While the Old Testament promised that God would one day dwell again with his people, ruling them perfectly, justly, and eternally, Mark announces that that time has come. John the Baptist knew Jesus Christ was the fulfillment of this anticipation (1:7–8). His identity was affirmed by God at his baptism (1:11), confirmed by Satan in his temptations (1:13), and recognized by demons in his ministry (1:24; 3:11). Throughout this gospel account, Jesus’s royal authority is displayed in sickness healing, law interpreting, creation controlling, spirit exercising, disciple calling, and sin forgiving. And Christ himself wasn’t subtle, saying that, “The kingdom of God is at hand” (1:15) and revealing “mysteries of the kingdom of God” (4:11, 26, 30).

God’s people had been waiting centuries for a divine monarch, one who would deliver them, unite them, redeem them, and save them. And the first ten chapters of Mark declare with a choir of voices and a crescendo of clarity: “Jesus is that king!” But how will this Ruler be received?

SERMON MANUSCRIPT 

Our current series of sermons is entitled “Words Around the Cross” and, in it, we’ve been paying careful attention to what Jesus said during the final hours of his life.

Though enduring unspeakable pain, the Lord did speak, didn’t he? He spoke words of mercy and destiny and sympathy. Even to the end, Jesus was meeting the needs of others. Then came words of misery and frailty, echoes of an agony incomprehensibly intense. And when death finally arrive for our Lord, it was in response to words of tranquillity, a declaration of absolute trust and accomplishment.

Amidst the brutality and injustice of the cross, we’ve been invited to learn about and marvel at the beauty, power, grace, and love of the Lord Jesus Christ as seen in his own words.

This morning, we will leave the scene at Calvary and travel one week back in time to our Lord’s arrival in Jerusalem. There we’ll hear words of prophecy, not from the mouth of Jesus, but from the mouths of the people: “Hosanna in the highest!” Hear now the words of the living God: [11:1–11].

Mark’s readers have been waiting for this moment. The Old Testament promised that God himself would one day come to dwell again with his people, to rule them perfectly, justly, and eternally. And Mark says, that day has come. [1:2–3]

John the Baptist knew Jesus was the fulfillment of this anticipation. [1:7–8] Jesus’s identity was affirmed by God at his baptism and confirmed by Satan in his temptations. Evil spirits recognized him: “I know who you are—the Holy One of God!” (1:24; cf. 3:11). Throughout Mark, Jesus’s authority is shown in sickness healing, law interpreting, creation controlling, demon exercising, disciple calling, and sin forgiving. His is a divine authority, an other-worldly authority, and, yes, a kingly authority.

And Jesus himself wasn’t subtle. He declared, “The kingdom of God is at hand” (1:15). He revealed “mysteries of the kingdom of God” (4:11; cf. 4:26, 30) and showed “the kingdom of God … in power” at his transfiguration (9:1).

God’s people had been waiting centuries for a divine monarch, one who would deliver them, unite them, redeem them, and save them. And the first ten chapters of Mark declare with a choir of voices and a crescendo of clarity: “Jesus is that king!”

AN APPROPRIATE INAUGURATION

So, chapter 11 seems to fit nicely, having all the trappings of an appropriate inauguration for a king arriving at his coronation. The rightful Ruler is victoriously riding into his capital, flanked by his royal entourage and celebrated by his loyal subjects.

His authority is again on display. He sends his disciples to get him what he needs for this seemingly climactic moment. 

Jesus hits them with a series of commands: “Go [there]! Find [it]! Untie it! Bring it! Say [this]!”(11:2–3). And what do the disciples do? “They [did and said] just as Jesus had told them” (11:6). “They went … they found … they untied … they spoke … they brought” (11:4, 6, 7). The king says, “Jump!” and his subjects (including you and me) say, “How high?” That’s authority.

And this king needs a new ride. Like police officers in a Hollywood action scene use the authority of the State to commandeer a citizen’s vehicle to carry them to a greater purpose (catching the bad guy), so these disciples use the authority of Jesus to claim a citizen’s animal to carry him into Jerusalem. “The Lord has need of it,” is explanation enough to “immediately” satisfy the “bystanders.” “The Lord is asking for it? Then by all means, take it!” That’s authority.

[11:7a] To create a saddle for their king on his big day, the disciples give what they can—their own outer garments—to make sure he’s honoured (cp. 2 Kgs. 9:13). Subjects sacrificing to serve their Sovereign. That’s authority, and it’s all over this scene.

