Text -- Luke 19:15-48 (NET)

19:15 When he returned after receiving the kingdom, he summoned these slaves to whom he had given the money. He wanted to know how much they had earned by trading. 19:16 So the first one came before him and said, ‘Sir, your mina has made ten minas more.’ 19:17 And the king said to him, ‘Well done, good slave! Because you have been faithful in a very small matter, you will have authority over ten cities.’ 19:18 Then the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So the king said to him, ‘And you are to be over five cities.’ 19:20 Then another slave came and said, ‘Sir, here is your mina that I put away for safekeeping in a piece of cloth. 19:21 For I was afraid of you, because you are a severe man. You withdraw what you did not deposit and reap what you did not sow.’ 19:22 The king said to him, ‘I will judge you by your own words, you wicked slave! So you knew, did you, that I was a severe man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put my money in the bank, so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ‘Take the mina from him, and give it to the one who has ten.’ 19:25 But they said to him, ‘Sir, he has ten minas already!’ 19:26 ‘I tell you that everyone who has will be given more, but from the one who does not have, even what he has will be taken away. 19:27 But as for these enemies of mine who did not want me to be their king, bring them here and slaughter them in front of me!’”

The Triumphal Entry

19:28 After Jesus had said this, he continued on ahead, going up to Jerusalem. 19:29 Now when he approached Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 19:30 telling them, “Go to the village ahead of you. When you enter it, you will find a colt tied there that has never been ridden. Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs it.’” 19:32 So those who were sent ahead found it exactly as he had told them. 19:33 As they were untying the colt, its owners asked them, “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then they brought it to Jesus, threw their cloaks on the colt, and had Jesus get on it. 19:36 As he rode along, they spread their cloaks on the road. 19:37 As he approached the road leading down from the Mount of Olives, the whole crowd of his disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen: 19:38 “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” 19:39 But some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 19:40 He answered, “I tell you, if they keep silent, the very stones will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now when Jesus approached and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, even you, the things that make for peace! But now they are hidden from your eyes. 19:43 For the days will come upon you when your enemies will build an embankment against you and surround you and close in on you from every side. 19:44 They will demolish you– you and your children within your walls– and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God.”

Cleansing the Temple

19:45 Then Jesus entered the temple courts and began to drive out those who were selling things there, 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ but you have turned it into a den of robbers!” 19:47 Jesus was teaching daily in the temple courts. The chief priests and the experts in the law and the prominent leaders among the people were seeking to assassinate him, 19:48 but they could not find a way to do it, for all the people hung on his words.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 19:15

When he was come back again ( en tōi epanelthein auton ).

"On the coming back again as to him."Luke’ s favourite idiom of the articular infinitive after en and with the accusative of general reference.

Robertson: Luk 19:15

Had given ( dedōkei ).

Past perfect active indicative without augment of didōmi .

Robertson: Luk 19:15

That he might know ( hina gnoi ).

Second aorist active subjunctive of ginoskō . The optative would be gnoiē .

Robertson: Luk 19:16

Hath made ( prosērgasato ).

Only here in the N.T. Note pros - in addition, besides, more.

Robertson: Luk 19:17

Have thou authority ( isthi exousian echōn ).

Periphrastic present active imperative. Keep on having authority.

Robertson: Luk 19:19

Be thou also over ( kai su epano ginou ).

Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in Matthew 25. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

Robertson: Luk 19:20

I kept ( eichon ).

Imperfect active of echō . I kept on keeping.

Robertson: Luk 19:20

Laid up ( apokeimenēn ).

Present passive participle agreeing with hēn (which), used often as perfect passive of tithēmi as here, laid away or off (apo ). It is not the periphrastic construction, but two separate verbs, each with its own force.

Robertson: Luk 19:20

In a napkin ( en soudariōi ).

A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries a.d., Deissmann, Bible Studies , p. 223). Used also for swathing the head of the dead (Joh 11:44; Joh 20:7).

Robertson: Luk 19:21

I feared ( ephoboumēn ).

Imperfect middle, I continued to fear.

Robertson: Luk 19:21

Austere ( austēros ).

Old Greek word from auō , to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, stringent. Here only in the N.T. Compare sklēros (hard) in Mat 25:24. "Harsh in flavour, then in disposition"(Bruce).

Robertson: Luk 19:21

Thou layedst not down ( ouk ethēkas ).

Probably a proverb for a grasping profiteer.

Robertson: Luk 19:22

Thou knewest ( ēideis ).

Second past perfect of horaō , to see, used as imperfect of oida , to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (ponēros ) slave are turned to his own condemnation.

Robertson: Luk 19:23

Then wherefore ( kai dia ti ).

Note this inferential use of kai - in that case.

Robertson: Luk 19:23

Into the bank ( epi trapezan ).

Literally, upon a table. This old word trapeza , from tetrapeza (tetra , four, pous , foot). It means then any table (Mar 7:28), food on the table (Act 16:34), feast or banquet (Rom 11:9), table of the money-changers (Joh 2:15; Mar 11:15; Mat 21:12), or bank as here. Our word bank is from Old English bench .

Robertson: Luk 19:23

With interest ( sun tokōi ).

Not usury, but proper and legal interest. Old word from tiktō , to bring forth. In the N.T. only here and Mat 25:27.

Robertson: Luk 19:23

Should have required it ( an auto epraxa ).

Conclusion of second-class condition the condition or apodosis being implied in the participle "coming"(elthōn ), and the previous question. On this technical use of prassō (epraxa ) See note on Luk 3:13.

Robertson: Luk 19:25

And they said unto him ( kai eipan autōi ).

Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luk 19:11).

Robertson: Luk 19:26

That hath not ( tou mē echontos ).

The present tense of echō here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

Robertson: Luk 19:27

Reign ( basileusai ).

First aorist active infinitive, ingressive aorist, come to rule.

Robertson: Luk 19:27

Slay ( katasphaxate ).

First aorist active imperative of katasphazō , to slaughter, an old verb, but only here in the N.T.

Robertson: Luk 19:28

Went on before ( eporeueto emprosthen ).

Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.

Robertson: Luk 19:29

Unto Bethphage and Bethany ( eis Bēthphagē kai Bēthania ).

Both indeclinable forms of the Hebrew or Aramaic names. In Mar 11:1 "Bethany"is inflected regularly.

Robertson: Luk 19:29

Of Olives ( Elaiōn ).

As in Mar 11:1; Mat 21:1, though some editors take it to be, not the genitive plural of elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Act 1:12. See notes on Mat 21:1 and notes on Mar 11:1 for details.

Robertson: Luk 19:30

Whereon no man ever yet sat ( eph' hon oudeis pōpote anthrōpōn ekathisen ).

Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.

Robertson: Luk 19:32

As he had said unto them ( kathōs eipen autois ).

Luke alone notes this item.

Robertson: Luk 19:33

As they were loosing ( luontōn autōn ).

Genitive absolute.

Robertson: Luk 19:33

The owners thereof ( hoi kurioi autou ).

The same word kurios used of the Lord Jesus in Luk 19:31 (and Luk 19:34) and which these "owners"would understand. See note on Mat 21:3 and note on Mar 11:3 for kurios used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the lxx to translate the Hebrew Elohim (God).

Robertson: Luk 19:35

Set Jesus thereon ( epebibasan ton Iēsoun ).

First aorist active. Old verb, to cause to mount, causative verb from bainō , to go. In the N.T. only here and Luk 10:34; Act 23:24.

Robertson: Luk 19:36

They spread ( hupestrōnnuon ).

Imperfect active describing the continued spreading as they went on. Hupostrōnnuō is a late form of the old verb hupostorennumi . Here only in the N.T.

