Luke 19

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardBiDiModervbdLeftToRightTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 32 2 8 0 0 CHAPTER XIX:1 27 ) Outline of Chapter 19:1 27) ) Theme: The Work Thou Gavest Him to Do) 19:1 10 Jesus and Zacchaeus) 19:11 27 The Parable of The Pounds) ) 19:1 10 Jesus and Zacchaeus) 19 1 Then he entered Jericho and was passing through. 2 Here there was a man named Zacchaeus. He was a chief tax-collector and was wealthy.) 3 He was trying to see who Jesus was, but being small in stature was unable to see him on account of the crowd.) 4 So he ran ahead and climbed a sycamore tree to see him, since Jesus was about to pass through that way.) 5 When Jesus reached the spot, he looked up and said to him, Zacchaeus, hurry down, for today I must stay at your home. 6 So he hurried down and welcomed him joyfully.) 7 But on seeing (this), all the people began to grumble, He has gone to be the guest of��498�� a sinner. ) 8 But Zacchaeus stood up and said to the Lord, Listen, Lord! Here and now I m giving half of my possessions to the poor, and if I ve cheated anybody out of anything, I m giving back four times as much. ) 9 So Jesus told him, Today salvation has come to this home, because even this man��499�� is a son of Abraham. 10 For the Son of man came to seek and to save what was lost. ) ) The connection between the closing paragraph of chapter 18 and the opening paragraph of chapter 19 is almost unforgettable; for (a) both events took place in Jericho land, and (b) in the first instance a poor man became a follower of Jesus; in the second, a rich man did.) 1. Then he entered Jericho and was passing through.) Even before the reign of Herod I Jericho was already a little paradise, with its palm trees, rose gardens, etc. Herod the Great and his son Archelaus had made it even more beautiful. A grand winter palace had been built there, also a theater and a hippodrome.

Some of the streets were lined with sycamore trees. The climate was delightful. Had not Mark Antony given the city to the Egyptian Queen (Cleopatra) as a token of his affection?) 2. Here there was a man named Zacchaeus. He was a chief tax-collector and was wealthy.) This is the only place in the New Testament where a chief tax-collector is mentioned. The system of collecting taxes has been explained in connection with 3:12; see on that passage and also on 5:27.

Zacchaeus, then, must) ) ) have been considered a very prominent individual. He had been placed at the head of the entire tax district of Jericho and vicinity, one of the three main Palestinian tax offices, the other two being located at Caesarea and Capernaum.) Now one of the things for which Jericho was famous was the balm derived from the balsam tree. Josephus (Antiquities XV.96) calls balsam the most precious thing there is. It was fragrant, soothing, and highly regarded for its healing qualities. The trade in this commodity and in other commodities abounding in the Jericho region yielded high taxes for the Roman government. Besides, Jericho was at the heart and center of a vast trade route network, as is clear from the map on p. 854.

The city had trade connections with Damascus, Tyre, and Sidon to the north, Caesarea and Joppa to the west, and Egypt to the south, as well as with many other cities and countries in every direction. An important man, therefore, this Zacchaeus! However, by the Jews publicans (certainly including chief publicans) were regarded as traitors and crooks. This man s name, however, means the righteous one. ��500��) 3, 4. He was trying to see who Jesus was, but being small in stature was unable to see him on account of the crowd. So he ran ahead and climbed a sycamore tree to see him, since Jesus was about to pass through that way.) Being small he was unable to catch a view of Jesus.

Nevertheless, so deep was his interest in the Master that he was willing to do almost anything to see him. So, knowing where Jesus was going, he quickly ran ahead of the crowd and then, important man though he was, climbed into a sycamore tree, one of those that had been planted by the roadside. It is also called sycamore fig tree, and is highly prized for the shade it provides. Moreover, since some of its branches extend from the trunk close to the ground, even a man like Zacchaeus, small in stature, could easily climb it.) 5, 6. When Jesus reached the spot, he looked up and said to him, Zacchaeus, hurry down, for today I must stay at your home. So he hurried down and welcomed him joyfully.) It is especially significant to note that although Zacchaeus was certainly very eager to see Jesus, it was Jesus, not the chief tax-collector, who took the initiative in arranging a personal contact between the two.

It was Jesus who was seeking and saving (see verse 10).) It is also significant that Jesus does not say to the man in the tree, Will it be convenient for you to have me visit you? He says, Zacchaeus, hurry down, for today I must stay at your home. And the Lord knew very well that the huge surrounding crowd would be less than pleased by these words. Jesus must stay at the chief publican s home because that was in keeping with the Savior s calling, in line with the purpose for which he had become incarnate.) Never had Zacchaeus descended from a tree more quickly than now, and never with greater joy.) 7. But on seeing (this), all the people began to grumble, He has gone to be the guest of a sinner.) 1 1 2 8 0 “tw://bible.?id=40.9.11|AUTODETECT|” It is clear that the people note all the people (that is, the people in general) hate Zacchaeus. In view of what has been pointed out earlier namely, that they regarded publicans as being extortionists and traitors that is understandable, though not excusable. What, however, makes their grumbling all the more wicked is the fact that again and again during his ministry, which by now has almost ended, Jesus had explained why such a hateful attitude toward publicans was so thoroughly reprehensible 7 1 -1 9 0 “tw://bible.?id=40.9.11|AUTODETECT|” Matt. 9:11) 1 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” Mark 2:16) 1 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” Luke 5:30) 1 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” Matt. 11:19) 1 1 -1 9 0 “tw://bible.?id=42.7.34|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=42.7.34|AUTODETECT|” Luke 7:34) 1 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luke 15) 1 1 -1 9 0 0 ). Nevertheless, the people continue in their loveless way! They are in the process of hardening their hearts.) 1 3 2 8 0 0 8. But Zacchaeus stood up and said to the Lord, Listen, Lord. Here and now I m giving half of my possessions to the poor, and if I ve cheated anybody out of anything, I m giving back four times as much.) We must assume that Jesus has now entered the home of the chief publican. Is it not natural to believe also that to all those gathered there he spoke the words of life? The loving concern Jesus had shown for Zacchaeus made the latter a changed man.) So deeply impressed is he that, in response, he rises, and states that here and now he is giving half of his possessions to the poor. That is his thank-offering.) 1 1 2 8 0 “tw://bible.?id=3.6.1-3.6.5|AUTODETECT|” Has he at times been guilty of (directly or indirectly) exacting too much money from anybody? He has. See the note on this verse on page 864. So, in the presence of all he now declares that he is returning whatever he has unlawfully taken away. Not only that, he is going to add something to it. The law 7 1 -1 9 0 “tw://bible.?id=3.6.1-3.6.5|AUTODETECT|” Lev. 6:1 5) 1 1 -1 9 0 “tw://bible.?id=4.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.5.7|AUTODETECT|” Num. 5:7) 1 1 -1 9 0 “tw://bible.?id=2.22.4|AUTODETECT|” ) required that in certain cases one-fifth of the unjustly obtained amount in the present case one-fifth of the overcharge had to be added when making restitution. In other cases double restitution had to be made 7 1 -1 9 0 “tw://bible.?id=2.22.4|AUTODETECT|” Exod. 22:4) 1 1 -1 9 0 “tw://bible.?id=2.22.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.22.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=2.22.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.22.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ).��501�� Zacchaeus, however, has just now decided to restore not double but fourfold the amount overcharged. Incidentally, does not that fourfold amount plus half of my possessions (the latter for the poor) tend to prove that Zacchaeus cannot have been grossly dishonest? Otherwise would he have been able to make such a generous restitution?) 1 2 2 8 0 0 9. So Jesus told him, Today salvation has come to this home, because even this man is a son of Abraham.) Note salvation, nothing less. Does this not mean emancipation from the greatest evil and being placed in possession of the greatest good? Does it not mean everlasting life ? Today Jesus had called the chief publican out of that tree and had with blessing entered his home. Today, therefore, the great spiritual miracle had taken place. The Great Shepherd had found his sheep.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” Note also to this home, apparently not just to one individual in that home. The covenant is still in effect. See ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=1.17.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=1.18.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.18.19|AUTODETECT|” 18:19) 1 1 -1 9 0 “tw://bible.?id=19.103.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.103.17|AUTODETECT|” Ps. 103:17) 1 1 -1 9 0 “tw://bible.?id=19.103.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.103.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=42.1.72-42.1.75|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.72-42.1.75|AUTODETECT|” Luke 1:72 75) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” 39) 1 1 -1 9 0 0 . As is clear from all these passages, this by no means excludes the necessity of living faith on the part of the children. It very definitely requires such faith on the part of all who have reached the years of discretion.) 1 1 2 8 0 “tw://bible.?id=48.3.9|AUTODETECT|” When Jesus now declares that Zacchaeus is indeed a son of Abraham, he is, of course, not merely declaring that the chief publican is a physical descendant of the arch-patriarch. He is using son of Abraham in a spiritual sense. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” Gal. 3:9) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” 29) 1 1 -1 9 0 0 . The chief publican was a son of Abraham in the same sense in which the Syrophoenician woman was a true Israelite. See N.T.C. on Matthew, p. 625.) 1 1 2 8 0 “tw://bible.?id=42.15.1-42.15.7|AUTODETECT|” Very appropriately Jesus adds: 10. For the Son of man came to seek and to save what was lost. Zacchaeus had not sought Jesus. Jesus had sought & and found Zacchaeus. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.15.1-42.15.7|AUTODETECT|” Luke 15:1 7) 1 1 -1 9 0 0 . In a few days the Good Shepherd was going to lay down his life for the sheep, including Zacchaeus.) 1 4 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 863 866.) ) 19:11 27 The Parable of The Pounds) Resemblances and Differences Between Two Parables:) 1 1 2 8 0 “tw://bible.?id=40.25.14-40.25.30|AUTODETECT|” that of The Talents 7 1 -1 9 0 “tw://bible.?id=40.25.14-40.25.30|AUTODETECT|” Matt. 25:14 30) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=42.19.11-42.19.27|AUTODETECT|” and that of The Pounds 7 1 -1 9 0 “tw://bible.?id=42.19.11-42.19.27|AUTODETECT|” Luke 19:11 27) 1 1 -1 9 0 0 )) 1 20 2 8 0 0 11 Now while they were listening to these things, he proceeded to tell a parable, because he was near Jerusalem, and because the people thought that the kingdom of God was going to appear at once. 12 He said:) A certain nobleman went to a distant country to receive a kingdom for himself and (then) to return. 13 So he called in ten of his servants, gave them a pound apiece, and said to them, Do business with these��502�� until I come (back). ) 14 But his subjects hated him, and sent a delegation on his heels, saying, We don t want this man to become king over us. ) 15 But he was made king and returned home. Then he ordered these servants, to whom he had given the money, to be summoned before him,��503�� that he might learn what each had gained by doing business.) 16 The first one came and said, Sir, your pound has earned ten more. ) 17 His master said to him, Splendid, my good servant! Because in a very small matter you have been faithful, be in authority over ten cities. ) 18 The second came and said, Your pound, Sir, has made five pounds. ) 19 So he said similarly to him, Be in charge of five cities. ) 20 Then another servant came and said, Sir, here is your pound, which I have been keeping wrapped up in a napkin. 21 For I lived in constant fear of you, because you are a stern man: you withdraw what you did not deposit, and you reap what you did not sow. ) 22 His master said to him, Out of your own mouth do I judge you, you wicked servant! You knew, did you, that I am a stern man, withdrawing what I did not deposit, and reaping what I did not sow? 23 Then why didn t you put my money in a bank, so that on my return I could have collected it with interest? ) 24 Then he said to the bystanders, Take his pound away from him and give it to him who has the ten pounds. ) 25 But they said to him, Sir, he (already) has ten pounds! ) 26 (He replied), I tell you that to everyone who has, (more) will be given, but from him who does not have, even what he has will be taken away. 27 But as for these enemies of mine, who did not want me to be king over them, bring them here and cut them down in my presence. ) ) Resemblances: In each case the chief character, before leaving on a journey, entrusts a certain sum of money to his servants. When he returns, he calls them to account. Also in each case the first two servants who report are rewarded for their diligence, the third is punished for his negligence.) Differences: In the parable of The Talents the entrusted amount is huge, and the servants receive different amounts.

