Luke 19
TFGLuke 19:1-28
(Jericho.) L 1-28. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] [See , . The proposition of Zacchζus to restore fourfold suggests that the bulk of his wealth had not been gained in dishonest ways, for if so he would not have been able to make such a restitution.] [The visit of Jesus had converted Zacchζus and brought salvation to his house. Though as yet Jesus was sent only to the lost sheep of the house of Israel , and was not proclaiming [563] salvation to the Gentiles, yet he could consistently receive Zacchζus, for, though an outcast publican, he had not so forfeited his sonship in Abraham as to bar him from this right. He was one of the “lost sheep,” the very class to which Jesus was sent.] [The opening words show that the parable which follows was spoken in the house of Zacchζus. So far as the record shows, this was the first time in his ministry that Jesus ever approached Jerusalem with a crowd.
By thus approaching Jerusalem with a multitude it seemed to the people that Jesus was consenting to be crowned. And they were filled with those dreams and expectations which a few days later resulted in the triumphal entry.
All things pointed to a crisis, and the people were eagerly looking for honors and rewards under the new ruler. Jesus corrected these false views by a parable which showed that there must be patient waiting and faithful work before there could be any season of reward.] [Those present were looking for the crowning of Jesus at Jerusalem, but he was to ascend into that far country called heaven and was there to receive the kingdom of the earth , and his return in earthly majesty is yet to take place– . [To each of the servants he gave a crown, which was equal to about seventeen dollars of our money. It was a paltry sum for a nobleman and suggests a state of poverty and humiliation such as would give small incentive to any to remain faithful to his service.] [In addition to the servants, this nobleman had citizens, or subjects who owed him respect and reverence pending the confirmation of his kingdom, and [564] homage and obedience after that confirmation. But their hatred of him led them to oppose his confirmation, saying, “We will not,” etc. These citizens represented the Jews, and Theophylact well observes how near the Jews came to repeating these very words of rejection when they said to Pilate, “We have no king but Cζsar . . . Write not, The King of the Jews.”] [Thus Jesus shall call us to account for our stewardship , and some, despite the long absence of their Lord, and the rebellion of the citizens, will be found to have been faithful.
As to this servant’s answer Grotius says , “He modestly attributes this to his lord’s money, and not to his own work.”] [Thus by small faithfulness we are proved worthy of great trust . We should note that while the bounty is royal, yet it is proportionate.
It suggests the difference in estate between the nobleman who departed and the king who returned.] [The faithful servants are promoted to be rulers . The nobleman, having been of low estate himself, could sympathize with his servants and delight in promoting them– .] [Having no banks in which to store money, such as we have, the men of Palestine usually concealed it. At the present time the people of that land are accustomed to bury their money in the ground within their houses] [565] [He impudently criticizes his lord, saying that he was one hard to please and one who expected others to do all the work and let him reap all the gain. The injustice of his criticism had just been exposed beforehand by the king’s treatment of the two preceding servants. This servant represents those who make the labors and difficulties of the Christian life an excuse for doing nothing.] [The king patiently grants for argument’s sake all that is urged, but shows that even so, the conduct of this servant could not be justified. Thus no argument can justify the sinner who contends against God.
The word here translated “bank” means the table of the money-changer and is so translated at , , . It would appear from this passage that the money-changers were willing to borrow and pay some rate of interest.
The bank, therefore, was not a thing incorporated and watched by the government, but merely an individual with whom money might be secure or not, according to his personal honesty. Our present banking system has been the slow growth of many centuries. The lesson taught is that we should work with others if we have not self-confidence enough to work alone.] [See . The meaning here is that every one who makes use of what he has shall increase his powers, a rule which applies to all the affairs of life.] [566] [A reference in the first instance to the Jews who were citizens of Christ’s kingdom and who were justly destroyed for rejecting him when he ascended his throne. A reference in the second instance to all the inhabitants of the globe who are all in his kingdom and who shall be destroyed at his coming if they have rejected him. It is a fearful thing to contemplate the destruction of sinners, but it is more fearful to think of sin, rebellion and uncleanness being tolerated forever.] [The crowd had paused, waiting for Jesus, and he now leads on toward Jerusalem.] [567] [FFG 562-567]
Luke 19:29-44
(From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.) M 1-12, 14-17; M 1-11; L 29-44; J 12-19. [after the feast in the house of Simon the leper] [572] [The name, Bethphage, is said to mean but the derivation is disputed. Canon Cook and others think that the region on the eastern slope of Olivet was called Bethphage, and that Bethany was located in it. If it was a village, all trace of it has long since vanished, and it is not worth while to give the guesses and surmises of commentators as to its location. But it was evidently near Bethany] [probably Bethphage, for Jesus started from Bethany] [Numerous Scripture references show that the ass was held in high estimation in the East. The sons of the judges used them, and David’s mule was used at the coronation of Solomon . It is specifically stated that no man had ever sat upon this colt, for if the colt had been used by men it would have been unfit for sacred purposes– , , .] [The owner of the ass was no doubt a disciple or well-wisher of Jesus, and therefore readily consented to respond to the Master’s need.
