The Triumphal Entry, Part 1

Introduction: The Epical Significance of the Triumphal Entry

0:04 This sermon was preached on Sunday morning, August 30th, 1987, at the Trinity Baptist Church in Montville, New Jersey. Turn together to the 11th chapter of the Gospel of Mark, and having turned to that portion of the Word, let us now once more seek God's help, and especially as I attempt to open up what to me, until my preparation has been a relatively insignificant, though moving, event in the life of the Lord Jesus, but one which I am now prepared to state is as epical as His baptism, and by God's help through the Word, I want to convince you of that this morning, but how much we both need, all of us need, the Spirit's aid that we may see our Lord, in the pages of His own Word. Let us pray then that that will be our experience.

1:19 Our Father, as we have sought in our mind's eye to behold those multitudes, men and women and children, shouting their cries of Hosanna, extolling the King of Israel, we come pleading for the aid of your Holy Spirit, for we know that left to ourselves our minds are dumb, our hearts are dead and lifeless, we are shrouded in ignorance and prejudice, and we plead with you so to come by the Holy Spirit that we may behold our Lord Jesus, in this portrait of Himself given by His own Spirit in Mark's Gospel, we would be satisfied with nothing less that our Lord Jesus riding in the Ark of the Covenant, the chariot of his power into this place this morning, even as we behold him riding upon a donkey into Jerusalem. Oh, come, Lord Jesus, upon this congregation, for your name's sake. Amen.

Mark's Gospel and the Final Phase of Jesus' Public Ministry

2:35 Now, you have been reminded again and again in the course of our expositions that Mark, having announced the theme of his gospel, never moves far from that theme. He begins with these words in chapter 1 and verse 1, the beginning of the gospel of Jesus Christ, the Son of God. He is concerned to set forth a record which will constitute good news, focusing upon Jesus of Nazareth, who is the Christ. The Christ of God, who is in himself the incarnate, eternal Son of the living God. And in the unfolding of that great theme, Mark is guided by the Holy Spirit, by the instrumentality of the great influence of Peter's eyewitness exposure to these various events, to set the Lord Jesus before us particularly as the mighty Word.

3:53 And with unusually graphic detail, Mark has taken us through one incident after another in which we see the Lord Jesus in all of the mighty energy of God's Messiah clothed with the Spirit, ministering to the needs of men. Now, as we come today to chapter 11, we come to a chapter which, along with chapters 12 and 13, contains the gospel of Jesus Christ. It contains the record of the final phase of the public ministry of our Lord Jesus. And everything in these chapters is leading inexorably to the events recorded in what is really the high point of Mark's gospel, chapters 14, 15, and 16, in which we have the record of his death and his subsequent resurrection. Now, this final phase of the gospel of Jesus Christ is the record of the final phase of our Lord's public ministry takes place in and very near to the city of Jerusalem. Outlined in broad categories, it's comprised, first of all, of several preparatory events. Chapter 11, verses 1 through 25 or 26, there is a textual problem whether or not verse 26 belongs in Mark's gospel.

5:20 But those verses give us several preparatory events. And then, beginning with verse 27 of chapter 11, all the way through to the end of chapter 12, we have encounters of our Lord with the religious leaders. And then in chapter 13, his public ministry concludes with what is commonly called the Olivet Discourse, in which our Lord makes these prophetic announcements concerning the destruction of Jerusalem. Now, all of these things, including the trial and death recorded in chapters 14 and 15, took place in the last week, culminating in the crucifixion. This week is often called the Passion Week, and it begins on what would be our Sunday in Mark chapter 11 and verse 1. And all of the events...

6:24 ...from there on through to the crucifixion are set before us with unusual precision in Mark's gospel.

The Uniqueness and Context of the Triumphal Entry Account

6:33 Now, the first of these preparatory events, recorded in Mark 11, verses 1 to 25, is comprised of our Lord's entry into Jerusalem, and then, with that, his first retirement to Bethany. And these events are recorded in the passage that I read...

6:54 in your hearing, verses 1 through 11.

6:58 It is these verses that will constitute the focus of our exposition this morning. Now, this particular event is of such epical significance that all four Gospels contain an account of it. Up until now, if you were to compare Matthew, Mark, Luke, and John, you would find that there was only one other incident recorded by all four Gospel records, and that's the incident of the feeding of the 5,000. Now, when we draw near to the events concerning our Lord's death upon the cross and His resurrection, it is here we see God, as it were, by the sheer content of the Gospel records telling us where the focus of our attention should be. And He begins to calculate. Structure our attention with reference to those coming events by including this particular event in all four Gospel records. Matthew, Mark, and Luke record the event from the perspective of the crowd that was moving with Jesus, as we saw last week, out of Jericho, down towards Jerusalem, a crowd which we find when we turn to Mark 11.

