Lent: Jesus' Triumphal Entry 2

Palm Sunday marks the beginning of the Holy Week. On Friday, the whole world will commemorate the death of our Lord Jesus Christ on the cross. It is amazing how such a gloomy week begins with a triumphalist event when Jesus entered the city of Jerusalem. The account is so important that it is actually recorded in all four gospels (Matt 21:1-17; Mark 11:1-10; Luke 19:28-40; John 12:12-19).

And when he had said these things, he went on ahead, going up to Jerusalem. ²⁹ When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, ³⁰ saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. ³¹ If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’” ³² So those who were sent went away and found it just as he had told them. ³³ And as they were untying the colt, its owners said to them, “Why are you untying the colt?” ³⁴ And they said, “The Lord has need of it.” ³⁵ And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. ³⁶ And as he rode along, they spread their cloaks on the road. ³⁷ As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, ³⁸ saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:28-38)

Luke 19:28-38 is definitely a story of celebration, jubilation, and the exaltation of Jesus as King and Messiah. The use of a colt which no one has ever sat (19:30) points to the fact that Jesus was entering Jerusalem with a sacred purpose (see Num 19:2; Deut 21:3;1 Sam 6:7). Even the fact that they had to borrow the donkey was actually giving a political signal (19:30-34). This was just common practice. When a political figure is arriving at a town, they would often borrow a mount to ride (see Gen 49:10-11). The actions of the people also indicate that they saw Jesus as a royalty, and they welcomed Him as such: “They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. As he went along, people spread their cloaks on the road” (19:35-36). This spreading of cloaks was a Jewish custom of paying respect to royalty, something which their ancestors already did for King Jehu (see 2 Kings 9:12-13). So the people were conscious of the fact that Jesus was king entering Jerusalem. They were even shouting praises to Him as king: “Blessed is the king who comes in the name of the Lord!” (Luke 19:38)

However, with all these festivities going on, Jesus’ reaction was quite extraordinary: “When he drew near and saw the city, he wept over it” (19:41). Why did Jesus weep? Amidst all the attention and praise He was receiving from the people, why was the first recorded reaction that of grief? The clue to answer these questions is found in what Jesus did immediately after entering Jerusalem. Hence, in this post, we need to look at the four gospels.

House of Robbers

Luke 19:45-46; Matthew 21:12-13

In the gospels of Luke and Matthew, the first thing Jesus did after entering Jerusalem was to visit the Temple. This is where we find our first clue why Jesus wept upon seeing Jerusalem. First, Jesus wept because Jerusalem has become a city that has forgotten its identity. The Temple was supposedly the place instituted by Yahweh as the place of forgiveness, cleansing, and even communion with God. In fact, as soon as the Temple was constructed, Solomon dedicated it to the Lord as a place of prayer, where people may come in their needs (2 Chron 6:12-42). Truly, it was a “house of prayer” (Isa 56:7).

The problem was that Jesus found the Temple not fulfilling its purpose: “And he entered the temple and began to drive out those who sold, saying to them, ‘It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers’” (Luke 19:45-46). How could Jesus not weep? The people have forgotten the sanctity of the Temple and its purpose. They have forgotten to honor and prioritize God for the sake of perishable monetary gains. The merchants were robbing God of the glory and attention that belong to Him. They were robbing God of His place in the Temple. The Temple has become a marketplace for profit, not a sanctuary for healing. It was filled with more merchants than worshippers.

The desecrating act of the people to the Temple is quite surprising, considering how, in the history of Israel, the Jews even used violence just to maintain the sanctity of the Tempe. In 168 BC, when Antiochus Epiphanes desecrated the Temple by offering a pig in it as a sacrifice, the people of Israel organized a massive revolt. In AD 4, at the instigation of the priests, two young boys toppled down a golden eagle placed by the Roman empire on top of the Temple, which led to the death of the youths. Both these stories highlight the fact that the people of Israel valued the sanctity of the Temple. The Jews did not like any foreign thing to desecrate it. Unfortunately, during the time of Jesus, it was the Jews themselves who desecrated the Temple. Jesus wept because the center of religious life, and the very core of Jewish faith, has become corrupt. Jesus wept because the people have forgotten their own history.

House of Fruitlessness

Mark 11:13-14

In the gospel of Mark, Jesus’ actions at the Temple were just mentioned in passing (11:11). Mark actually emphasized the fact that after entering Jerusalem, Jesus cursed a fig tree (11:13-14). This is actually an important part of gospel, especially when understood in the light of Luke 19:29, which narrates that Jesus passed by Bethpage and Bethany, places which literally meant “House of Unripe Figs” and “House of Many Figs.” It would seem as if Jesus was going to Jerusalem to find out whether Jerusalem was either a house of unripe figs or a house of many figs. And when we read of Jesus finding a fig tree that does not even have a single fruit, Jerusalem is portrayed neither as a house of unripe figs nor a house of many figs, but a house of fruitless figs. Jesus wept because He found Jerusalem a fruitless city.

