The Tragic Entry of Jesus into Jerusalem in Luke 19:28–44

Jesus’ entry into Jerusalem before he was crucified is often called the triumphal entry, but how triumphal was it? Luke’s account of Jesus’ entry in Luke 19:28–44 (in comparison to the synoptic accounts in Matt 21:1–11; Mark 11:1–11) emphasizes an element of tragedy in this event.

Luke begins his account of Jesus’ entry into Jerusalem with the words after he said this (Luke 19:28). This wording ties Jesus’ entry into Jerusalem closely in with what has preceded in the narrative, which is the parable of the ten pounds (Luke 19:11–27). Luke states in Luke 29:11 that Jesus told this parable because he was about to enter Jerusalem, and some of his disciples had mistakenly thought that the kingdom of God was about appear immediately.

Jesus understood God’s plan better than his disciples did. Jesus’ entry into Jerusalem marks the end of a long journey during which he had been purposely on his way to Jerusalem. In Luke 9:51, after Peter’s declaration about Jesus being the Christ and Jesus’ foretelling his death for the second time to his disciples, Luke states that Jesus “set his face to go to Jerusalem.” In Luke 13:33 Jesus is recorded as saying to the Pharisees that he had to keep going on his journey because it was not possible that “a prophet die outside Jerusalem.” In Luke 18:31 Jesus takes the twelve apostles aside and tells them for the third time that he was going to die, but for the first time he pointed out specifically that his death would take place in Jerusalem.

In Luke’s narrative, Jesus had already told his disciples that dark clouds awaited his arrival in Jerusalem, but his disciples did not seem to have been able to comprehend how the Messiah could die. They were expecting a triumphal entry of the Messiah into Jerusalem.

This expectation of triumph is highlighted in Luke’s narrative. On reaching Jericho, some 22 kilometers from his final destination, Jesus healed the blind beggar, and people started praising God for the miraculous healing that Jesus had performed (Luke 18:35–43). It was this large crowd that caused Zacchaeus to climb the tree (Luke 19:1–10). The scene was one of jubilant disciples going up to Jerusalem. It is very interesting, however, that the person most eager to get there was none other than Jesus himself. He was leading the pack (Luke 19:28).

As the countdown continued, Jerusalem was getting ever closer. They reached the villages of Bethphage and Bethany, less than three kilometers from Jerusalem, so Jesus sent out two of his disciples to get a young male donkey. This detail emphasizes that Jesus came in fulfillment of God’s plan. Jesus knew that everything would happen just as God had revealed it in the Old Testament Scriptures. Luke 19:30–34 stresses how Jesus was in command of the situation. Everything was prepared. The colt upon which no one had yet ridden was there, ready for its spot in the limelight.

Luke assumes his readers know the significance of this detail about the donkey. It all goes back to the prophecy of Zech 9:9, which says: “Rejoice greatly, O daughter of Zion, shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; he is victorious and endowed with salvation, humble and mounted on a donkey, even on a colt, the foal of a donkey.” Jesus knew that this prophecy applied to him, and so he knew that a donkey would be ready. The disciples who had been sent on the donkey mission found everything exactly as Jesus had said it would be (Luke 19:32). Everything was ready. The Scriptures must be fulfilled.

After the donkey was brought back to Jesus, the disciples in question threw their cloaks upon the colt’s back to form a humble saddle, and they helped Jesus sit on the donkey (Luke 19:35). As he was riding into Jerusalem, the crowd were spreading their cloaks out before his path to form the equivalent of a humble red carpet, acknowledging Jesus’ royalty (Luke 19:36). The crowd may have been slow to understand many things about Jesus, but this time they were spot on about one thing: this was the promised king of Zech 9:9. The prophecy commanded: “Shout in triumph, O inhabitants of Jerusalem!” And this is what they were doing. The King had come in fulfillment of Scripture.

Drawing ever closer to the city, as Jesus reached the descent of the Mount of Olives, the whole crowd of disciples were rejoicing and praising God for all the miracles that they had seen Jesus perform. Luke emphasizes the emotional condition of the disciples in Luke 19:37. Literally, they “began to praise God with a load voice, rejoicing.” The crowd was praising, shouting, rejoicing. The key content of their acclamation was taken from the victory hymn Ps 118: “Blessed is the King who comes in the name of the Lord”(Ps 118:26); to which they added the words of praise: “peace in heaven and glory in the highest heaven!”

This is what the Jews had been waiting for. The Messiah, the second King David, who would save Israel from her enemies, had come! After so many years of humiliation and defeat at the hands of the Assyrians, the Babylonians, the Medes and Persians, the Greeks, and then the Romans, finally the King had come. The people of Israel had been waiting for this for so long. For over a thousand years they had been waiting for the true Davidic King to arrive. And now it had come to pass.