8:21 Just about. Just a couple of miles east and perhaps a little south of Jerusalem, just off the edge of the eastern slope of the Mount of Olives. John describes this event from the viewpoint of the crowds who were already in Jerusalem, who have heard of Jesus raising Lazarus from the dead, who, when they hear that Jesus is coming, as Mr. Lamar Martin said, in the communion meditation, came out of Jerusalem to greet the crowd coming with Jesus towards Jerusalem.

9:02 And so Matthew, Mark, and Luke give us the perspective of Jesus and the crowd coming in, and John, the crowd that leaves Jerusalem and joins them and together enters back into Jerusalem as one body of people. Now, as we come to consider the contents...

Preparations for the Entry: Geographical Setting

9:22 and the message of these first eleven verses, we shall first of all consider the preparations for the entry into Jerusalem, verses 1 to 7. Then we will look at the particular details of the entry into Jerusalem, verses 8 through 10 or 8 through 11, and then the profound and central message of our Lord's entry into Jerusalem. Now, let's go then the preparations for the entry into Jerusalem. Our Lord has set his face like a flint to go to Jerusalem.

10:05 He knows very well what awaits him in that city. In chapter 10 in verse 33 he had told his disciples, Behold we go up to Jerusalem, and the Son of Man shall be delivered. The Son of Man shall be condemned, he shall be mocked, spat upon, scourged, and killed, and after three days shall rise from the dead. So fully conscious of what awaits him at Jerusalem, our Lord begins to make elaborate preparations for his entrance into Jerusalem for the last time. And the first thing to which our attention is drawn in these preparations for the entry into Jerusalem is the geographical setting of these preparations. Verse 1, Mark 11, 1. And when they draw near unto Jerusalem, unto Bethphage and Bethany, better rendered towards, not at, but cross, towards, in the direction,

11:21 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 Jerusalem. And they come to these, what we might call almost twin towns, one called Bethphage, or Bethphagia, and Bethany, names which mean in order, House of Unripe Figs and House of Gates. Now tradition tells us that Bethphage was between Jerusalem and Bethany, about halfway down the eastern slope of the Mount of Olives.

12:44 So certain are the Roman Catholics that one visitor to Jerusalem who has seen it with his own eyes told me that the Catholics have made a difference, a shrine of a stone there, which is supposedly the stone on which Jesus stood in order to get on the donkey. But as this friend said, it was a greater feat to get up on the stone than to get on a donkey. So we cannot say for certain, but one thing is clear, that they were relatively close together, most likely Bethphage, from Jerusalem down the eastern slope of the Mount of Olives, halfway down with Bethphage, and then about two miles away would be the town or the city at Bethany. And both of them were towards the Mount of Olives. Now Bethany we do know something about with greater certainty. It was that place that was the home of Mary, Martha, and Lazarus, the place where Lazarus was raised from the dead, the place which we shall see, God willing, when we come to chapter 14, where Jesus attended a feast hosted by Simon the leper. And it was the very place from which

14:01 our Lord ascended back into heaven, according to Luke chapter 24, verses 50 and 51. Now you ask the question, Pastor Martin, why in the world take five minutes of valuable time to tell us a little bit of geography?

14:22 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 through these being filled with Dusty. Well, my dear village of Skeblos and this little child who hears the fairy stories read to him, Jack in the Beanstalk was no real Jack and there was no real bean stalk. And Goldilocks had no real fear, but you're people, are salvation is....

15:12 In the real human history at at tech, there were baleduyss with hunks of real estate that went out into those boundaries. People said, you're in Bethany you're out of Bethany. You're in Estes. In this town, the name of Bethany, Unnumbered Women, 100 miles and HE's like Rome in a million of years half of the time. All of this would mean that none of these Priests and example, Bethany, you're in Bethphage. You're climbing the slopes of the Mount of Olives. And how significant it is as we draw near to this intense flowering of detail about the passion of our Lord Jesus, that it is introduced with a fresh, gutsy, earthy, practical, geographical detail, so that God is saying, as you enter into the very inner sanctuary of the gospel of my Son, never forget, this is no cunningly devised fable. This is not something spun

16:07 out of the mind of sincere but deluded religious people. The gospel is rooted in space, time, history, in specific places, where live specific people. Specific chunks of real estate. And I'm convinced God has given the geographical touch here on the threshold of this account of the preparations for the entry into Jerusalem to remind us of that fact once more. But then, having noted the geographical setting of the preparations, notice the central concern of the preparations. And that central concern, now, of course, is what is called the last phrase of verse 1 all the way through to verse 6. Now, isn't that strange? Because when we read verses 1b through verse 6, everything centers on Adamki, of all the strange things.