So are hints of divinity. Right out of the gate, Jesus tells his disciples what they’ll find, where they’ll find it, who they’ll meet, and how they’ll respond. How? Well, Jesus knows all because God knows all and Jesus is God. Mark’s already shown this in chapter 2 and it comes up again in chapter 14. [2:6–8; 14:13–16] The same thing is happening in chapter 11. Jesus knows all. That’s divinity.

Notice also that the animal requested by Christ is one “on which no one yet has ever sat” (11:2). It had to be unused to be worthy of such a sacred purpose as carrying Messiah on its back.

Why? Well, in the Mosaic Law, for an animal to be offered to God it had to be set apart. [Num. 19:2; Deut. 21:3] Not just any animal will do when drawing near to God. Likewise, to move the ark of the covenant—the box that represented Yahweh’s presence on earth—specific animals were necessary: [1 Sam. 6:7]. The message of the Old Testament is clear: if anyone or anything wants to draw near to God, it must be unused by the world and uncorrupted by sin.

And when Jesus chooses an animal on which to make his so-called triumphal entry, that animal must likewise be without blemish because its being used as an offering to God and its first yoke will the very presence of God. That’s divinity.

Finally, in addition to the authority and divinity of Jesus, this scene also highlights prophecy being fulfilled by Jesus. 

[Zech. 9:9] What an epic prophecy. Celebration of absolute victory is coming because of the arrival of a long-awaited Ruler who is just and brings salvation with humility. That’s prophecy.

And many with Jesus recognized something special was happening. [11:8] They shouted, “Hosanna!” “Our salvation is here!” and quote Psalm 118 in excited praise: [11:9b–10]. God had promised ultimate deliverance to his people through a coming kingdom in the line of David and it seems to be happening right now! That’s prophecy.

Two years ago, the United Kingdom spent about $120 million to mark the coronation of King Charles III. The event was attended by thousands and viewed by millions worldwide. Riding the Diamond Jubilee State Coach, Charles moved slowly along “the King’s Procession” from Buckingham Palace to Westminster Abby accompanied by hundreds of well-dressed military personnel. The pomp was extravagant and spectacle was regal.

Now, if that was appropriate for that ruler, then Mark 11 is certainly appropriate for the Ruler of rulers. Authority in action, his divinity on display, and prophecy being fulfilled. What a triumphal entry! 

Or, was it? You and I know where this procession ultimately leads. We know this king is not heading to his coronation but his execution, not to a throne but a cross. The cries of “Hosanna!” will give way to “Crucify him!” How can that be? What happened?

AN INAPPROPRIATE RECEPTION

Well, there are some clues in this text that not all is as it should be. In fact, this seemingly appropriate inauguration actually gives way to an inappropriate reception.

Verse 8 says that “many” lined the streets spreading “their coats” and “leafy branches” “in the road” ahead of Jesus. Roll out the red carpet for the king! But where did these people come from? 

To find out, we actually have to go back to chapter 10. [10:46] So, on his ministerial travels through Galilee, Jesus had accumulated a crowd of followers and, here, as they’re all leaving Jericho together, they encounter a blind man named Bartimaeus. [10:47–48]

This was a messianic title. God promised David that from his family would come an eternal king. Amazingly, blind Bartimaeus sees what many can’t: that Jesus is that promise fulfilled. He’s the “Son of David!” Jesus calls the man to himself, and [10:50]. Jesus heals Bartimaeus who then, in verse 52, joins the crowd “and began following him on the road.” Then we come to our passage: “As they approached Jerusalem … .” 

This is the crowd that forms the royal processional. This is the crowd lining the streets, throwing their cloaks like the blind man did and announcing Jesus like the blind man did: “Blessed is the coming kingdom of our father David” (11:10).

This is a celebration! It is the prophecy-fulfilling, authoritative and divine king. This is the long-awaited Son of David entering the city of David, drawing near the throne of David. But it isn’t the people of Jerusalem celebrating. It’s a Galilean crowd, people from outside the centre of Judaism. In fact, it seems Jerusalem couldn’t care less that Jesus has arrived. What an inappropriate reception!

Imagine if when King Charles’s pulled out of Buckingham Palace and onto his parade route, there wasn’t anyone from London in attendance. Yeah, people were there, but they were from the farms, unsophisticated towns, and surrounding countries. No one from the capital showed up to celebrate. It’d be shocking. It’d be discouraging to the king. And the big news would be that the king’s coronation wasn’t big news to the king’s people.