Such a well-wisher might readily be found in a multitude ready to lay their garments in the road to honor Christ. The words “send him back” are usually construed to be a promise on the part of Christ that he would return the colt when through with him.
But such a promise seems rather out of keeping with the dignity of the occasion. We prefer to construe the words as referring to the movements of Christ’s two messengers from the neighborhood of Bethany to Bethphage and back again, or to a backward [573] movement along the caravan’s line of march.] [the poetical name for the city of Jerusalem] [The prophecy is a combination of , . This is the only instance in which Jesus rode. He entered in meekness, for the ass was a symbol of peace as the horse was of war , but there was nothing degrading about riding such a beast. The Eastern ass is smaller, but livelier, and better framed than the specimens found in our country. They constituted a chief asset in the property of the wealthy– , , , , .] [the streets being narrow, one would very seldom see an ass tied in one] [The garments were the loose cloaks worn over the tunics or shirts.
This cloak survives in the abba or hyke of the modern Arab. The unbroken colt would of course have no saddle, and these loyal disciples lent their cloaks to supply the deficiency, and to do Jesus royal honor.
Compare the enthronement of Jehu . They prepared both beasts, not knowing which he would choose to ride] [574] [Palm-trees were never abundant in Palestine, but there were many around Jericho, through which city these Galilean pilgrims had so recently come. They were date palms, the leaves of which were often ten feet in length. They are now comparatively rare, but are found in the plains of Philistia. The palm branch is emblematic of triumph and victory– , ; I. Macc. xiii. 51; II.
Macc. x. 7] [The shouting appears to have been started by those who came out of Jerusalem; it is evident, therefore, that the apostles who were approaching the city with Jesus had nothing to do with inciting this praise.] [The apostles were not conscious that the prophecies were being fulfilled nor did they understand that Jesus was approaching a heavenly rather than an earthly coronation. But after Jesus was glorified, their understandings were spiritually illuminated .
They not only remembered the prophecy, but saw in what sense it was that Jesus was king, and how badly mistaken they had been when they expected him to antagonize the Romans. The greatness of her king would have removed all cause for fear if Jerusalem had but accepted him.] [The two parts of the miracle–the calling and the raising–are both mentioned as alike impressive, sublime, and wonderful.] [It is evident from this that the testimony of those who [575] witnessed the raising of Lazarus had enthused the pilgrims in Jerusalem and had sent a large band of them forth charged with that ardent admiration which produced the shouting of the triumphal entry.] [Again, as at , we notice the self-confessed impotency of the Pharisees, but the Sadducees, under the determined and more resolute leadership of Caiaphas, did not participate in this despair. The Pharisees speak of the world as if its acquisition by Jesus was their loss.] [Matthew would have us know that the demonstration was no small affair, but was well-nigh universal. Josephus estimates that the number present at one passover was three million, or about one-half the population of Judæa and Galilee. The language of the Pharisees in .] [John has shown us just above that the raising of Lazarus was most prominent in their thoughts] [Jesus approached the city leading a multitude of pilgrims, and we have seen from John’s account above that another multitude came out of the city to meet him: Jesus approached the city between two great multitudes.] [This is the Greek form or spelling of two Hebrew words, Hoshiah-na, which means, Save now, or, Save, I pray, na being a particle of entreaty added to imperatives. The two words are taken from , which was recognized as the Messianic Psalm.
The shout “Hosanna” was customarily used at the feast of the tabernacles and the other festivals. It was a shout of exaltation about equivalent to “Salvation”] [see ] [This phrase is taken to mean in the highest degree or highest strains or in the highest heavens.
It is likely they were calling upon heaven to participate in glorifying and to ratify their shouts of salvation. The Evangelists give us the various cries of the multitude, for they did not all cry one thing. The cries, if seriously construed, were a fore-recognition of the Messiahship of Jesus, but popular cries are soon caught up and are as fickle as the impulses which beget them. But the public recognition of the Messiahship of Jesus gave [577] weight to the accusation made by Simon Peter on the day of Pentecost that they had slain the Messiah– . Comp. , .] [not a committee sent from Jerusalem for that purpose] [It is possible that these may have been moved with an honest fear that the enthusiasm of the people would call down the vengeance of the Romans , but it is more likely that they were prompted solely by envy.] [The expression is probably proverbial . The meaning is that the occasion of the great King’s visit to his city was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations.] [The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book.
