光榮地進耶路撒冷
（太21‧1－11；路19‧28－40；約12‧12－19）
1耶穌和門徒將近耶路撒冷，到了伯法其和伯大尼，在橄欖山那裏；耶穌就打發兩個門徒， 2對他們說：「你們往對面村子裏去，一進去的時候，必看見一匹驢駒拴在那裏，是從來沒有人騎過的，可以解開，牽來。 3若有人對你們說：『為甚麼做這事？』你們就說：『主要用牠。 』那人必立時讓你們牽來。」 4他們去了，便看見一匹驢駒拴在門外街道上，就把牠解開。 5在那裏站着的人，有幾個說：「你們解驢駒做甚麼？」 6門徒照着耶穌所說的回答，那些人就任憑他們牽去了。 7他們把驢駒牽到耶穌那裏，把自己的衣服搭在上面，耶穌就騎上。 8有許多人把衣服鋪在路上，也有人把田間的樹枝砍下來，鋪在路上。 9前行後隨的人都喊着說：和散那 ！奉主名來的是應當稱頌的！10那將要來的我祖大衛之國是應當稱頌的！ 高高在上和散那！11耶穌進了耶路撒冷，入了聖殿，周圍看了各樣物件。天色已晚，就和十二個門徒出城，往伯大尼去了。
潔淨聖殿
（太21‧12－17；路19‧45－48；約2‧13－22）
15他們來到耶路撒冷。耶穌進入聖殿，趕出殿裏做買賣的人，推倒兌換銀錢之人的桌子和賣鴿子之人的凳子； 16也不許人拿着器具從殿裏經過； 17便教訓他們說：「經上不是記着說：
我的殿必稱為萬國禱告的殿嗎？
你們倒使它 成為賊窩了。」
18祭司長和文士聽見這話，就想法子要除滅耶穌，卻又怕他，因為眾人都希奇他的教訓。 19每天晚上，耶穌出城去。
各位弟兄姊妹平安，今天我們來看到的是耶穌進聖城的故事。記載在馬可福音第11章，耶穌和門徒到了耶路撒冷。耶穌預備好了一頭驢駒，是沒有人騎過的，準備要讓他騎著進聖城。在古代猶太人的時代還沒有開始騎馬之前，他們是騎驢的。據說驢是用給君王的坐騎，而且這一頭驢是沒有人騎過的，就如在民數記和申命記所提到的，還沒有被使用過、還沒有受過訓練的驢駒。這個時候耶穌要來騎進耶路撒冷城裡面。
這一段的故事，我們看到耶路撒冷的人很多人跑出來砍斷樹枝，或者是把自己的衣服鋪在地上，像歡迎君王一樣，歡迎這一位即將來到聖城的耶穌。到底有多少人真正認識他是誰呢？他們可能以為，這個彌賽亞是要來顛覆羅馬政權，拯救以色列的英雄。所以他們在這邊所說的「和撒那」，其實不是讚美的意思，而是「拯救啊，拯救」的意思。願和撒那歸於至高神，高高在上和撒那。說的其實就是由上而來的拯救，求上帝要來拯救。這個時候他們所值得認識的耶穌的確是拯救者，只是他們認為的拯救方式依然是按照彌賽亞的那個想法 - 用軍事、是用武力的方式來拯救。而他們卻沒有發現的這一位征服者，歷史上唯一一位的征服者，他是用愛和和平來征服人心。在馬太福音，你們還記載的是「你的王來到你這裡是溫柔的，又騎著驢，就是騎著驢駒子」。這是一位溫柔的君王。
是多麼奇妙的一幕，因為在古代的征服者如果要進到首都裡面騎著馬進來的時候，都是在打完戰爭之後，受到敵人的降伏，或者是受到城中百姓的愛戴的勝利者姿態進來了。這個時候的耶穌是用這個方式進來，卻還沒有人明白，馬上就要上十字架，死在十字架上。而今天慶祝歡呼要歡迎他來到城中的這些百姓，有多少人在那個時候變成了在十字架下呼喊的「殺死他，殺死他」的同樣的一群人呢？
在這段中，潔淨聖殿之中還有一段咒詛無花果樹的故事。這一段我們明天特別挑出來講。關於耶穌咒詛無花果樹。
我們先跳到15節。他們要耶路撒冷以後，耶穌趕出了聖殿裡面這些兌換錢幣的人。這個時候耶穌所做的事情是什麼呢？他推倒兌換銀錢的桌子，和賣鴿子人的凳子，把這些人趕出聖殿。也禁止人拿個各種器具經過聖殿。耶穌在這裡發了很大的脾氣。為什麼他要說我的殿必稱為禱告的殿，你們到使它成為賊窩了呢？這些時候祭司長跟文士非常的生氣，想要除滅他，卻又不敢。
可是耶穌為什麼會發這麼大的脾氣呢？我們要明白一下當時的猶太人上耶路撒冷來獻祭給上帝，要預備祭物。那路途很遙遠，並不像我們今天有汽車有飛機很容易地能夠把東西行李運來，所以當時的古代人只能夠把東西先換成銀錢，然後帶到聖殿這邊來在當地購買需要的祭物。這個時候猶太人就看到了很多做生意的機會。他們不只是做生意了，他們其實有點在訛詐自己的同胞。
關於猶太人奉獻的這件事情，不是什麼錢都可以拿來用的，他們還要求必須要聖潔的銀幣。當時的羅馬帝國之中有許多各個地方的貨幣可以拿來使用，但是到了聖殿這裡就得換成聖殿的銀錢。而這個時候祭司就增加一筆手續費，就像我們在銀行換錢的時候需要增加手續費一樣。這件事情還不算最大的問題。獻祭的人很常使用鴿子，作為祭物的動物必須毫無瑕疵。在外面市場所買的鴿子比較便宜，但是到了聖殿，聖殿會做檢查，由祭司來決定祭物有沒有瑕疵。而這個檢查員可能會很囉唆的，擺官架子，要求這個鴿子不對，那個鴿子不行，各種的問題。所以後來朝聖者為了好好的獻祭，乾脆直接跟祭司在聖殿買鴿子，但是聖殿的鴿子價格卻比外面貴了10倍甚至20倍。而整個買賣的權利都是由大祭司的一家人來壟斷的。這變成一種強迫的壟斷型生意，並且強迫這些遠道而來的猶太朝聖者，要付上不合理的價格來做原本是可以負擔的獻祭。這些祭司已經不只是奸商了，更是綁架獻祭的強盜。
