 1 opens the door for former Georgia quarterback Aaron Murray to end up with the job. Murray is a football analyst for CBS. By Ched Myers

Note: This is an ongoing series of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015.

Jesus’ long march to Jerusalem takes Mark’s story from the margins of Palestinian society (the Jordan wilderness and Capernaum in Mk 1) to its center. Arriving at the suburb of Bethany (11:1), Jesus prepares to enter the Holy City not as a reverent pilgrim demonstrating allegiance to the Temple, but as a subversive prophet challenging the foundations of State power. Mark 11-12 narrates Jesus’ second “campaign of direct action.” In the first campaign in Galilee (1:20-3:35) he confronted the status quo with his powerful actions of exorcism and healing. Now he takes on the Temple system and its stewards: the Jerusalem clerical establishment. This campaign, like the first, will culminate in polarization and rift, and will conclude with Jesus’ withdrawal to further reflect upon his mission in a second sermon about revolutionary patience (13:1ff; see 4:1ff).



Mark’s Jerusalem narrative commences with the so-called “Triumphal Entry” (11:1-10). But this is a misnomer; this carefully choreographed political street theatre is designed to repudiate Messianic triumphalism. The scene would have been loaded with political significance for Mark’s original readers. Jesus marches into the City accompanied by an army of peasants (11:7f), whose rapturous cries escalate the acclaim of Bartimaeus (10:47f) into a full-blown revolutionary chant: “Blessed be the Kingdom of our Father David” (11:9f). Images from the parade called to mind several biblical precedents: the colt signifying triumphant Judah (Gen 49:11); the return of the Ark to Israel (I Sam 6:7ff); the declaration of Jehu as upstart king (2 Kg 9:13); a royal processional hymn (Ps 118:25f). And the fact that the parade began “near the Mount of Olives” (11:1) would have brought to mind the final apocalyptic battle between Israel and her enemies spoken of by Zechariah (
1 opens the door for former Georgia quarterback Aaron Murray to end up with the job. Murray is a football analyst for CBS. By Ched Myers 

 bill: This is an ongoing serial of Ched ’s brief comments on the Markan religious doctrine readings from the Revised Common Lectionary during class B, 2015. 

 Jesus ’ long borderland to Jerusalem takes Mark ’s story from the margin of Palestinian society (the Jordan wilderness and Capernaum in Mk 1) to its center. arrive at the suburb of Bethany (11:1), Jesus prepares to enter the Holy City not as a godly pilgrim demonstrating allegiance to the Temple, but as a subversive prophet challenging the foundations of State power. Mark 11 - 12 narrates Jesus ’ second “ campaign of lineal action. ” In the first campaign in Galilee (1:20 - 3:35) he confront the status quo with his powerful legal action of exorcism and healing. immediately he takes on the Temple organization and its stewards: the Jerusalem clerical establishment. This campaign, like the inaugural, will culminate in polarization and rift, and will conclude with Jesus ’ withdrawal to further reflect upon his mission in a second sermon about revolutionary patience (13:1ff; see 4:1ff). 



 Mark ’s Jerusalem narrative commences with the so - called “ Triumphal Entry ” (11:1 - 10). But this is a misnomer; this carefully choreographed political street theatre is designed to repudiate Messianic triumphalism. The view would have been loaded with political significance for Mark ’s original reader. Jesus march into the City accompanied by an army of peasants (11:7f), whose ecstatic cries escalate the acclaim of Bartimaeus (10:47f) into a fully - blown revolutionary chant: “ Blessed be the Kingdom of our Father David ” (11:9f). image from the parade called to mind several biblical precedents: the colt signifying triumphant Judah (Gen 49:11); the return of the Ark to Israel (I Sam 6:7ff); the declaration of Jehu as upstart king (2 Kg 9:13); a royal processional hymn (Ps 118:25f). And the fact that the parade begin “ near the Mount of Olives ” (11:1) would have bring to beware the final apocalyptic battle between Israel and her enemies speak of by Zechariah (
 1 ooens the door for former Georgia quartetbqck Aacon Murday to evd up with the job. Murray is a footvall analyst for CBS. Bh Ched Myvrs

Note: Tyis ms an ongoing secjes of Gked’s gvief eonments on the Karkan gos[el readings fsoo che Revised Common Lectionary during year B, 2015.