Robertson: Luk 19:37

At the descent ( pros tēi katabasei ).

Epexegetic of "drawing nigh."They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (Luk 19:41). It was a shout of triumph from the multitude with their long pent-up enthusiasm (Luk 19:11), restrained no longer by the parable of the pounds.

Robertson: Luk 19:37

For all the mighty works which they had seen ( peri pasōn eidon dunameōn ).

Neat Greek idiom, incorporation of the antecedent (dunameōn ) into the relative clause and attraction of the case of the relative from the accusative has to the genitive hōn . And note "all."The climax had come, Lazarus, Bartimaeus, and the rest.

Robertson: Luk 19:38

The king cometh ( ho erchomenos , ho basileus ).

The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king"(Joh 6:15). The phrase "the coming king"like "the coming prophet"(Joh 6:14; Deu 18:15) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship.

Robertson: Luk 19:38

Peace in heaven, and glory in the highest ( en ouranōi eirēnē kai doxa en hupsistois ).

This language reminds one strongly of the song of the angels at the birth of Jesus (Luk 2:14). Mar 11:10; Mat 21:9 have "Hosannah in the highest."

Robertson: Luk 19:39

Some of the Pharisees ( tines tōn Pharisaiōn ).

Luke seems to imply by "from the multitude"(apo tou ochlou ) that these Pharisees were in the procession, perhaps half-hearted followers of the mob. But Joh 12:19 speaks of Pharisees who stood off from the procession and blamed each other for their failure and the triumph of Jesus. These may represent the bolder spirits of their same group who dared to demand of Jesus that he rebuke his disciples.

Robertson: Luk 19:40

If these shall hold their peace ( ean houtoi siōpēsousin ).

A condition of the first class, determined as fulfilled. The use of ean rather than ei cuts no figure in the case (See note on Act 8:31; note on 1Th 3:8; and the note on 1Jo 5:15). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative.

Robertson: Luk 19:40

The stones will cry out ( hoi lithoi kraxousin ).

A proverb for the impossible happening.

Robertson: Luk 19:41

Wept ( eklausen ).

Ingressive aorist active indicative, burst into tears. Probably audible weeping.

Robertson: Luk 19:42

If thou hadst known ( ei egnōs ).

Second aorist active indicative of ginōskō . Second-class condition, determined as unfulfilled.

Robertson: Luk 19:42

Even thou ( kai su ).

Emphatic position of the subject.

Robertson: Luk 19:42

But now ( nun de ).

Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive.

Robertson: Luk 19:42

They are hid ( ekrubē ).

Second aorist passive indicative of kruptō , common verb, to hide.

Robertson: Luk 19:43

Shall cast up a bank ( parembalousin charaka ).

Future active indicative of paremballō , a double compound (para , en , ballō ) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. So also the word charaka (charax ) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek.

Robertson: Luk 19:43

Compass thee round ( perikuklōsousin se ).

Future active indicative. Another common compound to make a circle (kuklos ) around (peri ), though here only in the N.T.

Robertson: Luk 19:43

Keep thee in ( sunexousin se ).

Shall hold thee together on every side (pantothen ). See about sunechō on Luk 4:38.

Robertson: Luk 19:44

Shall dash to the ground ( edaphiousin ).

Attic future of edaphizō , to beat level, to raze to the ground, a rare verb from edaphos , bottom, base, ground (Act 22:7), here alone in the N.T.

Robertson: Luk 19:44

Because ( anth' hōn ).

"In return for which things."

Robertson: Luk 19:44

Thou knewest not ( ouk egnōs ).

Applying the very words of the lament in the condition in Luk 19:42. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.

Robertson: Luk 19:45

Began to cast out ( ērxato ekballein ).

So Mar 11:15 whereas Mat 21:12 has simply "he cast out."See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in Joh 2:14-22. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

Robertson: Luk 19:47

He was teaching ( ēn didaskōn ).

Periphrastic imperfect.

Robertson: Luk 19:47

Daily ( to kath' hēmeran ).

Note the accusative neuter article, "as to the according to the day,"very awkward English surely, but perfectly good Greek. The same idiom occurs in Luk 11:3.

Robertson: Luk 19:47

Sought ( ezētoun ).

Imperfect active, conative imperfect, were seeking, trying to seek.

Robertson: Luk 19:47

The principal men of the people ( hoi prōtoi tou laou ).

The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men"were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (apolesai ) of Jesus. The raising of Lazarus from the dead brought them together for this action (Joh 11:47-53; Joh 12:9-11).

Robertson: Luk 19:48

They could not find ( ouch hēuriskon ).

Imperfect active. They kept on not finding.

Robertson: Luk 19:48

What they might do ( to ti poiēsōsin ).

First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article to (neuter accusative) with the question.

Robertson: Luk 19:48

Hung upon him ( exekremeto autou ).

Imperfect middle of ekkremamai , an old verb (mi form) to hang from, here only in the N.T. The form is an omega form from ekkremomai , a constant tendency to the omega form in the Koiné. It pictures the whole nation (save the leaders in Luk 19:47) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."

Vincent: Luk 19:15

Had gained by trading ( διεπραγματεύσατο )

Only here in New Testament. See on Luk 19:13.

Vincent: Luk 19:16

Hath gained ( προσηργάσατο )

Only here in New Testament. Lit., hath worked besides (πρὸς ) the original sum. Rev., made.

Vincent: Luk 19:16

Have thou authority ( ἴσθι ἐξομσίαν ἔχων )

Lit., Be thou having authority.

Vincent: Luk 19:16

Cities

" A city for a pound, yet not even a cottage could be bought for a pound" (Bengel).

Vincent: Luk 19:18

Made ( ἐποίησεν )

See on Mat 25:16.

Vincent: Luk 19:20

I kept ( εἶχον )

The imperfect. I was keeping while thou wert absent.

Vincent: Luk 19:20

Napkin ( σουδαρίῳ )

The Latin sudarium, from sudor , perspiration: a cloth for wiping off the sweat. Trench notes that the napkin which the idle servant does not need for its proper use (Gen 3:19) he uses for the wrapping up of his pound.

Vincent: Luk 19:21

Austere ( αὐστηρὸς )

From aὔω , to dry. Dry , and thence hard. See on hard, Mat 25:24.

Vincent: Luk 19:21

Sow ( ἔσπειρας )

See on strawed, Mat 25:24.

Vincent: Luk 19:22

Thou knewest

To be read interrogatively. " Didst thou know that? Then, for that reason, thou shouldst have been the more faithful."

Vincent: Luk 19:23

Bank ( τράπεζαν )

Lit., the table of the money-changer. Wyc., board. See on exchangers, Mat 25:27.

Vincent: Luk 19:23

Usury ( τόκῳ )

Better interest, as Rev. See on usury, Mat 25:27.

Vincent: Luk 19:27

But ( πλὴν )

Rev., howbeit . However it may be with the unfaithful servant.

Vincent: Luk 19:27

Slay ( κατασφάξατε )

Only here in New Testament. A strong word: s laughter; cut them down (κατά ).

Vincent: Luk 19:29

Bethphage

See on Mat 21:1.

Vincent: Luk 19:31

The Lord

See on Mat 21:3.

Vincent: Luk 19:35

Their garments

More strictly, their own garments (ἑαυτῶν ), in their reverence and love for their Lord. See oil Mat 25:7.

Vincent: Luk 19:36

Spread ( ὑπεστρώννυον )

Only here in New Testament.

