Luke 19

August 21, 2022 · Ben Hoyer · 26:37

A study of Luke 19, walking through Jesus' triumphal entry into Jerusalem on the donkey and his acceptance of worship as the Son of David, leading to the moment he draws near and weeps over the city.

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I want to look at the gospel reading that they assigned for us, that the lecture may assign for us. It can move to count to the gospel. It's been moved after 19. The text all kind of go together this week, which is cool, but there's enough for us here in Luke chapter 19 if we set it into context a little bit. So the context is Jesus has been making his way for a couple of chapters down toward

Jerusalem and he's just completed the triumphal entry or the Palm Sunday or another that where he in John's account he goes through and raises lives about the dead and then in Luke and several others he makes his way through Jericho, which is just like kind of dilapidated, but ancient city in Israel and he passes through there and has enough of

a following now probably because he brought folks from a Lazarus home, Mary and Martha and all the crowd that was there morning Lazarus death, you know, they had the big morning party, but then Jesus raised them from the dead and they hang out there for a minute and have a meal. Things like let's all celebrate Passover in Jerusalem. They all have planned their morning period. They got nothing else to do. So they get on the road with Jesus and his 12 and the three who was with him already and then they're passing through Jericho and there's a knock of a crowd that blind

Bartimaeus on the side of the road calls out the number and so Jesus miraculously healed to Bartimaeus and he had to his number and they come in and they wait outside of Jerusalem and Jesus sends the friends into the guy they already know, you know, and they say, hey, our master wants this donkey. So he comes in on the donkey, remember, and there must have been enough of a collective memory about the prophecy, about the king riding in on the donkey, animals, peace that

they gather these plums from, they line the tree in front of Jesus and it comes in and one of my favorite moments in the story of the gospel is when he's coming in and people on the side of the tree are shouting to Jesus, save us and calling him the son of David, which is a loaded coded term for the promise in the fire and they're doing it in Jerusalem and he makes his way towards the temple and so all the church leaders come out and they

tell Jesus which can tell him to knock it off, it's glass from him. So he says, you know, whatever someone that wants to draw in the back of the term he works with you, he said, no, whenever people ask the angel Gabriel can we worship you? They say, no, Moses will not receive worship, Joshua will not receive worship. The ones who receive worship in the story of scripture are the divine and they say, Jesus, why would you let them worship you? And Jesus doesn't tell them to be quiet and go away, doesn't uphold the Messianic secret

at this moment, he says, hey, if they be quiet, even the gospel cry out because now is the appointed times where the Son of Man did a key phrase. I love the moment that Jesus just says, everyone, hey, we're doing this today. I'm receiving this today. No doubt about it. This one is for me. That's the fact, right? And then the text is right as he's approaching the city.

He's like the top country in the way Luke tells it happens before he actually walks in to the wall of the city. So if he's walking, if he's coming out to the wall of the city. And verse 41 of Luke chapter 19, when he drew near and saw the city, he wept over it. Yeah, Jesus, that often gets talked about the shortest verse in the Bible.

I don't know if it's true or not. And I don't know what it really means. Like he's talking, I mentioned this last week, the verse markers mean nothing. They're completely arbitrary. So it doesn't really mean anything that gets the still diverse, the sixth of sentence in the Bible. And I'm going to talk about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus.

He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus.

He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. He's talking about Jesus. Jesus is up on the mountain by himself for 40 days. And the Israelites cannot wait for 40 days. They figure Moses is gone and dead. And they're out here in the desert now, apart from Egypt. And they better start praising God. So they make up their own way to praise God.

They melt down all their jewelry and build a golden calf and worship in the ways of the Egyptians. And Moses comes down and gets a tablet that has been written on with the finger of God. So frustrated that he smashes the tablets in God. And then they go through and tear out the leaders. And then Moses sneezes with God and says, you can't abandon these people. And Moses says, if you do, you look like a fool to the Egyptians. It looks like they came out here to die.

