The Triumphal Entry, Part 1

Driving home: The gospel is rooted in space, time, history, in specific places, where live specific people. Specific chunks of real estate.

A visitor to Jerusalem described a Catholic shrine marking a stone where Jesus supposedly stood to mount the donkey. This anecdote highlights the historical reality of the location while also critiquing unbiblical traditions.

of the Mount of Olives, he sends two of his disciples. So by the guidance of the Holy Spirit, Mark informs us, and again using that historical present, present tense verse, as though the events are happening right now, inviting us to come, and as it were, to put ourselves down in the midst of what he is describing, and exercising this amazing faith, and this faculty of imagination to try to picture the scene as it unfolds, even in terms of its precise geographical setting. Jesus with his disciples, that inner circle of his followers, and a mixed multitude are drawing near to the city of Jerusa...

11:21 - 12:43 Read in full sermon

Driving home: The gospel is rooted in space, time, history, in specific places, where live specific people. Specific chunks of real estate.

Martin contrasts fairy stories (Jack and the Beanstalk, Goldilocks) set in 'never-never lands' with the Gospel, which is rooted in specific, real geographical details. This analogy emphasizes the historical validity and truthfulness of the biblical account.

Well, there is a reason. I reverence the mind of the Holy Ghost in Scripture. But you see, the mind of the Holy Ghost in Scripture is not mindless. And when we find these precise geographical details, they are constant pointers that the gospel which Mark is writing about is not a fairy story. Fairy stories have their settings in never-never lands that only exist in the mind of the author and the little girl. And so, as we go on, we will see that the world of all makes sense in the towns and 1300s it is cast upon us, and all the ports will sneaky operational� doing things so then when you pass ...

14:22 - 15:12 Read in full sermon

In this part of the sermon: The sermon focuses on the detailed account of Jesus sending disciples to secure a colt, highlighting the specific directions, the anticipated objection, and the disciples' simple…

Martin uses the analogy of a stranger taking one's car in a parking lot to illustrate the owners' natural objection to the disciples loosing the colt. This helps the audience understand the human reaction and the need for Jesus' specific instruction.

What are you doing loosing this colt? You know, if you walk out in the parking lot today and some stranger is walking to your car, opens the car, sticks in a key, cranks it up, and starts to put it in gear, you say, hey, man, what you doing with my car? You deserve an answer. Well, the owners saw the colt with its mother about to be taken.

23:24 - 23:45 Read in full sermon

Driving home: When an animal was to be used for sacred purposes. God had to have it. First. And what our Lord is saying is this. This is no ordinary entrance into Jerusalem.

Examples from Old Testament rituals (heifer for sacrifice, oxen for the Ark of the Covenant) requiring animals upon which no yoke had ever come. This illustrates the principle that animals used for sacred purposes had to be 'first' or untouched, explaining the significance of the colt no man had ever sat upon.

Because you see God had already revealed. In Old Testament rituals. When a heifer was to be used as a sacrifice. It had to be a heifer upon which no yoke.

49:45 - 49:57 Read in full sermon

The point: Long to go back and participate in acknowledging Jesus as the messianic King by symbolically laying down garments.

Martin uses the metaphor of historical present tense verbs as a 'space capsule' to transport the listener back to the event. This encourages imaginative engagement with the text and a desire to participate in acknowledging Jesus as King.

Don't you wish those historical present tense verbs. Were a space capsule. Into which you could squeeze yourself. And go back.

51:46 - 51:54 Read in full sermon

The point: Listen carefully to the Gospel message, recognizing Jesus still comes in meekness through preaching.

Martin references B.B. Warfield's exposition on the emotional life of Christ, specifically on Jesus' intense verb for crying over Jerusalem. This quotation lends theological weight to the description of Jesus' sorrow and the depth of His emotion.

The intense verb. For crying. Not the muffled. Restrained.

54:20 - 54:24 Read in full sermon

In this part of the sermon: For unbelievers, Martin issues a solemn warning, recalling Jesus weeping over Jerusalem's unbelief. He contrasts Jesus' meek first coming on a donkey with His future return on a…

Martin uses the familiar phrase 'The Lone Ranger rides again' to introduce the concept of Jesus' second coming. This analogy helps to contrast Jesus' meek first coming with His powerful, judging second coming.

Have. Heard. How. Some.

56:45 - 56:50 Read in full sermon