The Reception of the King

Luke chapter 19 verses 28 to 44.

Luke 19:28–44

And when he had said these things, he went on ahead going up to Jerusalem.

When he drew near to Bethphagia and Bethany at the mount that is called Olivet,

he sent two of the disciples saying,

Go into the village in front of you, where on entering you will find a colt tie

on which no one has ever yet sat.

Untie it and bring it here.

If anyone asks you, why are you untying it?

You shall say this, the Lord has need of it.

So those who were sent went away and found it just as he had told them.

And as they were untying the colt, its owner said to them,

Why are you untying the colt?

And they said, the Lord has need of it.

And they brought it to Jesus.

And throwing their cloaks on the colt, they set Jesus on it.

And as he rode along, they spread their cloaks on the road.

As he was drawing near, already on the way down the mount of all this,

the whole multitude of his disciples began to rejoice and praise God with a loud voice

for all the mighty works that they had seen, saying,

Blessed is the king who comes in the name of the Lord.

Peace in heaven and glory in the highest.

And some of the Pharisees in the crowd said to him,

Teacher, rebuke your disciples.

He answered, I tell you, if these were silent, the very stones would cry out.

And when he drew near and saw the city, he wept over it, saying,

Would that you, even you, had known on this day the things that make for peace.

But now they are hidden from your eyes.

For the days will come upon you when your enemies will set up a barricade around you

and surround you and hem you in on every side

and tear you down to the ground, you and your children within you.

And they will not leave one stone upon another in you

because you did not know the time of your visitation.

This is God's holy and authoritative word.

At the site of the, Boston being the site of the many crucial events of the American Revolution,

fittingly boasts a splendid July 4th celebration each year.

I don't know if any of you have been.

This year, an estimated half million people, many of them clad in red, white, and blue,

gathered along the Charles River Esplanade to celebrate Independence Day.

If you've ever gone down to see Boston Pops concert and the fireworks,

you understand the sheer scale of what I'm talking about.

Half a million people.

The energy is electric.

Large crowds.

They're shouting, clapping.

It's thunderous.

They're swarming from place to place.

And these kinds of large crowds can make governing authorities and police forces very nervous

because things can get out of hand.

And given the right set of circumstances,

a peaceful gathering of people can all of a sudden be ignited and become a violent mob.

As we see later in Luke chapter 22, verse 7,

Luke 22:7

Jesus is here entering Jerusalem on the week of Passover.

Passover.

That means, it's the biggest Jewish celebration.

That means hundreds of thousands of Jewish pilgrims from all over the Middle East and the Mediterranean region

are gathering this week in Jerusalem to celebrate the Passover.

Much like the hundreds of thousands of American patriots from all over New England

gathering in Boston to celebrate Independence Day.

And the similarity doesn't end there.

Remember that the Passover, which the Jews had been celebrating for over 1400 years by this time,

was a celebration of God's deliverance of Israel from their captivity in Egypt.

It's pretty much the Jewish equivalent of Independence Day.

Except, they weren't independent anymore.

Now they were occupied by the Romans.

And they had been waiting for God to send another deliverer like Moses or King David

to free them from this Roman occupation.

So now imagine celebrating Independence Day right under the noses of your occupiers.

Can you see why this might make the Roman authorities nervous?

You can just picture it.

A Jewish family gathers around that night, around the hearth,

and they're eating the Passover meal in solemnity.

And then they begin to tell the story of the Exodus to their children.

Our forefathers were enslaved by the Egyptians for nearly 300 years.

They put slave drivers over them and worked them hard ruthlessly.

And not only this, Pharaoh ordered that every newborn male Jewish boy be killed.

But one survived.

His name was Moses.

He grew up, and as a man, he was called by God to rescue our people from Egypt.

He split the Red Sea by God's power and delivered us from the Egyptians.

And then they mutter under their breath,

God can do it again.

He will rescue us from the Romans.

Because the Lord himself had prophesied,

he promised in Deuteronomy 18.18,

I will raise up for you a prophet like Moses from among your brothers,

and I will put my words in his mouth,

and he shall speak to you all that I command him.

A prophet like Moses will come and deliver.

That's the promise.

So you can imagine the kind of nationalistic fervor

that would have spread throughout the Passover celebrations.

And that's why Pontius Pilate, the governor of Judea,

is in Jerusalem, as we learn later in Luke chapter 23.