In that of The Pounds the entrusted amount is relatively small, and each receives the same amount. Also, in the parable of The Talents there are only two parties, a businessman and his servants. In that of The Pounds there are three: the nobleman-king, the servants, and the citizens. The idea of a nobleman going abroad in quest of a kingdom is absent from the parable of The Talents. Proof for the proposition that at one time these two parables were one and the same is lacking.) In the parable of The Pounds four movements are clearly in evidence:) A. A nobleman, in quest of a kingdom, entrusts a pound apiece to ten servants, and then leaves) 11.

Now while they were listening to these things, he proceeded to tell a parable, because he was near Jerusalem, and because the people thought that the kingdom of God was going to appear at once.) While those present in the home of Zacchaeus were listening to Jesus describing himself as the One who had come to seek and to save the lost, he proceeded to tell a parable. He did this in order to correct certain harmful ideas that were being spread; especially the notion that now the kingdom of God was immediately going to appear, the kingdom of outward, earthly, Jewish splendor.) 1 1 2 8 0 “tw://bible.?id=43.6.15|AUTODETECT|” That the people in general were constantly looking for such a kingdom is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” . That even the minds of The Twelve continued for a long time to be filled with such expectations can be learned from ) 7 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” Mark 10:35 45) 1 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” (the request of the sons of Zebedee) and ) 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts 1:6) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 It was especially the Passover Festival, with its many reminders of the glorious deliverance from Egypt, that fanned the embers of the revolutionary spirit. Moreover, the closer these pilgrims drew to Jerusalem, from which leadership in any such upheaval was expected, the more also the hope of instant deliverance rose. And now that they had arrived at Jericho, Jerusalem was just around the corner. The distance from Jericho to Jerusalem was only 27 kilometers (17 miles); in fact, only 24 kilometers (15 miles) when Bethany is figured in with Jerusalem, as is sometimes done.) To counteract these harmful views Jesus is going to show that:) a. the kingdom he proclaims is not confined to one particular nation: nowhere in the parable is there even a hint of obtaining political freedom;) b. its outward manifestation is not a matter of the immediate future (see verse 12); and) c. everyone should be faithful in the performance of his God-given duties. On the day of the final judgment it is faithfulness that will be rewarded, unfaithfulness punished (verses 15 27).) 12. He said: A certain nobleman went to a distant country to receive a kingdom for himself and (then) to return.) There are those who think that Jesus was referring first of all to Archelaus, the cruel son of a cruel father, who more than thirty years earlier had gone to Rome to have his claim to the throne confirmed.

However, it is not at all certain that the Master was referring especially or exclusively to him. It was not at all unusual for someone to go to Rome in order to obtain a kingdom. See N.T.C. on Matthew, pp. 158, 164.) 1 1 2 8 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” What Jesus was really telling his audience, in symbolical phraseology, was probably this, that he himself, at the conclusion of his suffering, would ascend to the Father in heaven; that the Father, as a reward upon the Son s accomplished mediatorial work, would cause him to sit at his right hand, thereby bestowing on him rulership over the entire universe in the interest of his church 7 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” Eph. 1:20 23) 1 1 -1 9 0 0 ); and that from heaven he would return to earth after a long (but indefinite) time, symbolized by the far country to which the nobleman of the parable was wending his way.) 1 1 2 8 0 “tw://bible.?id=40.25.5|AUTODETECT|” The idea that the Son of man will not return at once is stressed also in certain other passages, two of the clearest being ) 7 1 -1 9 0 “tw://bible.?id=40.25.5|AUTODETECT|” Matt. 25:5) 1 1 -1 9 0 “tw://bible.?id=40.25.19|AUTODETECT|” ( While the bridegroom tarried, A.V.), and ) 7 1 -1 9 0 “tw://bible.?id=40.25.19|AUTODETECT|” Matt. 25:19) 1 1 -1 9 0 “tw://bible.?id=40.24.14|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=40.24.14|AUTODETECT|” Matt. 24:14) 1 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” II Thess. 2:2) 1 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=61.3.4-61.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.4-61.3.9|AUTODETECT|” II Peter 3:4 9) 1 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” Rev. 20:1 3) 1 1 -1 9 0 “tw://bible.?id=66.20.7-66.20.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.20.7-66.20.11|AUTODETECT|” 7 11) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 13. So he called in ten of his servants, gave them a pound apiece, and said to them, Do business with these until I come (back).) Literally the passage reads, Having called his [or: his own] servants, he gave them ten minas, etc. A mina was a Greek coin worth 100 drachmas, the drachma being a laborer s daily wage. This could well be the best description of the value of the mina. Among other attempts at expressing the value of one mina in English terms are the following:) a. about three months wages. By working and earning wages also on the sabbath?) b. five pounds.

At today s currency value?) c. $10, $17, $20, $100. Each of these has been suggested.) But the exact value, expressed in British pounds or in American dollars, is of no importance to the understanding of the parable. Far more important is the fact that in this parable each of the servants receives the same amount, namely, one mina. If, with many translators e.g., A.V., A.R.V., R.S.V., N.E.B., Weymouth, Jerusalem Bible, A. T. Robertson, Dutch (both Statenvertaling and Nieuwe Vertaling: pond), etc. we call this mina a pound, and stress the fact that this was a pound of very high value (not a deflated one), a pound so high in value that it amounted to the standard earnings which the ordinary laborer would receive for 100 days of actual work, we need say no more.) With that pound each of these servants must do business.

That is the point of the parable. Those who have heard the gospel must proclaim it! They must conduct themselves in such a manner that through their word and example sinners are brought to the Lord, believers are strengthened in the faith, they themselves grow in every Christian virtue, and every sphere (social, economic, political, educational, etc.) is brought under the influence of the gospel, all this to the glory of God.) That is the one important task for each and every one.) Having entrusted a pound apiece to each of ten servants, the nobleman then goes on his way to secure a kingdom for himself.) B. The citizens try to prevent him from achieving his purpose) 14. But his subjects hated him, and sent a delegation on his heels, saying, We don t want this man to become king over us.) As applied to earthly rulers, this too was happening again and again; for example, when the attempts of Alexandra s sons (Hyrcanus II and Aristobulus) were frustrated; again, when, on account of a citizen s embassy to Rome, Archelaus became ethnarch instead of king, and later, as a result of still another embassy, was deposed (a.d. 6). And something similar was going to happen in the case of Herod Antipas.

His attempt to receive the royal title and authority was frustrated by Herod Agrippa I. For more details read N.T.C. on Matthew, pp. 158, 187, 188, 590, and the literature on p. 159, footnote 163 in that commentary.) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” But Jesus is ultimately speaking about an attempt at frustration which was not successful. Ultimately he is pointing to the stone which the builders rejected but which became the cornerstone 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 0 ). He is speaking about himself!) 1 17 2 8 0 0 C. Having succeeded, he returns and calls his servants to account) 15 19. But he was made king and returned home. Then he ordered these servants, to whom he had given the money, to be summoned before him, that he might learn what each had gained by doing business. The first one came and said, Sir, your pound has earned ten more. His master said to him, Splendid, my good servant!

Because in a very small matter you have been faithful, be in authority over ten cities. The second came and said, Your pound, Sir, has made five pounds. So he said similarly to him, Be in charge of five cities.) The attempt to prevent the nobleman from receiving his kingdom failed. So also every attempt to frustrate the Son of man s plans will fail. He ascends to heaven and receives his kingdom, as has already been indicated. The nobleman s return and session with his servants symbolizes Christ s glorious second coming, when he will demand of his servants that they render an account of the manner in which they have dealt with the gospel; and, in this connection, with the gifts and opportunities for service that were placed at their disposal.) In the parable the first servant reports that he has turned his pound into ten pounds.

Nevertheless, he does not thus express himself. With becoming humility he says, Your pound has gained ten more. So also the second servant, whose pound has gained five pounds.) The nobleman, now king, praises both servants and assigns control over cities to both, to each in exact proportion to the profit made. Similarly, the Lord Jesus Christ, at his glorious return will praise his faithful servants and will reward them in proportion to the degree of faithfulness they have shown. They will be given an opportunity to render even greater service in the new heaven and earth.) Note (verse 17) in a very small matter, for how small are our tasks here and now compared to our responsibilities in the new heaven and earth!) 20, 21. Then another servant came and said, Sir, here is your pound, which I have been keeping wrapped up in a napkin.

