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Hey. Welcome back.

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Thanks for joining us
as we continue through the Gospel of John.

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We're in chapter 12.

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And in some ways,
this is a good dividing line.

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We're not quite at the halfway point.

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Probably past that.

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A little while ago, but it's very close.

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And this marks a change in.

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John is interesting, in this regard.

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And we'll talk about it in a little bit,
but we're, we're just a little past

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halfway through the gospel
and we're moving to Jerusalem.

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And that's that's not the way that the
story is presented in the other gospels.

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So that is something that John does
uniquely.

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This is a familiar story.

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Though
maybe not the most familiar version of it,

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but this is the triumphal
entry or what we call

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in the other texts, Palm Sunday.

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And, again,

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kind of fascinating that we encounter

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in only the 12th chapter
of the Book of John.

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But let's look at let's
look at this jumping in here, verse 12,

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and we'll come back and go through it
the next day.

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A great crowd had come to the festival,
heard that Jesus was coming to Jerusalem.

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So they took branches of palm trees and
went out to meet him and shouted, Hosanna!

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Blessed is he who comes in
the name of the Lord, the King of Israel.

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Jesus found a donkey and sat on it
as it is

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written,
do not be afraid, daughter of Zion.

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Look, your king is coming,
sitting on a donkey's colt.

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His disciples
didn't understand these things at first,

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but when Jesus was glorified,
then they remembered

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that these things had been written of him
and had been done to him.

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So the crowd that had been with him,
when he called Lazarus out of the tomb

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and raised him from the dead,
continued to testify.

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It was also because they heard
that he had performed the

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this sign that the crowd went to meet him.

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The Pharisees then said to one another,
you see, you can do nothing.

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Look, the world has gone after him.

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So, again, an interesting choice for John.

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John, this, John chooses to spend

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almost half of his gospel focusing on the

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the last part of Jesus experience
and the moving to Jerusalem.

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That happens
pretty late in the other three gospels.

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A very much condensed
telling of the story.

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John's going to insert
a long chapter of a prayer,

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some teaching stories, some other things.

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But it's clear that John wants to focus

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on, as an author
what happens to Jesus in Jerusalem

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in this last part of his journey
toward the cross?

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His actual telling of the story

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is is pretty straightforward, though.

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And check me here, Michael, if I'm wrong,
I think this is the first time

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that I remember that John has told us
that something happened to fulfill

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Old Testament of trying to run back
through the other stories we've seen.

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I feel

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like this may

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be the first time we've encountered
as it was written,

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John is not nearly as inclined
as, say, Matthew,

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to quote Old Testament,
but we see it here.

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Do not be afraid.

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The reference here.

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And then again,
John gets ahead of the story

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and says the disciples will look back.

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We've said this over and over.

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John is not trying to keep a secret.

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He he has the ending in mind,
and he believes his readers do as well.

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So, in in

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some ways a pretty simple telling here.

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Hosanna in the highest again.

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John goes so far to say, and I think John
may be the only one that does this.

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The King of Israel,
which is an incredibly loaded phrase

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in Jesus day in time.

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Yeah.

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So what has happened with Jesus already
shouldn't be underestimated.

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Of course, the miracle with Lazarus,
which precedes, is

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the most, you know, immediate miracle
that happens that precedes this move.

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Now towards
Jerusalem is a story changing moment.

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Jesus is not only demonstrated.

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The ability to heal
Jesus has not only demonstrated

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the ability
to have control over the elements.

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Turning water into wine
is a great example of that.

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Jesus has also shown himself
to be capable of controlling death itself.

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And so at that turn now,
there's really not there's no sign left.

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Ultimately,
in terms of those kinds of miracles,

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the greatest sign is yet to come.

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As John will tell the story.

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But as now, Jesus,
as he turns his face to Jerusalem,

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I think in many ways, Clint,
John is now bifurcating crowds.

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And I think you're going to see that here
later on in this text where you see

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you've got the crowd that saw Lazarus
come out of the tomb.