I'll recommit yourself to them. And so God does. This is what we're taking on a classic of tablets for you. Next chapter 34. He's taking the tablets again. And the Lord said to Moses, cut for yourself two tablets of stone like the first. And I will write on the tablets the words that were on the first tablet which you broke. Oh, good. First two. Be ready by morning and come up in the morning to Mount Sinai and present yourself there to me on top of the mountain.

Verse three. No one shall come up with you. Let no one be seen throughout all the mountains. Let me flock. There are herds, graves, offices. That mountains are Moses. Set two tablets out of stone like the first. And his rose early in the morning and went up on Sinai. And as the Lord had commanded him and took in his hand two tablets of stone. There's five. The Lord descended in the climate and stood within there and proclaimed the name of the Lord. The Lord proclaimed his own written name to Moses.

Okay. Doesn't need a crier, a crier for himself because he's going to get it right. Love that. Now, look at what it says. The Lord taught before him and proclaimed the Lord the Lord, a God of merciful and gracious. Love that angle and abounding in steadfast love and faithfulness. To whom steadfast love for thousands forgiven iniquity and for impressing in sin, but who

will by no means be of the glory. Visiting the iniquity of the fathers and the children and the children who occurred in the fourth generation. This is how God describes himself to Moses. The phrase I was looking for, slow through anger and abounding in steadfast love. I was looking for that because as Jesus walked to the loosen and the reach, slow to angle

the root is its culmination. This is the this is a turning point, significant in the history of humanity and the strategy of the God of creation in life. Something's sunset's here and Jesus is. This is the culmination of the other one where we're talking about the severalies to go

who's not the town of the ancient nations. Matthew counts up a certain number but we know he's doing it like the perfect image, not chronologically. And when the count ages sometimes it's count ages with, it's hard to know how many generations, it's a lot of generations stacking up, uh, um, facelessness, persistent arrogance, often running through siege of things, Babylon and Assyria.

Everybody accepts for God, their protection and provision over and over again, stacking up Assyra and Malek and everybody else in the temple, uh, breaking down everything God might have built up to give them and lift them up as the people of God as a city on a hill they've abandoned it. One generation after the next and God keeps coming back to one part, two part, three part, seeking the word of God sent over and over and over again and yet one generation after the

next hears it and turns away and finally God and Son found some way. We'll never know how we did it, even God can't undo it. To squeeze, squeeze the unbounded infinite God down into the finite flesh of the humans. Jesus of Nazareth, born of Mary, walks up to the walls of blue from God and stuff and we at what is about the office. Oh, Jerusalem was that you knew how to keep peace.

The days are done. And the guilty will not go unpunished forever. God is abounding in steadfast love through the thousands of generations and also, both anger. Guilty will not go unpunished. These two things are true if we will continue in the way of the God of our people.

It has always been the case. The other phrase I looked for that I had to concordance is in Luke just like a couple pages away in my copy. In Luke chapter six. This is Jesus talking in Luke chapter six.

Verse 37. Just a, it says, Judge not and you will not be judged. Condemned not and you will not be condemned. Forgive and you will be forgiven. Give and it will be given to you. Good measure, press down, stick them together, run over. It will be put into your lap. For with good measure you will use it. You use it. It will be measured back to you. With the good measure you will use it will be measured back to you.

Verse 39. You also put in the parable. Can a blind man lead a blind man? Will they not both fall into a pit? Jesus comes and weeps at the walls of Jerusalem and tells them that seven A.D. that's coming because for heaven's sake for too long it's been the blind leading the blind. It's been judgment asking for forgiveness.

It's been a hoarder asking for mercy. And he will not endure any longer the intent of the people on the hill to lead folks away. Like some blind people leading the blind people so they all fall into the pit. Spying the gasses I wish they would be different but I'm coming down to set up a different life. Israel can't handle the responsibility of being the light for the world. Jesus himself lights for the world in the middle of the whole thing.

