God doesn't need you

PALM SUNDAY
"God Doesn't Need You"
(Luke 19:37-40)
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Dr. Paul Manuel—2013

Some people have an inflated view of their own importance. Whether it is because of good looks, unusual talent, or social status, they imagine they have an advantage that warrants them special treatment from others... until they meet someone whose importance is not imaginary.

There was a hierarchy among the university faculty that dictated how long students were to wait for the teacher before leaving if he were not there for the class at the appointed time. A full professor rated fifteen minutes. An associate professor only ten. A mere instructor was expected to be on time, if not early. This system worked only one way, however; and students were afforded no such grace. One professor, the foremost authority in his field—by his own admission—registered distinct annoyance when a certain student, recently out of the military, was late to class for the third day in a row. "Tell me," the professor asked, "exactly what did they say in the Army when you sauntered in late like this?" "Well," the student replied... "first they saluted, then asked, 'How are you this morning, sir?"

Some people have an inflated view of their own importance... until they meet someone whose importance is not imaginary. It was so in Jesus' day among the religious elite, who thought God had given them an indispensable role in Jewish society, and they were probably shocked to hear him say, "God doesn't need you."

Palm Sunday celebrates Jesus' entry into Jerusalem during the last week before his death. There is no thought yet of that unhappy event. This is a joyous occasion when the disciples proclaim openly their belief that Jesus is the messiah. As they draw close to the city, others join the procession, lining the pathway with palm branches, which symbolize a leader's victory¹ and anticipate the deliverance from foreign oppression the messiah will bring. It is a festive atmosphere as Jesus'...

I. Disciples praise the Lord (Luke 19:37-38).

Luke 19:37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: 38 "Blessed is the king who comes in the name of the Lord!" [Ps 118:261 "Peace in heaven and glory in the highest!"

The disciples have been witnesses to a series of extra-ordinary events—miracles -most recently:

• The curing of a man with dropsy (Luke 14:23),²
• The cleansing of a group of lepers (Luke 17:12-14),
• The healing of a man born blind (Luke 18:35,42-43).

Surpassing them all is the one John mentions:

• The raising of Lazarus from the dead (John 11:43-44).³

By their very nature, miracles are uncommon. During Israel's history, they have occurred most frequently in association with a prophet, to authenticate that his message is from God.⁴ After the Babylonian exile (c. 537), though, the Bible records no miracles,⁵ and the last of the prophets died 400 years before Jesus was born. During the late Second Temple Period, Jews believed that the next cycle of miracles would precede the Messianic Age. Consequently, they see the miracles of Jesus not only as authenticating his message⁶ but as signaling that "the Kingdom of God is near."⁷ The disciples are excited, for...

A. They recognize Jesus as the messiah.

When they come to Jerusalem, the disciples probably think it is to announce publicly that Jesus is Israel's long-awaited king. They are on a spiritual high, full of praise to God, and their excitement is even greater as they witness the fulfillment of Zechariah' s prophecy in the particular way Jesus makes his entry:⁸ The prophet said...

Zech 9:9 Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey....

The timing of Jesus' arrival is also appropriate, because the Festival of Passover is only days away. That the celebration of Israel's deliverance from Egyptian slavery should coincide with their deliverance now from Roman oppression clearly shows the hand of God.⁹ and...

B. They declare Jesus as the messiah.

They break forth in song from music of the Passover Seder:¹⁰ "Blessed is the king who comes in the name of the Lord!" The other gospel writers record that the disciples also shout "Hosanna!", a Hebrew phrase that is a general expression of praise but is actually a plea to God: "Save [us] now!"¹¹ They are quoting from Ps 118:25-26, the last in a series known as the Hallel Psalms (Psalms 113-118) because each poem begins or ends with the same call to worship: Hallelujah! Praise the LORD!¹² As the disciples accompany Jesus and anticipate celebrating the feast here in Jerusalem, this passage comes naturally to mind. What better way to announce the messiah?¹³

Their enthusiasm is doubtless infectious, as news spreads of the miracles and of the proclamation that Jesus is the messiah, attracting more and more to the joyful procession. This is how the gospel reaches people—by word of mouth. Even in our age of video clips and sound bites, the most effective way of communicating the good news is still when one person tells another.

