluring paradox
of Jesus
that two truths
that seem to be
against each other
are true
in the person
of Jesus
the audacity
of his
intentionality
for the Son
of God
to intentionally
ride on a donkey
and it's these
two distinct
features
scripture
reasonableness
and the paradox
of Jesus
and so I want us
all to recognise
afresh
and respond
to his day
with our minds
hopefully filled
with a deeper
understanding of
part of Sunday
and hopefully
our hearts
touched afresh
with the person
of Jesus
he knew who
he was
and he knew
what he was
doing
and he knew
where he was
going
and so we can
join in the crowd
can't we
echoing
and expanding
their voice
from Psalm 118
that we saw
earlier
Hosanna
to the Son
of David
save us
blessed is he
who comes
in the name
of the Lord
blessed is the
kingdom of our
Father David
Hosanna
in the highest
let's pray
God