This was the time of the fulfillment of prophecies like Zech 2:10 –12, which reads: “Sing for joy and be glad, O daughter of Zion; for behold I am coming, and I will dwell in your midst, declares the Lord … and the Lord will possess Judah as his portion in the holy land, and will again choose Jerusalem.” Some 550 years after that prophecy was made, the Lord, Israel’s God, was coming to dwell in the midst of his people through the agency of Jesus, the Messiah. The focal point of world history, when the promised Savior King came to reign in Jerusalem, the capital city of God’s kingdom on earth, had arrived. God’s messianic promises were being fulfilled before their very eyes. The dream had come true!

All of this meant that this was rightfully to be the party time of the millennia. But in the midst of such rejoicing, what Luke records in Luke 19:37 presents a truy discordant note. Some of the Pharisees in the crowd said to Jesus: “Teacher, rebuke your disciples!”

The Pharisees come across here as being massive party poopers. It is bad enough being a party pooper, but here the Pharisees showed themselves as being party poopers at the party of all parties. That takes some hide, or at least a great hardness of heart. The stubbornness of the Pharisees to praise God because of the coming of kingdom of God into the world through Jesus stands in great contrast with the enthusiastic joy of the crowd.

How painful it must have been to Jesus to see such an attitude (even though he knew it had to be that way). Jesus replied to the Pharisees: “If the crowd were to become silent, then the stones would cry out!” (Luke 19:40). There is great irony here. The Pharisees, the respected religious leaders of the people, were more brain-dead than a pile of inanimate rocks!

This was seriously saddening, and Jesus entered into the sadness of what this kind of attitude would mean for the Jews as a whole. As he drew closer, seeing the city, his beloved Jerusalem across the Kidron Valley, he broke up and wept for the city. Amidst the bitter tears, he muttered the words:

If only you knew this day what would bring you peace! But now it is hidden from your eyes. For the days will come upon you when your enemies will throw up a barricade against you and surround you and hem you in from all sides, and raze you and your children within you to the ground, and they will not leave one stone upon another within you, because you did not recognize the time of God’s coming to you (Luke 19:42–44).

According to Luke, Jesus viewed his coming as God’s coming to Israel. This was a momentous occasion, an event of supreme significance; but many did not recognize it for what it was … to their own destruction. From Jesus’ perspective, this was terribly sad.

All in all Luke draws for us an amazing and moving picture: from the exuberant joy of the crowd at this historic moment to Jesus’ tears at the hardness of people’s hearts. The triumphant joy all too soon turned to tragic sorrow. It is for those reasons that the triumphal entry, the way Luke paints it, might better be known as the tragic entry of Jesus into Jerusalem.

The Confession of Faith of a True Israelite

Nathanael functions in the narrative of John 1 as an example of a true, new covenant Israelite. Nathanael was surprised that Jesus could speak about him as if knowing him, without having met him previously. In response to Nathanel’s question “from where do you know me?” Jesus answered Nathanael: “Before Philip called you, while you were under the fig tree, I saw you” (John 1:48).

The detail about seeing Nathanael “under the fig tree” is enigmatic until Jewish cultural presuppositions are brought into the interpretative process. Sitting under a fig tree was a common Jewish image of the ideal location for students studying torah. This metaphor was most likely derived from the Old Testament texts that use living under one’s fig tree, or eating from one’s own fig tree, as an image of a person or people experiencing God’s blessing and peace (see 1 Kgs 4:25; 2 Kgs 18:31; Isa 36:16). The concept of sitting under a fig tree here is also significant in light of the prophecies of Mic 4:4 and Zech 3:10, where peace in the new covenant age is pictured in terms of sitting under one’s vine and fig tree. By saying that he saw Nathanael sitting under the fig tree, Jesus was expressing that he knew that Nathanael was a keen student of torah. Studying torah is an important part of what it means to be a true Israelite, according to the Old Testament (see Exod 19:5–6; Deut 6:5–9, 25; Josh 1:8; Ps 1:1–3; Ezra 7:10). It was only through the study of torah that obedience to torah could be achieved.

Nathanael was impressed by Jesus’ supernatural knowledge of his character. This evidence of supernatural knowledge, along with Philip’s previous testimony about Jesus (see John 1:45), led Nathanael to faith in Jesus Christ. Nathanael’s confession of faith is found in John 1:49: “Rabbi, you are the Son of God; you are the king of Israel.” This confession stands as the paradigmatic confession of a true Israelite. This confession acknowledges that Jesus is a rabbi, a teacher; but he is more than just that. Jesus is also “the Son of God, the king of Israel.” The terms the Son of God and the king of Israel stand in parallel, and are both Messianic designations (see Ps 2:6–7 in particular).