Luke 23 · chapter mention

He normally resided in Caesarea,

which is kind of the modern equivalent of where Tel Aviv would be in relation to Jerusalem.

But he traveled to Jerusalem during the celebration of Passover to maintain order,

because he knew what kind of gathering this was,

how significant it was,

how dangerous potentially it was.

And by this time, Roman Empire has ruled,

really, it's kind of their territorial peak,

peak of their conquest.

They know how to control the crowds.

They know what's necessary.

And it's in this mood that Jesus is approaching Jerusalem.

And you have to understand that context to fully appreciate what's going on here.

And we see the glory of the king.

Look at verses 28 and 29.

And when he had said these things,

he went on ahead, going up to Jerusalem.

When he drew near to Bethphage and Bethany,

at the mount that is called Olivet,

he sent two of the disciples.

The names mentioned here are significant.

First, Jesus is drawing near to Bethphage,

which in Aramaic means house of unripe figs.

Fresh figs, unripe figs.

It recalls the parable of the barren fig tree

that Jesus told in Luke chapter 13, verses 6 to 9.

Luke 13:6–9

In that parable, Jesus compared the nation of Israel to a fig tree

that's about to be cut down because it's not bearing any fruit.

And the name Bethphage is ironic.

It's supposed to be.

You're supposed to be the city of fresh, unripe fruit.

Fruit figs.

But the people of Israel are not fertile.

They're not producing any fruit.

It's barren.

It's the house of no figs.

And Luke also specifically mentions that Jesus stopped at the mount

that is called Olivet.

It's noted again later in verse 37

that Jesus was at the mount of olives.

And this is because it was prophesied in Zechariah 14

that the Messiah, the promised King of God

who will redeem God's people,

would come to Jerusalem and stand on the mount of olives.

So this passage through many signals and clues

is making it abundantly clear to us

that Jesus is the messianic king

that has come to rescue God's people.

And that pair of ideas,

the stubborn refusal of the people of God

to recognize,

their refusal to recognize God's king,

Jesus' kingship,

and Jesus' glorious reign,

his messianic identity,

they create this tension

that kind of runs through the rest of the Gospel of Luke.

And that tension continues to build

as Jesus is drawing near to Jerusalem.

That verb, as you saw here in verse 29,

is a key word that's repeated

throughout Jesus' journey to Jerusalem.

And already in 1835 and 1911,

the word was used

to indicate that Jesus was drawing near to Jerusalem.

And it will be used two more times in this passage

in 1937 and 1941.

At every point,

the geographical marker

is that Jesus is drawing near.

That's where the confrontation

is going to take place.

That's where the climax

of this salvation history narrative

is going to be.

And it will be resolved soon in Jerusalem.

And so sending two of his disciples out,

Jesus now instructs them this way

in verses 30 to 31.

Go into the village in front of you,

where on entering you will find a colt tied

on which no one has ever yet sat.

Untie it and bring it here.

If anyone asks you,

why are you untying it?

You shall say this,

the Lord has need of it.

The supernatural knowledge

that Jesus is displaying here

shows that he is in full control

of what is going on.

He's not just,

it's not an accident

that he is going to Jerusalem.

What's going to happen to him there,

he's not,

he's not happening to him

unbeknownst to him.

He knows fully what is going on.

And Jesus is aware

that his two disciples

will find a colt tied

there in the village.

That in and of itself

is not all that remarkable.

I mean,

there could have been a number

of colts in that village.

But what's remarkable

is that Jesus knows

that this is a colt

on which no one

has ever yet sat.

It suggests purity.

Several Old Testament passages

speak of bringing an animal

for sacrifice

that has never been worked

and that has never worn a yoke.

This is a brand new,

unused, unadulterated,

unbroken animal

fit to be ridden by a king.

Not only this,

but Jesus also anticipates

that someone might ask,

why are you untying it?

Of course,

that's a natural question

to ask a pair of strangers.

On time,

you're colt.

But Jesus tells them

to simply respond by saying,

the Lord has need of it.

Imagine that.

It's hard to imagine

how that would be

an adequate answer

to anybody.

The Lord has need of it?

Who's this Lord

you're talking about?

Do I know this Lord?

But Jesus seems to think

that this short reply

will suffice.

And that speaks to

his kingship and authority.

We've already seen

multiple times

throughout the Gospel of Luke

that the term Lord,

especially when used of Jesus,

it has rich theological meaning.