Unfortunately, hearing is not always enough. Some in this crowd may also be among those who, just a few days later, will forsake Jesus, even revile him, at his crucifixion. They are like the seed in the Parable of the Sower that fell on stony
ground. Jesus said,

Luke 8:13 Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.

Perhaps you attended a rally or an evangelistic service, and the speaker's message about how to be reconciled to God through faith in Jesus' atoning work struck a responsive chord. You embraced the good news of redemption and, in the excitement of the moment, you heeded the call to come forward and make a public declaration of your new faith. Yet unless the word of God takes root in your life, unless you examine, develop, and apply what you have professed, it will do you no good when the thrill is gone and adversity comes. Hearing about Jesus is only the first step in a relationship with God; you must then heed what Jesus has said.

Not everyone is enthusiastic about this public display. There are those who regard all the commotion as inappropriate. Reading on, we see that a few...

II. Pharisees protest the demonstration (Luke 19:39).

Luke 19:39 Some of the Pharisees in the crowd said to Jesus, "Teacher, rebuke your disciples!"

Pharisees are often among those who accompany Jesus. They constitute one of several identifiable groups in the late Second Temple Period, along with the Sadducees, Essenes, Zealots, and Herodians. The Pharisees are also the ones whose teaching most closely resembles that of Jesus.¹⁴ In fact, Jesus may have been a Pharisee, in which case, the disagreements between him and others that we see in the gospels would be the kind of in-house rabbinic dispute that was quite common.¹⁵ Indeed, some Pharisees were in agreement with Jesus,¹⁶ while others opposed him and even resented his popularity.¹⁷ Among the Pharisees present here are a few who do not agree with the disciples' declaration.¹⁸ On the contrary, it seems...

A. They reject Jesus as the messiah.¹⁹

As hundreds of pilgrims flock to Jerusalem for the Passover celebration, the disciples have an opportunity to reach a much greater segment of the Jewish population than their normal itinerant ministry affords. There is a danger, however, that the people's heightened messianic expectation at this season might erupt in open revolt, provoking a military crackdown from Rome and destroying the country's fragile peace. In an already tense situation, what the disciples are doing could have serious political repercussions. Whether these Pharisees fear a Roman backlash or are jealous of Jesus' popularity...

B. They demand Jesus silence the disciples.

As in the late Second Temple Period, so today, people are often more attuned to the message of the gospel around the holidays of Christmas and Easter. Despite the fact that Santa Claus and the Easter Bunny may be the figures uppermost in the public's mind, the opening is there for you to present the real meaning of those two celebrations. While parading through the streets as the disciples did may not be the most effective method for you to employ, it would be a shame to miss the opportunity these occasions offer to say something. You probably know one person whose life is going nowhere, who could use the direction and purpose that knowing God provides. Consider, for a moment, who that might be.... Is it a friend or co-worker, perhaps even a family member?... This season may provide the
opportunity for you to help another fill the void and find the value of knowing God. It will not happen, though, if you put it off. Look to God for guidance. He will direct you, and He will honor your faith.

Is the disciples' exuberance here inappropriate? If there is some doubt about the Roman response, perhaps it would be best to make a more low-key entrance to the city.²⁰ Yet, in the next verse...

III. Jesus presents the alternative (Luke 19:40).

Luke 19:40 "I tell you," he replied, "if they keep quiet, the stones will cry out."

Jesus is wholly unconcerned about the consequences of their enthusiasm. He knows there will be no revolt. On the contrary, he has come to Jerusalem to die, not to instigate an uprising against Rome. Despite the disciples' adulation now, they will soon realize what he had said to them just before they reached Jericho.

Luke 18:31 ..."We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. 32 He will be handed over to the Gentiles[, and t]hey will...kill him. 33 [But o]n the third day he will rise again." 34 The disciples[, however,] did not know what he was talking about.

As they enter Jerusalem, Jesus' death is still in the future. For now, though, the disciples are praising God in recognition of who Jesus is; and...

A. He refuses to silence the disciples.

In fact, it would be pointless to try.

