The Humble King

This is the manuscript of the third sermon in the Christ Church Los Angeles "Lenten Journey" series.

The disciples went and did as Jesus had instructed them. They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on (Matthew 21:6-7 NIV). 

We all love a parade. There is something infectious about the energy of a crowd, the waving of banners, and the feeling that "our side" is finally winning. As Jesus enters Jerusalem, the atmosphere is electric. The people are shouting "Hosanna!"—which literally means "Save us now!" But on closer look we see a profound disconnect. The crowd wanted a political "quick fix"; they wanted a warrior on a stallion to overthrow their Roman oppressors. Instead, they got a King on a donkey.

Scripture  

Matthew 21:1-11 NIV [1] As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, [2] saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. [3] If anyone says anything to you, say that the Lord needs them, and he will send them right away.” [4] This took place to fulfill what was spoken through the prophet: [5] “Say to Daughter Zion, ‘See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey.’ ” [6] The disciples went and did as Jesus had instructed them. [7] They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on. [8] A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. [9] The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest heaven!” [10] When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” [11] The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

Text:

Matthew 21:6-7 NIV The disciples went and did as Jesus had instructed them. [7] They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on. 

Introduction: The Conflict of Expectations

We all love a parade. There is something infectious about the energy of a crowd, the waving of banners, and the feeling that "our side" is finally winning. 

As Jesus enters Jerusalem, the atmosphere is electric. The people are shouting "Hosanna!"—which literally means "Save us now!" But as we look closer at the scripture that James read this morning Matthew 21:1-11, we see a profound disconnect. The crowd wanted a political "quick fix"; they wanted a warrior on a stallion to overthrow their Roman oppressors.

Instead, they got a King on a donkey!!!!

As we begin Holy Week, we are forced to confront our own expectations. Do we want a God who fits into our plans and fixes our problems on our terms? Or are we ready to follow the Humble King on the path of sacrifice? Today is all about aligning our priorities with the reality of who Jesus is, not who we want Him to be.

I. The Prophetic Choice

Jesus’ entrance was a deliberate, acted-out parable. By choosing a donkey rather than a warhorse, He was intentionally fulfilling the prophecy of 

Zechariah 9:9 NIV] Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.

In the ancient world, a king arriving on a horse meant war; a king arriving on a donkey signaled peace. Jesus was making it clear that His "strong foundation" was built on humility and peace, not worldly power. 

Since the beginning of Lent which started on Ash Wednesday, February 18th this year we have been on a continuous process of stripping away our reliance on "warhorses"—our aggression, our status, and our need to be right—so that we can finally embrace the peace of the donkey.

II. The Cloaks on the Road

The people spread their cloaks on the road as a sign of submission. In that culture, laying down your cloak was an act of extreme vulnerability; it was like saying, "My identity and my protection are now under your feet."

However, many in that crowd would be shouting "Crucify Him!" just five days later.

Why?

 Because they laid down their cloaks, but they didn't lay down their agendas. They were willing to follow Jesus as long as He was heading toward a throne, but they abandoned Him when He headed toward a cross. 

True alignment with God’s will means laying down our cloaks even when the path leads through the valley of the shadow of death, and Psalm 23 says that even in the valley of the shadow of death, God who is our shepherd is with us.

Psalms 23:4 NIV Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me,

III. Jesus’ arrival, in Jerusalem, was impossible to ignore. 

Matthew 21:10-11 NIV [10] When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” [11] The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

They knew His name and His hometown, but they didn't yet know His heart. They didn't understand that the "salvation" He was bringing was deeper than political freedom; it was freedom from the power of sin and death. 

Jesus was coming into a pressure cooker environment. Jerusalem during Passover was not a quiet city. It was under Roman occupation,  the population had swelled from roughly 50,000 to over 1 million people.

There was a  crowd from Galilee: These were the people shouting "Hosanna!"   The vast majority of Jesus's miracles recorded in the Gospels were performed in the region of Galilee. 