God was described as Lord

early in chapter 1.

In Luke 2.11,

at Jesus' birth,

he was described as a Savior

who is Christ the Lord.

He's referring to his kingship,

his messianic identity.

And in the ancient world,

it was understood

among the subjects

of a kingdom

that the king

had the right

to impress

into his own service

the properties

of his subjects.

they had a name

for that.

If a king comes by

to your house

and he sees a nice colt

and he says,

I have need of this,

he had the right

to take that,

to claim that

in precedence

into his service.

The subjects of the kingdom

understood this.

So Jesus is here

acting like royalty.

This is my prerogative

as the king.

And so,

lo and behold,

the disciples' journey

to this village

and it unfolds

just as Jesus predicted.

It says in verses

32 to 34,

so those who were sent

went away

and found it

just as he had told them.

And as they were

untying the colt,

its owner said to them,

why are you

untying the colt?

And they said,

the Lord has need of it.

There's a really

powerful wordplay here

that's not obvious

in the English translation.

In the Greek original,

the word owners

is literally

masters.

Or lords.

It's the same word

that is used

of Jesus

as the Lord.

So then,

there's a clash

of lords

in this scene.

The lords of the donkey,

the owners,

the masters of the donkey,

sorry,

that sounds kind of funny.

The lords of the donkey

ask,

why are you

untying the colt?

And Jesus' disciples

simply answer them,

the Lord

has need of it.

The Lord

of creation

has greater authority

and takes priority

over the lords

of the colt.

Christ the Lord

is lord

over all the other

lords.

And this wordplay

reveals Jesus'

sovereignty

and authority

in whatever it is

in our own lives

that we imagine

ourselves to be

lords over.

Our families,

our careers,

our money,

our time,

our lives,

the lordship

of Christ

takes precedence.

The king

has the right

to impress

into his service

anything that

belongs to us

because they all

ultimately

belong to him.

This encounter

with the donkey's

owners

and the fact

that everything

happens exactly

as Jesus predicted

shows just how

in control

Jesus is

as he is

approaching

Jerusalem

where he will

die.

And when the

disciples bring

back the donkey

to Jesus

it's finally

clear now

what the donkey

is for.

It's Passover

you sacrifice

a lamb

not a donkey.

What's a donkey

for?

It says in

verse 35

and they brought

it to Jesus

and throwing

their cloaks

on the colt

they set

Jesus

on it.

It's a

glorious scene.

Jesus

rise

on the donkey

as he approaches

Jerusalem.