Vincent: Luk 19:37

The descent

Two distinct sights of Jerusalem are caught on this route, an inequality of ground hiding it for a time after one has first seen it. Luk 19:37 marks the first sight, Luk 19:41 the second and nearer view (see Introduction, on Luke's topographical accuracy). " A t this point (the former) the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right: what is seen is only Mount Zion, now, for the most part, a rough field, crowned with the mosque of David, and the angle of the western walls, but then covered with houses to its base, and surmounted by the castle of Herod, on the supposed site of the palace of David....It was at this point that the shout of triumph burst forth from the multitude" (Stanley, " Sinai and Palestine" ).

Vincent: Luk 19:41

He drew nigh

" Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the intervening ridge of Olivet. A few moments, and the path mounts again; it climbs a rugged ascent, it reaches a ledge of smooth rock, and in an instant the whole city bursts into view....It is hardly possible to doubt that this rise and turn of the road was the exact point where the multitude paused again, and He, when he beheld the city, wept over it" (Stanley).

Vincent: Luk 19:42

Wept ( ἔκλαυσεν )

With audible weeping.

Vincent: Luk 19:43

A trench ( χάρακα )

Rev., correctly, as Tynd., a bank. Only here in New Testament. The word literally means a pointed stake, used in fortifying the intrenchments of a camp, and thence the palisade itself. In fortifying a camp or besieging a city, a ditch was dug round the entire circuit, and the earth from it thrown up into a wall, upon which sharp stakes were fixed. Every Roman soldier carried three or four of these stakes on the march. Wyc., with pale.

Vincent: Luk 19:43

Keep thee in ( συνέξουσιν )

See on Luk 4:38.

Vincent: Luk 19:44

Lay thee even with the ground ( ἐδαφιοῦσιν )

Only here in New Testament. Primarily, to beat level, like a threshing-floor or pavement. The Septuagint uses it in the sense of dashing down to the ground (Psalms 137:9, and elsewhere). So Rev., from the succeeding reference to the children, and in allusion to the Psalms.

Vincent: Luk 19:44

Visitation

See on 1Pe 2:12.

Vincent: Luk 19:46

Thieves ( λῃστῶν )

See on Mat 26:55; Luk 10:30; Mar 11:17.

Vincent: Luk 19:48

Were very attentive ( ἐξεκρέματο )

Only here in New Testament. Lit., as Rev., hung upon him. Tynd., stuck by h im.

Wesley: Luk 19:15

In his glory.

Wesley: Luk 19:23

Which does not appear to be contrary to any law of God or man. But this is no plea for usury, that is, the taking such interest as implies any degree of oppression or extortion.

Wesley: Luk 19:25

With admiration, not envy.

Wesley: Luk 19:26

Mat 25:29; Luk 8:18.

Wesley: Luk 19:27

The foremost of the company, showing his readiness to suffer.

Wesley: Luk 19:29

He drew nigh to the place where the borders of Bethphage and Bethany met, which was at the foot of the mount of Olives. Mat 21:1; Mar 11:1.

Wesley: Luk 19:37

Speaking at once, as it seems, from a Divine impulse, words which most of them did not understand.

Wesley: Luk 19:38

God being reconciled to man.

Wesley: Luk 19:39

Paying thee this immoderate honour.

Wesley: Luk 19:40

That is, God would raise up some still more unlikely instruments to declare his praise. For the power of God will not return empty.

Wesley: Luk 19:42

After thou hast neglected so many.

Wesley: Luk 19:42

The day wherein God still offers thee his blessings.

Wesley: Luk 19:43

All this was exactly performed by Titus, the Roman general.

Wesley: Luk 19:44

All the Jews were at that time gathered together, it being the time of the passover.

Wesley: Luk 19:44

Only three towers were left standing for a time, to show the former strength and magnificence of the place. But these likewise were afterward levelled with the ground.

Wesley: Luk 19:45

Mat 21:12; Mar 11:11.

Wesley: Luk 19:46

Isa 56:7.

JFB: Luk 19:27

(Compare 1Sa 15:32-33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.|| 25761||1||10||0||@@CHRIST'S TRIUMPHANT ENTRY INTO JERUSALEM AND TEARS OVER IT.==== (Luke 19:28-44)

JFB: Luk 19:27

"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.

JFB: Luk 19:30

(See on Joh 19:41).

JFB: Luk 19:31

He both knew all and had the key of the human heart. (See on Luk 19:5.) Perhaps the owner was a disciple.

JFB: Luk 19:35

He allowing this, as befitting the state He was for the first and only time assuming.

JFB: Luk 19:37

The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.

JFB: Luk 19:38

Mark (Mar 11:9-10) more fully, "Hosanna," that is, "Save now," the words of Psa 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Psa 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer.

JFB: Luk 19:38

(See on Luk 2:13-14).

JFB: Luk 19:40

Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).

JFB: Luk 19:41-44

Compare Lam 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mat 23:37.)

JFB: Luk 19:42

Even at this moving moment. (See on Luk 13:9.)

JFB: Luk 19:42

Thinking perhaps of the name of the city. (Heb 7:2) [WEBSTER and WILKINSON]. How much is included in this word!

JFB: Luk 19:42

It was His among His last open efforts to "gather them," but their eyes were judicially closed.

JFB: Luk 19:43

A rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See JOSEPHUS, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.

JFB: Luk 19:45-46

Banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

JFB: Luk 19:47

Continued seeking, that is, daily, as He taught.

JFB: Luk 19:48

Hung upon His words.

Clarke: Luk 19:15

When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Mat 25:14 (note), etc.

Clarke: Luk 19:16

Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man’ s ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved.

Clarke: Luk 19:17

Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas.

Clarke: Luk 19:20

Lord, behold, here is thy pound - See Mat 25:18.

Clarke: Luk 19:23

With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit.

Clarke: Luk 19:25

And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer."

Clarke: Luk 19:26

And from him that hath not - See this particularly explained Mat 13:12 (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.

Clarke: Luk 19:27

Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.

Clarke: Luk 19:28

He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.

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See this triumphal entry into Jerusalem explained at large on Mat 21:1-11 (note), and Mar 11:1-10 (note).

Clarke: Luk 19:38

Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on Mat 21:9 (note).

Clarke: Luk 19:40

If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zec 9:9, as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated.

Clarke: Luk 19:41

And wept over it - See Mat 23:37.

Clarke: Luk 19:42

The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh , he shall see, and שלום shalom , peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name.

Clarke: Luk 19:43

Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader’ s attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3.

Clarke: Luk 19:44

The time of thy visitation - That is, the time of God’ s gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

Clarke: Luk 19:45

Went into the temple - See all this transaction explained, Mat 21:12-16 (note).

Clarke: Luk 19:47

And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Mat 21:17.

Clarke: Luk 19:48

Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. -

Ex vultu dicentis, pendet omnium vultus

The face of every man hung on the face of the speaker

- Pendetque iterum narrantis ab ore

Virg. Aen. iv. 7

And she hung again on the lips of the narrator

The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation

The reader is requested to refer to Matthew 24 (note), and to Mat 25:14 (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed.

Calvin: Luk 19:27

Luk 19:27.But those my enemies In this second part, he appears to glance principally at the Jews, but includes all who in the absence of their master, determine to revolt. Now Christ’s intention was, not only to terrify such persons by threatening an awful punishment, but also to keep his own people in faithful subjection; for it was no small temptation to see the kingdom of God scattered by the treachery and rebellion of many. In order then that we may preserve our composure in the midst of troubles, Christ informs us that he will return, and that at his coming he will punish wicked rebellion. ⁶⁹⁷

Calvin: Luk 19:41

41.And wept over it As there was nothing which Christ more ardently desired than to execute the office which the Father had committed to him, and as he knew that the end of his calling was to gather the lost sheep of the house of Israel, (Mat 15:24,) he wished that his coming might bring salvation to all. This was the reason why he was moved with compassion, and wept over the approaching destruction of the city of Jerusalem. For while he reflected that this was the sacred abode which God had chosen, in which the covenant of eternal salvation should dwell — the sanctuary from which salvation would go forth to the whole world, it was impossible that he should not deeply deplore its ruin. And when he saw the people, who had been adopted to the hope of eternal life, perish miserably through their ingratitude and wickedness, we need not wonder if he could not refrain from tears.