The parable of the talents immediately come to mind, which is precisely the parable that Jesus told His disciples right before His entry to Jerusalem (Luke 19:11-27). Jesus is the master who just returned from his journey, wanting his servants to report to him (19:15). At least in the parable, there were two servants who the master commended for their fruitful stewardship. But it would appear that in Jesus’ accounting of Jerusalem, the holy city was like the third servant who kept the talent away in a handkerchief (19:20), and was called a “wicked servant” (19:22). The servant was sent for punishment (19:24-27) in the same way as the fig tree withered (Matt 21:19).

House of Ignorance

John 12:20-34

In the gospel of John, what happened immediately after the Triumphal entry was that some Greeks came hopefully to see Jesus (12:20). Upon hearing the request of the Greeks, Jesus’ response was simple: “The hour has come for the Son of man to be glorified” (12:23), then went on to describe how He would die (12:24-33). Jesus disappointed the disciples, the Jews, and the Greeks, because His glory is found not in being seated on a throne, but in being hanged on the cross. His exaltation is found not within the mountain of God, but outside the city on another mountain called Golgotha, the place of skull (Matt 27:33). His glory is found not in His entrance to Jerusalem, but in His exit from the city, while carrying the cross (Matt 27:31-35).

Jesus wept because He found Jerusalem as a house of ignorance. They did not understand Him and God’s purposes. Jesus said, “I, when I am lifted up from the earth, will draw all people to myself” (John 12:32; see also John 3:14 and 8:28). His glory—His being lifted up—is not on a horse or a donkey, but on a wooden cross. The cross is the throne from which Christ governs the world! Revelations 19:11-13 also gives a beautiful picture of the glory of Jesus Christ: “Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” The one riding the horse is portrayed as a victorious king, returning from battle, which is probably why “he is clothed in a robe dipped in blood” (Rev 19:13). But whose blood is on His robe? It is His own blood. His glory is found in His sacrifice.

Jesus wept when He saw Jerusalem because the people did not understand: “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes” (Luke 19:42). Like in His exasperation with His disciples, He was asking: “Do you not yet understand?” (Mark 8:21).

Conclusions

Jesus wept because Jerusalem has become a house of robbers, a house of fruitlessness, and a house of ignorance. His earthly ministry was almost at its end, and He only had seven days left before His death, but the people for whom He came to save still remained in the dark. His heart was truly crushed. He was in deep anguish. But here is the good news: Jesus entered Jerusalem precisely for these kinds of people. He did not come for the righteous, but for robbers, the fruitless, and the ignorant. It is probably true that Jesus suffered deep anguish as He saw Jerusalem and its people, but His heart was also filled with compassion for them. He entered Jerusalem precisely for them. He enters the cities of our own lives, full of uncleanness and helplessness—and He comes to save.

A Call to Self-Death

Exodus 33:18-20

I am tired of doing church. I am tired of routine Christianity. I am tired of standing to sing songs that are not meaningful to me. I am tired of sitting down to listen to sermons that offer very small spiritual nourishment. I am tired of preaching the Word Sunday after Sunday and seeing no visible spiritual growth among the people. I am tired of seeing dry worship. I am tired of seeing people at church talking with their seatmates while the service is going on. I am tired of all these things. I am tired of doing church.

But this does not mean that I want to give up. I am tired of less because I want more. I am tired of less when I can experience more. I am tired of dead Christianity when it is possible to have a lively church. I am tired of picking up breadcrumbs in the church, when a whole loaf of bread is available. I am tired of dry services when it is possible for the Holy Spirit to descend upon His church and sweep us all. I am tired of nominal Sunday Christianity where people’s level of spiritual satisfaction is so shallow. I am tired of routines that does not bear fruit.

My heart aches for more. This has to be more than these. Jesus told His disciples that they would see greater things (John 14:12). Where are these greater things? Jesus told Peter that the gates of hell will not prevail over the church (Matt 16:18). What happened? Jesus promised power to the disciples when the Spirit comes on His disciples (Acts 1:8). Where is this power?

Has the church become too complacent? Have we settled for what we have? Have we no desire for greater things? Are we okay with empty seats? Are we satisfied with mediocre spiritual life?

Well, I am not. I want more. I want more of God in my life. I want more of God in your lives. I want more of God in our church. I want all of us to be like Moses, who, when he was in the presence of God, made a request: “Please show me your glory” (Exo 33:18). I want to have Moses’ discontentment. He was already conversing with God. He already saw how the mighty hand of God worked wonders. He already had a glimpse of God’s glory. But his request is still, “Please show me your glory.” Moses wanted to experience God more. Moses wanted to experience God in a way he has never experienced before.

This is my prayer too: “Lord, show us our glory.” Your glory is so hidden from us. Your glory is hardly felt inside that nothing is really overflowing from this place to the outside. Sometimes I feel like the glory of the Lord is limited only in the platform. Song leaders seem to feel the glory of God while they at the platform, but the people in the other areas of the sanctuary do not feel any of God’s presence. If the glory of the Lord is hardly felt by people in the sanctuary, then how much more will other people feel God’s glory when they are outside of our building?