Jesus’ testimony about Nathanael in John 1:47–48 (for a discussion of the significance of Jesus’ testimony about Nathanael in John 1:47, see “Jesus’ Description of Nathanael as a True Israelite in John 1:47”), and Nathanael’s confession about Jesus, both function in the narrative of John’s Gospel to express the idea that true torah-keeping Israelites recognize that Jesus is the Messiah. This was a controversial idea in its day. The fundamental issue that existed between Judaism and Christianity in the first century was the issue of whether or not Jesus of Nazareth is the Messiah. This is still the fundamental difference between Judaism and Christianity today.

The character of Nathanael functions, therefore, in the Gospel of John to assert the Christian claim that Jesus of Nazareth is the Messiah, and the idea that that all covenant-keeping Israelites in the new covenant age must necessarily acknowledge this fact. As the Apostle Paul has also argued, the true Jew is the one whose heart has been circumcised by the Holy Spirit (Rom 2:28–29), who does not stumble over the Messiah but “believes in him” (Rom 9:30–33), confessing that “Jesus is Lord” (Rom 10:9–13), which is the equivalent (in a Gentile context) of saying that Jesus of Nazareth is the Christ (in a Jewish context). The character of Nathanael, and the content of his confession, therefore, exhibit a sharp polemical edge that is as relevant today as it was back in Jesus’ day.

The Eureka Theme of John 1

One of the interesting minor themes of John 1 is the eureka theme. The word eureka occurs in the English language as an exclamation that is used upon finding or discovering something important. It is a classic expression that is used, for example, when miners find gold. The word eureka is a transliteration of the Greek word εὕρηκα, which means I have found.

The word εὕρηκα does not occur in John 1, but on five occasions in two adjacent pericopes the verb εὑρίσκω find is employed. The relevant pericopes are John 1:35–42 and John 1:43–51.

It is recorded in John 1:41 that Andrew first finds (εὑρίσκει) his brother, Simon. He then told Simon, “We have found (εὑρήκαμεν) the Messiah.” John 1:35–42, therefore, contains a double eureka. Andrew found his brother, and then told him about what they had found regarding Jesus being the Messiah. When a person finds something precious or important, it is natural to want to share that news with others.

In John 1:43–51 we have a triple eureka. Jesus finds (εὑρίσκει) Philip, and asks him to follow him (John 1:43). Jesus’ mission on earth can be thought of as involving Jesus going out and finding disciples. Philip then finds (εὑρίσκει) Nathanael, and tells him, “We have found (εὑρήκαμεν) the one about whom Moses wrote in the law, and the prophets, Jesus, the son of Joseph, from Nazareth” (John 1:46). Once again, having found Jesus, Jesus’ disciples go out to find others to share with them what they have found regarding Jesus Christ.

By way of summary, in the two pericopes of John 1:35–42 and John 1:43–51, εὑρίσκει he finds occurs three times (in vv. 41, 43, 45), and εὑρήκαμεν we have found twice (in vv. 41, 45). The effect of this is to create a finding or eureka theme. Jesus finds disciples; his disciples then find others, and tell them what they have found in Jesus.

From this it is possible to speak about a triple eureka purpose to life. Having been created to know God, our job is to find and to follow the Messiah, Jesus. Following Jesus then involves us finding others, and telling them what we have found regarding Jesus. If we have found Jesus, and if we are convinced that he is the God-appointed Savior of the world, then going out and telling others about this should be natural. Evangelism is not about bashing people over the head with the Christian religion; but as opportunity presents itself, it should be natural for Christians to share what they know about Jesus with others. Evangelism is not about selling an idea or a product. According to John 1, evangelism is sharing with others our eureka experience regarding the messianic status of Jesus of Nazareth.

The Doctrine of the Holy Spirit in the Gospel of John

The Gospel of John is packed full with important teaching about the Holy Spirit. John’s Gospel presents Jesus’ coming as being the key event for the accomplishment of the outpouring of the Holy Spirit that had been prophesied about by the Old Testament prophets.

The view of the Holy Spirit presented in John’s Gospel fully accords with the teaching of the Old Testament in this regard. According to the Old Testament, all life whether physical or spiritual is a product of God’s Spirit (e.g., Gen 1:2; Ps 104:30; Ezek 37:14). John’s Gospel teaches that the Spirit gives life (John 6:63). The Spirit is “living water” (John 4:10). Those who drink of the Spirit live eternally (John 4:14). Rebirth by the Spirit is necessary for entering the kingdom of God (John 3:5), and for experiencing eternal life and immortality (John 3:6). In the new covenant age, this Spiritual rebirth is no longer limited to the traditional Israelite lines of covenant membership, but is open to people of all nations (John 3:8; 4:21, 23).