As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. And it is necessary that we should always give due consideration to the character which he sustains, when he speaks, or when he is employed in accomplishing the salvation of men; as in this passage, in order that he may execute faithfully his Father’s commission, he must necessarily desire that the fruit of the redemption should come to the whole body of the elect people. Since, therefore, he was given to this people as a minister for salvation, it is in accordance with the nature of his office that he should deplore its destruction. He was God, I acknowledge; but on all occasions when it was necessary that he should perform the office of teacher, his divinity rested, and was in a manner concealed, that it might not hinder what belonged to him as Mediator. By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love.

Calvin: Luk 19:42

42.O if even thou hadst known! The discourse is pathetic, and therefore abrupt; for we know that by those who are under the influence of vehement passion their feelings are not more than half-expressed. Besides, two feelings are here mingled; for not only does Christ bewail the destruction of the city, but he likewise reproaches the ungrateful people with the deepest guilt, in rejecting the salvation which was offered to them, and drawing down on themselves a dreadful judgment of God. The word even, which is interwoven with it, is emphatic; for Christ silently contrasts Jerusalem with the other cities of Judea, or rather, of the whole world, and the meaning is: “If Even thou, who art distinguished by a remarkable privilege above the whole world, — if thou at least, (I say,) who art a heavenly sanctuary in the earth, hadst known ” This is immediately followed by another amplification taken from the time: “Though hitherto thou hast wickedly and outrageously rebelled against God, now at least there is time for repentance.” For he means that the day is now at hand, which had been appointed by the eternal purpose of God for the salvation of Jerusalem, and had been foretold by the prophets. Thus (says Isaiah) is the accepted time, this is the day of salvation, (Isa 49:8; 2Co 6:2.)

Seek the Lord while he may be found; call upon him while he is near,
(Isa 55:6.)

The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness. Nor does he simply say, that Jerusalem did not know her peace, but the things which belonged to her peace; for it frequently happens that men are far from being unacquainted with their happiness, but they are ignorant of the way and means, (as we say,) because they are blinded by their wickedness. Now since the compassion is mingled with reproach, let us observe, that men deserve the heavier punishment in proportion to the excellence of the gifts which they have received, because to other sins there is added an impious profanation of heavenly grace. Secondly, let us observe, that the nearer God approaches to us, and holds out the light of sound doctrine, the less excusable are we, if we neglect this opportunity. The gate of salvation, indeed, is always open; but as God is sometimes silent, it is no ordinary privilege, when He invites us to himself with a loud voice, and in a familiar manner, and therefore the contempt will be visited by severer punishment.

But now they are hid from thy eyes This is not said for the purpose of extenuating the guilt of Jerusalem; for, on the contrary, it marks with disgrace the monstrous stupidity of that city, that, when God is present, it does not perceive him. I do acknowledge that it belongs to God alone to open the eyes of the blind, and that no man is qualified for understanding the mysteries of the heavenly kingdom, unless God enlighten him inwardly by his Spirit; but it does not follow from this that they who perish through their own brutal blindness are excusable. Christ intended also to remove an offense, which might otherwise have perplexed the ignorant and weak; for when the eyes of all were directed to that city, his example might have very great influence in both respects, either for evil or for good. That no man then may be perplexed by its unbelief and proud contempt of the Gospel, Jerusalem is condemned for disgraceful blindness.

Calvin: Luk 19:43

43.For the days shall come upon thee He now assumes, as it were, the character of a judge, and addresses Jerusalem with greater severity. In like manner the prophets also, though they shed tears over the destruction of those about whom they ought to feel anxiety, yet they summon up courage to pronounce severe threatenings, because they know that not only are they commanded to watch over the salvation of men, but that they have also been appointed to be the heralds of the judgment of God. Under these terms Jesus declares that Jerusalem will suffer dreadful punishment, because she did not know the time of her visitation; that is, because she despised the Redeemer who had been exhibited to her, and did not embrace his grace. Let the fearful nature of the punishments which she endured now alarm us, that we may not, by our carelessness, extinguish the light of salvation, but may be careful to receive the grace of God, and may even run with rigor to meet it.

Calvin: Luk 19:47

Luk 19:47.And he taught daily in the temple Mark and Luke point out, first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely, the priests and scribes, and all the rulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised. Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins. Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.

Defender: Luk 19:17

In the parable of the pounds, the Lord rewards His servants in accordance with the quantity of return produced from equal gifts. In the somewhat similar parable of the talents (Matthew 25:14-30), the reward is based on proportionate return from unequal gifts. The conclusion from the two parables is that our rewards when Christ returns are based on both quantitative and qualitative criteria. The Lord will take a full and understanding account of our opportunities and our works. He is well able to discern and to "give every man according as his work shall be" (Rev 22:12). In the parable of the pounds, the nobleman went "into a far country" (Luk 19:12). In the parable of the talents, Jesus gives the additional information that the master only returned "after a long time" (Mat 25:19)."

Defender: Luk 19:28

On the prophetic significance of the so-called "triumphal entry," see notes on Mat 21:1-9."

Defender: Luk 19:40

Even the inanimate creation is under God's control for He made it, and the opposition of mere men to the fulfillment of prophecy is no impediment to the Creator and Sustainer of all things. When God created Adam, He breathed life into the dust of the ground; He could do the same for stones if need be."

Defender: Luk 19:42

"This thy day" was the day when the Scriptures had said that Messiah would present Himself to Judah and Jerusalem as their promised King. The time of His coming had been foretold in Dan 9:25, and the manner of His coming in Zec 9:9. A believing remnant had recognized Him, but the leaders and most of the people did not. On the very day when they should have crowned Him King, they set about to destroy Him (Luk 19:47)."

Defender: Luk 19:44

This terrible prophecy was fulfilled in a.d. 70 when the Roman army under Titus destroyed the temple completely. The destruction of the city and dispersion of its people was completed in a.d. 135.

Defender: Luk 19:44

If the Jewish scribes had really searched and studied the Scriptures (especially Dan 9:24, Dan 9:25), they could have known "the time of thy visitation.""