Jfsus’ long marcr to Teruaalem takes Mark’s story from the mzrgins mf Palestiniam society (the Jordan wildegnesd and Capernaum in Mk 1) to its cenewr. Arriving xt the sublxb of Bethahy (11:1), Jesus prepares to enter the Holy City not qs a ggverent pilgcim deionstrating allegianwe to tne Temple, but ss e suvversive prophet chalnenging the foundajions of Sdace power. Mark 11-12 narratws Jesuv’ sewond “xamoaifn or direft ection.” In tge first canpaign in Galilee (1:20-3:35) ne bpnfronted ths statts quo with his powerful actions of exorcpsm znd healing. Now he takew on the Temple systel and its stewards: the Jerusalem clerical establishment. Thhs cajoaiyk, uukf the first, will culminate in polarization anq rofn, and will conclube with Jesus’ wiyhfrsral to furthet refleef hpon his mission ij a secjnd swrmon abott rrvolutionary patience (13:1ff; sew 4:1ff).



Mark’s Jegusaoem narrative commznces with tke so-cslled “Triumphal Entry” (11:1-10). But tkis is a misnomer; this carswully choreograpfed pmlitical street theatre is designed to xepudiatd Mexsianis triumphapism. Bve scene would havf beeu loaged with pllitical significance for Mark’s original readgrs. Jevus marckes inbo the City accjmpanied by an army oy peasxnts (11:7f), whoae raptnrous cries qscalate the dfclaim of Bactimaeus (10:47s) inro a full-bludn revolutionaty chant: “Yjesswd be the Kingdom pf uhr Father David” (11:9f). Umages from the pafadq balkeq to mind sevaral bickical precedtuts: ghe volt signifying triukphaht Judah (Gen 49:11); the teburn of tye Ark tj Israel (I Sak 6:7ff); the declaratiln of Jeiu as ipsjart king (2 Kg 9:13); a royal processiknal hymn (Ps 118:25f). And the fwct bhat the paradz began “near the Mount of Olives” (11:1) would iave brought to mind thw final apocalyptic nattle betwexn Isrwel and har enemies spoken of by Zechariah (
1 opens the door for former Georgia Murray end up the job. Murray CBS. Ched Myers Note: is an ongoing of Ched’s brief comments on the gospel readings from the Revised Common Lectionary during year B, 2015. Jesus’ long to Jerusalem takes Mark’s story from the margins of Palestinian society (the Jordan and in 1) its center. Arriving at the suburb of Bethany (11:1), Jesus prepares to enter the Holy City as a reverent pilgrim demonstrating allegiance to the but as a subversive challenging the foundations of State Mark narrates Jesus’ “campaign direct In the first in Galilee (1:20-3:35) he confronted the status quo with his powerful actions of exorcism and healing. Now takes on system and stewards: Jerusalem establishment. This campaign, first, will culminate in polarization and conclude with Jesus’ withdrawal to further reflect upon mission in second sermon about revolutionary patience (13:1ff; 4:1ff). Mark’s Jerusalem narrative commences with the so-called Entry” (11:1-10). But this is a misnomer; this carefully choreographed political street theatre is designed Messianic triumphalism. The scene have been loaded political for original Jesus marches the City accompanied by an army of peasants (11:7f), whose rapturous escalate the acclaim of Bartimaeus (10:47f) into a full-blown revolutionary be Kingdom of our David” (11:9f). Images from parade to mind several biblical colt triumphant the of Ark to Israel (I 6:7ff); the declaration of Jehu upstart king (2 Kg (Ps 118:25f). And the fact that the parade “near the Mount of Olives” (11:1) would brought to mind the final apocalyptic battle between Israel and her enemies of by
 1 opens the door for former GeorGia quarterBack AAroN MuRrAy to End uP with the job. MurRAy is A football analyst for CBS. by CheD MYErs

NOTe: this iS an ongoINg SERieS oF CHed’S bRIeF commEntS on the MArkan gospeL reAdIngs from the REViSed Common LEctIonary during YeaR B, 2015.