He walks up at the culmination of generations of judgment and guilt. Finally, for the anger we took the wall to the city. And then when you drew near his salt and webtoberth thing, you had no idea the things that make for peace. But now they are hidden from your arms. The days will come upon you and your enemies will set up a barricade around you and surround you.

And ten years on it was crowded, here you down to the ground. You and your children with you and they will not be one stone upon another's image. Because you did not know the time of your visitation versus full of comment. What did you do now? Jesus, we've announced the things that's coming. The unsweeting Israel is the light for the world. Verse 45, and he entered the temple and began to drive out those sisterhoods.

Thank them, it is written in my house of the Ahats of prayer, but you have needed a ten of all of this. Jesus weeps the key and does not despair. Combination of generations of neglect and lack of faith and judgment.

Generations of leading God behind it and God has gone through the trouble of the incarnation, how to do it, worked through life, the temptation in the desert, the foolishness of the disciples, enjoyed the trampolancer, walked weak, he'd come a long way to get to this moment to say, now we're changing things. Now we'll get it right. You people have led too many people of Christ for too long, you said, for the church.

You've got too many people of Christ for too long. I'm going to get it right. And he reached and he got to the end of here and yet, Jesus, in the midst of his sadness, does not despair. Yet he goes straight into the temple and cleans it out. And as he spoke through Isaiah generations ago, he said, I will have a place where people can meet with me.

When he says that my house will be Ahats of prayer, he's quoting his word that he spoke through the prophet Isaiah generations ago, when Isaiah said this place will be Ahats of prayer for people of all nations. The whole world will find their way here to meet with the Lord. I can't, I have trouble.

If I think about an all powerful God executing judgment of life from me. But then if I think about the person of Jesus experiencing and connection to the failure of people for so long, yet having patience and fortitude of faith and love to move into the heart of the problem and resurrect hope in the middle of it,

it makes me think it doesn't matter how far gone. He says, yet in this moment even if you knew the way it is, it would not be to wait for you. And then he goes in, in the midst of his sadness, we will not despair and give up hope. Yet he will curse death and clean up high and make a place out of prayer.

What will he do for you? God is slow to anger and abounding in the steadfast limit. He will not let the guilty go unpunished, but God will never despair.

So at first I had a concordance. This one I knew, bald eyes, so I could go to against him. He asked after two. Where Peter is preaching, it's after the ascension of Jesus, and the differentiation of the Holy Spirit to people from all over the world. He tried to describe to them what God accomplished in the personal Jesus,

and got a plan for it all the way back in the home of David. And after chapter two, he was through the understanding of Jesus Christ's very right. Because it's a good one. Brothers, I say to you with confidence about the patriarch David, that he both died in his grave and his tomb is with us in his family. Being therefore a prophet and knowing that God has sworn to the oath,

that he would set one of his descendants on the throne, there's pretty one. Before Saul, he spoke about the resurrection of Christ, that he was not abandoned to Hades or to the grave. His flesh, his age, his peace of God, he raised up. And that we were all witnesses. I don't care how far away he's from God or how close he feels to judgment.

I don't care how faceless you feel or how hard things look. In the midst of all sadness and judgment, Jesus will stand weak with you and move through sadness, hospice, fear, and resurrect hope again. David was not abandoned to the grave, but down into the grave went to the Christ in order to pull David and himself out in the two-sink for you. Because though God is so dangerous, he is abounding in steadfast love.

He will visit it upon the thousand, me and you as well. No matter where we find our sounds, Jesus can come with resurrection and hope. I pray that today you are people who are encountered by the hope of God. I pray that you bring us to the house of Chinese men.

And we are grateful that justice is yours, that judgment is yours not ours. He just a cling to your mercy for righteousness and hope. He just looks to your salvation before we need saving. Save us tomorrow, and Jesus is home for his day to pray.