TSK: Luk 19:15

having : Psa 2:4-6

money : Gr. silver, and so, Luk 19:23

that he : Luk 12:48, Luk 16:2-13; Mat 18:23-35, Mat 25:19; Rom 14:10-12; 1Co 4:1-5

TSK: Luk 19:16

Lord : 1Ch 29:14-16; 1Co 15:10; Col 1:28, Col 1:29; 2Ti 4:7, 2Ti 4:8; Jam 2:18-26

TSK: Luk 19:17

Well : Gen 39:4; 1Sa 2:30; Mat 25:21; Rom 2:29; 1Co 4:5; 2Ti 2:10; 1Pe 1:7, 1Pe 5:4

been : Luk 16:10, Luk 22:30; Mat 25:21; Rev 2:26-29

TSK: Luk 19:18

thy : Mat 13:23; Mar 4:20; 2Co 8:12

TSK: Luk 19:19

Be : Isa 3:10; 1Co 3:8, 1Co 15:41, 1Co 15:42, 1Co 15:58; 2Co 9:6; 2Jo 1:8

TSK: Luk 19:20

Lord : Luk 19:13, Luk 3:9, Luk 6:46; Pro 26:13-16; Mat 25:24; Jam 4:17

TSK: Luk 19:21

I feared : Exo 20:19, Exo 20:20; 1Sa 12:20; Mat 25:24, Mat 25:25; Rom 8:15; 2Ti 1:7; Jam 2:10; 1Jo 4:18

because : 1Sa 6:19-21; 2Sa 6:9-11; Job 21:14, Job 21:15; Eze 18:25-29; Mal 3:14, Mal 3:15; Rom 8:7; Jud 1:15

TSK: Luk 19:22

Out : 2Sa 1:16; Job 15:5, Job 15:6; Mat 12:37, Mat 22:12; Rom 3:19

Thou knewest : Mat 25:26, Mat 25:27

TSK: Luk 19:23

Wherefore : Rom 2:4, Rom 2:5

usury : Exo 22:25-27; Deu 23:19, Deu 23:20

TSK: Luk 19:24

Take : Luk 12:20, Luk 16:2

TSK: Luk 19:25

Lord : Luk 16:2; 2Sa 7:19; Isa 55:8, Isa 55:9

TSK: Luk 19:26

That unto : Luk 8:18; Mat 13:12, Mat 25:28, Mat 25:29; Mar 4:25; Joh 5:1-3

and from : That is, the poor man, who possesses but little. Luk 16:3; 1Sa 2:30, 1Sa 15:28; 2Sa 7:15; Psa 109:8; Eze 44:12-16; Mat 21:43; Act 1:20; 2Jo 1:8; Rev 2:3, Rev 3:11

TSK: Luk 19:27

Luk 19:14, Luk 19:42-44, Luk 21:22, Luk 21:24; Num 14:36, Num 14:37, Num 16:30-35; Psa 2:3-5, Psa 2:9, Psa 21:8, Psa 21:9; Psa 69:22-28; Isa 66:6, Isa 66:14; Nah 1:2, Nah 1:8; Mat 21:37-41, Mat 22:7, Mat 23:34-36; 1Th 2:15, 1Th 2:16; Heb 10:13

TSK: Luk 19:28

he went : Luk 9:51, Luk 12:50, Luk 18:31; Psa 40:6-8; Mar 10:32-34; Joh 18:11; Heb 12:2; 1Pe 4:1

TSK: Luk 19:29

when : Mat 21:1-11; Mar 11:1-11; Joh 12:12-16

Bethany : Luk 19:37, Luk 21:37, Luk 22:39, Luk 24:50; Zec 14:4; Act 1:12

TSK: Luk 19:30

Luk 19:32, Luk 22:8-13; 1Sa 10:2-9; Joh 14:29

TSK: Luk 19:31

the Lord : Psa 24:1, Psa 50:10-12; Mat 21:2, Mat 21:3; Mar 11:3-6; Act 10:36

TSK: Luk 19:34

Zec 9:9; Joh 10:35, Joh 12:16; 2Co 8:9

TSK: Luk 19:35

they cast : 2Ki 9:13; Mat 21:7; Mar 11:7, Mar 11:8; Joh 12:14; Gal 4:15, Gal 4:16

TSK: Luk 19:36

Mat 21:8

TSK: Luk 19:37

at : Luk 19:20; Mar 13:3, Mar 14:26

the whole : Luk 7:16; Exod. 15:1-18; Judg. 5:1-31; 2Sa 6:2-6; 1Ki 8:55, 1Ki 8:56; 1Ch 15:28; 1Ch 16:4-7; 2Ch 29:28-30,2Ch 29:36; Ezr 3:10-13; Psa 106:12, Psa 106:13; Joh 12:12, Joh 12:13

TSK: Luk 19:38

Blessed : Luk 13:35; Psa 72:17-19, Psa 118:22-26; Zec 9:9; Mat 21:9; Mar 11:9, Mar 11:10

peace : Luk 2:10-14; Rom 5:1; Eph 2:14-18; Col 1:20

glory : Eph 1:6, Eph 1:12, Eph 3:10,Eph 3:21; 1Ti 1:17; 1Pe 1:12; Rev 5:9-14, Rev 19:1-6

TSK: Luk 19:39

rebuke : Isa 26:11; Mat 23:13; Joh 11:47, Joh 11:48, Joh 12:10,Joh 12:19; Act 4:1, Act 4:2, Act 4:16-18; Jam 4:5

TSK: Luk 19:40

Psa 96:11, Psa 98:7-9, Psa 114:1-8; Isa 55:12; Hab 2:11; Mat 3:9, Mat 21:15, Mat 21:16; Mat 27:45, Mat 27:51-54; 2Pe 2:6

TSK: Luk 19:41

and wept : Psa 119:53, Psa 119:136, Psa 119:158; Jer 9:1, Jer 13:17, Jer 17:16; Hos 11:8; Joh 11:35; Rom 9:2, Rom 9:3

TSK: Luk 19:42

If : Deu 5:29, Deu 32:29; Psa 81:13; Isa 48:18; Eze 18:31, Eze 18:32, Eze 33:11

in this : Luk 19:44; Psa 32:6, Psa 95:7, Psa 95:8; Isa 55:6; Joh 12:35, Joh 12:36; 2Co 6:1, 2Co 6:2

the things : Luk 1:77-79, Luk 2:10-14, Luk 10:5, Luk 10:6; Act 10:36, Act 13:46; Heb 3:7, Heb 3:13, Heb 3:15, Heb 10:26-29; Heb 12:24-26

but : Isa 6:9, Isa 6:10, Isa 29:10-14, Isa 44:18; Mat 13:14, Mat 13:15; Joh 12:38-41; Act 28:25-27; Rom 11:7-10; 2Co 3:14-16, 2Co 4:3, 2Co 4:4; 2Th 2:9-12

TSK: Luk 19:43

the days : Luk 21:20-24; Deu 28:49-58; Psa 37:12, Psa 37:13; Dan 9:26, Dan 9:27; Mat 22:7, Mat 23:37-39; Mar 13:14-20; 1Th 2:15, 1Th 2:16

cast : Or, ""cast a bank""or rampart χαραξ [Strong’ s G5482]. This was literally fulfilled when Jerusalem was besieged by Titus; who surrounded it with a wall of circumvallation in three days, though not less than 39 furlongs in circumference; and when this was effected, the Jews were so enclosed on every side, that no person could escape from the city, and no provision could be brought in. Isa 29:1-4; Jer 6:3-6

TSK: Luk 19:44

lay : 1Ki 9:7, 1Ki 9:8; Mic 3:12

thy children : Luk 13:34, Luk 13:35; Mat 23:37, Mat 23:38

leave : Luk 21:6; Mat 24:2; Mar 13:2

because : Luk 19:42, Luk 1:68, Luk 1:78; Lam 1:8; Dan 9:24; Joh 3:18-21; 1Pe 2:12

TSK: Luk 19:45

went : Mat 21:12, Mat 21:13; Mar 11:15-17; Joh 2:13-17

sold : Deu 14:25, Deu 14:26

TSK: Luk 19:46

Psa 93:5; Isa 56:7; Jer 7:11; Eze 43:12; Hos 12:7; Mat 23:14

TSK: Luk 19:47

taught : Luk 21:37, Luk 21:38; Mat 21:23; Mar 11:27-33; Joh 18:20

the chief priests : Mat 26:3, Mat 26:4; Mar 11:18, Mar 12:12, Mar 14:1; Joh 7:19, Joh 7:44, Joh 8:37-40, Joh 10:39; Joh 11:53-57

TSK: Luk 19:48

could : Luk 20:19, Luk 20:20, Luk 22:2-4; Mat 22:15, Mat 22:16

were very attentive to hear him : or, hanged on him, Εξεκρεματο [Strong’ s G2910], αυτου [Strong’ s G847], ακουων [Strong’ s G191], literally, ""they hung upon him hearing;""which is beautifully expressive of their earnest attention, and high gratification. Neh 8:3; Joh 7:46-49; Act 16:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 19:15

See the notes at Mat 25:19.