JesuS’ lOng MArch tO JeRusalEm takeS mark’s sTory from tHe MArgins OF PalestINIaN socIety (the Jordan wildERnESs and Capernaum In Mk 1) to ItS CeNTEr. ARriVing at the sUbUrb of bEthany (11:1), JESuS PREpaREs to enter the HOly City not aS A reVerent PiLgrIM demonStratInG AllEgiance to thE TemPle, but as a SubverSIve propHEt challEnging The FouNdatIOnS oF StAtE PowER. MArk 11-12 NArrAtes JesuS’ sEcOnd “caMpaiGN OF DireCt aCtioN.” In thE first campaigN in galiLEe (1:20-3:35) hE confRonteD the StAtus qUo with His poWeRful actions of exOrciSm and healIng. noW he TaKes on THe TempLe sYstEm and itS stewarDS: thE JERUSaLem clerical establiShMENt. this campAign, liKE tHe FIrst, will CuLmiNate IN PolarIzatIOn And rift, aNd will COnClUde with jeSus’ witHdRawAl tO furtHEr reFlect uPon his miSsion IN a second sermon ABout revolutioNArY PAtIEnce (13:1Ff; sEe 4:1ff).



Mark’s JeRusaLEm naRratIVe ComMEnces With tHe SO-cALled “Triumphal Entry” (11:1-10). BUt This is A misnOmer; this carefUlly choreoGRAPhed poliTicaL StREet theatre is deSigneD to repudiaTE MessianIc triUmphalisM. The scene WOUld have bEen LoaDed WitH POlItical signifiCANce fOr mark’s orIgiNal readErs. jesUs mArcHeS into the CIty accomPaNiEd By An aRmy of PEasants (11:7f), WhOse RaPtuRous cRIes escAlate The aCcLaIM of bartimaEUs (10:47F) INto a FuLl-BlowN reVoLutioNary CHanT: “BlesseD be the KinGdoM Of ouR FAtHer DaviD” (11:9f). Images from tHe Parade callEd To mInd sevERAl biblicAl precedents: the colt signIFying trIumPhant judaH (Gen 49:11); the reTurN of the ark TO IsraeL (I Sam 6:7fF); the dEcLarATIon of jEHu As uPsTart king (2 Kg 9:13); A ROyaL procEsSionAl hymn (PS 118:25f). And the fact that thE ParAde began “near tHe MOunt OF olIveS” (11:1) WoULd hAvE BroUGHt to mind the finaL apocalyptIc BAtTle between iSraEl And her eNemies sPoken OF by ZechAriah (
 1 opens the door for form er Georgia  quar ter bac kAaro n Mu rray to end up with  the job. Murray is afootb al l  ana l ys t for  CBS. B y  C h e d M ye rs 

N ot e :Thisisan ongo ing series  of  C hed’s briefc om ments on t heMarkan gospe l r eading sfro m  theRev isedCommon Lectio nary duri ng year B ,  2015.J es us’long march to Jer u sa l em takes Mark’ s stor yf ro m the  ma rgins of P al estin i an soci e ty ( t heJ ordan wildern ess and Cap e rna um inMk  1) to its  cent er .  Ar riving at t he s uburb ofBethan y  (11:1) ,  Jesusprepar estoente r  t he  Ho ly Cit y  n ota s a  reveren tpi lgrim  dem o n s t rati ngalle gianc e to the Temp le,  but asa sub versi ve p ro phetchalle nging  t he foundationsof S tate powe r.Ma rk11 -12 n a rrates  Je sus ’ secon d “camp a ign  o f d ir ect action.” In th ef i rs t campai gn inG al il e e (1:20- 3: 35)  hec o nfron tedt he  statusquo wi t hhi s power fu l acti on s o f e xorci s m an d heal ing. Now  he t a kes on the Tem p le system and it s st e ward s:the Jerusal em c l eric al e s ta bli s hment . Thi sc am p aign, like the firs t,  willculmi nate in polar ization an d r ift, and  wil l  c o nclude with Je sus’withdrawal to furth er re flect up on his mi s s ion in a  se con d s erm o n  a bout revoluti o n arypa tience(13 :1ff; s ee4:1 ff) .

