Blind As We Are, We Can See

A sermon for the Triumphal Entry on Palm Sunday: Luke 19:28-40; 41-44

There are all these people surrounding Jesus. They are shouting, waving palm branches, throwing cloaks and branches on the ground in front of him. Jesus is riding a donkey; it has never been ridden before. We don’t know if the crowd knows. Luke’s audience knows, and they catch the sacred implications; the quiet reference to the Temple sacrificial cult rites.  (Fretheim). Luke’s audience knows Israel’s history. They know Solomon rode a donkey before he was crowned King. The know the story of Elisha sending a member of the company of prophets to anoint Jehu King.  That the army’s commanders spread their cloaks for him on the bare steps as they proclaim their acceptance of Jehu being anointed King (2 Kings 9:1, 13). Luke’s audience knows how foreign warriors and royals have entered occupied or conquered cities. They have seen, the Romans ride in majesty. (Brueggmann). The people catch the reference to Zechariah’s prophecy that Israel’s “… king comes to you; triumphant and victorious … humble and riding on a donkey (Zechariah 9:9) (Harrelson).

The crowd’s shouting

Blessed is the king who comes in the name of the Lord!
Peace in heaven, and glory in the highest heaven!

is eerily similar to the Angel choir singing at Jesus birth (Luke 2:14) (Gaventa and Petersen). This return of the King is joyous and hope-filled; it is real; it is happening now.

Who cares if the Pharisees object! What else would you expect? That is all they ever do. King Jesus knows God is present; he knows the earth herself knows who he is, and supports his coming. The crowd knows Jesus’ entry recalls the ancient foreboding prophetic oracles of judgment; they know, he knows righteousness.  (Hab. 2:9) (Olive tree). Everything is great; everything is exactly what the people, who have for so long been looking for someone to fight their battles for them, would expect (1 Sam 8:20).

And then Jesus begins to cry, he weeps.  His lament is for Jerusalem, implicitly for all Israel, implicitly for them, the people in the crowd, possibly Luke’s audience.  And us? What is it that Jerusalem is missing? What is it that we are missing? Other memories begin to arise. Jesus’s lament sounds way too familiar to Nebuchadnezzar’s destruction of Jerusalem all those years ago (Harrelson). And since Luke is writing after the fall of Jerusalem to the Romans in 7o AD, this story sounds much too close to this calamity (Fretheim).  We should know, we heard it just a few weeks ago; Luke’s readers know, they would have just heard it; it wasn’t all that long ago that Jesus said something similar, how he wished to save Jerusalem, but they weren’t willing (Luke 13:31) (Brueggmann). How can a vision of Jerusalem’s destruction fit with her new king’s victorious entry?

Looking back, Luke knows and shares, how the city, Jerusalem, Israel, the people were blind to Jesus’ true identity, to God’s true presence (Fretheim). Although they could see their world, they were blind to the truth that confronted them. They could see, yet were blind.

So I am wondering, how we see, but don’t? I am wondering, how are we seeking someone to fight our battles, war-like and otherwise, for us? I’m wondering, what else Jesus’ lament, which now includes Shiloh, Flanders Field, Guadalcanal, Selma, Little Rock, Memphis, the Tet Offensive, Oklahoma City, Afghanistan, Iraq, Libya, Syria, Ferguson MO., Paris, and Flint Michigan, includes? I’m wondering, when I, when we ~ failed to see God’s presence.

The final verses of Blind to the Truth read:

Now there’s laws that we must live by
and they’re not the laws of man
Can’t you see the shadow
Can’t you see the shadow
that moves across this land
The future is upon us
and there’s so much we must do
And you know I can’t ignore it
and my friend neither can you

Unless you’re blind to the truth,
blind to the truth
And you can’t see nothing
You’re so blind to the truth,
blind to the truth
But the judgment day is coming   (Fogelberg).

 

However, we should not be despondent.  Luke’s image is complex, despondent, and hopeful, all at the same time. Times are frightening; but, all is not lost.  Yes, Jesus’ lament expresses grief over past losses and acceptance of losses to come. At the same time, there is also the expression of love for what could have been, and for what can be; what is to be. There is the revelation of divine energy to carry on.  Jesus’ lament includes love that is available to inspire us and energy that is available empower us, for the week to come and all time thereafter. Judgment is always just over the horizon, but the love of God is right here, right now, look and see. And, remember ~ Jesus heals all sorts of blindness (Mark 8:22-26, Mark 10:46-52, Matt. 9:27-31;20:29-34, Luke 18:34-53) (Sakenfeld).  So blind as we are, we can see (John 9:25).

 

References

Bruggemann, Walter. New Interpreters’ Bible Exodus. Vol. 1. n.d. 12 vols.

Fretheim, Terence E. INTERPRETATION Exodus. Louisville: John Knox Press, 1991.

Gaventa, Beverly Roberts and David Petersen. New Interpreter’s One Volume Commentary. Nashville, n.d.

Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.

Olivetree. Olivetree Cross Reference. n.d.

Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.

 

 

 

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