Whatever the personal or political ramifications, there can be no stopping the praise of God. It occurs continuously among the angels in heaven.²¹ As John recounts in his Revelation,

Rev 4:8b Day and night they never stop saying: "Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come."

David says the constant promotion of God's majesty is the activity of creation:²²

Ps 19:1 The heavens declare the glory of God; the skies proclaim the work of his hands. 2 Day after day they pour forth speech; night after night they display knowledge.

That is also the reason we exist. As the Westminster Shorter Catechism (1647) states, "Man's chief end is to glorify God," and the biblical writers testify of this.

Ps 8:2a From the lips of children and infants you have ordained praise....

Isa 43:7 [E]veryone who is called by my name...I created for my glory.... 21b ...that they may proclaim my praise.

The apostle Paul says.

1 Cor 10:31 So...whatever you do, do it all for the glory of God.

It is even the purpose of the incarnation, as Jesus states in the garden of Gethsemane just before his arrest:²³

John 12:27 "Now my heart is troubled, and what shall I say? 'Father, save me from this hour'? No, it was for this very reason I came.... 28a Father, glorify your name!"

God did not create us for companionship, because He was lonely. He created us to demonstrate and declare His glory. That is Jesus' point here, as...

B. He defines the vitality of praise.

Should you fail to give God the glory due His name, there are others who will accomplish the task.²⁴ So, Jesus says, "God Doesn't Need You... .He's got rocks."²⁵

This is not information that bolsters one's self-esteem. We want to feel good about ourselves, and this only makes us realize how insignificant we are. In this era of corporate down-sizing and factory modernization, people are concerned about losing their jobs, because they do not have the necessary skills to shift to another area or because the are simply replaced by a machine. How much more demeaning to know that you can be replaced by a rock.

Nevertheless, this is not bad news; it is a reality check, because it places life in perspective and reminds you why you are here. One theologian puts it this way:

To manifest the glory or perfection of God is...the chief end of our existence. To live in such a manner that his life is reflected in ours; that his character shall reappear, at least faintly, in ours; that his holiness and love shall be recognized and declared by us, is to do that for which we were made. And so, in requiring us to glorify himself, God simply requires us to do what is absolutely right, and what is at the same time indispensable to our highest welfare. Any lower aim could not have been placed before us, without making us content with a character unlike that of [him who is the very source of what is good and just]. (Alvah Hovey in Strong 1907:402)

The purpose of your existence and the potential of your endowment²⁶— enabling you to do better than rocks—is to present glory to God. That is why you are here.²⁷ The challenge for you is to be better than a rock, to be higher functioning than an inanimate object. Are you up to the task?

When the disciples enter Jerusalem, it is an exciting moment, as they praise God for sending Jesus to be the messiah, the one who will deliver Israel. Some of the Pharisees do not think this public display is a good idea and advise Jesus to "put a lid on it." Jesus, however, says that attempting to stifle the praise of God, especially on such an occasion, would be a futile effort. Even if the disciples were silent, others would take their place. To praise and glorify God is the reason He created us. It is the very reason for our existence. Is that why you are here?

Bibliography

• Bruce, Alexander Balmain, 1967, The Synoptic Gospels. EGT. Grand Rapids: William B. Eerdmans Publishing Company, reprint.
• Cohen, A., 1949, Everyman's Talmud. New York: E.P. Dutton & Co., Inc.
• Manuel, Paul, 2000, "Common Beliefs of Jesus and the Pharisees." http://paulwmanuel.blogspot.com.
• Marshall, I. Howard, 1978, The Gospel of Luke. NJGTC. Grand Rapids: William B. Eerdmans Publishing Company.
• Strong, Augustus Hopkins, 1907, Systematic Theology: A Compendium. 3 vols. in 1. Philadelphia: Judson Press.

Endnotes

[1] Although palm branches are part of the Feast of Tabernacles, on other occasions they have a political significance.

1 Macc 13:51 On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel.

2 Macc 10:5 It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.... 7 Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.

[2] Dropsy is "an excessive accumulation of fluid in a body cavity or in the tissue" (Random House Dictionary).

[3] John identifies this particular miracle as the main attraction.