Galilee was a crossroads of culture and trade, populated by a mix of Jews and Gentiles. It provided a more receptive audience than the religious establishment in Jerusalem. This region allowed Jesus to reach a large, diverse population of "the lost sheep of the house of Israel" before his final journey to Judea. 

While Galilee was the hub, several significant miracles took place in other regions, as well, to demonstrate that his authority extended everywhere.  The biggest one of these miracles outside of Galilee was one we talked about last week and that was the raising of Lazarus from the dead.   

According to the Gospel of John, the raising of Lazarus was a primary catalyst for the massive, enthusiastic crowd that greeted Jesus on Palm Sunday.

John 12:9-13 NIV [9] Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. [10] So the chief priests made plans to kill Lazarus as well, [11] for on account of him many of the Jews were going over to Jesus and believing in him. [12] The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. [13] They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!”

While the Galilean crowds were already following him because of his miracles there, the miracle of Jesus raising Lazarus in Bethany  (just two miles from Jerusalem) acted as the "tipping point" for the local population and the pilgrims arriving for Passover.

 People that had seen and heard about these miracles were convinced that Jesus was the promised King, the Messiah.

The Jerusalem Residents: 

For the people living in the shadow of the Temple and the Roman Fortress of Antonia which was a massive military citadel located at the northwestern corner of the Temple Mount in Jerusalem, a "King" was a dangerous concept. Their perspective was shaped by occupation rather than miracles.

Jerusalem was the center of Roman administration. A large, vocal crowd declaring a new king was a "red alert" for the locals. They knew that Roman intervention usually meant mass executions.

While the Galileans and others saw a healer, the Jerusalem elite saw an unauthorized threat to their authority. Jesus had not gone through their systems; he had bypassed the religious establishment entirely by building his base in "Gentile Galilee."

He was a blasphemer or a dangerous radical who might bring Roman wrath down on the Temple.

When the city asked, "Who is this?", they weren't just asking for a name. They were asking, "Who is this person putting our lives and our city at risk?"

The irony is that the people in the city—those closest to the Temple and the center of religious life—were the ones most confused by his identity. The people who had been "following him from Galilee" (the outsiders) were the ones who knew exactly who he was.  

Who is Jesus to you? Is He just a historical figure, a "prophet," or is He the Lord of your life who has the right to rewrite your priorities?

IV. The King of the Heart

As Jesus moves toward the temple, He begins to flip tables. 

Matthew 21:12-13 NIV [12] Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. [13] “It is written,” he said to them, “ ‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’”

To understand the weight of Jesus' actions, one must look at where this took place. The buying and selling occurred in the Court of the Gentiles, the outermost area of the Temple complex. This was the only part of the Temple where non-Jews were permitted to gather and pray.

By turning this area into a marketplace, the religious leaders had essentially prioritized profit and convenience over the spiritual access of outsiders. The "noise of the market" had effectively drowned out the "voice of prayer."

The presence of merchants wasn't inherently illegal under Jewish law, but it had become exploitative:

Jewish law required a half-shekel temple tax to be paid in specific coinage. Pilgrims arriving with Roman or Greek currency had to exchange it, often at exorbitant, predatory rates.

Doves were the required sacrifice for the poor. By overcharging for these animals, the temple merchants were directly profiting from the most vulnerable worshippers.

Jesus’ "righteous anger" wasn't directed at the existence of sacrifices, but at the corruption of the system that turned worship into a barrier rather than a bridge to God.

The Cleansing of the Temple is more than a protest against high prices; it is a call for spiritual integrity. 

Jesus shows that His kingdom isn't just about a parade; it’s about a purification. He wants to clear out the "clutter" of our hearts so that they can truly become "houses of prayer."

Jesus challenges any religious system that:

• Excludes those seeking God.

• Exploits the poor for financial gain.

• Uses religious ritual to mask a lack of genuine devotion.

The Humble King doesn't just want to be cheered in the streets; He wants to reign in our lives. 