Preparations for the Entry: The Central Concern of Securing the Donkey

17:10 Yes, it does. Look at the text. And he sends two of his disciples, what for? And he says unto them, go your way into the village that is over against you.

17:25 The man who takes you away from your home, and so that you may be brought to know of the Imagine, you're listening, present tense verbs again, historical presence. He says unto them, he said, what important thing is the Lord going to send them on? Straightway, you go into the village, you'll find a colt tied, whereon no man ever sat. Loose him, bring him.

17:41 If anyone says to you, what are you doing? Say, the Lord has needed him, and straightway he will send him back hither. And they went away, found the colt tied at the door without in the open street, and they loose him. A certain of them that stood there said, what are you doing, loosing the colt?

17:57 And they said unto them, even as Jesus has said, and they let them go, and they bring the colt unto Jesus. All of the major part of this section focuses on a donkey.

18:10 Isn't that strange? All these details on the central concern of the preparations for entering into Jerusalem, focusing on a donkey. And in my preparation, I was thinking how different God is. In his ways.

18:29 We come to something so sacred as his crucifixion, and all the gospel writers pass over the details simply saying this. And they crucify him. No details. They took his right hand and held it to the transverse, and sent a spike in, and took his left hand, and just said, and they crucify him.

18:49 We'd love more details on that, wouldn't we? But when it comes to Jesus securing a donkey to take a ride into Jerusalem. Great details are given. Now immediately, that ought to raise some questions.

19:05 Believing in the inspiration of the gospel records, we ought to be asking, why all this attention to a donkey? Well, I want to raise that question, and I hope I intensify it to the place where it almost becomes unbearable until the hour is over. The central concern of the preparations, it all focuses on a donkey. Now let's look at those concerns.

19:29 As they break down, first of all, we have the directions given. 1B through verse 3. The directions given, then the objection anticipated, verse 3. The directions obeyed, verses 4 through 6.

19:44 And then, well, we'll hold off. All right. The central concern then, the directions given. He sends two of his disciples.

19:52 Two unnamed disciples, but probably one of them was Peter. Because we have such eyewitness details. That the eye and the voice of Peter are in Mark's account. It could well be it was Peter and John, as they had been previously sent on special missions.

20:11 But two of the inner circle. And notice what they were to do. He sends two of his disciples and says unto them, Go your way into the village that is over against you. Probably directing them from Bethany to Bethphage.

20:29 Showing again the close proximity, but the separateness of these two places, Bethphage and Bethany. And what would they find? He says, as you enter, you will find a colt tied. And this is very significant.

20:47 Whereon no man ever yet sat. According to Matthew's account, they would not only find the colt. But they would also find its dam or its mother. So they would find both the colt and its mother.

21:04 And the significant thing about the colt is that no man ever sat upon it to ride it. Keep that in mind. Now, what were they to do? They were to loose it and to bring him.

21:19 Very simply, they were to go in and take the colt and bring it back to Jesus. So those are the directions given. But then our Lord anticipates an objection. Very simple.

21:29 In verse 3. And if anyone say unto you, why are you doing this? You say, the Lord has need of him, and straightway he will send him back hither. In other words, if someone objects, you're to answer with two things.

21:49 Number one, the Lord needs the donkey and the Lord will return your donkey. The Lord needs your donkey, but he's not going to steal your donkey. The Lord needs him. Then the Lord will return him.

22:03 Then, verses 4 to 6 give us a beautiful account of their simple obedience. And they went away and found a colt tied at the door without in the open street or literally upon the way around. It's a little detail again that we can't reproduce because we don't know the precise situation. But it underscores again the historical validity.

22:28 There was some peculiar structure in many people who studied through archaeological digs the various ways homes were constructed in streets and all the rest. Come up with their conjectures, but at the end of the day, we don't know precisely why Mark used a verb that literally translates it with mean. I'm sorry, uses a noun that they would find that colt in a particular situation. It would be there tied upon the way around.

23:02 Outside of the door upon the way around. What it meant, we're not quite sure, but they understood. And they went and they found it. And what did they do?

23:12 Well, the owners object. According to Luke 19.33, the objections did not come from neighbors. But Luke 19.33 says the owners themselves said, hey, you guys, what are you doing?

23:24 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.

23:45 And they said, what are you guys doing? And they answer, just as the Lord told them. And they said unto them, even as Jesus had said, and they let them go. And they bring the colt.

23:57 And they bring the colt unto Jesus. So we have recorded here, in this matter, of the geographical setting of the preparations. The central concern of the preparations is the securing of the donkey. But now we have the climactic activity of the preparations.

Preparations for the Entry: The Climactic Activity of Mounting the Colt

24:16 Look at it. The climactic activity of the preparations, 7b. And cast on him their garments, and he sat upon him. After they bring the donkey back to Jesus, and again we have historical presence.

