In chapter 19.28-48, Luke brings together three incidents, the triumphal entry, Jesus’ lament over Jerusalem, and the cleansing of the temple) which highlight Jesus’ strong emotions of joy and lament and anger. These few verses also link to other parts of the ‘big story’ of the Bible. I will highlight some of these later.

Our Bibles already have chapter and verse divisions, and publishers often add paragraph titles. This has many benefits. But one down-side is that we look, especially in the gospels, at the various events in a granular way. We can then miss the broader context and the flow of the larger story.

Under the Holy Spirit, Matthew, Mark, Luke and John are telling a story, the story of Jesus Christ. They gather material, ordering it to serve their story. Incidents are drawn together to make particular points. Chronology is not the writers’ primary concern. Frequently, therefore, one part sheds light on the preceding or succeeding event. And so it is in this part of Luke 19.

Jesus Christ was and is the perfect man, totally full of the Holy Spirit, perfectly manifesting the fruit of the Spirit. In this instance, self-control, such that His emotions, like His words and actions, are perfect, utterly under godly control.

Luke is painting the picture of Jesus Christ the man, the perfect man. So Luke, Doctor Luke, tells of His birth, of sacrificial offerings made at the birth of a male child; he makes reference to His childhood, and twice writes, ‘He grew,’ perhaps the archetypal human trait. And, emotions are a key element of humans.

In all His interactions with fallible and imperfect humans, Jesus’ perfect character shines through. We rightly adore and worship Him. But we also admire and seek to follow His example.

Jesus is drawing near to Jerusalem (19.28); this is His final conflict with the nation of Israel, represented by its leaders, Pharisees, Sadducees, and the Sanhedrin. Significantly, these later chapters include much Old Testament imagery and allusions. Observers, whether the religion leaders or ‘lay’ people, going up the temple to the Passover festival, would recognize these allusions. Jews, whether born Jews, or proselytes, were generally very familiar with their own scriptures.

An aside, following the story beyond chapter 19…

This final conflict is very strong. There is much discussion between Christ and the religious leaders concerning authority, with an implied final call to repentance. This is later echoed by Stephen, ‘you stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your father did, so do you.’ (Acts 7.51)

Luke 20.1-8: the chief priests and scribes challenged Jesus’ authority; He brilliantly answered them; ‘was the baptism of John from heaven or from man? … Neither will I tell you by what authority I do these things.’

Luke 20.9-18: the parable of the wicked wine dressers. See Matt 21.45, where the chief priests and Pharisees thought Jesus was speaking about them. They were right! He was!

Luke 20.19-26: Jesus entered the discussion about whether it was right to pay taxes to Caesar, a major issue of the day.  ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s’

Luke 20.27-39: The Sadducees joined the fray, with their foolish question about seven brothers. Jesus answered them clearly from the OT, such that some responded; ‘Teacher, you have spoken well.’

Luke 20.40: the conclusion of the matter; they no longer dared ask Him any questions, leaving Jesus the opportunity to put His own question. Quoting Psalm 110,   “‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool,” He asked ‘David thus calls him Lord, so how is he his son?’ The response? Silence!

He adds a warning, of ‘greater condemnation’’ for those whose religion was empty, a performance, law without mercy; lacking compassion and integrity.

Luke 21.1-4: and, to make His point, Jesus commended the poor widow, who gives two tiny coins into the offering.  She put in ‘more than all of them.’  Here is righteousness more than that of the Pharisees. This is religion that is, ‘pure and undefiled.’

Jeremiah had been forced to accompany a rebellious remnant of Jews from Judea, defeated and devastated and de-populated by Nebuchadnezzar, into Egypt. A fresh dispute arose about God and gods; whom should they worship? Who required their loyalty?

In context, this was a confrontation in Egypt amongst exiles from Judah. It was also a confrontation between God, represented by the prophet Jeremiah and the people, mainly the women, who clung to their devotion to the Queen of Heaven. Jeremiah gave the challenge quoted above (Jer 44.28 ).

This conflict is constantly repeated throughout history. Until Christ’s Return, there will always be conflict between God’s kingdom and the kingdom’s of fallen mankind; between godly ways of thinking and human ways of thinking; between holy thoughts and actions, and corrupt thinking and actions. (Paul says that our conflict is not against ‘flesh and blood;’ our enemies are never people.)

Reading through the Old Testament, we see the same story in the nation of Israel. Through the invasion and occupation of Canaan, conflict continued, including with the Philistines. Once separated, Israel and Judah frequently failed to appreciate that military defeat was a result of their repeated departure into idolatry. The prophets are persistent in making this point.

The second half of the book of Daniel presents future, to Daniel, visions of the rise and fall of kingdom after kingdom. Finally, Daniel declares to Nebuchadnezzar, that there will be an ultimate kingdom, a rock cut out without human hands, a mountain which will fill the earth (Dan 2.45). This kingdom of King Jesus will ultimately triumph. Jeremiah’s words will finally be proved right.

‘So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.’ (Gal 6.10)

Paul was always open-handed and urged his disciples to follow his example. Do good, he says, and do good especially to believers , but not to stop there. Charity may begin at home, but it cannot end there!

Acts 4.34-35 indicates the generosity within the early Church, such that there were no needy persons among them. In Acts 6.1, an issue arose concerning the daily distribution of food, presumably. There was a delicate matter to be resolved. However, the context was of a generous community of faith. The conflict was resolved and generosity increased.

Psalm 92.12-15 refers to the righteous; those who have been converted from merely human desires to spiritual desires. Scripture repeatedly testifies that this includes concern for the poor. Such acts of righteousness are a testimony to the unbelieving world; the Psalm refers to: flourish; bear fruit; ever full of sap; green.

The call to followers of Christ is to be active, not passive. To do good, to be involved, to bless the poor. By this we will make a real difference in this world. I have read Peter’s first letter recently. In light of severe and widespread persecution, Peter urged the Christians to do good, to bless, to pray. Their response to persecution was to both active and godly.