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So you've got the crowd of people
who have seen and believe,

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and then you also have the crowd here,

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who are the ones who are coming to meet
Jesus as he comes to the city,

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that there's this kind of growing element

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of the fact that now
Jesus has become a force to be reckoned

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with in terms of the people
responding to the revelation.

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And interestingly,
you know, John, keeps throughout the story

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this pace, those who are amazed
at Jesus's revelation and believe

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he always shows us
that equal and opposite power

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of those who see Jesus as miracle,
and they're driven to be his enemy.

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They're driven to push back against him.

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And and that's just going to continue
as the story goes on.

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I do think it's really interesting
and really noteworthy here

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that John does
turn back to Old Testament sources,

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like you say, Clint, to, point out ways
in which we that

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Jesus is fulfilling
the things that have come before.

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That very clearly is a way for John

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to connect back to the scriptures,
that people who would have received

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this book would have considered
their Bible

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right before
there was the Gospel of John in our Bible.

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Those Christians were reading
what we call the Old Testament

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as they are scriptures.

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And the reality here
that John is embedding this Jesus story

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on the way to Jerusalem with all of the
things that are going to happen.

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They're embedding that within God's story
over a much longer period of time.

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There's a way, Clint, when John references
the scriptures of the Pharisees,

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you know, these are the very texts
that they would use,

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to describe who the Messiah would be and
and what that will look like.

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John is once again providing this

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this clear delineation
between who sees Jesus

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and believes they might even see him
in the Old Testament.

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Those who see Jesus and don't believe
are blinded

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to the reality of who he is,
in spite of the Old Testament.

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And I think in John, the scriptures
serve a slightly different purpose

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than what they do in like, say,

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the book of Matthew,
where it's all about fulfillment.

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I think here John uses those scriptures
to show us how,

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regardless of, exactly who receives them.

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We don't necessarily all end in the exact

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same place once we see
Jesus through those scriptures.

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So once again, being transformed
by the revelation of Christ is central.

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And and those Old Testament passages, they
become sort of buttresses around that.

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Yeah.

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And though John is an abbreviate

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telling of this story, if you're familiar
with it from other gospels, there's

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preparation, there's an explanation
of where they go and get the donkey.

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There's the Lord has need of it.

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Jesus tells,
you know, the disciples to make ready.

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John doesn't do any of that.

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John sticks
to the very bare bones of the story here.

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Jesus rides the colt, and yet

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all of those same themes are here, right?

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Humility.

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The idea that there are some that praise

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Jesus,
that put down palm branches for him.

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I do think the word King,
while it may be in other,

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Palm Sunday texts,

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I do think that it functions
a little differently in John.

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I think it's a it's a little bit
more of an intentional theme

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in this gospel,
and yet that we shouldn't miss

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just because we know the story
from other sources.

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We shouldn't miss this idea
that that the King,

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the Messiah, the the coming
one rides a donkey.

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That that interesting, juxtaposition
that that interesting combination

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of Jesus as Messiah

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and Jesus as humble man and, all of,
I think the triumphal entry text

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paint that picture, John, is no different
in that John

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maybe paints the simplest version of it,
but it's clearly there.

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Well, it is,
I think, nuanced by the Lazarus story.

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So, Clint,
because the King, as was expected

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by the people, very much,
did have a militaristic overtone.

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The idea was the king would have power
because the king would command

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the military strength

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to do something about the Romans
who were lording it over the people.

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And so I think that these words
become very much reinterpreted.

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Do not be afraid of saying, look,
your king is coming,

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sitting on a donkey's colt.

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Well, the power that Jesus has
is not in the militaristic

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power of the horse riding into the city.

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Right?

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That sort of large
and in charge image. No.

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The power of Jesus
has already been demonstrated.

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We're not waiting for it.

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Jesus has shown his power.

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He's called the man from death itself.

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Like no Roman Caesar
could ever call someone from death itself.

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Jesus has demonstrated
the power in the Gospel of John.

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What is happening?

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Is he showing that in his kingdom
he comes on a donkey.