24:36 They're casting their garments upon him. We're to view them bringing back the donkey and then knowing that the Lord wants to ride him. They say it's not right that our Lord should ride him bareback. So they take their outer cloaks.

24:49 It would be like a shawl that women wear, probably the closest thing to it. And they cast those upon the back of this colt on which they sit. The back of this colt on which no man had ever sat. In order to provide some cushion between the colt's bony back and our Lord's sitting upon him.

25:08 And so the climactic activity is the casting of their garments upon the colt in lieu of a saddle. And then our Lord deliberately mounting that colt. The foal of an ass. Now what a strange scene.

25:28 Surely it's calculated to arrest our attention. They have by foot made the long journey all the way down from the northern parts of Palestine up in the Galilean region. Down through Perea. They've made the long journey from Jericho some 15 or 17 miles on foot.

25:51 And now our Lord asks, Surely the reason cannot be found in physical weariness. The reason cannot be found in terms of Jesus wanting to make some kind of personal impression that he owned a beast of burden. And this must have raised all kinds of questions in the minds of the disciples. And yet the record tells us they obeyed implicitly the directives of their Lord.

Details of the Entry: Actions and Words of the Multitude

26:22 Now having looked at the preparation for the entry. Now secondly. The details of the particular details of the entry verses 8 through 11. The particular details of the entry.

26:35 And they're broken down into three categories. The details focusing on the actions of the multitude. Then the details focusing on the words or sayings of the multitude. And then the details focusing on the action of Jesus.

26:50 Notice. The details focusing on the actions of the multitudes. And many spread their garments upon the way. And others branches which they had cut from the fields.

27:07 Now according to Eastern custom. And you will find a parallel account in 2 Kings 9 and verse 13. Men would take their cloaks. And on special occasions they would give what we would call the red carpet treatment to dignitaries.

27:25 And particularly royal personages. By taking their very coats and throwing them on the ground. In order to make this special path. Upon which they would either walk.

27:39 Or upon which they would ride their donkey or their horse. And so this was not some strange and new circumstance. It would be one very familiar to them in that Eastern setting. And while some.

27:54 And while some cast their cloaks upon the ground. Others cut literally layers of leaves. From the existing fields. And according to John 12, 13.

28:05 It could well be that those who came out of Jerusalem. Who had cut sections off palm trees. Mingled their palm fronds. In this path that was being made for our Lord.

28:20 So Mark first of all focuses on the details. The actions of the multitude. But then in verse 9. And in verse 10.

28:30 The attention is drawn to the words of the multitude. And they that went before. And they that followed. And here's our word cried again.

28:41 The word used of blind Bartimaeus. Ekrazo. And they were crying out. Here you have an imperfect.

28:54 That is it's past action. But continuous. They were. Not one man could be heard above the multitudes.

29:03 But a multitude of men and women. And apparently children as well. And they were crying out. And when you compare Matthew, Mark, Luke and John.

29:14 You will notice that their cries focused upon certain crucial words. First of all the word Hosanna. And then words of this nature. Blessed is he that comes.

29:29 Or blessed is the coming one. And then thirdly there were words connecting Jesus of Nazareth with the Davidic kingdom. In Matthew 21 in verse 9. You have a clear example of this.

29:46 Matthew 21 in verse 9. The multitude cried saying Hosanna to the son of David. But in Luke 19. It is not the son of David.

30:02 But notice the words here. Luke chapter 19 verses 37 and 38. And as he was drawing near. The disciples began to rejoice and praise God with a loud voice.

30:15 For the mighty works they had seen saying. Blessed is the king. That comes in the name of the Lord. And then in our own text.

30:28 We have that their cry goes out. And they connect Jesus with the Davidic kingdom. And they that went before. And they that cried.

30:42 Followed pride saying Hosanna. Blessed is he that comes in the name of the Lord. Blessed is the coming kingdom of our father David. You will notice in the old 1901.

30:53 The words the kingdom are in italics. A better rendering of the passage would be. Blessed is the coming kingdom of our father David. Hosanna in the highest.

31:06 Now put it all together and what do we have? Well we have a predominance of this word Hosanna. We have a predominance of this concept of blessed is the one who comes. We have thirdly this emphasis upon the Davidic kingdom.

31:24 And coming to some kind of expression. In Jesus of Nazareth as he now enters Jerusalem. And then we have this praise and exaltation directed to God. Either in the language of Luke.

31:39 In which we are told that they were praising and blessing God. Or in the language of Mark. We have Hosanna in the highest. Now many of you know.

31:49 The word Hosanna literally means save now. Or save now. We pray. And these words are taken out of the 118th Psalm.