For I lived in constant fear of you, because you are a stern man: you withdraw what you did not deposit, and you reap what you did not sow.) Though one fine commentator calls this lazy fellow a believer, I disagree. He was a Christian only in a nominal sense; that is, in reality he was not a believer at all.) When he says, Sir, here is your pound, is he not implying, I kept your property intact. You should be thankful for that ?) Even rabbinical law frowned upon keeping a deposit wrapped up merely in a napkin. And the proverbial saying he uses you withdraw what you did not deposit, etc., in other words, you are a grossly unfair, austere man, who is, as it were, trying to squeeze blood out of a turnip shows how wicked he is.) 22, 23. His master said to him, Out of your own mouth do I judge you, you wicked servant! You knew, did you, that I am a stern man, withdrawing what I did not deposit, and reaping what I did not sow?

Then why didn t you put my money in a bank, so that on my return I could have collected it with interest?) His master is, as it were, saying to him, Your own words convict you; for if you were so sure that I was austere, you should have exerted yourself all the more. The least you could have done would have been to put my money in a bank, so that, on my return, I could have received it back with interest. ) Literally, what the nobleman, now king, said to him was, Why didn t you put my money on the (moneylender s) bench? Since moneylenders paid interest on money deposited with them, which in turn they would lend out at a higher rate of interest, it follows that our modern banking system had its origin here, the very word bank being derived from this word bench.) Here again we should not lose sight of the real or ultimate meaning of the parable, namely, that we must put forth every effort to make the best possible use of the good tidings of salvation proclaimed to us. When Christ returns, he will severely punish those who have not done so:) 24 26. Then he said to the bystanders, Take his pound away from him and give it to him who has the ten pounds. But they said to him, Sir, he (already) has ten pounds! (He replied), I tell you that to everyone who has, (more) will be given, but from him who does not have, even what he has will be taken away.��504��) It cannot very well be questioned that the bystanders who are ordered to take the pound away from the wicked servant and who interject, Sir, he (already) has ten pounds, are persons present in the parable and not people who are listening to the parable.