Barnes: Luk 19:16-19

See the notes at Mat 25:20-21.

Ten cities - We are not to suppose that this will be "literally"fulfilled in heaven. Christ teaches here that our reward in heaven will be "in proportion"to our faithfulness in improving our talents on earth.

Barnes: Luk 19:20

A napkin - A towel. He means by it that he had not wasted it nor thrown it by carelessly, but had been "very careful"of it; so much so as to be at the pains to tie it up in a towel and put it in a safe place, as if he had been "very faithful"to his trust. So many people employ their talents, their learning, their property, their influence. They "have"them; they "keep"them; but they never "use"them in the service of the Lord Jesus; and, in regard to their influence on the church or the world, it would be the same if God had never conferred on them these talents.

Barnes: Luk 19:21

An austere man - Hard, severe, oppressive. The word is commonly applied to unripe fruit, and means "sour,"unpleasant; harsh. In this case it means that the man was taking every advantage, and, while "he"lived in idleness, was making his living out of the toils of others.

Thou takest up ... - Thou dost exact of others what thou didst not give. The phrase is applied to a man who "finds"what has been lost by another, and keeps it himself, and refuses to return it to the owner. All this is designed to show the sinner’ s view of God. He regards him as unjust, demanding more than man has "power"to render, and more, therefore, than God has a "right"to demand. See the notes at Mat 25:24.

Barnes: Luk 19:22

Out of thine own mouth - By your own statement, or your own views of my character. If you "knew"that this was my character, and "knew"that I would be rigid, firm, and even severe, it would have been the part of wisdom in you to have made the best use of the money in your power; but as you "knew"my character beforehand, and was well acquainted with the fact that I should demand a strict compliance with your obligation, you have no right to complain if you are condemned accordingly. We are not to suppose that God is "unjust or austere;"but what we are to learn from this is, that as people know that God will be "just,"and will call them to a strict account in the day of judgment, they ought to be prepared to meet him, and that they cannot then complain if God should condemn them.

Barnes: Luk 19:23

The bank - The treasury, or the place of exchange. Why did you not loan it out, that it might be increased?

Usury - Interest.

Barnes: Luk 19:25

And they said unto him - Those standing around him said.

He hath ... - This was probably an observation made by some of the bystanders, as if surprised at such a decision. "He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound?"The answer to this is given in the following verse; that every one that hath, to him shall be given; every man who is faithful, and improves what God gives him, shall receive much more.

Barnes: Luk 19:26-27

For I say ... - These are the words of the "nobleman"declaring the principles on which he would distribute the rewards of his kingdom.

But those mine enemies - By the punishment of those who would not that he should reign over them is denoted the ruin that was to come upon the Jewish nation for rejecting the Messiah, and also upon all sinners for not receiving him as their king. See the notes at the parable of the talents in Matt. 25.

Barnes: Luk 19:28-39

See the notes at Mat. 21:1-16.

Barnes: Luk 19:40

The stones would ...cry out - It is "proper"that they should celebrate my coming. Their acclamations "ought"not to be suppressed. So joyful is the event which they celebrate - the coming of the Messiah - that it is not fit that I should attempt to impose silence on them. The expression here seems to be "proverbial,"and is not to be taken literally. Proverbs are designed to express the truth "strongly,"but are not to be taken to signify as much as if they were to be interpreted literally. The sense is, that his coming was an event of so much importance that it "ought"to be celebrated in some way, and "would"be celebrated. It would be impossible to restrain the people, and improper to attempt it. The language here is strong proverbial language to denote that fact. We are not to suppose, therefore, that our Saviour meant to say that the stones were "conscious"of his coming, or that God would "make"them speak, but only that there was "great joy"among the people; that it was "proper"that they should express it in this manner, and that it was not fit that he should attempt to repress it.

Barnes: Luk 19:41-44

He wept over it - Showing his compassion for the guilty city, and his strong sense of the evils that were about to come upon it. See the notes at Mat 23:37-39. As he entered the city he passed over the Mount of Olives. From that mountain there was a full and magnificent view of the city. See the notes at Mat 21:1. The view of the splendid capital - the knowledge of its crimes - the remembrance of the mercies of God toward it - the certainty that it might have been spared if it had received the prophets and himself - the knowledge that it was about to put "him,"their long-expected Messiah, to death, and "for"that to be given up to utter desolation - affected his heart, and the triumphant King and Lord of Zion wept! Amid all "his"prosperity, and all the acclamations of the multitude, the heart of the Redeemer of the world was turned from the tokens of rejoicing to the miseries about to come on a guilty people. Yet they "might"have been saved. If thou hadst known, says he, even thou, with all thy guilt, the things that make for thy peace; if thou hadst repented, had been righteous, and had received the Messiah; if thou hadst not stained thy hands with the blood of the prophets, and shouldst not with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full: mercy is exhausted; and Jerusalem, with all her pride and splendor, the glory of her temple, and the pomp of her service, "must perish!"

For the days shall come ... - This took place under Titus, the Roman general, 70 a.d., about thirty years after this was spoken.

Cast a trench about thee - The word "trench"now means commonly a "pit or ditch."When the Bible was translated, it meant also "earth thrown up to defend a camp"(Johnson’ s "Dictionary"). This is the meaning of the original here. It is not a pit or large "ditch,"but a pile of earth, stones, or wood thrown up to guard a camp, and to defend it from the approach of an enemy. This was done at the siege of Jerusalem. Josephus informs us that Titus, in order that he might compel the city to surrender by "famine,"built a wall around the whole circumference of the city. This wall was nearly 5 miles in length, and was furnished with thirteen castles or towers. This work was completed with incredible labor in ten days. The professed design of this wall was "to keep"the city "in on every side."Never was a prophecy more strikingly accomplished.

Shall lay thee even with the ground ... - This was literally done. Titus caused a plow to pass over the place where the temple stood. See the notes at Matt. 24. All this was done, says Christ, because Jerusalem knew not the time of its visitation - that is, did not know, and "would not"know, that the Messiah had come. "His coming"was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent; but they would not know it. They rejected him, they put him to death, and it was just that they should be destroyed.

Barnes: Luk 19:45-46

See the notes at Mat 21:12-13.

Barnes: Luk 19:47

Daily in the temple - That is, for five or six days before his crucifixion.

Barnes: Luk 19:48

Could not find ... - Were not able to accomplish their purpose; they did not know "how"to bring it about.

Very attentive - literally, "hung upon him"to hear him. The word denotes an anxious desire, a fixed attention, a cleaving to him, and an unwillingness to "leave"him, so that they might hear his words. This is always the case when people become anxious about their salvation. They manifest it by hanging on the preaching of the gospel; by fixed attention; and by an unwillingness to leave the place where the word of God is preached. In view of the fact that the Lord Jesus wept over Jerusalem, we may remark:

(1)    It was on account of the sins and danger of the inhabitants, and of the fact that they had rejected offered mercy.

(2)\caps1     t\caps0 here was "occasion"for weeping. Jesus would not have wept had there been no cause for it. If they were in no danger, if there was no punishment in the future world, why should he have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger.