This is significant

also because of

another prophecy

in Zechariah

9.9

It described

the messianic

king in this way

rejoice

greatly

O daughter

of Zion

shout aloud

O daughter

of Jerusalem

behold

your king

is coming

to you

righteous

and having

salvation

is he

humble

and mounted

on a donkey

on a colt

the foal

of a donkey

again

Jesus

is the messianic

king

that is coming

now

there's a

widespread

misunderstanding

that

riding on a donkey

is kind of

this lowly

and humble

thing

something that's

reserved for

common village folk

but that's not

true

Jesus

was a

humble

king

he's described

as humble

in Zechariah

9.9

but his

humility

does not

stem from

the lowliness

of the donkey

the fact that

his vehicle

is not that

glorious

rather it

stems from

his posture

of submission

and dependence

on his father

he's going

ahead to

Jerusalem

with fully

knowing that

his crucifixion

awaits him

like a lamb

being led

to the slaughter

Jesus

is obediently

submitting to

his father

and going

to Jerusalem

and that's

where his

humility

lies

the fact that

he's riding

on a donkey

is not what

makes him

humble

his humility

lies in the

fact that

Jesus does

not come to

conquer by

military force

but he comes

to bring peace

between God

and man

through his

death on the

cross

in fact

riding on a

donkey

is not a

sign of

lowliness

it's a sign

of royalty

to give you

some examples

judges 10

3-4

it describes

Jer of

Gilead

a judge

of Israel

for 22

years

ruler of

Israel

he says

he had

30 sons

who rode

30 donkeys

and controlled

30 cities

in Gilead

riding a donkey

is a symbol

of rulership

similarly

in 1st Kings

1

32-35

King David

commands

Zadok the priest

and Nathan the prophet

to have Solomon

his son

ride on his

own mule

in order

to declare

him king

to prove

to the people

that he is

in fact

his chosen

successor

because he's

riding on

David's own

mule

finally there's

a letter

that archaeologists

discovered

from Mari

it's an ancient

Sumerian city

same area

as where

this is taking

place

and it says

verily you are

the king

of the Heneans

but secondly

you are the king

of the Akkadians

my lord

should not

ride a horse

let my lord

ride in a chariot

or on a mule

and he will

thereby honor

his royal head

donkey riding

is a sign

of royalty

it's of kingship

it's not a sign

of lowly

common villagers

a military general

seeking to conquer

a city

would ride

in galloping

in on a stallion

but a king

who already

owns the city

would trot

gently

on a mule

with dignity

Jesus knows

this full well

and he commandeers

a donkey

on his way

into Jerusalem

this is intended

to be an awe

inspiring

and breathtaking

sight

remember there are

hundreds of

thousands

of pilgrims

in and around

Jerusalem

for the celebration

of the Passover

every single

one of them

would have been

arriving on foot

and yet

amidst a sea

of people

there is one man

in the horizon

rising above

the rest

one man

who dares

to ride

a donkey

in legal fashion

while all

others are

walking

Jesus

is not

being demure

about his kingship

he is

putting the city

on notice

the king

has come

it's an amazing

scene

this is confirmed

by verse 36

which says

that as he

rode along

the disciples

spread their cloaks

on the road

spreading garments

on the ground

so that a person

does not have to walk

on the bare earth

is a gesture

of honor

and respect

to a king

similar to the practice

of rolling out

the red carpet

for presidents

and other heads

of state

on formal occasions

you can see

an example

of this

in 2nd Kings

9.13

where people

lay their garments

on the steps

for the newly

declared king

Jehu

to walk on

this reminds me

of the disciples

doing this

reminds me of

Aladdin

you guys have all

seen the movie

I haven't seen

the live action one

but there's a scene

where Genie

what does he turn him into

he turns Aladdin

into a real prince

and he's coming in

to introduce himself

to Jasmine

and he's saying

telling everybody

to make way

he's to genuflect

and show some respect

right

that's exactly what

these disciples are doing

they're rolling out

the red carpet

putting their clothes

so that everybody

sees around them

you see what we're

doing here

you see what kind

of person this is

we're attending

to the king

make way

show some respect

and the rest

of Jesus' disciples

not just his

immediate circle

of twelve apostles

but the larger

multitude of disciples

that knew about him

and followed him

they catch on

to what is going on

and then join in

on the festivities

in Jerusalem

approaching Jerusalem

it says in verses

37 to 38

as he was drawing near

already on the way

down the Mount

of Olives

the whole multitude

of his disciples

began to rejoice

and praise God

with a loud voice

for all the mighty works

that they had seen

saying

blessed is the king

who comes

in the name of the Lord

peace in heaven

and glory

in the highest

they're worshipping

they're praising God

on account of the mighty works

that Jesus has done

up to this point

in the gospel of Luke

Jesus has made

lepers clean

he has made

the deaf speak

the blind see

the lame walk

he has made

demoniacs free

and he has proclaimed

all along

the good news

of the kingdom

of God

and it says

he brings peace

in heaven

and glory

in the highest

this is an echo

of what the angels

announced

at the birth

of Jesus

in chapter 2

verses 10 to 14

there at the beginning

of Jesus' life

a multitude

of the heavenly host

he said

praised God

saying glory

glory to God

in the highest

and on earth

peace among those

with whom he is pleased