Also, it should not be open to doubt that the one who states, I tell you that, etc., is the nobleman-king.) It should be added, however, that since this exalted individual represents the Son of man coming to judge, this last item is of minor importance, for whichever way these words are taken, in the final analysis they indicate the mind of Jesus.) 1 1 2 8 0 “tw://bible.?id=42.9.23|AUTODETECT|” A superficial glance at the rule here expressed might cause sharp disagreement and perhaps even resentment. One might ask, What? Does Jesus actually justify taking from the poor in order to give to the rich? However, in the light of the entire context and of other passages, such as ) 7 1 -1 9 0 “tw://bible.?id=42.9.23|AUTODETECT|” Luke 9:23) 1 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” 17:33) 1 1 -1 9 0 “tw://bible.?id=40.10.39|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.39|AUTODETECT|” Matt. 10:39) 1 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” 16:26) 1 1 -1 9 0 “tw://bible.?id=41.8.34-41.8.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.34-41.8.38|AUTODETECT|” Mark 8:34 38) 1 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” John 12:25) 1 1 -1 9 0 “tw://bible.?id=43.12.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=42.8.18|AUTODETECT|” , one soon discovers the true meaning. It is this: the man who through diligent use of the gospel has enriched himself and others, will, by continuing in this course, become richer and richer. On the other hand, from the person who has become poor because he has neglected his duty in this respect, even whatever little he once had shall be taken away. For the rest, see the explanation of the almost identical passage, ) 7 1 -1 9 0 “tw://bible.?id=42.8.18|AUTODETECT|” Luke 8:18) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 D. He orders the destruction of his opponents) 27. But as for these enemies of mine, who did not want me to be king over them, bring them here and cut them down in my presence.) As concerns the parable itself, those who receive the punishment here described are the haters of verse 14. For the severe treatment they receive there are numerous examples in ancient history.��505��) As to the parable s ultimate meaning, the reference is to what will happen to Christ rejectors when he returns. If one is filled with revulsion at the thought that such vengeance is ascribed to a Savior whose love and tenderness are beyond all imagination and description, might not the solution be that these very attributes make hating and rejecting such a Savior worthy of supreme retribution?��506��) ) 1 1 2 8 0 “tw://bible.?id=42.19.1-42.19.27|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.19.1-42.19.27|AUTODETECT|” Luke 19:1 27) 1 1 2 8 0 0 Verses 8, 9) 1 1 2 8 0 “tw://bible.?id=47.5.17|AUTODETECT|” Zacchaeus said, Here and now I m giving half of my possessions to the poor& Jesus told him, Today salvation has come to this home. Good works do not earn salvation, but a saved man does not want to do without them. A converted person is a changed person, a new creation 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 0 ). He is the kind of individual who likes to sing F. R. Havergal s songs: Lord, speak to me and Take my life, and let it be. ) 1 5 2 8 0 0 Verse 10) The Son of man came to seek and to save what was lost. That description is, indeed, very general. It includes people of each sex, race, nationality, age group, vocation, degree of education, rank, etc. For snobbery there is no room in the Christian religion.) Verse 14) We don t want this man to become king over us. Whoever wants Jesus to be his Savior must first of all recognize him as his Lord and King. He must ardently desire that all his aspirations, thoughts, words, and deeds, shall be under the control of Christ s will.) Verse 17) 1 1 2 8 0 “tw://bible.?id=26.18.23|AUTODETECT|” His master said to him, Splendid, my good servant! The Lord takes delight in rewarding his children, not in punishing the wicked. Cf. ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 19:1 27) Verse 1) ��������, third per. s. imperf. (progressive) of ���������, to pass through. In verse 4 note pres. infinitive of the same verb.) Verse 3) !�����, dat. s. of !�����, here physical stature, height; in 12:25 life-span, age.) Verse 4) ����������, acc. s. of ���������, sycamore tree.) Verses 5, 6) ��������, nom. s. masc. aor. participle of �������. See the note on 18:41 43 on page 849.) ������� (once in each verse), nom. s. masc. aor. participle of ������, to make haste, hurry. Cf. speed.) �������� (verse 5), sec. per. s. 2nd aor. imperat.; and ������ (verse 6), third per. s. aor. indicat., are forms of ���������, to come down.) Verse 7) 1 1 2 8 0 “tw://bible.?id=40.20.11|AUTODETECT|” �����������, third per. pl. imperf. (descriptive and progressive) of ����������, to mutter, grumble, is clearly an onomatopoeia (sound-imitation). In the New Testament this compound verb is found only here and in 15:2. For the simple form see ) 7 1 -1 9 0 “tw://bible.?id=40.20.11|AUTODETECT|” Matt. 20:11) 1 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” Luke 5:30) 1 1 -1 9 0 “tw://bible.?id=43.6.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.41|AUTODETECT|” John 6:41) 1 1 -1 9 0 “tw://bible.?id=43.6.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=43.6.61|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.61|AUTODETECT|” 61) 1 1 -1 9 0 “tw://bible.?id=43.7.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.32|AUTODETECT|” 7:32) 1 1 -1 9 0 “tw://bible.?id=46.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.10|AUTODETECT|” I Cor. 10:10) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 ���������, aor. act. infinitive of ������� to unloose; hence, to lodge. For more on this verb see the note on 9:12 on page 485.) Verse 8) If I ve cheated anybody, etc., is a first class or simple conditional sentence (statement assumed to be true). Its protasis has �0 with aor. act. indicat., followed by pres. infinitive; its apodosis, the pres. indicative act.) For �����������, first per. s. aor. indicat. act. of ����������, here in the sense of to cheat, see the note on 3:14 on page 215.) ����������, acc. s. neut. of ����������, fourfold, four times as much.) Verse 9) E��, used here to introduce a direct quotation; so also in verse 42.) Verse 10) �x �������, the lost; i.e., what was lost. See the note on 15:4b, 6 on page 750.) Verse 11) �������v� �6���, he proceeded to tell (a parable). The Greek idiom has been explained in the note on 17:5 on page 801.) 1 1 2 8 0 “tw://bible.?id=44.21.3|AUTODETECT|” �����������, pres. middle or pass. infinitive of �������**, to bring to light; in middle or pass., as here, to appear; in ) 7 1 -1 9 0 “tw://bible.?id=44.21.3|AUTODETECT|” Acts 21:3) 1 1 -1 9 0 0 , to come in sight of.) 1 1 2 8 0 0 Verse 12) 1 1 2 8 0 “tw://bible.?id=46.1.26|AUTODETECT|” �P�����, lit. wellborn 7 1 -1 9 0 “tw://bible.?id=46.1.26|AUTODETECT|” I Cor. 1:26) 1 1 -1 9 0 “tw://bible.?id=42.19.12|AUTODETECT|” ); here in ) 7 1 -1 9 0 “tw://bible.?id=42.19.12|AUTODETECT|” Luke 19:12) 1 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” and also in ) 7 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” Acts 17:11) 1 1 -1 9 0 0 , noble.) 1 19 2 8 0 0 Verse 13) ����, acc. pl. of ���, mina. For details see the commentary.) ��������������, sec. per. pl. aor. imperat. of �������������, to transact business, to trade. Cf. ������, thing, matter, affair, transaction.) � � ������, lit. while I am coming ; hence, during my absence and until I return. ) Verse 14) �������, nom. pl. of �������, subject. See also the note on 15:15 on page 760.) ���������, acc. s. of ��������, delegation, as in 14:32.) Verses 15, 16) � �� ��������� �P���, upon his return. Note articular (2nd aor.) infinitive of ���������� (for which see the note on 10:35 on page 602), followed by the acc. of general reference �P���, the entire expression meaning literally on the return as to him, i.e., on his return. ) �������, for �������, third per. s. pluperf. act. of ������, to give.) �����������������, third per. pl. aor. indicat. of ����������������, to gain by doing business.) ������������, third per. s. aor. indicat. act. of �������������, to work up in addition, to earn.) Verse 17) �V��, note ��. To bring out the full emotional force of this exclamation Splendid & ! is probably even better than Well done & ! ) 4��� & ���, sec. per. s. periphrastic pres. imperat. of �0��; hence, be having, i.e., have and keep on having (authority), be (in authority). ) Verse 19) �����, sec. per. s. pres. (durative) middle imperat. of �������, Be and remain (in charge). ) Verse 20) �6���, here first per. s. imperf. indicat. of ��, to have, hold, keep; I have been keeping. ) 1 1 2 8 0 “tw://bible.?id=51.1.5|AUTODETECT|” ����������, acc. s. fem. (agreeing with %�) pres. pass. participle of ��������, with sense of perf. pass. of ������, to be laid up; elsewhere in somewhat similar sense, laid up, stored up 7 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” Col. 1:5) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” ), appointed 7 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” Heb. 9:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.19.12|AUTODETECT|” ��������, dat. of ���������, from Lat. sudarium; here napkin; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” Acts 19:12) 1 1 -1 9 0 “tw://bible.?id=43.11.44|AUTODETECT|” handkerchief; ) 7 1 -1 9 0 “tw://bible.?id=43.11.44|AUTODETECT|” John 11:44) 1 1 -1 9 0 “tw://bible.?id=43.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.7|AUTODETECT|” 20:7) 1 1 -1 9 0 0 sweatband.) 1 15 2 8 0 0 Verses 21, 22) The word �P������, stern; cf. austere, is found in both verses. This holds too for the four verbs: to withdraw, deposit, reap, sow.) �4��, to withdraw (for this sense and other meanings see the note on 17:13 on page 803); in verse 21 sec. per. s. pres. indicat. act.: you withdraw; in verse 22 nom. s. masc. pres. participle: withdrawing.) ������, to deposit; in verse 21 sec. per. s. aor. indicat. act., preceded by �P�: you did not deposit; in verse 22 first per. s. aor. indicat. act., preceded by �P�: I did not deposit.) ������, to reap; in verse 21, sec. per. s. pres. indicat. act.: you reap; in verse 22 nom. s. masc. pres. participle: reaping.) ������, to sow; in verse 21 sec. per. s. aor. indicat. act. preceded by �P�: you did not sow; in verse 22 first per. s. aor. indicat. act., preceded by �P�: I did not sow.) Verse 23) �v ��������, lit. on the bench (of the moneylender); hence, in the bank.) ����, dat. of �����, from �����, to bear; hence, offspring, interest.) � & �����, I could have collected, first per. s. aor. indicat. of ������, in the apodosis of a second class (contrary to fact) conditional sentence, with If you had put my money in a bank in the implied protasis.) Verse 24) ����������, dat. pl. masc. 2nd perf. act. participle of ���������, to stand by; hence, to the bystanders. ) Verse 27) �����������, sec. per. pl. aor. imperat. of ���������, to cut down, slay, slaughter.) Summary of Chapter 19:1 27) 1 1 2 8 0 “tw://bible.?id=41.10.46|AUTODETECT|” The story as Luke tells it (in verses 1 10) turns from poor Bartimaeus 7 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” Mark 10:46) 1 1 -1 9 0 “tw://bible.?id=42.18.35-42.18.43|AUTODETECT|” ), whose sight Jesus restored 7 1 -1 9 0 “tw://bible.?id=42.18.35-42.18.43|AUTODETECT|” Luke 18:35 43) 1 1 -1 9 0 0 ), to rich Zacchaeus, chief tax-collector, who, being a small man, had climbed into a sycamore tree so as to be able to see Jesus. Jesus told him, Zacchaeus, hurry down, for today I must stay at your home. When the Lord entered the home of the chief publican, the latter, by his words and actions the gift of half of all his property to the poor, fourfold restitution of overcharges proved that he had become a saved man. Luke s report ends with a striking quotation from the lips of Jesus, Today salvation has come to this home, because even this man is a son of Abraham. For the Son of man came to seek and to save what was lost. ) 1 19 2 8 0 0 In the parable of The Pounds (verses 11 27) Jesus teaches that not only Zacchaeus but everyone should prove the sincerity of his convictions and the genuine character of his faith by his actions. He should use to the best advantage the precious gift of the good tidings of salvation. He can do this by striving to win others for Christ, etc. He has no right to allow that gospel to remain unused. On the day of the final judgment Jesus, as King of kings and Lord of lords, will recompense each person according to the faithfulness he has shown, or the lack of it.) The Work Thou Gavest Him to Do) Its Climax) or) Culmination) Chapters 19:28 24:53) ) ) ) CHAPTER XIX:28 48) ) Outline of Chapter 19:28 48) Theme: The Work Thou Gavest Him to Do) A. The Week of The Passion) 19:28 44 The Triumphal Entry into Jerusalem) 19:45 48 The Cleansing of the Temple) ) Palm Sunday) 19:28 44 The Triumphal Entry into Jerusalem) 1 1 2 8 0 “tw://bible.?id=40.21.1-40.21.11|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.1-40.21.11|AUTODETECT|” Matt. 21:1 11) 1 1 -1 9 0 “tw://bible.?id=41.11.1-41.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.1-41.11.11|AUTODETECT|” Mark 11:1 11) 1 1 -1 9 0 “tw://bible.?id=43.12.12-43.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.12-43.12.19|AUTODETECT|” John 12:12 19) 1 10 2 8 0 0 28 After Jesus had said these things, he went on ahead, going up to Jerusalem. 29 As he approached Bethphage and Bethany near the mount��507�� that is called Olivet, he sent two of his disciples, 30 and said, Go into the village opposite (you), and as you enter it, you will find a colt tied, on which no one ever sat. Untie it and bring it here. 31 And if anyone asks you, Why are you untying it? you must say,��508�� The Lord needs it. ) 32 So those who had been sent went away and found it just as he had told them. 33 As they were untying the colt, its owners said to them, Why are you untying the colt? 34 They said, The Lord needs it. 35 And they brought it to Jesus, threw their cloaks on the colt, and set Jesus on it. 36 And as he went along, people were constantly spreading their cloaks under him on the road.) 37 As he was now approaching the descent of the Mount of Olives, the entire multitude of the disciples began to praise God joyfully with a loud voice for all the miracles they had seen, 38 saying:) Blessed (is) the Coming One,) The King, in the name of the Lord!��509��) In heaven peace,) And glory in the highest. ) 39 Then some of the Pharisees from the throng said to Jesus, Teacher, rebuke your disciples. 40 He answered, I tell you, if these become silent, the stones will cry out. ) 41 Now when he approached (Jerusalem), he came in sight of the city and burst into tears over it, 42 saying, Would that on this day you, even you, had known the things that pertain to peace! But now they are hidden from your eyes. 43 For days will come upon you when your enemies will throw up a palisade��510�� against you, encircle you, and hem you in from all directions. 44 They will dash to the ground you and your children along with you, and will not leave in you one stone on another,��511�� because you did not recognize the season when God (in his grace) visited you. ��512��) ) 1 1 2 8 0 “tw://bible.?id=42.19.28-42.23.56|AUTODETECT|” The account of The Perean Ministry has ended, and so has the entire second division of Luke s story concerning the work the Father gave the Mediator to do. The evangelist has told us all he, guided by the Holy Spirit, wanted to relate concerning the Progress or Continuation of Christ s work. At this point, therefore, the narrative of The Week of the Passion begins. It covers ) 7 1 -1 9 0 “tw://bible.?id=42.19.28-42.23.56|AUTODETECT|” Luke 19:28 23:56) 1 1 -1 9 0 0 , and is followed by the story of The Resurrection and Ascension, chapter 24.) 7 1 2 8 0 “tw://bible.?id=42.18.35-42.19.27|AUTODETECT|” Luke 18:35 19:27) 1 1 -1 9 0 “tw://bible.?id=43.11.18|AUTODETECT|” described what Jesus did when he was in the Jericho region. From Jericho the little party continued on its way toward Jerusalem (19:28). On reasonable grounds it may be assumed that Bethany, about two miles from Jerusalem 7 1 -1 9 0 “tw://bible.?id=43.11.18|AUTODETECT|” John 11:18) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” ), was reached before sunset on Friday, that on the sabbath (Friday sunset to Saturday sunset) Jesus enjoyed the sabbath rest with his friends, that on Saturday evening a supper was given in his honor at the home of Simon the leper 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” Mark 14:3 9) 1 1 -1 9 0 0 ), and that the next day, being Sunday, the triumphal entry into Jerusalem occurred. From this point on the day by day events recorded in Luke s Gospel are found in the following passages:) 1 7 2 8 0 0 Sunday 19:28 44 ) Monday 19:45 48 ) Tuesday ) & 20:1 22:6 ) Wednesday ) Thursday (including the night from Thursday to very early Friday) 22:7 71 ) Friday Chapter 23 ) 1 1 2 8 0 “tw://bible.?id=40.27.62-40.27.66|AUTODETECT|” Saturday No events reported in Luke, but see ) 7 1 -1 9 0 “tw://bible.?id=40.27.62-40.27.66|AUTODETECT|” Matt. 27:62 66) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 Sunday 24:1 49 ) 1 1 2 8 0 “tw://bible.?id=44.1.1-44.1.5|AUTODETECT|” forty days later 24:50 53 7 1 -1 9 0 “tw://bible.?id=44.1.1-44.1.5|AUTODETECT|” Acts 1:1 5) 1 1 -1 9 0 0 ) ) 1 2 2 8 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=40.21.5|AUTODETECT|” In the preceding section (19:11 27) there has been constant reference to the kingdom and the king (verses 11, 12, 14, 15, and 27). And now the king not, however, the kind of king the people wanted, but the very opposite 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matt. 21:5) 1 1 -1 9 0 0 ) comes riding into Jerusalem.) 1 4 2 8 0 0 28. After Jesus had said these things, he went on ahead, going up to Jerusalem.) The triumphal entry of Jesus into Jerusalem was an event of outstanding significance. Note the following:) 1. By means of it Jesus deliberately evokes a demonstration. He fully realizes that, as a result, the enthusiasm of the masses will enrage the hostile leaders at Jerusalem, so that they will desire more than ever to carry out their plot against him.) 2. Jesus forces the members of the Sanhedrin to change their timetable, so that it will harmonize with his (and the Father s) timetable. The enthusiasm of the crowds with respect to Jesus will hasten the crisis.) 1 1 2 8 0 “tw://bible.?id=38.9.9|AUTODETECT|” 3. By means of this triumphal entry Jesus fulfils the Messianic prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=40.21.4|AUTODETECT|” . See ) 7 1 -1 9 0 “tw://bible.?id=40.21.4|AUTODETECT|” Matt. 21:4) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” 5) 1 1 -1 9 0 0 . When the people hail him as the Son of David, i.e., the Messiah, he does not try to restrain them.) 1 1 2 8 0 “tw://bible.?id=42.19.42|AUTODETECT|” 4. However, he also shows the crowds what kind of Messiah he is, namely, not the earthly Messiah of Israel s dreams, the One who wages war against an earthly oppressor, but the One who came to promote and establish the things that make for peace 7 1 -1 9 0 “tw://bible.?id=42.19.42|AUTODETECT|” Luke 19:42) 1 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” ), lasting peace: reconciliation between God and man, and between a man and his fellow man. Accordingly, Jesus enters Jerusalem mounted on a colt, the foal of an ass, an animal associated not with the rigors of war but with the pursuits of peace, for he is the Prince of Peace 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” Isa. 9:6) 1 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” ). But the people in general, their minds filled with earthly ideas concerning the Coming One, do not understand or appreciate this. In hailing him as the Messiah, the people are right; the Pharisees, chief priests, and scribes 7 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” Matt. 21:15) 1 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” Luke 19:39) 1 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” 40) 1 1 -1 9 0 0 ) are wrong. But in expecting this Messiah to reveal himself as a political, earthly Messiah the Hosanna shouters are as wrong as are their leaders. Those who in every way reject Jesus are committing a crime, but those who outwardly accept and cheer him are also doing him a gross injustice, for they do not accept him for what he really is. Their tragic mistake is committed with dire results for themselves. It is not surprising therefore that Luke pictures a weeping King in the midst of a shouting multitude (19:39 44), nor is it strange that, a little later, when the crowds begin to understand that Jesus is not the kind of Messiah they had expected, they, at the urging of their leaders, are shouting, Crucify (him)! ) 1 1 2 8 0 “tw://bible.?id=41.10.32|AUTODETECT|” It is clear from verse 28 that Jesus was taking the lead, in proceeding with his little band of disciples, from Jericho to Jerusalem. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” Mark 10:32) 1 1 -1 9 0 0 . After a while they have reached a point from which Jesus is going to issue a command:) 1 3 2 8 0 0 29, 30. As he approached Bethphage and Bethany near the mount that is called Olivet, he sent two of his disciples, and said, Go into the village opposite (you), and as you enter it, you will find a colt tied, on which no one ever sat. Untie it and bring it here.) Bethany is situated on the eastern slope of Mt. Olivet, and Bethphage exact location unknown has by tradition been located northwest of Bethany.) It would seem that from Bethany or, if one prefers, from Mt. Olivet s eastern slope Jesus this Sunday morning sends two of his disciples to Bethphage. His instruction is, Go into the village opposite [or: over against] you, hence, just ahead of you. He assures them that upon entering the village they will find a colt tied up.) 1 1 2 8 0 “tw://bible.?id=1.49.11|AUTODETECT|” What kind of colt? Of a camel, a horse, a donkey? It is natural to expect of a donkey. Cf. ) 7 1 -1 9 0 “tw://bible.?id=1.49.11|AUTODETECT|” Gen. 49:11) 1 1 -1 9 0 “tw://bible.?id=7.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.10.4|AUTODETECT|” Judg. 10:4) 1 1 -1 9 0 “tw://bible.?id=7.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.12.14|AUTODETECT|” 12:14) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” . Besides, from ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matt. 21:5) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” we know that this answer is correct and in harmony with the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 0 (according to the Hebrew). See N.T.C. on Matthew, p. 764, footnote 722. And for a discussion of the problem that arises from the fact that Matthew mentions two animals, Mark and Luke only one, see the same commentary, pp. 763, 765.) 1 1 2 8 0 “tw://bible.?id=4.19.2|AUTODETECT|” It will be a colt upon which no one ever sat, hence, an unbroken or unbacked colt, by God reserved for sacred use. Cf. ) 7 1 -1 9 0 “tw://bible.?id=4.19.2|AUTODETECT|” Num. 19:2) 1 1 -1 9 0 “tw://bible.?id=5.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.21.3|AUTODETECT|” Deut. 21:3) 1 1 -1 9 0 “tw://bible.?id=9.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.6.7|AUTODETECT|” I Sam. 6:7) 1 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” . Is not this in line with the fact that Mary too was still unused 7 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” Rom. 1:26) 1 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=40.1.25|AUTODETECT|” ), still a virgin, when Jesus was conceived within her womb and even at his birth? See ) 7 1 -1 9 0 “tw://bible.?id=40.1.25|AUTODETECT|” Matt. 1:25) 1 1 -1 9 0 “tw://bible.?id=42.1.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.34|AUTODETECT|” Luke 1:34) 1 1 -1 9 0 “tw://bible.?id=42.23.53|AUTODETECT|” . The tomb too in which the body of the dead Jesus was laid had never been used 7 1 -1 9 0 “tw://bible.?id=42.23.53|AUTODETECT|” Luke 23:53) 1 1 -1 9 0 0 ). We notice, therefore, that there is nothing haphazard about the triumphal entry. Everything has been carefully planned and is orderly and appropriate, exactly as it should be.) 1 1 2 8 0 “tw://bible.?id=40.17.27|AUTODETECT|” How did Jesus know that the two disciples would find everything as he had predicted? The possibility that this knowledge had come to him in a very natural way, the owners of the colt having conveyed it to him whether directly or indirectly, cannot be entirely ruled out. Nevertheless, in view of the somewhat similar prediction recorded in 22:10, the theory that this bit of information had reached Christ s human consciousness in a supernatural manner may well be preferable. Note also that verse 33 can be interpreted as meaning that there had been no previous understanding with respect to this incident between Jesus and the owners of the colt. However that may be, the fact as such that Jesus did at times receive information in ways which surpass human comprehension is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” Matt. 17:27) 1 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” John 1:48) 1 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” 2:4) 1 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” . See also on ) 7 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” Mark 10:33) 1 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” 34) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 The two disciples are told to untie the colt and bring it to Jesus.) 31. And if anyone asks you, Why are you untying it? you must say, The Lord needs it.) 1 1 2 8 0 “tw://bible.?id=41.11.3|AUTODETECT|” From this we are able to conclude that the owners (verse 33) were friends of Jesus. They must have been people who recognized Jesus as their Lord. Therefore, by giving the two disciples these instructions Jesus has taken care that they will not experience any difficulty in obtaining the colt. For a discussion of the problem in connection with the use of the title Lord in ) 7 1 -1 9 0 “tw://bible.?id=41.11.3|AUTODETECT|” Mark 11:3) 1 1 -1 9 0 0 see N.T.C. on Mark, pp. 433 435.) 1 2 2 8 0 0 32 34. So those who had been sent went away and found it just as he had told them. As they were untying the colt, its owners said to them, Why are you untying the colt? They said, The Lord needs it.) The two men found everything exactly as Jesus had predicted (see verse 30). As they started to unhitch the colt, the owners understandably protested. They asked, Why are you untying the colt? But when, in accordance with Christ s instruction (verse 31), the disciples were heard to say, The Lord needs it, objections quickly vanished. The mere mention of the fact that Jesus needed the colt was enough to secure immediate and unqualified assent.) 1 1 2 8 0 “tw://bible.?id=42.6.13|AUTODETECT|” A very important practical application must not escape our attention. It is clear from this passage and from many others; e.g., ) 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=41.15.40-41.16.1|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.40-41.16.1|AUTODETECT|” Mark 15:40 16:1) 1 1 -1 9 0 “tw://bible.?id=43.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.19|AUTODETECT|” John 12:19) 1 1 -1 9 0 “tw://bible.?id=43.19.38-43.20.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.38-43.20.1|AUTODETECT|” 19:38 20:1) 1 1 -1 9 0 0 that in addition to The Twelve Jesus had many other disciples, men and women who stood ready to serve him in various ways. There must have been a large number of supporters in Judea, Galilee, Perea, and wherever the Lord went. Whether it was a place of lodging, a colt, a room in which to celebrate the Passover, or even at last a tomb, whatever it was that he needed, if they had it these friends were ready to provide it. That one word, The Lord needs it, was all that was required.) 1 9 2 8 0 0 Today, too, a broad body of true followers of the Lord and supporters of his causes is urgently needed, and this not only to follow directions that are handed down to them from the top, the ecclesiastical authorities, but also to act independently: to pray, to study, to guide, to support the poor by word and deed, to encourage the fearful, to bear testimony concerning the goodness of God in providing salvation for sinners, etc., etc. These tasks should be performed willingly and eagerly.) 35, 36. And they brought it to Jesus, threw their cloaks on the colt, and set Jesus on it. And as he went along, people were constantly spreading their cloaks under him on the road.) The two disciples now (a) brought the colt to Jesus; (b) in conjunction perhaps with the other ten disciples placed their long, thin, quadrangular robes on the colt so as to provide as comfortable a seat as possible for Jesus; and (c) mounted him on the colt.) By this time a large crowd, accompanying Jesus from Bethany, not wishing to be outdone by The Twelve, began to carpet the road with their outer garments.) 37, 38. As he was now approaching the descent of the Mount of Olives, the entire multitude of the disciples began to praise God joyfully with a loud voice for all the miracles they had seen, saying:) Blessed (is) the Coming One,) The King, in the name of the Lord!) In heaven peace,) And glory in the highest.) 1 1 2 8 0 “tw://bible.?id=43.12.1|AUTODETECT|” At this point it is important to take note of the fact that the crowd that accompanied Jesus as he started out from Bethany does not remain the only one that participates in the activities pertaining to the triumphal entry. A caravan of pilgrims had arrived at Jerusalem previously. Having heard that Jesus had raised Lazarus from the dead and was now on his way toward the city, these people came pouring out of the eastern gate to meet him. With fronds cut from palm trees they go forth to welcome Jesus 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” John 12:1) 1 1 -1 9 0 “tw://bible.?id=43.12.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” a, ) 7 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ). Having done so they turn around and, as it were, lead Jesus down the western slope of the mount of Olives and so into the city. The crowd from Bethany continues to follow.) 1 1 2 8 0 “tw://bible.?id=42.18.35-42.18.43|AUTODETECT|” As this huge crowd is descending toward the city they are praising God joyfully and with a loud voice. What an excitement! What exuberance! Not only did the people shout praises to God; they were also busily talking to each other. There was one topic which especially absorbed the interest of everybody, namely, those miracles Jesus had performed. What a wide variety to choose from: (a) those mentioned in Luke (4:23, 31 41; 5:1 26; 6:6 11; 7:1 17; 8:22 56; 11:14; 13:10 17; 14:1 6); (b) those reported in the other Gospels but not in Luke; (c) specifically, the very recent restoration of sight to Bartimaeus 7 1 -1 9 0 “tw://bible.?id=42.18.35-42.18.43|AUTODETECT|” Luke 18:35 43) 1 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” ); and (d) last but by no means least, the (also rather recent) resurrection of Lazarus 7 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” John 11) 1 1 -1 9 0 “tw://bible.?id=43.12.17|AUTODETECT|” ). It was this sign which, as ) 7 1 -1 9 0 “tw://bible.?id=43.12.17|AUTODETECT|” John 12:17) 1 1 -1 9 0 0 shows, especially excited the masses. Surely one who was able to raise the dead would also be able to deliver the Jews from all their enemies and restore them as a great and independent nation!) 1 2 2 8 0 0 As reported by Luke, the anthem of praise consisted of these lines:) a. Blessed (is) the Coming One. ) 1 1 2 8 0 “tw://bible.?id=19.118.26|AUTODETECT|” This is a quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.118.26|AUTODETECT|” Ps. 118:26) 1 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” . All the four Gospels include this line in their report of the triumphal entry 7 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” Luke 19:38) 1 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” see also ) 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 1 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” Mark 11:9) 1 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” John 12:13) 1 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” ). It is a quotation from one of the Hallel Psalms sung during Passover. It is also one of the Psalms most often referred to in the New Testament. The others are Psalms 2, 22, 69, 89, and 110. It is a distinctly Messianic Psalm, which speaks about the stone which the builders rejected and which became the cornerstone. As the combination 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 1 1 -1 9 0 0 ) with the Son of David shows, Blessed (is) the Coming One should be regarded as a reference to the Messiah.��513��) 1 11 2 8 0 0 This Messianic implication is also clear from the next line:) b. The King, in the name of the Lord. ) Clearly what the seething multitudes were proclaiming was the restoration at this time of the kingdom of David, implying deliverance from the yoke of Rome and Israel s re-establishment as a great and independent nation.) Of course, all this would also mean:) c. In heaven peace. ) It meant, as these people saw it, that God was at peace with the human race, particularly with Israel, which, in turn, would redound to his glory; hence:) d. And glory in the highest. ) What joy, elation, exuberance, unity & well, not without exception, however. There was a fly in the ointment :) 39, 40. Then some of the Pharisees from the throng said to Jesus, Teacher, rebuke your disciples.