John 12:17 Now the crowd that was with him when he called Lazarus from the tomb... continued to spread the word. 18 Many people, because they had heard that he had given this miraculous sign, went out to meet him.

[4] Two examples include such an understanding.

• Raising a widow's son

1 Kgs 17:24 Then the woman said to Elijah, "Now I know that you are a man of God and that the word of the LORD from your mouth is the truth.

• Cleansing Naaman

2 Kgs 5:15b He stood before him and said, "Now I know that there is no God in all the world except in Israel."

[5] Daniel's preservation in the den of lions during the reign of Darius (c. 539) is the last miracle on record (Dan 6). The multiplying of oil during the Maccabean rededication of the temple is a later addition (b. Shab 21b) and does not appear in 1-2 Macc.

[6] Many in Jesus' audience recognized miracles as having such a function, even some who rejected Jesus.

John 3:2 He came to Jesus at night and said, Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him."

John 7:31 Still, many in the crowd put their faith in him. They said, "When the Christ comes, will he do more miraculous signs than this man?"

John 9:16 Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others asked, "How can a sinner do such miraculous signs?" So they were divided.

Acts 2:22 Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.

Acts 10:38b ...he went around...healing all who were under the power of the devil, because God was with him.

[7] This was, of course, precisely Jesus' message:

Matt 4:17 From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near."

Matt 12:28 But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.

Luke 10:11 b Yet be sure of this: The kingdom of God is near.

Luke 21:31 Even so, when you see these things happening, you know that the kingdom of God is near.

[8] Matthew and John quote this passage; Mark and Luke do not.

Matt 21:5 "Say to the Daughter of Zion, 'See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey."

John 12:15 "Do not be afraid, 0 Daughter of Zion; see, your king is coming, seated on a donkey's colt."

Zechariah may be alluding to one of Isaiah's prophecies, which contains similar language.

Isa 62:11 The LORD has made proclamation to the ends of the earth: "Say to the Daughter of Zion, 'See, your Savior comes! See, his reward is with him, and his recompense accompanies him."

[9] The tradition, that final redemption will occur on the anniversary of the exodus dates at least to the first century.

b RH llb R. Joshua [c. 40-1301 says. 'In Nisan they were delivered, in Nisan they will be delivered in the time to come."

[10] The Hallel is associated with deliverance, following as it does the "cup of redemption" in the Seder.

[11] Three of the four gospels record this response.:

Matt 21:9 The crowds that went ahead of him and those that followed shouted, "Hosanna to the Son of David!" ... "Hosanna in the highest!" ...15 But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple area, "Hosanna to the Son of David," they were indignant. 16 "Do you hear what these children are saying?" they asked him. "Yes," replied Jesus, "have you never read, "From the lips of children and infants you have ordained praise' [Ps 8:21?"

Mark 11:9a Those who went ahead and those who followed shouted, "Hosanna! ... 10b "Hosanna in the highest!"

John 12:13a They took palm branches and went out to meet him, shouting, "Hosanna!

[12] Pss 111-112 also begin with Hallelujah but are not part of this collection, which the Babylonian Talmud calls "the Hallel of Egypt" (b Ber 56a).

[13] The declaration Luke records has a slight variation from the original psalm. The Hebrew has "Blessed is he who comes in the name of the LORD." Here we see that some of the disciples have made their pronouncement specific: "Blessed is the king who comes in the name of the Lord!" The same identification occurs in John's record, although with a tag on the original Hebrew verse.

John 12:13b "Blessed is he who comes in the name of the Lord!" [Ps 118:26a] "Blessed is the King of Israel!"

The psalm has messianic import.

Mid Ps 118:24 After all the redemptions that came to Israel, enslavement followed, but from now on no enslavement will follow....

The final sentence in Luke's account—"Peace in heaven and glory in the highest!"—may mean that there is peace in heaven (i.e., between God and man) and that God, as the author of such peace, is worthy of receiving glory (Marshall 1978:716).

[14] For a comparison of their beliefs, see Manuel 2000.

[15] This commonality becomes for some a point of criticism.

Luke 5:30 But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, "Why do you eat and drink with tax collectors and 'sinners'?"

