Sunday 3:28:10

Palm Sunday Luke 19:28-41 The event traditionally known as Palm Sunday is fraught with meaning. It is hard to think of any close contemporary equivalents that would parallel the mood of this entry and presentation. It could be compared to a regal coronation ceremony, but that does not work in this case, because Jesus is being presented as a regal figure but not crowned as one. Luke has built up the journey to Jerusalem as full of significance. Jerusalem is the city of Jesus' fate and destiny. From Luke's perspective Jesus is still approaching the city and has not officially entered it, since his condemnation of Jerusalem's rejection in verse 41 takes places as he approached. Events move quickly from this point, so that after the procession and the lament over Jerusalem, Jesus moves inexorably toward his death. Announced as the king, he is rejected as king. Vv 28-31 Still outside the city, moving through villages just a few miles to the east, he prepares to enter the capital. He takes control of events as well, instructing two disciples to procure an animal for him. Jesus' riding of the young colt fulfills Zechariah 9:9, though Luke does not mention this text specifically. The animal is commandeered because "the Lord needs it." Vv 32-35 The detail with which the Lord prepares the disciples to find the colt adds another note: for him the coming events will include no surprises. He has announced the sequence of events. When the disciples' experience exactly fits what he has predicted (vv. 32-34), this theme is strengthened. Outer garments are laid over the animal to make a saddle, and Jesus is placed on it. The language used to describe Jesus' riding the animal recalls 1 Kings 1:33 and David's selecting of Solomon, while the mention of the colt alludes to Zechariah 9:9. The imagery is regal and even messianic, though it is a humble Messiah who makes the ride. As the people spread their garments on the road, a "red carpet" of sorts is produced. This part of the entry recalls Jehu's entry for royal accession in 2 Kings 9:13. Luke makes no mention of branches, possibly because they may have had revolutionary, nationalistic overtones he wishes to avoid connecting to Jesus. The entry is regal without being revolutionary or threatening. Vv 36-38 As often in Jesus' ministry, word and deed are hand in hand. The event suggests a regal entry, while the praise points to God's presence. God is being praised for the mighty works he has done through Jesus. The concept of works of power (NIV:miracles) is frequent in Luke. For the crowd the miracles mean Jesus is a great prophet. But for the disciples Jesus is the promised King. Only Luke inserts the reference to a king into the quote from Psalm 118:26: "Blessed is the king who comes in the name of the Lord!"These events signaled a unique time and a unique figure. The use of the psalm is significant, because in Jewish worship it was seen ultimately as celebrating God's plan. One day the one greeted as coming in the Lord's name would be the Messiah. The psalm was used in the Feast of Tabernacles for just this reason. So joy and cries of peace surround the verse's use here. Vv 39-41 But the moment is not so triumphal in the minds of some. The religious leaders regard the crowd's claims as excessive. They approach Jesus to get him to calm the disciples' enthusiasm. Maybe these followers have gone overboard, as zealous supporters often do: "Teacher, rebuke your disciples!" They have again failed to see the sign of the times. Irony drips from Jesus' response. He cannot silence his disciples, for if he did, then creation itself would take up the song: "If they keep quiet, the stones will cry out." Even inanimate creation understands events better than the leaders do--so deep runs their blindness. The blindness is tragic, as a weeping Jesus will reveal in verses 41-44. A divided Israel receives the king into its capital, just as humanity is divided over Jesus today. If one listens to Jesus and to the creation, Luke says, it is obvious who is on the side of truth and right. The entry encompasses the different kinds of responses to Jesus. Some know who he is and serve him, following his instructions. Others are open, but not with much understanding. Still others are hostile toward him. Even the creation has a response to what is occurring. Yet as the heavens watch, the question remains: which response do we support (Eph 3:8-10)? The rejection causes Jesus so much pain that he is weeping as he draws near to the city. The nation is missing its moment. Peace with God is not possible for those who reject Jesus. Though this rejection produces Jesus' tragic death, the national consequences of the people's blindness are even more tragic and staggering. Messiah came and Israel said no. Opportunity for peace has come, but the nation has opted for destruction. Israel has missed the day and the moment. What was true of the Jewish nation can also be true of individuals. To miss Jesus is to miss the time of visitation and face accountability before God.