He answered, I tell you, if these become silent, the stones will cry out.) It is not difficult to understand why the Pharisees, most of whom were enemies of Jesus, were disgruntled. Not that they loved the Romans or had ceased to yearn for independence from Rome. But they disapproved of any abortive attempt to cast off the yoke, realizing what such an unsuccessful move would mean for the nation as a whole and for the security of their own position. Besides, they hated Jesus and resented this outpouring of praise in which he shared honors with God.) But for the moment Jesus was so popular that the Pharisees did not dare to silence the people directly. So they asked Jesus to do it for them!) 1 1 2 8 0 “tw://bible.?id=35.2.11|AUTODETECT|” It is Luke, he alone, who reports this incident. It is also he who reports Christ s answer. In the full realization that he is indeed the Messiah, and that the time has finally arrived for everybody to know this, Jesus answers that if his disciples would become silent, the very stones would cry out. For a somewhat similar saying see ) 7 1 -1 9 0 “tw://bible.?id=35.2.11|AUTODETECT|” Hab. 2:11) 1 1 -1 9 0 0 .��514�� This seems to have been a proverbial saying.) 1 2 2 8 0 0 Does this mean, then, that Jesus approved of that which was taking place? He approved of it only to the extent to which one great truth was being proclaimed, namely, that of his messiahship. But he was terribly displeased with the people s inexcusable misunderstanding of that messiahship. And he wept when he thought of the punishment in store for Jerusalem for the great sin of actually rejecting him. This becomes clear from the next four verses, beginning with) 41, 42. Now when he approached (Jerusalem), he came in sight of the city and burst into tears over it, saying, Would that on this day you, even you, had known the things that pertain to peace! But now they are hidden from your eyes.) 1 1 2 8 0 “tw://bible.?id=19.48.2|AUTODETECT|” Jesus has reached a spot from which the city, its magnificent temple, many peaceful dwellings, etc., are clearly visible. At one time Jerusalem had been the joy of the whole earth 7 1 -1 9 0 “tw://bible.?id=19.48.2|AUTODETECT|” Ps. 48:2) 1 1 -1 9 0 “tw://bible.?id=19.48.12-19.48.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.48.12-19.48.14|AUTODETECT|” 12 14) 1 1 -1 9 0 “tw://bible.?id=19.137.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.137.6|AUTODETECT|” 137:6) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 As the city lies there, stretched out before his view, the Master s prophetic eye beholds a sharp contrast: on the one hand, Jerusalem as it is, to a certain extent, even now; on the other, a smoldering, hideous ruin, thousands upon thousands of the city s inhabitants and visitors doomed to meet death in a gruesome manner; other thousands assigned to a lot in many cases deemed even worse than death.) Bursting into tears Jesus laments, Would that on this day you, even you, had known the things that pertain to peace! Cf. 11:47 51; 13:33 35.) But up to now the opposite course had been followed. Instead of penitence there had been hardening; instead of conversion, apostasy. And, as always, when sinners harden themselves, God, in turn, hardens them; note, But now they are hidden from your eyes. To be sure, even now the door of grace is not entirely closed, but it is rapidly closing.) 1 1 2 8 0 “tw://bible.?id=40.21.15|AUTODETECT|” In Jesus, on that day, Israel recognized its Messiah. No doubt in that huge crowd there were some truly converted people: those who had, by God s grace, accepted Jesus as their Messiah in the spiritual, biblical sense. Also, ) 7 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” Matt. 21:15) 1 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” 16) 1 1 -1 9 0 0 tells us about children shouting in the temple. Undoubtedly their hosannas were far more pure in spirit than those of most of the older people. (It is hard to imagine that the hearts and minds of children were as filled with chauvinistic dreams as were those of the middle-aged and the elderly.) All this was wonderful. But by and large what Israel wanted was its own kind of Messiah, a Messiah of the earth, a political deliverer. And that was deplorable. No wonder Jesus was weeping. He saw very clearly how wicked these people were, and what would be the result.) 1 1 2 8 0 “tw://bible.?id=23.53.10|AUTODETECT|” For this materialistic attitude there was no excuse whatever. Even in the Old Testament the only Bible these people knew the Messianic prophecies had placed the emphasis on spiritual rescue. See ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Isa. 53:10) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” Jer. 23:6) 1 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” 31:34) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” 7:18 20) 1 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” Zech. 13:1) 1 1 -1 9 0 “tw://bible.?id=39.3.1-39.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.1-39.3.6|AUTODETECT|” Mal. 3:1 6) 1 1 -1 9 0 0 . And when the Savior himself arrived, even though he was indeed a perfect Redeemer, with blessings for both soul and body, his emphasis too had been very strongly on the spiritual. A few examples will prove this. Even when we limit ourselves entirely to Luke s Gospel note the following passages: 4:4, 8; 5:20, 32; 6:20 49; 7:47 50; 8:4 15; 9:23 26; 10:20 24, 38 42; 11:1 4, 40 42, etc., etc. The stress had been on salvation from sin, conversion to holiness of life, spiritual fruitfulness.) 1 1 2 8 0 0 Unless even now Jerusalem repents, dreadful punishment will be inflicted upon it. God s wrath will be poured out.) 1 1 2 8 0 “tw://bible.?id=23.57.21|AUTODETECT|” This, sad to say, is what actually happened. Think of a.d. 70, Jerusalem s fall, with all its attendant horrors. And for each impenitent the moment of vengeance arrived at the close of his earthly life; in a sense even before, for There is no peace, says my God, for the wicked 7 1 -1 9 0 “tw://bible.?id=23.57.21|AUTODETECT|” Isa. 57:21) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 43, 44. For days will come upon you when your enemies will throw up a palisade against you, encircle you, and hem you in from all directions. They will dash to the ground you and your children along with you, and will not leave in you one stone on another, because you did not recognize the season when God (in his grace) visited you.) See Introduction, point IV A on this passage. For the rest, note the following:) a. a palisade or embankment. This was for the purpose of protecting oneself and launching an attack.) b. encirclement. This left no room for any escape.