John’s Gospel presupposes the Old Testament teaching concerning the eschatological gift of the Holy Spirit. The Old Testament describes the old covenant age as a time in which there was a limited work of God’s Spirit writing the law on the heart. During the old covenant age, God’s law was not written in the hearts of the majority of the people of Israel. This meant that the nation of Israel viewed as a whole did not walk in the way of God’s law, thereby breaking the covenant with God. This led to the covenant curses coming down upon Israel, culminating in the exile to Babylon. Even though God had allowed the Jews to come back to Judea after the exile, the time of covenant blessing had not yet come. The Old Testament looked forward, therefore, to a new age when God would pour out his Spirit upon Israel and all flesh. This eschatological work of the Holy Spirit would result in Israel returning to God in covenant obedience (see Deut 30:6; Jer 31:31–33; Ezek 36:24–27).

As Jer 31:31–33 and Ezek 36:25–28 make known, the coming of the new covenant age would mark the beginning of a transformation in the comprehensiveness of the work of the Holy Spirit. Instead of the limited work of the Spirit under the old covenant (which led to the covenant failure and exile of Israel among the nations), the Holy Spirit would be poured out in a greater way such that the hearts of the people of Israel would be changed, with the result that Israel would return to God in true worship and obedience and, as a result, begin to experience covenant blessing instead of covenant curse.

John’s Gospel is concerned to link this Old Testament prophetic expectation of the eschatological gift of the Spirit with the ministry of Jesus. The Old Testament prophets understood that the eschatological outpouring of the Spirit would come about through the ministry of the Messiah (e.g., Isa 11:1–5; 44:1–5; and 55:1–4), through the work of the Spirit-filled suffering Servant (e.g., Isa 42:1–7; 49:1–6; 61:1–4). John’s Gospel proclaims Jesus of Nazareth as being none other than this Spirit-filled suffering Servant-Messiah who has come into the world to accomplish the promised eschatological outpouring of the Spirit of life.

Thus, Jesus is presented in John’s Gospel as being the one upon whom the Holy Spirit descended and upon whom the Holy Spirit remains (John 1:32). Jesus has received the Spirit without measure (John 3:34). Following the more likely interpretation of John 7:38, “rivers of living water” flow from within the Messiah, who is himself the eschatological temple, bringing life and blessing to the world, in fulfillment of Ezek 47:1–10. Because Jesus is the Spirit-filled Messiah and Spirit-filled Servant, he is the person who would (after his glorification) baptize people in the Holy Spirit (John 1:33). He gives the living water of the Spirit to those who ask of him (John 4:10, 14). But only those who believe that Jesus is the Messiah can receive this gift (John 7:37–39). In other words, the eschatological outpouring of the Spirit is performed by Jesus. The Spirit proceeds from God the Father, but would be sent by Jesus to dwell within his disciples (John 14:17; 15:26). The Spirit would be given to those who love Jesus and who keep his word (John 14:23), but not to the unregenerate people of the world (John 14:17). Jesus’ disciples would see the Spirit and know him (John 14:17). The Spirit would abide with them forever (John 14:16). This eschatological outpouring of the Spirit, however, would not take place until after Jesus’ glorification (John 7:39). In God’s plan, the comprehensive outpouring of the Spirit was reserved for the new covenant age, which would be inaugurated through the death and resurrection of Christ.

The coming of the Spirit would be beneficial for Jesus’ disciples in a number of ways. The Spirit would be their Paraklete, their Helper. He would mediate to Jesus’ disciples the presence of the Father and the Son (John 14:21, 23). As the Spirit of truth, he would help God’s people worship God in the proper way (John 4:23–24). He would also guide Jesus’ disciples into all truth (John 16:13), reminding them of Jesus’ teaching (John 14:26), and testifying about Jesus to them (John 15:26). He would receive revelation from Jesus to pass on to Jesus’ disciples (John 16:13–15).

The teaching in John’s Gospel about the Holy Spirit is concluded in 20:22 when Jesus breathes upon his disciples, saying, “Receive the Holy Spirit.” There has been some discussion on the relationship of this incident with the giving of the Spirit at Pentecost, but it is probably best to understand this as a prophetic action on the part of Jesus intended to convey the important truth that the eschatological gift of the Holy Spirit—which would be poured out after Jesus’ glorification (John 7:39), i.e., after his resurrection and ascension—would be mediated through Jesus himself, and also that the gift of the Spirit to be received by his disciples would be a sharing in the Spirit of Christ himself.

Overall, the doctrine of the Holy Spirit in the Gospel of John is very comprehensive. However, it cannot be fully appreciated without an understanding of the need for the eschatological outpouring of the Spirit which emerges from the story of the covenant rebellion of Israel in the Old Testament.