Philippians 2:5–8 tells us, we must have the same mindset as Christ, who "humbled himself by becoming obedient to death—even death on a cross!"  Let's read it 

Philippians 2:5-8 NIV [5] In your relationships with one another, have the same mindset as Christ Jesus: [6] Who, being in very nature God, did not consider equality with God something to be used to his own advantage; [7] rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. [8] And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!

We pray this every Sunday when we pray the Lord's Prayer; “Thy kingdom come Thy will be done”. 

This is the ultimate realignment, if we really mean it; This is taking on the same mindset as Christ Jesus.  Remember Jesus’ prayer in the Garden of Gethsemane? And He prayed it 3 times?

Matthew 26:39, 42, 44 NIV [39] Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.”

[42] He went away a second time and prayed, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done.”

[44] So he left them and went away once more and prayed the third time, saying the same thing.

Closing: The Path of the Cross

Today, we wave our branches and sing our songs. But let us be honest with ourselves as we enter the most sacred week of the year. Are we following the Jesus of the parade, or the Jesus of the Passion?

The Humble King is inviting you to walk with Him this week—not just to the cheering crowds, but to the Upper Room, to the Garden of Gethsemane, and eventually, to the hill of Calvary. This week, I challenge you to look at your "parade." What are the things you are celebrating that might be distracting you from the actual mission God has for you?

Open your heart to God’s guidance as the "Humble King" passes by. Don't just give Him your cheers; give Him your life.

Heavenly Father,

We come before You today with palms in our hands, but so often with our own agendas in our hearts. We confess that like the crowds in Jerusalem, we are quick to cheer for a King who fits our plans, but slow to follow the King who carries a cross.

Lord, forgive us for seeking "warhorses"—for relying on our own status, our aggression, and our need to be right. We thank You for the Humble King who rode a donkey, showing us that Your power is made perfect in peace and humility.

Today, we lay down our "cloaks" before You. Help us to lay down not just our outward praise, but our inward pride. As we enter this Holy Week, we ask that You would clear the courts of our hearts. Overturn the tables of our distractions, our selfishness, and anything that drowns out the voice of prayer. Make us a people of integrity, whose lives reflect Your heart for the vulnerable and the outsider.

As we move from the parade toward the Passion, grant us the strength of the Galilean disciples to remain faithful when the path gets difficult. Help us to pray the prayer of Gethsemane with true sincerity: "Not my will, but Yours be done." May we not just know Your name or Your hometown, but truly know Your heart. We give You more than our cheers today; we give You our lives.

In the name of Jesus, the Prince of Peace,

Amen.

Life and Resurrection: Trusting God's Timing

 

This is the manuscript of the third sermon in the Christ Church Los Angeles"Lenten Journey" series.

Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?” (John 11:25-26 NIV)

Our theme is the ultimate test of the believer: Trusting in God’s timing and power, even in the face of "dead" situations. 

As we look at the raising of Lazarus, we aren't just looking at a miracle from over two thousand years ago; we are looking at the blueprint for how God works in the dark, silent, and "stinking" chapters of our own lives. When Jesus cries out with a loud voice, “Lazarus come out” He isn't just speaking to a corpse; He is speaking to every dead situation. His voice carries the authority that brought light out of darkness at the dawn of creation.

But notice something.  Lazarus comes out, but he is still bound.   He is alive, but he is not yet free. He is a living man wearing the clothes of a dead man. Then Jesus gives a command “Take off the grave clothes and let him go.”

God provides the Life, but we—the community of faith—participate in the Unbinding. We are called to help one another strip off the grave clothes of shame, the bandages of old habits, and the shrouds of past labels.  Trusting God's power means believing that He has given us the authority to walk out of our tombs and help others do the same.

Scripture

John 11:1-7, 17-27, 41-44 NIV Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. [2] (This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair.) [3] So the sisters sent word to Jesus, “Lord, the one you love is sick.” [4] When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” [5] Now Jesus loved Martha and her sister and Lazarus. [6] So when he heard that Lazarus was sick, he stayed where he was two more days, [7] and then he said to his disciples, “Let us go back to Judea.”