Many of those who tried to flee were crucified.) c. annihilation of population (dashing to the ground). A horrible blood bath!) d. not one stone on another. The demolition was complete.) The meaning is made clear by the manner in which this prophecy was fulfilled. See Josephus, History of the Jewish War, books IV VI. Here are two quotations:) While the sanctuary was burning & neither pity for age nor respect for rank was shown. On the contrary, children and old people, laity and priests alike were massacred (VI.271).) The emperor ordered the entire city and the temple to be razed to the ground, leaving only the loftiest of the towers & and the portion of the wall enclosing the city on the west.& All the rest of the wall that surrounded the city was so completely razed to the ground as to leave future visitors to the spot no reason to believe that the city had ever been inhabited (VII.1 3).) See also the note on 19:43, 44 on pp. 883, 884 for the meaning of separate words.) The inspired writer also reports Christ s concluding words, indicating that this severe retribution would be reaped by the city and its inhabitants because, by and large, a favorable response to the manner in which God in his compassion had visited Israel, by sending his Son into the world, had been lacking.) For Practical Lessons and Greek Words, etc., see pp. 881 884.) ) Monday) 19:45 48 The Cleansing of the Temple) 1 1 2 8 0 “tw://bible.?id=40.21.12-40.21.17|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.12-40.21.17|AUTODETECT|” Matt. 21:12 17) 1 1 -1 9 0 “tw://bible.?id=41.11.15-41.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.15-41.11.19|AUTODETECT|” Mark 11:15 19) 1 5 2 8 0 0 45 And having entered the temple area, Jesus began to drive out those who were selling. 46 He said to them, It is written:) My house shall be a house of prayer. ) but you made it a robbers den. ) 47 And he was daily teaching in the temple. The chief priests, the scribes, and the leading men among the people were trying to destroy him. 48 But they could not find anything they might do, for all the people were hanging on his words.��515��) ) 1 1 2 8 0 “tw://bible.?id=43.2.13-43.2.17|AUTODETECT|” The New Testament reports two temple cleansings. The one here reported cannot be identified with that described in ) 7 1 -1 9 0 “tw://bible.?id=43.2.13-43.2.17|AUTODETECT|” John 2:13 17) 1 1 -1 9 0 0 . That one occurred at the beginning of Christ s public ministry, this one at the close. Moreover, the words spoken in connection with the second cleansing bear no resemblance to those spoken at the first.) 1 1 2 8 0 “tw://bible.?id=41.11.15-41.11.19|AUTODETECT|” Of the second cleansing Luke presents a very abbreviated account. For the far more detailed report one should read ) 7 1 -1 9 0 “tw://bible.?id=41.11.15-41.11.19|AUTODETECT|” Mark 11:15 19) 1 1 -1 9 0 0 , and N.T.C. on that paragraph. See also the description of the temple, together with the diagram on pp. 446 452 of that volume.) 1 1 2 8 0 “tw://bible.?id=41.11.11|AUTODETECT|” Luke does not even state when this cleansing occurred. However, ) 7 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” Mark 11:11) 1 1 -1 9 0 “tw://bible.?id=41.11.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=41.11.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.15|AUTODETECT|” 15) 1 1 -1 9 0 0 makes clear that it took place on Monday of the week of the passion.) 1 2 2 8 0 0 45. And having entered the temple area, Jesus began to drive out those who were selling.) Jesus, then, has entered the temple area; that is, the Court of the Gentiles. What a sorry spectacle greets his eyes, ears, and even nostrils! He notices that the court is being desecrated. It resembles a market place. Business is booming, lucrative too.