(3)\caps1     s\caps0 inners are in the same danger now. They reject Christ as sinners did then. They despise the gospel as they did then. They refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger?

(4)\caps1     d\caps0 eep feeling, gushing emotions, lively affections, are proper in religion. If the Saviour wept, it is not improper for us to weep - it is right. Nay, can it be right "not"to weep over the condition of lost man.

(5)    Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathize and to feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel "for others’ woes,"and to sympathize in the danger of others.

(6)    Christians and Christian ministers should weep over lost sinners. They have souls just as precious as they had then; they are in the same danger; they are going to the judgment-bar; they are wholly insensible to their danger and their duty.

"Did Christ o’ er sinners weep?

And shall our cheeks be dry?

Let floods of penitential grief.

Burst forth from every eye.

"The Son of God in tears.

Angels with wonder see!

Be thou astonished, O my soul;

He shed those tears for thee.

"He wept that we might weep;

Each sin demands a tear:

In heaven alone no sin is found.

And there’ s no weeping there."

Poole: Luk 19:12-27

Ver. 12-27. The parable of the talents, which we had, Mat 25:14-30 , is of great cognation to this parable, and the doctrine of it in many things is the very same; but the circumstances of that and this relation are so differing, as I cannot think that both Matthew and Luke relate to the same time. I know nothing that hinders, but that our Saviour might twice repeat a parable which in substance is the same. Not to insist upon the examination of the words used in the Greek, (which is a work fit only for critical writers), for the right understanding of this parable we have three things to do:

1. To inquire what special instruction our Saviour did in this parable intend to those who heard him at that time.

2. Who the persons are, represented in it under the notion of a nobleman and servants; and what the things are, represented under the notion of going into a far country, to receive a kingdom, distributing his goods, &c.

3. What general instructions from it may be collected, which inform us as well as those to whom our Lord at that time spake. The special instructions which our Lord in this parable seemeth by it to have given his disciples were these:

a) That they were mistaken in their notions or apprehensions of the sudden coming of Christ’ s kingdom in power and glory. He had first a great journey to go, and they had a great deal of work to do. Instead of reigning amongst them, and exalting them, he was going away from them for a long time.

b) That there would be such a manifestation of his kingdom in glory and power, when he should exalt and liberally reward his friends, and severely punish all such as should be his enemies. In order to these instructions, he taketh up this parable, or speaketh to them in the use of this similitude.

c) As to the aptness of it: The nobleman here mentioned was Christ, who shall hereafter be a King in the exercise of power and justice, and distribute eternal rewards and punishments; but in his state of humiliation in which he was when he thus spake to them, was but like a nobleman, a Son of man, though the chiefest of ten thousand.

His going

into afar country signifieth his going from earth to heaven.

To receive a kingdom a kingdom of glory, honour, and power at the right hand of the Father. His returning signifies his coming again to judge the world at the last day. His calling his servants, and delivering to them ten pounds, signifieth his giving gifts unto men, when he should ascend up on high; gifts of several natures, but all to be occupied, used in a spiritual trade, for the advantage of our common Lord. Not that he giveth to all alike, (which it is manifest he doth not), for every passage in a parable is not answered in the thing which it is brought to represent or express. The citizens hating him, and sending a message after him, &c., signifies that the generality of the world are haters of Christ, and demonstrate their hatred by their refusal of his spiritual government and jurisdiction. His returning, and calling his servants to an account, signifies, that when Christ at the last day shall come to judge the world, he will have an account of every individual person, how they have used the gifts with which he hath intrusted them, whether they be longer time of life, more health than others, riches, honours, or more spiritual gifts, such as knowledge, utterance, wit, &c., or any trusty places or offices they have been in. The different account the servants brought in, signifies that men do not equally use the gifts with which the Lord blesseth them; some use them well, some ill; some bring honour and glory to God by the use of them, and that some in one degree, and some in another. Some bring him no honour or glory at all. The master’ s answer to them upon their accounts, lets us know that every man shall be rewarded according to his work. There will be degrees in glory, (though we cannot well open them), as well as of punishments. The unprofitable servant’ s excuse for himself, signifies the great itch of proud human nature to excuse itself, and lay all the blame of its miscarriages on God, either his severity, or his not giving them enough, &c. The king’ s answer, Luk 19:22,23 , lets us know, that sinners will be found to be condemned out of their own mouths: at the last day, God will be found a righteous God, and man will be found to be the liar. What the Lord further adds, Luk 19:24,26 , lets us know God’ s liberality in rewarding his saints at last. What he saith Luk 19:27 , concerning his enemies, assures us, that although God spareth men and women a long time, so long as while his Son is in the far country, while the heavens must contain him; yet in the day of judgment a most certain final ruin will be their portion. Hence we may easily gather what instructions are offered us in this parable.

1. That the state of Christ, when he shall come to judge the world, will be a far more glorious state than it was while he was here upon the earth. He was here in the appearance of a nobleman, but he shall then appear as a king.

2. That all the good things which we have in this life are our Lord’ s goods, put in trust with us to be used for his honour and glory.

3. That it must be expected that in the world there should be a great many rebels against Christ and his kingdom, a great many that shall say, We will not have this man to rule over us.

4. That some make greater improvements than others of what God intrusts them with for his honour and glory, and some make no improvement at all of them.

5. That Christ, when he cometh to judge the world, will have a strict account how men have used his goods, their time of life, or health, their capacities, honours, riches, trusts, parts, &c.

6. That those shall have the highest reward in glory who have made the highest improvements; but those who have made improvements in any proportion shall have their reward.

7. That proud and wretched sinners will think in the day of judgment to wipe their own mouths, and lay all the blame of their miscarriages on God.

8. That this is their folly, God will condemn them from their own vain pleas.

9. That in the day of judgment unprofitable creatures will, besides the loss of those rewards which they might have received from God, have all their little satisfactions taken from them, in the enjoyments of which they dishonoured God.

10. That though proud sinners here oppose the law of God revealed to them, and will not suffer Christ to reign over them; yet his power they shall not be able to resist, they shall at the last day be slain before Christ’ s face, and become his footstool. He shall break them with a rod of iron, and dash them in pieces like a potter’ s vessel, Psa 2:9 110:1 , and who shall then deliver them out of his hand?

Poole: Luk 19:28

Jerusalem (as we before noted) stood upon a hill; those that went to it therefore ascended. This going before the company was noted by Mar 10:32 ; here again Luke taketh notice of it; to let us know certainly with what alacrity our Saviour managed the business of man’ s redemption. He knew that he was at this time to be the sufferer, and to die at Jerusalem; to show that he was freely willing, he leadeth the way.

Poole: Luk 19:29-34

Ver. 29-34. See Poole on "Mat 21:1" , and following verses to Mat 21:6 . See Poole on "Mar 11:1" , and following verses to Mar 11:6 . We have discoursed there of Bethphage and Bethany, and whatever occurs in this history needing any explication.

Poole: Luk 19:35-38

Ver. 35-38. See Poole on "Mat 21:7" and following verses to Mat 21:9 . See Poole on "Mar 11:7" and following verses to Mar 11:10 . Both which evangelists (Mark most fully) describe this great triumph.

Poole: Luk 19:39-40

Ver. 39,40. How peevish were these wretched Pharisees, to envy our Saviour this little triumph, of coming into the city upon an ass’ s colt, with garments under him instead of a saddle, or any stately furniture and trappings, and attended by a company of poor people throwing their garments and boughs of trees in the way! Yet these they would have silenced. Our Saviour’ s reply,

If these should hold their peace, the stones would immediately cry out seemeth to have been a proverbial speech used amongst them, to signify a thing which could not be. This day was accomplished God’ s decree in that particular passage of providence, concerning our Saviour, which could not be defeated.

