At the outset of His last visit to Jerusalem prior to the cross, the Lord Jesus stood outside the city and uttered these poignant words: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, ‘Blessed is He that cometh in the name of the Lord’” (Mt. 23:37-39). Despite His astonishing miracles and unparalleled Bible teaching, He never enjoyed a good reception in the historic capital of Israel. Ironically, the One destined to reign as King of kings was criticized, opposed, and ultimately rejected by “the city of the great King” (Ps. 48:2). There is no record of His spending the night in Jerusalem during those years; instead, He preferred the hospitality in nearby Bethany (Lk. 10:38) and sometimes stayed on the Mount of Olives (Jn. 8:1). At Christ’s first coming, Jerusalem was a place of controversy and hostility for the long-awaited Messiah.
Evicting the heir from his vineyard
Even with His healing of the man by the pool of Bethesda (Jn. 5), His teaching at various feasts, and many other authenticating signs, the leadership of the nation firmly decided to do away with Jesus (Jn. 11:50). Consequently, they cast Him out of the city, demonstrating their disapproval of His person and deeds. They would not receive such a one as their King and Deliverer. As the Lord carried His cross out of the city, His enemies congratulated themselves on being rid of Him. From their vantage point, this was a one way trip; He would not be returning to Jerusalem. Surely after suffering the shame of crucifixion, the idea of praising the name of Jesus or offering Him glory would be banished from the minds of anyone observing His brutal execution. Little did they know that Jerusalem would see Him again under far more glorious circumstances. The world still thinks of Christ upon the cross—or, to the more adversarial, He is viewed as occupying some undiscovered tomb. Although the historical evidence for the empty tomb and Christ’s resurrection is substantial, most moderns dismiss any notion of this crucified Figure returning to have any effect on this planet.
Like their Lord, Christians are also despised in this age. In many countries they are a vilified and persecuted minority. In the West, believers are commonly degraded as being intellectually deficient, unscientific, and naïve. In the public square, they are likened to flat-earth believers. For the most part, their views are ignored or mocked in the halls of power. For example, no world leader begins a policy speech by referencing the Lord Jesus’ future kingdom; to do so would invite the derision of the global media and perhaps incite an impeachment by one’s own government. At best, some of Christianity’s ethics may be embraced, but the world’s regimes have no place for the holy God and Creator.
Open season on the saints
Through the centuries, the Lord’s enemies have preyed on weak, often defenseless groups of believers. As Hebrews 11:36-38 describes them: “And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.” This beleaguered band seemed like easy targets to their persecutors. As the Psalmist laments:
You have made us like sheep for slaughter and have scattered us among the nations. You have sold your people for a trifle, demanding no high price for them. You have made us the taunt of our neighbors, the derision and scorn of those around us. You have made us a byword among the nations, a laughingstock among the peoples. All day long my disgrace is before me, and shame has covered my face at the sound of the taunter and reviler, at the sight of the enemy and the avenger. All this has come upon us, though we have not forgotten You, and we have not been false to Your covenant. Our heart has not turned back, nor have our steps departed from Your way. (Ps. 44:11-18, ESV)
Seeing the unseen
Yet the believer’s actual position is quite different from how it seemed to their adversaries in the former and current dispensations. Faithfulness to the Lord is a lonely endeavor, as Elijah well knew (1 Ki. 19:10). Nevertheless, that intrepid prophet’s protégé, Elisha, knew of the great forces on God’s side. When surrounded by the Syrian army, He prayed for the Almighty to open his frightened servant’s eyes. As a result, that young man beheld angelic, flaming chariots and horses surrounding the prophet. His enemies were smitten with blindness, and the victory went to the man of God rather than to the fearsome invaders (2 Ki. 6:13-23).
Psalm 24 portrays the future return of Christ to Jerusalem. He will not enter the city the way He left it: physically tortured, humiliated, and scorned. Instead, He will come as the King of glory, accompanied by His victorious army. The sentry’s challenge rings out from the city walls: “Who is this King of glory?” (v.?8); the conquering King’s identity is revealed: “The Lord of hosts, He is the King of glory” (v.?10).
The title Lord of hosts refers to the great forces that the Son of God commands. As Franz Delitzsch explains: “Jehovah’s hosts consisting of celestial heroes, Joel 2:10-11, and of stars standing on the plain of the heavens as it were in battle array, Isa. 40:26—a reference for which experiences and utterances like those recorded in Gen. 32:2f, Deut. 33:2; Jdg. 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission.”1
Another commentator adds: “Originally perhaps it designated Jehovah as ‘the God of the armies of Israel’ (1 Sam. 17:45), who went forth with His people’s hosts to battle (Ps. 44:9; 60:10), and whose Presence was the source of victory (Ps. 46:7, 11). But as the phrase ‘host of heaven’ was used for the celestial bodies (Gen. 2:1) and celestial beings (1 Kings 22:19), the meaning of the title was enlarged to designate Jehovah as the ruler of the heavenly powers, the supreme Sovereign of the universe. Hence one of the renderings in [the 70th] is kurios pantokrator: Lord Almighty, or rather, All-sovereign.”2
Astonishingly, the Lord Jesus returns to Jerusalem to reign with redeemed humans as part of His hosts. By His grace, His administration will include the saints (2 Tim. 2:12). The once reviled Saviour will bring His formerly despised believers to share in the glories of His Millennial and eternal kingdoms (Rev. 20-22).
Sinners in derision crowned Him,
Mocking thus the Saviour’s claim;
Saints and angels now surround Him,
Own His title, praise His name.
Crown Him! Crown Him!
Spread abroad the Victor’s fame!
Hark! those bursts of acclamation!
Hark! those loud triumphant chords!
Jesus takes the highest station;
Oh, what joy the sight affords!
Crown Him! Crown Him!
“King of kings, and Lord of lords!”3
1. Franz Delitzsch, Commentary on the Psalms, vol.1, electronic ed. (Edinburgh: T & T Clark, 1871), p.339.
2. A.F. Kirkpatrick, The Book of Psalms: With Introduction & Notes., electronic ed. (Cambridge: The University Press, 1902), p.131.
3. Thomas Kelly, “Look ye saints the sight is glorious”, Spiritual Songs #371, http://stempublishing.com/hymns/ss/371