Some men are selling oxen and sheep. At this time of the year, with Passover so close at hand and pilgrims crowding into the court from everywhere, there are many buyers. They pay high prices for these sacrificial animals. True, a worshiper can bring in an animal of his own choice. But if he does that he is taking a chance that it will not be approved. The temple merchants have paid the priests generously for their concession.

Some of this money finally reaches the coffers of sly, wealthy Annas and of clever Caiaphas. It is therefore understandable that the tradesmen and the priestly caste are partners in this business. As Jesus enters he notices the hustle and bustle of all these buyers and sellers; also the noise, filth, and stench produced by all the animals. Could this, in any sense whatever, be called worship?) 1 1 2 8 0 “tw://bible.?id=40.12.6|AUTODETECT|” It is not difficult to picture the righteous indignation that must have flashed from the eyes of Jesus when he drove out all who were engaged in this nefarious business. Whether also at this time, as in the first temple cleansing, he made a whip out of cords that were lying around and then let fly with that scourge, we do not know. One thing is certain: Jesus revealed himself as being indeed Lord of the temple 7 1 -1 9 0 “tw://bible.?id=40.12.6|AUTODETECT|” Matt. 12:6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 46. He said to them, It is written: My house shall be a house of prayer, but you made it a robbers den.) Mark s more complete report has: & a house of prayer for all the nations. The words in italics are not in Luke.) 1 1 2 8 0 “tw://bible.?id=23.56.7|AUTODETECT|” The quoted words are found in ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 “tw://bible.?id=11.8.29|AUTODETECT|” b, and signify that for all the nations [or peoples] the temple was intended to be a sanctuary for quiet spiritual devotion, prayer, and meditation. See also ) 7 1 -1 9 0 “tw://bible.?id=11.8.29|AUTODETECT|” I Kings 8:29) 1 1 -1 9 0 “tw://bible.?id=11.8.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.8.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=11.8.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.8.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=19.27.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.27.4|AUTODETECT|” Ps. 27:4) 1 1 -1 9 0 “tw://bible.?id=19.65.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.65.4|AUTODETECT|” 65:4) 1 1 -1 9 0 “tw://bible.?id=9.1.9-9.1.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=9.1.9-9.1.18|AUTODETECT|” I Sam. 1:9 18) 1 1 -1 9 0 “tw://bible.?id=42.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.10|AUTODETECT|” Luke 18:10) 1 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” Acts 3:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.56.7|AUTODETECT|” The second part of the statement, But you made it a robbers den is Christ s comment, in which he contrasts the divine ideal for worship as described in ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 “tw://bible.?id=24.7.11|AUTODETECT|” b with the present situation, a condition that reminded Jesus of ) 7 1 -1 9 0 “tw://bible.?id=24.7.11|AUTODETECT|” Jer. 7:11) 1 1 -1 9 0 0 , which he quotes.) 1 4 2 8 0 0 In the days of Jeremiah, too, as is proved by that prophet s famous Temple Discourse, the Jews were oppressing aliens, stealing, murdering, etc. Nevertheless, they continued to offer their sacrifices in the temple; as if such merely formalistic worship of Jehovah would do any good, and as if the very presence of the temple would protect them from the outpouring of God s wrath. It was then that Jeremiah had said, Do not trust in lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, is this. & Has this house that is called by my name become a den of robbers in your eyes? In the days of Christ s sojourn history was repeating itself: the temple had again become a cave of thieves, an allusion, perhaps, to the rocky caves in the hills of Judea, where thieves and robbers would often assemble. The thieves were crowding out the Gentiles or nations. ) The lessons taught by this cleansing of the temple can be summarized as follows:) a. Jesus punished degradation of religion and insisted on reverence.) b. He rebuked fraud, in the present connection especially religious (?) racketeering, and demanded honesty.) 1 1 2 8 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” c By declaring that the temple must be a house of prayer for all the nations, he gave his endorsement to the wonderful cause of Christian missions. Cf. ) 7 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” I Kings 8:41 43) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 d. By means of all this he glorified his heavenly Father. Was not the temple his Father s house?) If it be true that even in general vastness inspires awe, and beauty is conducive to worship, the conditions for awakening both of these feelings being amply present in the temple complex as has been shown, then all the more, in view of the fact that by the Lord this area had been specifically set aside for the purpose of prayer and devotion, it was not at all the proper place to conduct a business enterprise, a fraudulent one at that. So Jesus cleansed it.) 47, 48. And he was daily teaching in the temple. The chief priests, the scribes and the leading men among the people were trying to destroy him. But they could not find anything they might do, for all the people were hanging on his words.) 1 1 2 8 0 “tw://bible.?id=43.11.53|AUTODETECT|” In spite of the fact that by means of the temple cleansing Jesus had made the temple authorities very unhappy, in fact, so thoroughly upset that they were trying to kill him, he calmly continued his day by day teaching in those very precincts. So eagerly did the people listen to Jesus that for the time being, in spite of the fact that the decision to do away with him had already been reached 7 1 -1 9 0 “tw://bible.?id=43.11.53|AUTODETECT|” John 11:53) 1 1 -1 9 0 0 ), the authorities did not dare to lay hands on him.��516��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.19.28-42.19.48|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.19.28-42.19.48|AUTODETECT|” Luke 19:28 48) 1 1 2 8 0 0 Verse 31) 1 1 2 8 0 “tw://bible.?id=17.4.14|AUTODETECT|” The Lord needs it. Cf. (needs) & you & me, etc. This expression is at times used rather carelessly, as if God cannot do without us. In this connection it is well always also to read ) 7 1 -1 9 0 “tw://bible.?id=17.4.14|AUTODETECT|” Esther 4:14) 1 1 -1 9 0 0 . That should make us humble. It remains true, however, that we need God.) 1 1 2 8 0 0 Verse 41) 1 1 2 8 0 “tw://bible.?id=28.11.8|AUTODETECT|” When he came in sight of the city, he burst into tears over it. The philosophy that would deprive God of any emotional life, or at least something akin to it, may sound reasonable, but one should be very, very careful here. What about passages such as the following: ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=33.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18|AUTODETECT|” Mic. 7:18) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” Zeph. 3:17) 1 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” Rom. 8:26) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” (to which others could easily be added)? Should we really try to neutralize their force by calling them anthropomorphisms? And, in the light of such passages as ) 7 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” Eph. 5:1) 1 1 -1 9 0 0 f., is there a practical lesson for us here?) 1 11 2 8 0 0 Verse 42) Would that on this day you, even you, had known & but now they are hidden from your eyes. Does not this passage place tremendous stress on the question, What am I (or: are you) doing with the opportunities placed before me (or: you)? How often do we not hear people say, If I had only known this or that & it would never have happened. In some cases the sad event that could have been avoided can still serve us. However, the lost in hell can never regain the opportunity of which they did not take advantage. Therefore the lesson is Today, O that you would hear his voice! ) ) Notes on Greek Words, Phrases, and Constructions in 19:28 48) Verses 30 33) ���������, opposite or over against (you); hence, just ahead of you.) Note the following forms of the verb ���, to loosen, to untie: �������� (verse 30), nom. masc. pl. aor. act. participle, here with imperative force; ����� (verses 31, 33b), sec. per. pl. pres. indicat. act.; ������� (verse 33a), gen. pl. masc. pres. act. participle, in a gen. absolute construction. See also 19:7.) Note also: ������ (verse 30), sec. per. pl. 2nd aor. (effective) imperat. of ��, to bring.) Verse 31 is a third class, or future more vivid, conditional sentence, with �� and pres. subjunct. (����) in the protasis, and sec. per. pl. fut. indicat. (�����) in the apodosis.) Verse 35) $�����, third per. pl. 2nd aor. indicat. act of ��, they brought; cf. verse 30: bring it.) 1 1 2 8 0 “tw://bible.?id=60.5.7|AUTODETECT|” ����������, nom. pl. masc. aor. participle of �������, to cast or throw on. See also ) 7 1 -1 9 0 “tw://bible.?id=60.5.7|AUTODETECT|” I Peter 5:7) 1 1 -1 9 0 0 (in a quotation).) 1 1 2 8 0 “tw://bible.?id=44.23.24|AUTODETECT|” ���������, third per. pl. aor. indicat. act. of ��������**, to cause to ascend on, to set on, mount. In the New Testament this verb occurs only three times: 10:34; 19:35; ) 7 1 -1 9 0 “tw://bible.?id=44.23.24|AUTODETECT|” Acts 23:24) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 Verse 36) Q�����������, third per. pl. imperf. (probably iterative) indicat. of Q���������� = Q�����������, to spread under or underneath.) Verse 37) ���������, dat. s. of ���������, descent.) ���v ����� g� �6���, note here the attraction of the relative to the case of the incorporated antecedent. See Gram. N.T., p. 719.) Verse 40) As the fut. indicative (�����������) shows, what we have here, after He answered, I tell you, is a first class or simple conditional sentence, even though, by way of exception, the protasis has �� instead of �0. This is still another illustration of the close connection between the fut. indicat. and the subjunctive, commented on earlier. See the note on 14:7 9 on page 729, and the note on 16:4 on page 778. The apodosis also has the third per. pl. fut. indicative, namely, ���������, will cry out.) Verse 41) In the present context it is natural to regard both 0��� and ������� as ingressive aorists; hence, He came in sight of the city and burst into tears over it. ) Verse 42) �0 ����, sec. per. s. 2nd aor. indicat. act. of �������.