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He doesn't need to hold a spear.

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He doesn't need to be flanked by trained
military.

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Jesus has the power intrinsic
to who he is.

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And so the revelation
that comes from these Old

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Testament Texas, hey, look, that's
what they've been saying all along.

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We just misunderstood them.

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Yeah, I think there is a temptation
at times in Christian history to

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to make Jesus a warrior king.

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I think that's

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basically impossible to do in these texts.

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This is a humble king.

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This is the king that would ride a colt.

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This is the king who
a few people celebrate,

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and other people
you know are seeking to kill.

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And Jesus is not riding in
as a conquering hero here.

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Jesus is riding in
as something very different.

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The humble yet powerful Son of God.

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And the last thing
I think I'd want to point out, Michael, is

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John does this sort of commentary,

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that sort of almost parenthetical here

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from verse 16, following his disciples
didn't understand these things at first,

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but after he was glorified,
they remembered

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that this is not the last time
we're going to see that

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that that that idea of looking back
and and seeing something more clearly

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in the context and with the

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clarity of the resurrection is, again,
not just John.

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The other gospels do that.

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I think maybe John does it
the most and maybe,

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arguably the best.

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But there is something beautiful
about that, that it

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they see Jesus do a thing,

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or they hear Jesus say a thing,

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but they don't yet understand
what it means that

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that it takes
Jesus fulfilling his whole mission,

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his true calling,

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before the people of God will look back

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on these stories and reinterpret them

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and for the first time understand
what Jesus was saying.

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You could talk about this when Jesus says,
you know, tear down

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the temple and I'll build it up again.

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You if you eat this bread and drink
this cup.

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There are many examples of that,

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and many of them come from this latter
part of Jesus ministry.

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And life. And I think there's something

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meaningful in the idea

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that none of us understand
the depth of Jesus

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in the first encounter, that it takes

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understanding the bigger picture,
the whole story.

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It takes remembering.

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It takes re-experiencing,

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it takes the Old Testament,
it takes the New Testament.

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They remembered what had been written

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and what had been done to him,
and then they understood.

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And sometimes we want to think
that understanding is just, you know,

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pull down the arm, pull down the glasses
and see everything perfectly.

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But that's typically not how faith works.

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It's a process.

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It's a progress in which we grow
into understanding who Jesus is.

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And I love that
John gives us some of that language

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as he tells the story and as he, claims
that even for the disciples.

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Well, I think here in verse 18, the word
glorified is an important part of that,

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because the glorification of Christ,
if you're going to take that literally,

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you might think, especially as he's
making this triumphal entry

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into the city, that glorification
is going to look like a powerful seat,

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a place of influence, lots of popularity
and people following him.

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If if you know the story to come,
which we've said multiple times, John

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very much assumes that you know
how this story is going to end.

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We're going to discover glorification
looks very, very, very difficult.

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Glorification is subjugation.

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Glorification is giving up of of one's
body and ultimately his Jesus's life.

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You know, sometimes the gospels do this.

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I mean, this is not just John
where they make a statement

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that if you were just reading it casually,

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you would be forgiven for thinking
that you completely understand it.

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Well, Jesus can be glorified. Well, yeah,
of course.

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So he's going to be lifted up.

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He's going to be a ruler.
You're going to think like revelation.

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You know, he's going to come in
on the white horse with a big sword.

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But in Matthew, for instance, you have
at the very end the Great Commission.

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Matthew says, they are quotes.

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Jesus is saying, I'll be with you
even to the end of the age, literally, as

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Jesus is going up that Jesus is leaving.

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There's a kind of irony in those texts.

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And so you have to

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understand that glorification,
or I'll be with you to the end of the age.

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These things

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mean something different when you put them
in the context of the whole.

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When you allow the story of Jesus
and every single part of it

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to come together like a puzzle,
you begin to see something

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that's more than
the parts are individually.

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And I think what we have here
is this awareness that the glory of Christ

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can't be understood, even in the moment
of seeing Jesus restore life to Lazarus,

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which is unimaginable for most of us,
that would be glory enough.