[17] On his arrival, Jesus found that Lazarus had already been in the tomb for four days. [18] Now Bethany was less than two miles from Jerusalem, [19] and many Jews had come to Martha and Mary to comfort them in the loss of their brother. [20] When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. [21] “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died. [22] But I know that even now God will give you whatever you ask.” [23] Jesus said to her, “Your brother will rise again.” [24] Martha answered, “I know he will rise again in the resurrection at the last day.” [25] Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; [26] and whoever lives by believing in me will never die. Do you believe this?” [27] “Yes, Lord,” she replied, “I believe that you are the Messiah, the Son of God, who is to come into the world.”

[41] So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me. [42] I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.” [43] When he had said this, Jesus called in a loud voice, “Lazarus, come out!” [44] The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, “Take off the grave clothes and let him go.”

Text:

John 11:25-26 NIV [25] Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; [26] and whoever lives by believing in me will never die. Do you believe this?”

This is the fourth sermon in this Lenten Journey series, which will take us up to Easter Sunday. We’ve highlighted some of the  amazing encounters found in the Gospel of John. We’ve talked about  trading in the shortcuts we usually lean on, for a solid foundation built on what God truly wants for us. 

In our first sermon we met a man named Nicodemus. He had the perfect religious resume. But he came to Jesus in the dark of night because his foundation was cracking. He didn't need a renovation; he needed a rebirth. 

In the second sermon we talked about the encounter that Jesus had with a Samaritan woman at a well and we asked what "water jar" are you carrying? What are you holding onto, thinking it is the only thing that can sustain you? We concluded that we need to ask Jesus for the Living Water and trust the fountain that never runs dry. We should align our hearts with His will, and watch how our thirst for the world begins to change into a hunger for His kingdom.

Last week, we met a man that had been blind from birth and Jesus used the miracle of his healing to teach a spiritual lesson to  show that  the blind will see and those who see will become blind.   

 We learned that Jesus is putting His hand on the "blind spots" of your heart. Maybe it’s a blind spot of pride, a blind spot of resentment, or a blind spot of fear that has kept you from seeing God’s hand in your life.

Today our path takes a dramatic turn. We are no longer just looking at our own hearts; we are standing at the mouth of a grave. Today’s theme is the ultimate test of the believer: Trusting in God’s timing and power, even in the face of "dead" situations. 

As we look at the raising of Lazarus, we aren't just looking at a miracle from over two thousand years ago; we are looking at the blueprint for how God works in the dark, silent, and "stinking" chapters of our own lives.

II. The Mystery of the Loving Delay

There is something in the scripture that James read this morning that challenges our human understanding of compassion; verses 5& 6 of John 11 say

“Now Jesus loved Martha and her sister and Lazarus.So when he heard that Lazarus was sick, he stayed where he was two more days,” 

We often equate love with immediacy. We think that if God loves us, He will answer our "911" prayer before the situation becomes fatal. But here Jesus reveals a deeper dimension of divine love—a love that is willing to let us experience the pain of a "death" so that we can experience the power of a "resurrection."

Jesus was not late; He was waiting for the situation to become humanly impossible so that the glory would be undeniably divine. If you are in a delay right now—if you sent the message to Jesus and the situation only got worse—know that His silence is not a sign of His absence, but a sign of His sovereign preparation.

III. The "Four-Day" Reality: When Hope Has a Stench

By the time Jesus arrives in Bethany, Lazarus has been dead for four days. In the culture of that time, the fourth day was significant. It was the point of absolute finality. The mourning had settled in; the decomposition had begun. Martha’s comment in verse 39 that “by this time there is a bad odor, for he has been there four days.”, — is the voice of realism, the four-day reality, hope by this time has a stench.

We all have "four-day" situations:

• A dream that has been buried so long it feels foolish to even mention it.