31:59 Verses 25 and 26. And when they said blessed is the one who comes. That is language also taken from Psalm 118. And it is messianic language.

32:13 In the Jewish messianic expectation. This concept of the coming one. The coming one. The coming one.

32:21 It exists in orthodox. Jewry to this day. Orthodox Jews are looking for the coming one. So that Messiah and the coming one.

32:31 Are inseparably joined in their thinking. And in their language. And then we also discover. That in their minds the coming one.

32:40 The Messiah. Blessed one. Who comes in the name of the Lord. Comes to establish a kingdom.

32:49 That will be the fulfillment of the profanity. The fulfillment of the prophetic utterances. Concerning God's purposes. To restore the Davidic kingdom.

33:01 They knew the Old Testament prophecies. That connected the coming of Messiah. With the raising up of the tabernacle of David. That was falling down.

33:12 And the establishment of his sworn promises. To David concerning future aspects. This kingdom. Gives us something of what was being said.

33:28 As our Lord makes his way into Jerusalem. And so much. Was this language pervading. Both the crowd that came out from Jerusalem.

33:40 And went before him. And the crowd that follows behind. That had come with him from Jericho. And then Bethany.

33:48 And Bethphage moving in. That we read in Luke 19.39. These very interesting words.

33:55 Luke 19 and verse 39. And some of the Pharisees from the multitude. Said unto him. Teacher.

34:04 Rebuke your disciples. Do you hear what they are saying about you? They are giving to you. A plethora of praise.

34:17 They are constantly. Hosanna. Blessed is the coming one. Save now.

34:28 Son of David. King of Israel. And this language was understood. On the ears of the scribes and the Pharisees.

34:37 And they are so distraught. That they say to Jesus. Rebuke your disciples. An estimation of you.

34:50 Has leaped beyond all bounds of restraint. Shut them up. They are identifying you as Messiah. What did Jesus say?

35:00 And he answered and said. I tell you that if these stones. Should hold their. If these should hold their peace.

35:07 The stones will cry out. The very Lord. Who when any hint. Of his identity of Messiah.

35:17 Was brought forth. Prior to this time. What did he do? When he said to the disciples.

35:24 Who do men say that I am? Who do you say that I am? Thou art the Christ. The son of the living God.

35:30 He says you are not to speak of this to others. When demons cried out. We know you who you are. He told them to be still.

35:40 The very one who continually kept. The acknowledgements of his messianic identity. In the days of his ministry. Now as he makes this final entry to Jerusalem.

35:52 Not only deliberately elicits. The language of messianic identity. When he is rebuked by the religious leaders. He says if they should not acknowledge me.

36:04 I would sovereign. To identify me. You see that. And the next day.

36:20 The rumbles were still going on. And the leaders are still upset. Turn back to Matthew's parallel account. Matthew chapter 21.

36:30 Next day. When he comes into the temple. The little children pick up this language again. Verse 15.

36:41 When the chief priests and the scribes. Saw the wonderful things that he did and. The children that were crying in the temple. Hosanna to the son of David.

36:52 They were moved with indignation. And they said unto him. Don't you hear what these are saying. Jesus said unto them.

37:00 Yes. Did you never read. Out of the mouth of babes and sucklings. Thou has perfected.

37:07 You see what he's doing. He is now welcoming. Anyone. What he really is.

37:16 Is the promise. Seed of David. Whom God would raise up. To sit upon David's throne.

37:26 To administer. The sure mercies of David. He is coming into Jerusalem. To die.

37:33 Yes. But he is coming to die. In no. Other.

37:38 Capacity than that. Of the king of Israel. The long promised Messiah. David's son.

37:45 And David's. What does our Lord do. This passage on the details of the entry concludes. With those that focus on the action of Jesus.

Details of the Entry: Jesus' Actions in the Temple

38:01 We have the action of the multitude. They spread their garments. They cut. Foliage from the fields.

38:08 They throw down their palm fronds. We looked at their language. Bristling oozing with messianic connotation. Now then the details that focus on the action of Jesus.

38:21 Verse eleven. What does. Jesus now do. He obviously dismounts the donkey at some point.

38:31 Enters into Jerusalem. Into the temple. That is the general temple area. And when he had looked round about upon all things.

38:42 It being now even tied. He went out unto Bethany. With the twelve. Very simply stated.

38:49 He goes immediately to the temple area. Very significant as we shall see. In subsequent studies. Secondly he makes a searching scrutinizing assessment.

39:00 Of everything that is going on. The multitudes are gathering for this special feast week. Passover week is upon them. And he is observing.

39:12 What is going on in every facet of temple life. He moves into the temple area. Not to preach. Not to minister.

39:20 But simply to observe. And when he had looked round about upon all things. It being even tied. He goes out of the city gate.