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But the disciples don't get yet
the kind of glory

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that Jesus is revealing
because they haven't seen him.

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Give it all up yet,
and it's only on the other side of that

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that they will be get, that
they'll be able to put it all together.

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And John, I think to John's credit,
is giving us this story

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so we can have a similar journey
to those disciples.

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Right?

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We can see Jesus along
these revelatory moments in his life.

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But John expects,
like those first disciples,

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that there will come a point where we too
can see the larger

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puzzle that has been created
out of the individual pieces.

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And I think that's a powerful way of
of sort

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of providing for future disciples,

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which we count ourselves on the number
to be fashioned and,

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and for our imaginations to be shaped
by who this Jesus really is.

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And I think the word remember helps
there, particularly in Greek.

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In English you can read the word remember
and you can think.

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It's like when you forget
to pick up something at the store,

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you know, you didn't get bread,
it was on the list and you forgot it.

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In the Greek
and particularly in the Bible,

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remember has a deeper sense than that.

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It doesn't just mean call to mind,
it means understand.

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It means put the pieces together.

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And so they do more than just, oh,
he did say that.

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Think they there's an understanding
that is inherent in this word.

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And then the only other thing I would say,
Michael, is I think this is true

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in all four of the gospels in some ways,
this is the mountaintop for Jesus.

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He comes into Jerusalem, albeit
not everybody,

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but there's some significant part
of the crowd that welcomes him,

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even sings the Messiah songs
or quotes the Messiah verses.

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You know, if you were

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going to say
that there is a kind of high point

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in Jesus experience in the Gospels,
arguably I think this is it.

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You know, we're going to see more conflict

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and ultimately
the persecution and crucifixion.

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But this is a nice moment.

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This is, the sort of deep breath
before we get into the rest of it. And,

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it is,

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I think in many ways
kind of a pinnacle of, of the story.

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It's an interesting
kind of triumphal entry.

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And I think that John tells it
intentionally that way.

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But I think if you're going to look
for a phrase to be that turning

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point, Clint,
I think you see it here in verse 19.

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You see, you can do nothing.

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Look, the world has gone after him
and that is a kind of recognition

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that the people have seen
the responses happening.

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The really interesting thing
is, we know the end of the story.

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There is yet something to do, but
only because Jesus is going to allow it,

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that that's the kind of tone
that I think John has woven.

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And you've seen this already, right?

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Is that even in Jesus's
highest moments, the places where his

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revelation of his power is so spectacular
and we can see it so clearly, is often

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in these places that either
Jesus will sort of bring in a darker note,

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he'll talk about his upcoming death,
or he'll share the difficulty of it.

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I think even in the triumphal entry,

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the donkey represents a kind of weakness.

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Even in the triumphal entry,
John gives the Pharisees a word

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as they find themselves
in this moment, flummoxed.

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All we have to do is hold on to the story.

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We just hold on to the thread.

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John is going to pull us along,
and we're going to see how

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the the darkness of this story
is only going to grow.

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Which is ironic, of course,
because the light of the world

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is present in the midst of the story.

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But but significantly,

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as we get into the upper room
and we hear all these discourses

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and all of this revelation
still yet to happen,

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there is a kind of tone

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of Jesus is drawing near to the hour
where he knows what he's going to give up.

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And I think John has a way of building
that through the whole narrative,

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which which I appreciate.

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I think it's really masterfully done.

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It has something to teach us.

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Yeah, this is a in one sense,
the simplest version of the story,

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in the other sense, the way John uses it,
where John puts it, it it functions

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as a really important transition
in this gospel.

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Friends, glad
that you were with us here for this study.

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If you found this conversation
interesting,

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00:20:18,866 --> 00:20:21,983
do give it a like honestly can't tell you
how much that helps others find it.

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Subscribe.

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You want to stick with us through studies

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like this one in John
or other books of the Bible.

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We look forward to seeing you
next time. Thanks everybody.