Luke 6:2 Some of the Pharisees asked, "Why are you doing what is unlawful on the Sabbath?

Luke notes that Jesus frequently ate with Pharisees but records no such contact with other groups.

Luke 7:36 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table.

Luke 11:37 When Jesus had finished speaking, a Pharisee invited him to eat with him; so he went in and reclined at the table.

Luke 14:1 One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched.

[16] There may be more instances of agreement than NT writers record.

John 3:1 Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. 2a He came to Jesus at night and said, "Rabbi, we know you are a teacher who has come from God.

Luke 7:36 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table.

John 9:16b But others asked, "How can a sinner do such miraculous signs?" So they were divided.

Mark 12:32 "Well said, teacher," the man replied. "You are right in saying that God is one and there is no other but him. 33 To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices." 34 When Jesus saw that he had answered wisely, he said to him, "You are not far from the kingdom of God." And from then on no one dared ask him any more questions.

[17] Here, as well, there may be more instances of disagreement than NT writers record.

Luke 6:7 The Pharisees and the teachers of the law were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal on the Sabbath.

Luke 11:53 When Jesus left there, the Pharisees and the teachers of the law began to oppose him fiercely and to besiege him with questions, 54 waiting to catch him in something he might say.

Luke 16:14 The Pharisees, who loved money, heard all this and were sneering at Jesus.

John 7:52 They replied, "Are you from Galilee, too? Look into it, and you will find that a prophet does not come out of Galilee."

John 9:16a Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath."

[19] Alternatively, they may not be hostile toward him.

It is possible that they are to be regarded as friendly to Jesus, as elsewhere in Lk. (7:36; 11:37; 14:1; possibly 13:31-33), but their advice is unacceptable. They think that Jesus should restrain the fervour of his disciples. They may possibly have feared for Jesus' safety (and their own skins) if such outbursts led to a messianic demonstration. Or they may have felt simply that Jesus should not tolerate such extravagant and (in their eyes) unwarranted sentiments. (Marshall 1978:716)

[20] He probably came along the eastern and most direct in line from Bethany where he was staying, either through the Lion's Gate (later called the Sheep Gate and St. Stephen's Gate) or (traditionally) through the Golden Gate (which Ottomans sealed in 1541 AD and blocked with a cemetery to prevent the messiah's later entrance/return).

John 12:1a Six days before the Passover, Jesus arrived at Bethany.... 12 The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem.

[21] This is also the view in extra-biblical literature.

1 Enoch 39:12a Those who do not slumber but stand before your glory do bless you. They bless, praise, and extol saying, "Holy, Holy, Holy, Lord of the Spirits; the spirits fill the earth."

Luke's phrase "glory in the highest" (v. 38) may allude to this practice.

Ps 148:1 Praise the LORD. Praise the LORD from the heavens, praise him in the heights above. 2 Praise him, all his angels, praise him, all his heavenly hosts.

[22] This is God's intention.

Ps 8:lb You have set your glory above the heavens.

Rom 1:20 For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.

This is the rabbinic understanding as well.

Avot 6:11 All which the Holy One, blessed be He, created in His world He created only for His glory, as it is said, "All that is called by my name, for my glory, I created and fashioned and made it" (Isa 43:7).

[23] He made similar assertions earlier.

John 14:13 And I will do whatever you ask in my name, so that the Son may bring glory to the Father.

John 17:4 I have brought you glory on earth by completing the work you gave me to do.

[24] As Bruce remarks, "the impossible will happen rather than the Messianic kingdom fail of recognition" (1967:39).

[25] John the Baptist makes a similar statement to some religious leaders.

Luke 3:8 1= Matt 3:8-91 Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham.

[26] It is also the privilege of your enlightenment and experience.

[27] Living to glorify God is not dull or dreary. On the contrary, it can be—should be—quite exhilarating. The disciples were "joyfully" praising God (v. 37). That is, in fact, one of the primary reasons to worship God, because it is enjoyable. Hence, the Catechism continues "...and to enjoy him forever." With this, David concurs.

Ps 16:11b you will fill me with joy in your presence, with eternal pleasures at your right hand.