39:31 Makes his way down that eastern slope of the Mount of Olives. Passes by Bethphage. And goes to that lovely retreat. Some two miles from Jerusalem.

39:42 In the place called Bethany. Well dear people that is what is in the passage. We have looked at the preparation for the entry into Jerusalem. The details of the entry now.

The Central Message: Jesus' Deliberate Declaration of Kingship

39:53 What is the central message of this event. And this is the only thing that we are going to concentrate upon this morning. God willing next week. We are going to look at secondary areas of application.

40:04 But what is the central message of this event. Well while the passage bristles with many vital and intensely practical lessons. Some of them as I have indicated we will consider next week. God willing there is one central overarching concern in this passage.

40:22 And that is. And that central issue quickly comes into focus. If we read but one ancient prophecy embedded in Old Testament prophetic literature. Zechariah chapter 9 and verse 9.

40:38 And that we are warranted to link it into this is very clearly established. Because two of the gospel records. Matthew 21 5 and John 12 15. Interpret this entire event.

40:52 In the light of this prophecy. Zechariah chapter 9 and verse 9. Rejoice greatly O daughter of Zion. Shout O daughter of Jerusalem.

41:07 Behold thy King comes unto you. He is just and having salvation. Lowly and riding upon an ass. Even upon a colt.

41:21 The foal of an ass. Now in this particular prophecy you will notice three things. The King is coming to his people bringing salvation. Your King comes unto you having salvation.

41:40 Secondly Zechariah says the King will come in lowliness. Your King comes just having salvation. Lowly. Riding upon a donkey.

41:55 He comes in lowliness and in peace. Verse 10. And he shall speak peace unto the nations. A King who came in a mission of conquest did not come riding upon a donkey.

42:11 Kings would ride donkeys but only when they were on missions of peace. When they came on missions of war. They came on their war charger. They came upon their war horse.

42:23 So Zechariah says to Israel. Your King will come bringing salvation. But he will come bringing salvation in a context of lowliness and of peace. And thirdly Zechariah says he is to be greeted with rejoicing and shouting.

42:42 Rejoice greatly O daughter of Zion. Shout O daughter of Jerusalem. And behold your King comes to you. Now dear people does that sound like our Lord's entry into Jerusalem?

42:57 How did the King come? He had been telling his disciples for weeks and months. I am going to Jerusalem. Why?

43:07 I must there suffer. Be rejected and be killed. He had just told them in chapter 10 in verse 45. The Son of Man did not come to be served.

43:18 But to serve. And to give his life. A ransom for many. The Son of Man is come to be a ransom.

43:25 Yes the King is coming. But he is coming bringing salvation. Salvation from Roman rule. Not salvation from political oppression.

43:37 Salvation from sin. And its bondage and its guilt. And its horrible devastating effects. He is coming bringing deliverance from sin.

43:50 But the King is going to come. In lowliness and in peace. And the symbol of that lowliness and peace. Will be the very manner of his coming.

44:01 He shall come riding upon a donkey. Even upon a colt. The foal of a donkey. And then he is to be greeted with rejoicing and shouting.

44:14 Rejoice greatly. Shout O daughter of Jerusalem. Now do you see the central message then of this entry into Jerusalem? Surely it is this.

44:25 That while Jesus knew himself to be the King of Israel. The rightful heir to David's throne. He now deliberately. Openly and unashamedly engineers.

44:40 A mass acknowledgement of that fact. That's what he does. Jesus. Openly.

44:47 Deliberately. Unashamedly engineers. An open hand. An open acknowledgement of his identity.

44:59 Up till now he has deliberately kept it. He has deliberately kept it restrained. He's begun to let it out a little bit. When the Spirit of God places in the cry of blind Bartimaeus.

45:15 Outside or leaving Jericho. What words? Twice. Have mercy.

45:21 Son of David. That's like the overture. Now by the time he gets to Bethany. And he sends the two for the donkey.

45:30 Deliberately planning. That he should fulfill the prophecy of Zechariah. Deliberately eliciting from the crowd. The cries that ooze with messianic connotation.

45:43 Jesus is saying yes. I go to Jerusalem. But I shall go. Openly.

45:49 Unashamedly acknowledge. For who. Saying that the multitudes understood. The spiritual significance of his identity.

46:03 No. Am I saying that even his disciples understood it then? No. Because John tells me they didn't understand.

46:12 Even this epical event. Till later. Look at John chapter 12. Clear statement.

46:20 Right after quoting Zechariah 9.9. John 12.14.

46:31 And Jesus having found a young ass. Sat there on as it is written. Fear not daughter of Zion. Behold your king comes sitting on an ass's colt.

46:41 These things understood not his disciples at the first. But. When Jesus was glorified. Then remembered they.