Jerusalem’s indifference becomes even more pronounced when Jesus arrives at the temple, what should have been the peak of the celebration. [11:11] Crickets! King Charles steps off his royal coach and into Westminster Abby and the only person there is the custodian sweeping between the back pews. Weird!

This is a not-so-triumphal entry. King Jesus arrives with the power to liberate and reign, and his people don’t really care or even notice. It’s anticlimactic. It’s unsatisfying. It’s awkward.

RECEIVE JESUS RIGHTLY!

And that’s exactly what the Holy Spirit wants us to experience in this text. God wants us to notice the inappropriate reception Jesus received—what should have been but that which was not—and he wants us to sit in the discomfort, to sit in the incompletion, and then to ask ourselves, How would I have received him? How do I receive him? How should I receive him? How will I receive him? They received Jesus wrongly. Do I receive Jesus rightly?

I don’t need to tell you that there’s still inappropriate reception of Jesus today. Some people ignore him, assuming they have more important things to do. “Maybe Jesus is helpful to some people, but to each his own,” right? 

Others reject him, mindlessly and foolishly adding him to the pantheon of make-believe figures culture has collected through history: Zeus, the Tooth Fairy, Jesus. Many misunderstand him, thinking he’s either a good guy, a demanding tyrant, or something in between. They’ve never had his person, purpose, power, and passion explained to them clearly and so confusion reigns.

Still others, particularly some of his followers, compartmentalize him, giving him access to certain parts of their lives but not others, forgetting that he is Lord no matter what we do.

The Lord Jesus Christ did arrive in this world with all authority, divinity, and the validation of prophecy. He has announced himself to the masses and still many people receive him inappropriately.

We want to receive Jesus rightly, appropriately. How do we do that? How can we make sure we’re standing with the Galileans? It all starts with believing. In fact, until that line is crossed, there can be no appropriate reception. Faith is the door through which all must pass to rightly join the royal procession. Like Bartimaeus and the crowd with him, we see who Jesus is—the Son of David, the Son of God, the one sent to die for our sins, and the one who rose from the dead. And we believe him when he says, “Anyone who comes to me will never thirst and then will live even if they die.” Receiving Jesus rightly means, at the very least, believing in him.

Then there’s celebrating. Can you think of a more appropriate reception of the world’s Saviour than celebration? We belong to the King of kings! He’s paid for our sins. “Who the Son sets free is free indeed.” Forgiven. Justified. Empowered. Wave those leafy branches and throw down your cloaks in worship, brothers and sisters. Receive King Jesus by celebrating who he is and who we are in him.

There’s also submitting. If he is the King of kings and Lord of lords, then who do I think I am not giving him full reign in my life? “Jesus, you can have my Sunday mornings but let’s keep it at that.” 

Jesus, I know you’ll one day reign on David’s throne but I’ll wait until then to treat you like a king. Jesus, I’m fond of you but your people kind of bother me. I know you died for them but they’re killing me. How inappropriate! And yet, that’s how many Christians live their lives, not submitting to the lordship of Jesus Christ. But when we offer our bodies to him as an act of worship—as he offered his for us—it’s appropriate reception.

Finally, we receive Jesus appropriately by anticipating. He’s coming again! He’s going to make all things right. And when he comes he’s not going to be riding a donkey but a warhorse. And he’s not going to hear “Blessed is he who comes in the name of the Lord” from a remnant of outsiders from the whole world will bend the knee. 

We’re to receive Jesus rightly! Have you? Are you? Will you? Don’t ignore or reject him, misunderstand or compartmentalize him. No, let’s be a people, with God’s help, that exercise appropriate reception of the our Lord—believing, celebrating, submitting, and anticipating.

All of which can do at his Table. Please take the bread and the cup. On the night he was betrayed, the Lord Jesus extended this invitation to those who follow him: “Take and eat. Take and drink.”

For those who are here today who have never believed in Jesus, you can respond rightly to Jesus right now. Not by taking part in this sacred meal but by believing him for the first time. Join the processional of the King by just speaking to him in the quietness of your heart over the next few moments: “God in heaven, I know I’m a sinner in need of a Saviour, a Saviour which you graciously provided in your Son, Jesus Christ. I’m trusting in him right now—his vicarious death and his victorious resurrection—for eternal life.” That’s how one is saved. That’s how one joins the family of God.

For the rest of us, as we eat and drink, we reaffirm our belief in our Lord. We celebrate his death and victory over death. We submit ourselves afresh to his lordship. We anticipate his soon return.

As we partake, let’s receive Jesus rightly, asking for God’s help to do just that. Let’s pray. 

  

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