在今天，我們依然知道，某些所謂的宗教聖地，你會發現那裡賣的香火特別的昂貴，或者是要點個什麼燈，就要求很多很多的錢，他們所要求的根本不是心靈上的平靜，而是趁信徒來參拜的時候賺更多的錢而已。
在中世紀教會所賣的贖罪卷的概念類似，利用著人民追求安心，追求救贖的心，卻來訛詐他們的金錢。耶穌對這種行為極度的憤怒，有一種比喻叫做聖殿裡面的強盜比耶利哥路上的強盜還要兇狠，因為這種強盜是用人心是用宗教的手段，是用更為可惡的方式在訛詐人的心，在訛詐人的錢財。耶穌說你們居然把原本是用來為萬國禱告的殿，現在變成了市場，變成了訛詐同胞，欺騙錢財的賊窩。你們把聖殿，把教會，變成做生意的地方，還是在這裡做欺壓人的事情。這真的是一個很重要的警告。我們在教會之中所談論的是什麼呢？我們在教導孩子專心一志的事情是什麼呢？我們來到這裡是為了敬拜神，還是為了財富和生意的交談呢？
注意到這裡，耶穌引用的是以賽亞書56章7節的「我的殿必稱為萬民禱告的殿」，是萬民都可以來的。你看見了上帝的救恩一開始就是為了萬民所設立，不是給猶太人壟斷的，也不是猶太人可以單獨控制的。耶穌來到這裡就是要打破這一個認知，打破現在這些祭司的卑鄙手段，把聖殿還給天下人，因為這本是上帝的旨意。
耶穌進到耶路撒冷以後跟猶太人的對立更加尖銳了，我們接下來看耶穌明天講到的枯乾的無花果樹的故事。
Jesus Comes to Jerusalem as King
As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples,
saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here.
If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly.’ ”
They went and found a colt outside in the street, tied at a doorway. As they untied it,
some people standing there asked, “What are you doing, untying that colt?”
They answered as Jesus had told them to, and the people let them go.
When they brought the colt to Jesus and threw their cloaks over it, he sat on it.
Many people spread their cloaks on the road, while others spread branches they had cut in the fields.
Those who went ahead and those who followed shouted,
“Hosanna!”
“Blessed is he who comes in the name of the Lord!”
“Blessed is the coming kingdom of our father David!”
“Hosanna in the highest heaven!”
Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.
On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves,
and would not allow anyone to carry merchandise through the temple courts.
And as he taught them, he said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers.’”
The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching.
When evening came, Jesus and his disciples went out of the city.