and now at the end

of Jesus' life

the whole multitude

of his disciples

same one

began to rejoice

and praise God

saying peace

in heaven

and glory

in the highest

do you guys see

the kind of

the juxtaposition

they're supposed

to be paired together

you're supposed to see them

because on the one

it's angels

saying there's now

peace on earth

and now

it's the disciples

saying

there's peace

in heaven

multitude

Jesus is bringing

together

in his person

and in his work

heaven and the earth

he's serving

as the mediator

between God

and man

as it says

in 1 Timothy 2

5

all of humanity

has sinned against God

that includes

all of us

instead of submitting

to his rule

we rebelled against him

and became his enemies

we have all done that

we were alienated

from God

by our sins

and God

was alienated

from us

by his wrath

towards sinners

Jesus

came to bridge

this gap

and reconcile

us to God

as the one

mediator

by dying

on the cross

as our substitute

to pay the penalty

for our sins

and in doing that

Jesus

atones for our sins

therefore taking away

what alienated us

from God

and he also

appeases

God's wrath

thereby taking away

what alienated God

from us

he brings peace

in heaven

peace on earth

so that there's

angels praising him

and disciples

on earth

praising him

some of you

have not yet

been reconciled

to God

you remain

God's enemy

because you

have not

repented

of your sins

because you

have not

submitted to him

you feel

this restlessness

of life

apart

from God

the lingering

sense that

things are not

the way

they are supposed

to be

that you're

missing something

you have no

peace

you don't feel

whole

what you need

more than

anything else

is peace

with God

the forgiveness

of sins

reconciliation

with God

that's what

Jesus has

come to

offer us

the son of

God

the messianic

king

has come

to broker

the peace

between God

and man

if you only

turn to him

and believe

in him

and pledge

your allegiance

to him

you will

be saved

you will

have peace

this picture

of Jesus

reception

in Jerusalem

is an

invitation

to us

to receive

Jesus

as our

king

and to

cry out

like the

disciples

here

blessed

is the

king

who

comes

in the

name

of

the

Lord

that

line

is

actually

a

quotation

from

the

Old

Testament

it's

from

Psalm

Psalms 118:26

118

verse

26

it

speaks

of

the

welcome

that

the

messianic

king

would

receive

from

his

people

interestingly

Jesus

quoted

this

Psalm

earlier

in

Luke

Luke 13 · chapter mention

chapter

13

as

well

and

there

he

was

pronouncing

prophetic

judgment

over

the

nation

of

Israel

which

had

rejected

him

he

said

at

that

point

in

Luke

13

behold

your

house

is

forsaken

and

I

tell

you

you

will

not

see

me

until

you

say

blessed

is

he

who

comes

in

the

name

of

the

Lord

now

that

moment

in

the

gospel

of

Luke

was

a

pivot

point

in

Jesus

ministry

up

to

that

point

Jesus

had

been

ministering

generally

to

all

people

of

Israel

and

calling

them

to

repentance

and

salvation

however

from

that

point

on

after

he

says

you

have

rejected

me

your

house

has

been

forsaken

and

you

will

not

see

me

until

you

say

blessed

is

the

one

who

comes

in

name

of

the

Lord

after

that

point

Jesus

focuses

on

instructing

his

disciples

and

it's

these

disciples

that

are

right

now

proclaiming

blessed

is

the

king

who

comes

in

the

name

of

the

Lord

and

that

begs

the

question

will

the

people

will

the

nation

of

Israel

will

they

receive

Jesus

as

their

king

as

the

disciples

have

done

as

the

disciples

are

proclaiming

will

they

finally

recognize

Jesus

as

their

long

awaited

Messiah

or

will

they

reject

him

finally

as

they

did

in

chapter

13

and

we

see

a

decisive

clue

to

that

question

verse

39

and

some

of

the

Pharisees

in

the

crowd

said

to

him

teacher

rebuke

your

disciples

notice

the

contrast

between

what

Jesus

his

disciples

call

him

and

what

the

Pharisees

call

him

the

disciples

call

him

king

the

Pharisees

call

him

teacher

that

reveals

the

reason

for

the

Pharisees

objection

the

Pharisees

see

Jesus

only

as

another

rabbi

another

Jewish

teacher

so

to

them

it's

not

only

inappropriate

but

it's

near

blasphemous

for

Jesus

disciples

to

declare

blessed

is

the

king

who

comes

in

the

name

of

the

Lord

so

they're

flustered

and

they're

trying

to

regain

control

of

the

situation

and

they

ask

Jesus

hey

Jesus

teacher

rebuke

your

disciples

but

instead

of

rebuking

his

disciples

Jesus

rebukes

the

Pharisees

in

verse

40

he

answered

I

tell

you

if

these

were

silent

the

very

stones

would

cry

out

praising

Jesus

as

God's

anointed

king

is

so

appropriate

it's

so

necessary

if

Jesus

his

disciples

don't

praise

him

the

very

stones

would

cry

out

stones

you

use

intention

the

stones

are

unthinking

unfeeling

inanimate

objects

yet

not

praising

Jesus

would

be

such

an

egregious

oversight

in

this

scene

it

would

be

such

a

flagrant

violation

of

the

creational

order

of

even

societal

order

that

these

very

stones

that

you

are

standing

on

would

be

compelled

to

praise

him

this

is

a

stinging

rebuke

even

the

rocks

know

who

I

am

and yet

do you

Pharisees

who claim

to be

the teachers

of God's

people

not know

who I

am

do you

feel compelled

to worship

Christ

the king

if you

really

saw

his

unparalleled

worth

his glory

his

righteousness

his mercy

his grace

his love

then you

would concur

with

Jesus'