46:50 That these things were written of him. And that they had done these things unto him. You see what happened? Jesus engineered the circumstances.

47:01 They didn't even understand what they were. But he did. He knew precisely what he was doing. And he did.

47:12 So that when he is risen from the dead. And when he personally instructs them. In those 40 days of post resurrection ministry. And then he sends the Holy Spirit further to instruct them.

47:25 They could as we do today. Look at the record and say. Ah. It's as plain as the nose on my face.

47:33 I have been so stupid. And it was all clear to them. That what he did. He did deliberately unknowingly.

47:45 That he might make it clear to all. That entering Jerusalem. To be rejected. And to take the place of the meek lamb before its shearers.

47:57 And to pour out his soul unto death. He has no question about his identity. Or his mission. And hear me.

48:06 He is not at all confused about the prophecies that speak. Of a coming reign of David and of David's son. He has no notion of some political establishment. Of a reconstituted Judaism in power.

48:22 Jesus Christ is fully conscious. That his mission comes to its culmination. When in his identity. As the king of Israel.

48:36 David's greater son. The messianic son of man. He would pour out his life unto death. And build his spiritual kingdom.

48:48 Upon the materials. Of the bloody sweat. Of Gethsemane. Upon the pierced brow.

48:56 Of his trial. Upon the pierced hands and feet of Golgotha. He will erect his kingdom. Upon the shrouded hill being plunged into hell.

49:11 And in those things. He has the materials to build the kingdom. Which shall never end. He left out one little tidbit of information.

The Symbolic Significance of the Untouched Colt

49:25 And I held it to last. Because I think it's the capstone of biblical evidence. Remember Jesus said. It'll be a donkey on which.

49:35 No man ever sat. Quite a big deal. That means nothing to you and me. But it meant worlds to Jewish people.

49:45 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.

49:57 Had ever come. When they chose two ox. Oxen. To take the ark of the covenant.

50:05 To a new place. Strict directions were given. Two oxen. Upon which a yoke.

50:12 Has never rested. When an animal was to be used for sacred purposes. God had to have it. First.

50:20 And what our Lord is saying is this. This is no ordinary entrance into Jerusalem. I want a donkey upon which no man has ever sat. Because.

50:35 That donkey is set apart for this sacred function. Of my formal. Deliberate. Open.

50:43 Unashamed announcement. Of my identity. As the messianic king. Of Zechariah 9.

50:50 And verse 9. And for an interesting little side light. Just read Genesis 49. 10 and 11.

50:59 We don't have time to go into it. We're in the prophecy about the coming messiah. References made to the great ruler. Who shall tie his donkey and the foal of a donkey by the vine.

Pastoral Application: Acknowledging Jesus as King

51:11 But now we come as we close this morning. And ask the $64 question. Pastor Martin. You've obviously labored over the passage.

51:22 Tried to lay it out on the table. Tried to lay it out simply. You obviously feel there's something vital in it. But tell me.

51:29 Tell me. What's it saying to me. Well dear people of God. Do you have to be told.

51:35 In plainer words. Than what I trust you've already captured in the exposition. Don't you long. To go back with them.

51:46 Don't you wish those historical present tense verbs. Were a space capsule. Into which you could squeeze yourself. And go back.

51:54 And go back now. Looking from this vantage point. Of the cross accomplished. The open tomb.

52:01 The parted heavens. The enthroned messiah. And the gift of the spirit. Don't you wish you could go back.

52:10 And pull your shirt off. And throw it on that donkey. And say Lord Jesus. I want to have a part.

52:16 In acknowledging you. As the messianic king. Don't you want to take your. Your sweater off.

52:24 And your jacket. And throw it upon the way. And say Lord. As a symbol.

52:29 That I am utterly laid out. And given over to your service. Take this in pledge of myself. Lord Jesus.

52:37 Come ride afresh into my heart. As my messianic king. Reign in me. Unrivaled sovereign.

52:45 Reign in me. Servant king. Who comes to die. For the likes of this miserable hell.

52:53 Deserving sinner.

52:55 Great and glorious king. Who had every right. To come riding in. Upon a war horse.

53:02 Consuming all your knees. Including me. Lord Jesus. You came riding meekly.

53:08 Upon a donkey. That you might win the likes of me. From the clutches of the devil. That you might break the chains.

53:19 Oh dear people of God. Can we read. And listen to such things. With love to our savior.

53:25 Do we not want. To cry my Jesus. I love thee. I know thou art mine.

53:33 For thee all. The follies of sin. I resign. My gracious redeemer.

53:40 My savior thou art. Art thou. If ever I love thee. My Jesus.

53:48 Tis now. Surely. The contemplation. Of a passage like this.