But there is a problem. God’s response to Moses’s request was not very encouraging. God said, “You cannot see my face, for man shall not see me and live” (Exo 33:20). The problem is this: If we really want to see God’s glory revealed and manifested in our midst, we must be ready and willing to die. The only way to see God’s face is to face death. What does this mean?

First, this can mean physical death, because this was the case of the high priests. They can only enter the Holy of Holies if they were ready to die. In fact, a rope was tied on their waist so that in case they did die in the Holy of Holies, they could just be pulled out. The day they are supposed to enter the Holy of Holies, they leave their families without the assurance of ever coming back alive to them. The day they enter the Holy of Holies, they are dead men walking. One of their feet is already in the grave. But they would still go through. They would still enter the Holy of Holies. It would be their great opportunity to be in the presence of God. They tremble at the thought of dying, but they still enter the Holy of Holies, because it is where God’s glory dwells. If we really want to be in the presence of God and to experience His glory, we need to have the resolve like that of the high priests. 

Second, this can mean death to self. Paul was very clear that God wants us to offer ourselves as “a living sacrifice” (Rom 12:1), but these living sacrifices must also be willing to die to themselves. Paul told the Romans: “consider yourselves to be dead to sin” (Rom 6:11). Jesus Himself taught that the only way we can fully experience and follow Him is if we die to ourselves: “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it” (Luke 9:23-24). There is no gain apart from dying first: “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24).

Thirdly, this can mean death of our pride and glory. The only way to see God’s glory is when we put our egos to death. John the Baptist said: “He must increase, but I must decrease” (John 3:30). We must bury our glory. The birth of God’s glory coincides with the death of humanity’s glory.

In all of these, the argument is simple: Until we are ready to let go of ourselves, we will not see God’s glory. Until we are ready to die, we will not see God’s glory. Only dead humans see God. Only dead humans are worthy of seeing God. Only those who are willing to let go of everything can see God.  If we are not willing to kill the sinful flesh and murder our own glory, we should not expect God to descend upon us. As in the story of Elijah at Mount Carmel, fire from heaven only visibly descended when dead sacrifices were laid at the altar.

Throughout the Bible, there were many who desired to see God’s face, even if they knew that only dead men see God. Psalm 24:6 even records a “generation of those who seek Him, who seek the face of the God of Jacob.” Imagine a whole generation of people seeking after God, even though they know that it would cost them their lives. John Wesley once said, “Give me one hundred preachers who fear nothing but sin, and desire nothing but God, and I care not a straw whether they be clergymen or laymen; such alone will shake the gates of hell and set up the kingdom of heaven on earth.” Wesley is correct. If the church is composed of people who desire God so much and fear nothing—including death—then the kingdom of heaven will also be on earth (see Matt 6:10).

The problem, however, is that there are very few Moseses in the church who have the desire to see God’s glory and the tenacity to approach God even if it is dangerous. In fact, even in the time of Moses, he was quite unique and different from the rest of the Israelites. We read in Exodus 20:18-21 a disturbing story:

When all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.” Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.” The people stood far off, while Moses drew near to the thick darkness where God was.

In this story, the people could almost touch God’s glory. God was right there, just ahead of them. He was present at Mount Sinai. Exodus 19:9-11 narrates that God descended from heaven precisely for them: “And the Lord said to Moses, ‘Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.’ When Moses told the words of the people to the Lord,  the Lord said to Moses, ‘Go to the people and consecrate them today and tomorrow, and let them wash their garments and be ready for the third day. For on the third day the Lord will come down on Mount Sinai in the sight of all the people’.”

But what did the people do? On the day that God descended from heaven to be at Mount Sinai, the Israelites “were afraid and trembled, and they stood far off and said to Moses, ‘You speak to us, and we will listen; but do not let God speak to us, lest we die’…  The people stood far off, while Moses drew near to the thick darkness where God was (Exo 20:18-21). The people were invited to God’s presence, but they were afraid. They were afraid because they thought they would die. They did not want to take risks. And so they sent Moses on their behalf. They were comfortable being in the boundaries of God’s presence and just get a whiff of the glory of God. They were content with a small experience of God if it meant that they would continue to live.

This is the problem of modern Christianity. There is so much more of God’s presence, and there is so much more in God’s presence, but we choose to stay at the outskirts where it is safe. We are content to be on the outskirts of God’s presence. We are satisfied with the seeping glory outside the fence when we are actually invited to come in. We do not care or dare to venture where God’s glory dwells. We do not want to go there because we love our selves more than we love God. We would rather live a life far away from God and His glory than bask in God’s presence if it entails dying to ourselves. Then we wonder and ask stupid questions like: Why do I feel dry in my life? Why is the church without power? Why is the church struggling? The answer to this question is that we choose a life far away from God than a death closer to Him. Quite simply, if we want to see God’s face and if we want God’s glory to be revealed on earth, then we must be willing to die to ourselves.