assessment

if

these

were

silent

the

very

stones

would

cry

out

what

an

injustice

that

he's

not

being

praised

that

is

the

greatest

injustice

in

all

of

creation

that

Jesus

the

king

the

son

of

God

our

benefactor

our

savior

is not

worshipped

by every

tongue

in this

world

that

is the

greatest

injustice

in this

world

if you

really saw

who he

really is

praise

to him

would roll

off your

tongue

would not

be like

pulling

teeth

are you

more full

of grumbling

against God

than praise

to him

are you

more

self

absorbed

than

captivated

by God

are you

more

impressed

with

yourself

your

abilities

your

accomplishments

than with

who God

is and

what he

has done

are you

eager

to worship

God

do you

look forward

to gathering

with the

people of

God

to worship

to render

the praise

that is due

to his

name

it's

tragic

that we

as human

beings

who rule

the earth

with our

intelligence

and technological

advancements

we claim

so much

superiority

over the

rest of

creation

while missing

our fundamental

purpose

in life

that we

were created

to worship

God

which even

the inanimate

objects

of creation

recognize

we live

without

acknowledging

what even

the rocks

know

that Jesus

is king

that Jesus

is the son

of God

and he

is worthy

of our

worship

if you

are silent

the very

stones

would cry

out

are you

crying out

in praise

or do you

hear the

stones

crying out

all around

Jesus

knew

that his

hearts

were hardened

Jesus

knew

that he

would be

rejected

by his

own

people

in Jerusalem

and so

it says

in verses

41 to

42

and when

he drew

near

and saw

the city

he wept

over it

saying

would that

you

even you

had known

on this

day

the things

that make

for peace

but now

they are hidden

from your eyes

this is the only

place in the

gospel of Luke

where Jesus

is described

as weeping

and that word

it's the same

word that was

used earlier

in Luke

Luke 7 · chapter mention

chapter 7

to describe

the sinful

woman

who was

so overcome

with emotion

so grateful

to God

it says

that she

wept

at Jesus

feet

and she

shed

enough tears

that she

was able

to wash

Jesus feet

with her

tears

it's the same

word

weeping

that was used

to describe

in that same

chapter

in Luke

7

to describe

a widow

who had

no one

no one

surviving her

no one

to take care

of her

a widow

who had

just lost

her only

son

weeping

during the

funeral procession

that's the word

that describes

Jesus here

it's not

describing a

silent shedding

of a tear

or two

it's describing

the kind of

heart-wrenching

audible

sob that you

hear

that just

heaves

and comes

from the chest

and convulses

your entire body

that's the kind

of weeping

that Jesus

is doing

here

because

of Jerusalem

that rejects

him

you could

hear

his

longing

in his

lament

would

that you

even you

had known

on this

day

the things

that make

for peace

oh how I

wish

that you

could have

known

this

peace

this is

what I

came to

do

I came

to give

you

this

peace

but instead

of receiving

me

as your

king

you've

rejected

me

the king

of peace

is right

before their

eyes

yet his

peace

is hidden

from them

because of

their hardness

of heart

2nd Peter

chapter 3

verse 9

teaches us

that God

does not

wish

that any

should perish

but that

all should

reach

repentance

notwithstanding

the fact

that God

freely

and sovereignly

chooses

his people

for salvation

the Bible

also teaches

that he

wants

all

to be

saved

this is

not a

contradiction

it's a

paradox

that finds

its resolution

in God's

infinite

mind

the two

propositions

are only

seemingly

contradictory

in reality

they express

a profound

truth

and what

we see

in Jesus'

reaction

here is

one side

of that

and it

is real

there is

grief

in our

king

to see

people

lost

and perishing

without him

there is

grief

in our

king

for to

see

people

his own

subjects

refuse

peace

that he

is

extending

to

them

he

mourns

over

our

stubborn

refusal

to

follow

him

are

you

spurning

the

peace

that

he

is

offering

to

you

as a result

of this

Jesus

prophesies

of the

impending

judgment

of Jerusalem

in verses

43 to