This is the protasis of a second class, or contrary to fact, conditional sentence, relating to the past. For conditional sentences see N.T.C. on John, Vol. I, pp. 40 45; in the present connection especially p. 41. So the translation, If you had known, even you, the things that make for peace! (with minor variations favored by many) must be considered correct. In that case the aposiopesis (on this see footnote 413 on 13:9) is clear, effective, and dramatic.) 1 1 2 8 0 “tw://bible.?id=19.81.8|AUTODETECT|” The possibility must be granted that the if clause is in line with a Hebrew ��� clause. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=19.81.8|AUTODETECT|” Ps. 81:8) 1 1 -1 9 0 “tw://bible.?id=42.19.42|AUTODETECT|” (Heb. 81:9). This points to the meaning, O that & ! or Would that & ! See R.S.V. on ) 7 1 -1 9 0 “tw://bible.?id=42.19.42|AUTODETECT|” Luke 19:42) 1 1 -1 9 0 0 . To be considered also is If you had only & ! ) 1 11 2 8 0 0 �����, third per. s. 2nd aor. (effective) indicat. pass. of ������, to hide. See 11:52; 18:34.) Verses 43, 44) A. Construction) This is a prophecy of woe. Unsurprisingly it contains six future (third person plural) indicatives distributed over two clauses, with the first of the six in the first clause, the remaining five in the second. Verse 44b is a concluding clause which states the reason for the coming of the predicted woe. Its verb is a (negative) aor. indicative.) The first of these three clauses refers very indefinitely to the time within which the prophecy will be fulfilled.

All it says is For days will come upon you. The second clause is your enemies will throw up a palisade against you, etc. A peculiarity is the manner in which clause 1 and clause 2 are connected. The connecting word is simply ���. Luke says and where we would say when. Such parataxis or co-ordination instead of hypotaxis or subordination of clauses, occurring when an expression of time is joined to a statement showing what happens within that time, is in all probability due to Hebrew background and/or colloquial speech.

There are several instances of this peculiarity in the New Testament and, of course, in the Old.) B. Notes on Individual Words) %������, from %��, to have come to, to be present.) �������������, from ����������, to throw up.) ������, acc. s. of �����, stake, palisade (fence of stakes), siege works.) ���������������, from ����������* (����, around, plus ������, circle), to encircle, surround.) ����������, from ������, lit. to hold together; here, to hem in. See also the note on 4:38 on page 271.) 1 1 2 8 0 “tw://bible.?id=41.1.45|AUTODETECT|” ��������, from all directions. Elsewhere: from everywhere 7 1 -1 9 0 “tw://bible.?id=41.1.45|AUTODETECT|” Mark 1:45) 1 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” ); on all sides, roundabout, entirely 7 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” Heb. 9:4) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ���������, from ������, to dash to the ground.) ��������, from �����, here: to leave. For more on this verb see the note on 4:39 on page 271.) ��� g�. Here the rendering because is obviously correct. But see the note on 12:3 on page 659.) 1 1 2 8 0 “tw://bible.?id=44.1.20|AUTODETECT|” ��������, gen. s. of �������, visit (of God in Christ with tender concern for his people). Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.20|AUTODETECT|” Acts 1:20) 1 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” I Tim. 3:1) 1 1 -1 9 0 “tw://bible.?id=60.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.12|AUTODETECT|” I Peter 2:12) 1 1 -1 9 0 0 . For a related verb see the note on 1:68 on page 131. Other related words are �������� and ��������.) 1 3 2 8 0 0 Verse 45) ���������, acc. pl. masc. pres. act. participle of �����, to sell. See the note on 12:6 on page 660.) Verse 46) 1 1 2 8 0 “tw://bible.?id=43.11.38|AUTODETECT|” ��������, cave; here den. In ) 7 1 -1 9 0 “tw://bible.?id=43.11.38|AUTODETECT|” John 11:38) 1 1 -1 9 0 “tw://bible.?id=66.6.15|AUTODETECT|” a cave-tomb; and in ) 7 1 -1 9 0 “tw://bible.?id=66.6.15|AUTODETECT|” Rev. 6:15) 1 1 -1 9 0 0 a cave considered as a shelter in time of danger. Cf. the English word spelunker, a person whose hobby is the study of caves; the German Spelunke, den, low tavern; and the Dutch spelonk, cave, grotto, cavern.) 1 23 2 8 0 0 ������, gen. pl. of ������, robber. More about this in the note on 10:30 on page 602.) Verse 47) &� ��������, third per. s. periphrastic imperf. of �������, to teach. Cf. didactic.) �1 ������, the most prominent ones among the people.) Verse 48) �P� �U������, another very graphic, descriptive, and progressive imperfect; this time from �Q�����, to discover, find. They were constantly unable to find. ) �x �� ���������, articular indirect question with deliberative third per. pl. aor. act. subjunctive retained in indirect discourse.) ���������, third per. s. imperf. of ���������; in middle, as here, to hang on a speaker s lips. Note �. As it were with necks outstretched, and heads forward in order to listen better, they were attending Christ s discourses.

For related words see 8:33 and 23:39.) Summary of Chapter 19:28 48) As appears from verses 28 44, The Week of the Passion begins on Sunday with Christ s triumphal entry into Jerusalem. Jesus sends two of his disciples to a little village (Bethphage) to fetch a colt. His predictions regarding this animal and its owners are literally fulfilled. Having been permitted by the owners to bring this colt to Jesus, the disciples throw their cloaks on the animal and set Jesus on it. As he is riding along toward Jerusalem, people are constantly carpeting with their outer garments the road over which he is about to pass. The minds of the multitudes are filled with anticipation of earthly glory, as is clear from their shouts in praise of the Coming One, the King. ) To the extent to which the people recognize in Jesus the long-awaited Messiah, they are right.

That is why he refuses to grant the request of the Pharisees that he should rebuke his disciples. On the other hand, to the extent to which the shouters misinterpret the nature of Christ s messiahship, they are wrong. It is therefore not strange that when Jesus comes in sight of Jerusalem he bursts into tears. He knows, and at this time even openly predicts, what will happen to the city, its temple, and its population because his spiritual message has not been accepted.) In a final stirring appeal he addresses Jerusalem in these words, Your enemies & will dash to the ground you and your children within you & because you did not recognize the season when God (in his grace) visited you. ) On the next day (Monday) Jesus, on entering the temple, notices that its great outer court, that of the Gentiles, has been turned into a market place. So he drives out those who are selling animals for sacrifices. He says, It is written, My house shall be a house of prayer.

He adds, But you have made it a robbers den. ) One of the reasons why Jesus did this was that the temple authorities by using this great outer court as a market place were depriving the Gentiles of its use for religious purposes. This was all the more deplorable because the Gentiles, from whom the court derived its name, were not permitted to serve God in any other quarter of the temple.) Having cleared the temple, Jesus now used its facilities for teaching, as he had done in former days. Though the chief priests and scribes resented this, they were not able, for the time being, to do anything about it, because all the people were eagerly listening to the Savior.) ) ) ) ) ) 498 Or: to lodge with.) 499 Or: this man, too.) 500 See S.BK., Vol. II, p. 249.) 1 1 2 8 0 “tw://bible.?id=2.22.1|AUTODETECT|” 501 In cases where an animal was not only stolen but was afterward killed or sold, fourfold or even fivefold restitution was required 7 1 -1 9 0 “tw://bible.?id=2.22.1|AUTODETECT|” Exod. 22:1) 1 1 -1 9 0 “tw://bible.?id=10.12.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=10.12.6|AUTODETECT|” II Sam. 12:6) 1 1 -1 9 0 0 ). In all probability, however, this rule was not applicable in the present case, which was of a completely different character.) 1 23 2 8 0 0 N.T.C. W. Hendriksen, New Testament Commentary) 502 Or: Trade with these.) 503 Literally: And it came about that when he returned home, having received the kingdom, he ordered, etc.) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) N.E.B.

New English Bible) 504 Only three of the ten servants are introduced in the parable: two good men, one wicked person. The other seven need not be discussed, since each of them belongs to one of the two groups, the good or the bad.) 505 In this connection see also T. W. Manson, The Sayings of Jesus, London, 1949, p. 317.) 506 Notes on Greek words, phrases, and constructions in 19:1 27 begin on this page.) 507 Or: hill; so also in verse 37.) 508 Literally: you must speak thus.& ) 509 Or: Blessed (is) the King who comes in the name of the Lord.) 510 Or: siege works, earthworks.) 511 Literally: stone upon stone.) 512 Literally: the season [time or moment] of your visitation.) 513 On this see also J. Sickenberger, Das in die Welt Kommende Licht, ThG 33 (1941), pp. 129 134; and the article on ������ by J. Schneider, Th.D.N.T., Vol.

II, pp. 669, 670.) 514 S.BK., Vol. II, p. 253.) 515 Or: were eager to hear him.) 516 Notes on Greek words, phrases, and constructions in 19:28 48 begin on page 882.) Gram. N.T. A. T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research) ) )