53:52 Should kindle afresh. Our love. To our servant king. And what does it say to you.

Warning to Unbelievers: The Coming Judgment of the King

53:59 Who are yet. In your sins. And unconverted. My friend listen.

54:03 As I close. On this note. If you read. In Luke's gospel.

54:07 19. In verse 41. Jesus. On this way.

54:12 Into Jerusalem. On this very trip. When he came. To the brow.

54:16 Of the city. It says. He looked over it. And Luke uses.

54:20 The intense verb. For crying. Not the muffled. Restrained.

54:24 Cry. But as Warfield. So masterfully. Expounds it.

54:28 In his essay. On the emotional. Life. Of our lord.

54:32 It is said. That he wailed. Over the city. And said.

54:36 Oh Jerusalem. Jerusalem. How oft. Could I have.

54:41 Gathered you. As a hen gathers. Searching. And you would not.

54:45 Behold. Your house. Is left. Unto you.

54:50 Desolate. Think of it. The messianic king. Coming to the city.

54:55 Of the king. And he weeps. Over that city. Because he sees.

54:59 In its unbelief. The very thing. That was unto. Lot.

55:03 They could not. Abide. A crucified. Messiah.

55:09 My dear. Unconverted. Friend. Listen.

55:14 Carefully. In the gospel. Jesus. Still wears.

55:19 His meek. And lowly. Garb. And posse.

55:23 He comes. Riding. May I say it. Reverently.

55:27 Upon the donkey. Of every. Poor. Preacher's.

55:32 Efforts. To preach. Christ. Christ.

55:36 Insides. Poor. Sinners. Saved.

55:42 By grace. Try. To speak. Of his glory.

55:46 And speak. Of his mercy. And extol. His love.

55:52 And my friend. If you let him ride. By. And say.

55:56 Oh. Well. Jesus. On a donkey.

56:02 Again. Jesus. Coming. On the donkey.

56:07 And some. Preacher's. Words. Oh.

56:11 Young. Person. I. Want.

56:15 You. To. Open. Your.

56:19 Bible. If. You. Have.

56:23 One. If. You're. Sitting.

56:27 By. An. Unconverted. Person.

56:31 Who. Doesn't. Have. One.

56:35 You. Do. The. Kindness.

56:39 Of. Opening. You. Kids.

56:45 Have. Heard. How. Some.

56:50 Of. Us. Were. Brought.

56:54 Up. On. The. Lone.

56:58 Ranger. And. We. Remember.

57:03 Those. Words. The. Lone.

57:07 Ranger. Rides. Again. And.

57:11 When. He. Got. One.

57:16 Called. Faithful. And. True.

57:20 And. In. Righteousness. Does.

57:25 He. Judge. And. Make.

57:29 War. Zechariah. Says. He.

57:34 Comes. In. Meekness. He.

57:38 Comes. To. Speak. Peace.

57:42 But. Then. He'll. Come.

57:46 Riding. The. Flame. Of.

57:50 Fire. And. Upon. His.

57:54 Head. Are. Many. Diadems.

57:58 No. Crown. Of. Thorns.

58:02 Now. And. He. Has.

58:06 A. Name. Written. Which.

58:10 No. One. Knows. But.

58:14 Himself. And. He. Is.

58:18 The. One. Who. Is.

58:22 God. The. Almighty. My.

58:26 Friend. Listen. To. Me.

58:30 When. Jesus. Comes. Riding.

58:34 Again. He's. Riding. On.

58:46 A. Mission. To. Fulfill.

59:01 The. Wrath. Of. My.

59:05 Friend. Listen. To. Me.

59:09 Peter. Said. In. Acts.

59:13 Chapter. Ten. That. He.

59:18 Was. Commissioned. As. An.

59:22 Apostle. To. Preach. That.

59:35 This. Jesus. God. Is.

59:39 Made. Judgeable. Living. In.

59:44 All. My. Sins. I.

59:49 Love. My. Own. Way.

60:03 Into. My. Own. Design.

60:19 My. Friend. He's. Coming.

60:42 Again. This. Time. On.

60:50 His. White. Chart. And.

60:56 When. He. Comes. He's.

61:01 Going. To. Me. To.

61:09 Me. To. You. And.

61:21 To. Me. And. To.

61:30 The. One. Of. All.

61:42 That. He. Has. To.

61:49 Me. To. Him. To.

61:54 Me. And. To. The.

62:00 One. To. Me. For.

62:06 Him. To. Me. It.

62:11 Has. To. Me. To.

62:16 You. And. To. Him.

62:23 To. Me. And. To.

62:27 Him. And. To. Me.

62:32 And. To. Him. To.

62:37 Me. And. To. with you. Lord, put forth the scepter of your grace and bring many to yourself even this day for your name's sake. Amen.