Dear brothers and sisters, Today, we delve into the story of Jesus entering the holy city. Recorded in Mark 11, Jesus and his disciples arrive in Jerusalem. Jesus prepares a young donkey, one that has never been ridden before, to ride into the city. In ancient Jewish times before horseback riding became common, donkeys were used for transportation. It is said that a donkey was reserved for kings, and this particular donkey had never been used or trained, similar to what is mentioned in Numbers and Deuteronomy. At this moment, Jesus is about to ride into Jerusalem.
In this narrative, we see many people from Jerusalem running out, cutting branches from trees, or laying their garments on the ground, welcoming Jesus as a king entering the city. How many of them truly understand who he is? They might have thought that this Messiah was coming to overthrow the Roman rule and be the hero to save Israel. So when they shout "Hosanna," it's not necessarily praise but a cry for salvation. "Hosanna" essentially means "Save us, we pray." They believed Jesus to be a savior, but their perception of salvation was still aligned with the militaristic Messiah concept – salvation through military might. What they failed to realize is that Jesus, the conqueror, the only true conqueror in history, conquers hearts with love and peace. In Matthew's Gospel, it is written, "Your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey." He is a gentle king.
It's a marvelous scene because in ancient times, conquerors entering the capital city on horseback usually did so after winning a war, either through the surrender of enemies or the adoration of the citizens. However, Jesus enters in this manner, yet no one understands that soon he will be on the cross, crucified. Those who celebrate and cheer his arrival today may very well be among the crowd shouting "Crucify him!" beneath the cross.
Within this passage, there's also the incident of Jesus cursing the fig tree within the temple grounds, a story we'll discuss further tomorrow.
Let's skip ahead to verse 15. Upon arriving in Jerusalem, Jesus drives out those exchanging currency within the temple. What did Jesus do exactly? He overturns the tables of the money changers and the seats of those selling pigeons and drives them out of the temple. He also prohibits anyone from carrying merchandise through the temple. Jesus displays great anger here. Why does he say, "My house shall be called a house of prayer for all nations, but you have made it a den of robbers"? The chief priests and the scribes become furious but are afraid to do anything.
But why does Jesus display such anger? We need to understand that during that time, Jewish people coming to Jerusalem to offer sacrifices to God had to prepare sacrificial animals. The journey was long, unlike today where we have cars and planes to easily transport goods. So, in ancient times, people had to exchange their goods for money first and then bring the money to the temple to purchase the necessary sacrificial items. This created opportunities for business, but unfortunately, some engaged in deceit, taking advantage of their fellow Jews.
Regarding offerings, not just any money would suffice; they needed sacred coins. Although the Roman Empire had various currencies from different regions, when it came to the temple, they had to exchange them for temple coins, for which the priests charged a fee, akin to bank transaction fees today. However, this wasn't the worst part. Many people used doves for sacrifices, and these had to be unblemished. While doves bought in the market were cheaper, once inside the temple, priests inspected them, often being overly critical and rejecting many, forcing pilgrims to buy doves directly from the temple. However, temple doves were priced ten to twenty times higher than those outside, and this monopoly was controlled by the chief priest's family. It became a coercive monopoly, extorting exorbitant prices from Jewish pilgrims who traveled long distances to offer sacrifices. These priests weren't just merchants; they were sacrificial extortionists.
Even today, in some so-called religious sanctuaries, you'll find offerings priced exorbitantly high, or merely lighting a candle requires a substantial sum. Their demands aren't for spiritual tranquility but to exploit faithful worshippers for profit.
This behavior is akin to the concept of selling indulgences prevalent in the medieval church, exploiting people's desires for peace and redemption while deceiving them of their money. Jesus was deeply angered by such actions. There's a metaphor here – the thieves within the temple are more vicious than those on the Jericho road because these thieves exploit people's hearts and use religion to defraud them of their money. Jesus says, "You have turned what was meant to be a house of prayer for all nations into a marketplace, into a den of robbers. You've turned the temple, the church, into a place of business, still engaging in oppressive acts. This is a significant warning. What do we discuss within the church? What are we teaching our children to focus on? Are we here to worship God or to engage in conversations about wealth and business?
Notice here, Jesus quotes Isaiah 56:7, "My house shall be called a house of prayer for all peoples." God's salvation, right from the beginning, was meant for all nations, not monopolized by the Jews or controlled solely by them. Jesus came to break this perception, to expose the despicable practices of these priests, and return the temple to all people, for it is God's will.
Upon entering Jerusalem, Jesus' confrontation with the Jews intensifies, and tomorrow, we'll explore the story of the withered fig tree that Jesus speaks about.
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