• A relationship that has moved past "troubled" and into "decayed."

• A spiritual life that feels like a cold, dark cave.

When we face these moments, our instinct is to keep the stone rolled shut to hide the smell of our failure or our grief. But trusting in God’s power means being willing to roll the stone away and let Jesus, the Light of the World see the "stench" of our reality.

IV. The Present Tense of the "I AM"

Martha’s struggle is a classic example of "bookend faith"—she has total confidence in the past and the future, but a gap where the present should be.

John 11:21 NIV “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died. 

John 11:24 NIV Martha answered, “I know he will rise again in the resurrection at the last day.”

She says, "If you had been here..." (past) and "I know he will rise on the last day" (future). She has faith in what God did and what God will do, but she is struggling to trust what God is doing right now.

Then Jesus pivots the dialogue from a dry doctrinal concept to a vibrant reality. He shows that eternal life isn’t just a destination at the end of a timeline; it is an identity found in Him in the here and now.

John 11:25-26 NIV [25] Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; [26] and whoever lives by believing in me will never die. Do you believe this?”

Trusting God in a dead situation means realizing that the power of the Resurrection is not waiting for us at the end of the road; the Power of the Resurrection is walking the road with us. He is the Life right now, today, in the middle of the cemetery.

V. "Lazarus, Come Out!": The Call to Freedom

When Jesus cries out with a loud voice, “Lazarus come out” He isn't just speaking to a corpse; 

He is speaking to every dead situation represented in  this room and  the rooms of everybody watching today or whenever. His voice carries the same authority that brought light out of darkness at the dawn of creation.

Genesis 1:3 NIV And God said, “Let there be light,” and there was light. 

But notice something here .  Lazarus comes out, but he is still bound. 

John 11:44 NIV The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, “Take off the grave clothes and let him go.”

He is alive, but he is not yet free. He is a living man wearing the clothes of a dead man. Then Jesus gives a command “Take off the grave clothes and let him go.”

God provides the Life, but we—the community of faith—participate in the Unbinding. We are called to help one another strip off the grave clothes of shame, the bandages of old habits, and the shrouds of past labels.   (example from His Only Begotten Son, where cast members help Lazerus get out of the grave clothes) 

Galatians 6:1-3 MSG [1-3] Live creatively, friends. If someone falls into sin, forgivingly restore him, saving your critical comments for yourself. You might be needing forgiveness before the day’s out. Stoop down and reach out to those who are oppressed. Share their burdens, and so complete Christ’s law. If you think you are too good for that, you are badly deceived.

Trusting God's power means believing that He has given us the authority to walk out of our tombs and help others do the same.

Conclusion: Trusting the God of the Turnaround

As we prepare our hearts for Holy Week, which starts with next Sunday, Palm Sunday, let this be our anchor: Our God is a specialist in the impossible.

If you are standing before a tomb today, do not be afraid of the silence or the "stench." Trust the timing of the One who stayed two days longer. Trust the power of the One who is, at this very moment, the Resurrection and the Life. The stone is being moved. Your name is being called. It is time to come out.

Prayer 

Lord of Life

We stand before You today at the mouth of our own "tomb" situations. We confess that like Martha, we have often doubted Your timing. We have looked at the "four-day" silence in our lives and assumed You were too late. We have smelled the "stench" of our broken dreams and failed efforts, and we have been tempted to keep the stone rolled shut in shame.

Forgive us for limiting Your power to what we can understand. Today, we choose to trust. We trust that Your delays are not denials, but preparations for a greater glory. We roll back the stones of our doubt, our pride, and our cynicism. We ask You to speak into our darkness.

Call us by name, Lord. Call us out of the places where we have settled for death. And as we emerge, give us the courage to help unbind one another from the grave clothes of the past. May we walk not as those who are defeated, but as those who have witnessed the Resurrection and the Life.

In the name of the One who calls the dead to live, Jesus Christ,

Amen.