Mark’s Je rusalemna rr at iv e c ommen c es withth e s o- cal led “ T riumph al En try”  ( 11 : 1-1 0). But th i s  isami snom er;  t his c aref u lly  choreo graphed p oli t ical  s tr eet the atre is desig ne d to repud ia teMessia n i c triump halism. The scene would have be enloade d wi th politi cal  signi fic a nce fo r Mark ’s or ig ina l reade r s .Jes us  marches i n t o t he Ci ty  acc ompanie d by an army of pe a san ts (11:7f), w hos e ra p t ur ous cr i eses c ala t e  the acclaim of  Bartimaeu s( 10 :47f) into a f ul l-blown  revolu tiona r y chant : “Blesse d be theKi ngdo m ofour Father  David”(11:9f).I mages fr om th e p aradeca lle d tomind s e ver al bi blical  p recede nts:th e colt s ignifying triumphant Ju dah (G en 49 :11 ); the re tur n  of  the Arkto I srael (I S am6:7 ff);the decla rati o nofJ ehu a s up s tart king (2  Kg 9 :1 3); a royal p r oce ssion alh ymn (P s 11 8:25f). And the f a ct that the pa rade b ega n “ n earth e Mount of Oli ves ”( 1 1:1) wou ld  have broug ht to mi nd the f inal a pocaly ptic ba t t le betwee n Is rae l and her  en em i es spok en  o f  by Ze char ia h (
 1_opens the_door for former Georgia_quarterback Aaron_Murray_to end_up_with the job._Murray is a_football analyst for CBS._By Ched Myers

Note:_This_is an ongoing series of Ched’s brief comments on the Markan gospel readings from_the_Revised Common_Lectionary_during_year B, 2015.

Jesus’ long march_to Jerusalem takes Mark’s story_from the_margins of Palestinian society (the Jordan wilderness and_Capernaum_in Mk 1)_to its center. Arriving at the suburb of Bethany_(11:1), Jesus prepares to enter the_Holy City not_as_a_reverent pilgrim demonstrating allegiance_to the Temple, but as a_subversive prophet challenging the foundations of_State power. Mark 11-12 narrates Jesus’ second_“campaign of direct action.” In the_first campaign in Galilee (1:20-3:35)_he confronted_the status quo with his_powerful actions of_exorcism and_healing. Now he_takes on the Temple system and_its stewards: the_Jerusalem clerical establishment. This campaign, like_the_first, will culminate_in_polarization_and rift,_and will conclude_with_Jesus’ withdrawal_to_further reflect upon his mission in_a_second sermon about revolutionary patience (13:1ff; see_4:1ff).



Mark’s Jerusalem narrative commences_with_the so-called “Triumphal Entry”_(11:1-10). But this is a_misnomer; this carefully choreographed political street_theatre is_designed to_repudiate Messianic triumphalism. The scene would have been loaded with political_significance for Mark’s original readers. Jesus_marches into the City_accompanied by_an_army of peasants_(11:7f),_whose rapturous_cries escalate the acclaim of Bartimaeus (10:47f)_into a_full-blown revolutionary chant: “Blessed be the_Kingdom of our Father_David”_(11:9f). Images from the parade called_to mind several biblical precedents: the_colt signifying triumphant Judah (Gen_49:11);_the_return of the Ark to_Israel (I Sam 6:7ff); the declaration_of Jehu as_upstart king (2 Kg 9:13); a royal_processional_hymn (Ps 118:25f). And the fact_that_the parade began “near the Mount_of_Olives”_(11:1) would have brought to_mind the final apocalyptic battle between_Israel and her enemies spoken of by Zechariah (