The Processional Gospel for Palm Sunday in the Year of Luke is Luke 19:28-40. It is a familiar story, almost too familiar, as we are likely to miss the distinctive ways that Luke tells this story. It is a story about the disciples of Jesus (us?) accompanying Jesus on his way into Jerusalem. It will be the preacher's task to take us on this journey and discover the ways Jesus' destiny is hidden from us.
(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available in different methods. These questions have been developed to lift up the function of the Word in the text, a central concern of Law and Gospel preachers. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)
1. How does the Word function in the text? This is an unusual text in that the context must be taken into account to understand the function of the Word. The last conversation Jesus had with his disciples is recorded in 18:31-34. Jesus clearly says that he is going up to Jerusalem and everything written about him would be accomplished, including his suffering, death and resurrection. After telling them this, Luke says, "But they understood nothing about all these things; in fact, what he said was hidden from them, and they did not grasp what was said." (vs. 34). Knowing this, when we hear, in this passage, Jesus say, "I tell you, if these [my disciples] were silent, the stones would shout out," Jesus is bearing witness to the insatiable desire on the part of his disciples for glory. The Word, then is functioning here as Law.
2. How is the Word not functioning in the text? Aside from the fact that we know that this procession leads to the Cross and Good Friday, there is no gospel here. The Word is not functioning here to proclaim the Gospel, except as we know where this leads.
3. With whom are you identifying in the text? We are clearly the disciples, those who set Jesus on the colt, toss our cloaks in the road, and proclaim him king, all because of "the deeds of power" we have seen. Our faith is shaky, based only on "what you've done for me lately, Jesus." In not too many days, we will be nowhere to be found.
4. What, if any, call to obedience is there in this text? The Word is not functioning here to invite us to live in a certain way in response to the Gospel. That will come later. This text is warning us of a faith based in what we have seen.
5. What Law/Gospel couplet is suggested by this text? We might imagine several couplets based on the actions in the text: blinded/shown the light; hidden/revealed.
6. Exegetical work: The 16th century Anglican bishop, Edwin Sandys, had it right. He said, "In times of prosperity, the gospel has many supposed friends and flatterers, but when it is persecuted by the wise and mighty of the world, then these counterfeit friends show themselves in their true colors, and the hollowness of their hearts becomes apparent." (Reformation Commentary on Scripture, NT, vol. III, p. 378). Philipp Melanchthon, Lutheran reformer, saw things a bit differently: "Surely the counsel and purpose of God is wonderful in that he uses rude, simple, and abject sort of people, not the great citizens of Jerusalem, the scribes, Pharisees, and high priests, to receive his Son and to set forth the beginning of his kingdom." (Ibid.) Fred Craddock, in his contemporary commentary, urges us to see the distinctiveness of Luke's account of this scene. He emphasizes that there are not Hosannas or palms, and no evidence of a large crowd of random onlookers. Rather the ones who proclaim Jesus king and sing his praises are his disciples. (Interpretation series, Luke, pp. 226=227). It is therefore entirely likely that these are not the ones who will cry for his crucifixion in the week ahead, but rather the ones who will hide behind locked doors, hoping against hope that they are not found to be followers of this 'king.'
7. Consider the insights of the pioneers of the New Homiletic? In this text it might be particularly important to heed Charles Rice's advice to always attempt to help listeners recognize their shared story in the text? Here we might ask, where is my discipleship anchored? How has God chosen me to bear witness to the Christ in this time and place?
Blessings on your proclamation!