As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation.
The day then passing was among the last before the crucifixion, which would present to the Jews a strong motive for repentance. Had Jerusalem hearkened unto Jesus then, he would have saved her from that self-exaltation which proved her ruin. But bigotry and prejudice blinded her eyes.] [578] [from where Jesus then stood he could see the houses which were to be thrown down, he could locate the embankments which would be built, and he could trace almost every foot of the line of the wall by which Titus in his anger girdled the city when his embankments were burned–Jos. Wars V. 6. 2, 11. 4-6, 12. 1, 2] [the city is figuratively spoken of as a mother, and her citizens as her children] [The term “visitation” usually refers to a season of judgment, but here, as elsewhere also , it means a season of grace. To not leave one stone upon another is a proverbial expression descriptive of a complete demotion, but in the overthrow of Jerusalem it was well-nigh literally fulfilled. Thus, while the people rejoiced in the present triumph, the prophetic eye and ear of our Lord beheld the judgments which were coming upon the city, heard the bitter cry of the starved defenders during the siege, the screams of the crucified left to perish upon their crosses after its capture, all ending in the final silence of desolation when not one stone was left upon another.] [his route led him down the steep face of Olivet, past Gethsemane, across the stone bridge which spans the Kedron, and up the slope of Moriah to the eastern gate of the city] [here Matthew tells of the cleansing of the temple, which evidently occurred the next day] [579] [ as rendered by the LXX.] [Matthew mingles this scene with events which apparently occurred on Monday, but the enthusiasm and the Hosanna cry evidently belonged to the triumphant Sunday. The presence of our Lord in the temple should, indeed, have been heralded with joy, for as that was the day in which the paschal lamb was presented and set apart, it was fitting that Christ our passover should be presented there amidst rejoicing.] [a general expression covering the period both before and after sunset] [Having inspected the temple as his Father’s house, Jesus withdrew from it, for in the present state of rancor which fermented within his enemies it was not safe for him to spend the night within Jerusalem.] [FFG 572-580]
Luke 19:45-48
(Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.) M 18, 19, 12, 13; M 12-18; L 45-48. [on the Monday following the triumphal entry] [Jerusalem] [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord’s ministry were full of activity that did not have time to tarry at Bethany for it. Our Lord’s hunger implies that of the disciples also.] [580] [Two varieties of figs are common in Palestine. The bicura or boccore, an early fig with large green leaves and with fruit which ripens in May or June, and sometimes earlier near Jerusalem. Thomson found ripe fruit of this variety as early as May in the mountains of Lebanon, a hundred fifty miles north of Jerusalem, and Professor Post, of Beyrut, states that fig-trees there have fruit formed as early as February, which is fully ripe in April. The second variety is the summer fig or kermus. This ripens its main crop in August, but its later fruitage often hangs on all winter when the weather is mild, dropping off when the new spring leaves come.
As the fruit usually appears before the leaves, the leaves were a promise that fruit might be found, and the fruit, though not perfectly ripe, is considered edible when the leaves are developed. Though it was too early for fruit, it was also too early for leaves.
The tree evidently had an unusually favorable position. It seemed to vaunt itself by being in advance of the other trees, and to challenge the wayfarer to come and refresh himself.] [The disciples did not pause to watch the effect of Christ’s words upon the tree. But from the degree to which it had shriveled when they saw it next day it became evident to them that it had begun to wither as soon as Christ had finished uttering its sentence. Our Lord here performed a miracle of judgment unlike any other of his wonderful works. The reader can hardly fail to note how perfectly this fig-tree, in its separation from the other trees, its showy pretensions, its barrenness of results and its judgment typifies the Jewish people. In fact, Christ’s treatment of it appears in some respects to be a visible and practical application of the principles which he had formerly set forth in a parable .
But we must not too confidently make such an application of the parable since Jesus himself gave [581] no hint that he intended us so to apply it.] [three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see , . The LXX. uses it as equivalent to “instruments of war” at , and to “vestments” at .] [the prophecy cited is a combination of , ] [The caves in certain sections of Palestine have been immemorially infested with robbers, and Jesus, because of the injustice of extortion practiced by the merchants, likens the polluted temple to such a den.
The dickering and chafing and market talk were probably not unlike the grumbling and quarreling of thieves as they divide the booty.] [Overawed by the magnitude [582] of the popular demonstration made on Sunday, the Jewish rulers feared to attempt any violent measures in dealing with Jesus. But they neglected no opportunity by appeals to Jesus himself, by treacherous questions, etc., to divert the popular favor from the Lord that they might put him to death.] [FFG 580-583]