Poole: Luk 19:41

Those who of old blotted out this sentence, as thinking that weeping was not becoming Christ’ s perfection, seem to have forgotten that he was perfect man, and a sharer in all the natural infirmities of human nature (if weeping upon the prospect of human miseries deserveth no better name than an infirmity, being an indication of love and compassion). Those who think that it was idle for him to weep for that which he might easily have helped, seem to oblige God to give out of his grace, whether men do what he hath commanded them, and is in their power to do, yea or no. Christ wept over Jerusalem as a man, having compassion for these poor Jews, with respect to the miseries he saw coming upon them; as a minister of the gospel, pitying the people to whom he was primarily sent.

Poole: Luk 19:42

Speeches which are the products of great passion, are usually abrupt and imperfect:

If thou hadst known that is, Oh that thou hadst known, or, I wish that thou hadst known. We are said in Scripture not to know more than we believe, are affected with, and live up to the knowledge of. They had heard enough of the things which concerned their peace, Christ had told them to them, but they attended not to them, they believed them not, and so cared not to direct their lives according to any such notions.

At least in this thy day the time in which I have been preaching the gospel to thee (for so I had rather interpret it, than of this last journey of our Saviour’ s to Jerusalem). This was properly the Jews day, for the first preachers of the gospel spent all their time and pains amongst them.

The things which belong unto thy peace that is, to thy happiness, for so the term often signifies, and it refers as well to the happiness of the outward as of their inward man.

But now they are hid from thine eyes: God will not suffer his Spirit always to strive with man, because he is but flesh, not fit to be always waited on by the great Majesty of heaven. First men shut their eyes against the things that do concern their peace, then God hideth them from them. No man hath more than his day, his time of grace: how long that is none can tell: if he sleepeth out that, his case is desperate, past remedy.

Poole: Luk 19:43-44

Ver. 43,44. It is a plain prophecy of the final destruction of Jerusalem by the Roman armies, which came to pass within less than forty years after. The cause of that dreadful judgment is assigned,

because thou knewest not the time of thy visitation God’ s visitations are either of wrath or mercy; of wrath, Exo 32:34 Lev 26:16 Jer 15:3 ; of mercy, Jer 29:10 . It is plain that our Saviour useth the term here in the latter, not the former sense; and that by God’ s visitation of this people here, is meant his visiting them with his prophets, by John the Baptist, and by himself. Their not knowing of it (here intended) was their not making use of it, not receiving and embracing the gospel. The contempt of the gospel is the great, cause of all those miseries which come upon people in this life, or shall come upon them in that life which is to come.

Poole: Luk 19:45-46

Ver. 45,46. We have met with this before more fully: See Poole on "Mat 21:12" . See Poole on "Mat 21:13" . See Poole on "Mar 11:15" , and following verses to Mar 11:17 .

Poole: Luk 19:47-48

Ver. 47,48. This our Saviour’ s preaching daily must be understood of a very few days, for it appeareth from Joh 12:1 , that he came to Bethany but six days before the passover; now upon the passover day he died; but for the intermediate time, it is plain from the other evangelists that he was wont to spend the day time at Jerusalem in the temple, and at night to return to Bethany.

The chief priests and the scribes and the chief of the people sought to destroy him only they stood in a little awe of the people, who were

very attentive to hear him

Lightfoot: Luk 19:44

And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.   

[Because thou knewest not the time of thy visitation.] The Masters dispute the reason of the laying-waste of Jerusalem.  

"Abai saith, Jerusalem was not destroyed for any thing but the profanation of the sabbath. R. Abba saith, It was not destroyed for any thing but their neglect in reciting their phylacteries morning and evening. Rabh Menona saith, It was not destroyed for any thing but their not minding the bringing up of their children in the school. Ulla saith, Jerusalem had not been destroyed but for their immodesty one towards another. R. Isaac saith, It had not been destroyed, but that they equalled the inferior with the superior. R. Chainah saith, It had not been destroyed, but that they did not rebuke one another. R. Judah saith, It had not been destroyed, but that they condemned the disciples of the wise men," etc. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.  

All those great good things that were promised to mankind were promised as what should happen in the last days; i.e. in the last days of Jerusalem. Then was the Messiah to be revealed: then was the Holy Ghost to be poured out: then was the mountain of the Lord to be exalted, and the nations should flow in to it: in a word, then were to be fulfilled all those great things which the prophets had foretold about the coming of the Messiah and the bringing in of the gospel. These were the times of Jerusalem's visitation; if she could have known it. But so far was she from that knowledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described beforehand with more remarkable characters as to what God would do, than they were with black and dreadful indications as to the perverseness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that city were 'perilous times,' 2Ti 3:1; 'departing from the faith,' 1Ti 4:1; 'Scoffers' of religion, 2Pe 3:3; in a word, 'many antichrists,' 1Jo 2:18. So far was Jerusalem and the nation of the Jews from knowing and acknowledging the things that belonged unto their peace.

Haydock: Luk 19:19

All the disciples of Christ have not the same degree of honour in this world, not in the next; because all do not make an equal use of the graces they receive. Some are in the first rank, as apostles; then those, to whom the gift of prophecy has been committed; then doctors, &c. each exalted according to his merit. For there are many mansions, and many degrees of glory, in the house of the heavenly Father. (Calmet) ---

For there is one brightness of the sun, another of the moon, and another of the stars; for star differeth from star in brightness. (1 Corinthians xv. 41.)

Haydock: Luk 19:34

It may here be asked, how the owners of the colt knew who the Lord was, of whom the disciples spoke? It may be answered, that perhaps they had already heard that Jesus of Nazareth, who the Jews though was to be their temporal king, was coming about that time to Jerusalem, and that they saw from their dress, or other external marks, that they were the disciples of Jesus. (Dionysius)

Haydock: Luk 19:40

The stones. This is a proverb, as if he had said: God has resolved to glorify me this day, in order to fulfil the prophecies. Nothing can hinder the execution of his decrees; if men were silent, he would make even the stones to speak. (Calmet) ---

At the crucifixion of our Redeemer, when his friends were silent through fear, the very stones and rocks spoke in his defence. Immediately after he expired, the earth was moved, the rocks split, and the monuments of the dead opened. (Ven. Bede) ---

Nor is it any wonder if, contrary to nature, the rocks bespeak the praises of the Lord, since he was even praised by a multitude, much more insensible than the rocks themselves, in crucifying him only a few days after, whom they now salute with Hosannahs of joy. (St. Ambrose)

Haydock: Luk 19:41

He wept. St. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears, were a weakness unworthy of Christ: but this true reading of the evangelist is found in all copies, and received by all the faithful; and the liberty which those who changed them took, was too dangerous ever to be approved of by the Church. Neither do these tears argue in Jesus Christ any thing unworthy of his supreme majesty or wisdom. Our Saviour possessed all the human passions, but not the defects of them. The Stoics, who condemned the passions in their sages, laboured to make statues or automata of man, not philosophers. The true philosopher moderates and governs his passions; the Stoic labours to destroy them, but cannot effect his purpose. And when he labours to overcome one passion, he is forced to have recourse to another for help. (Calmet) ---

Our Saviour is said to have wept six times, during his life on earth: 1st, At his birth, according to may holy doctors; 2ndly, at his circumcision, according to St. Bernard and others; 3rdly, when he raised Lazarus to life, as is related in St. John, chap. xi.; 4thly, in his entry into Jerusalem, described in this place; 5thly, during his agony in the garden, just before his apprehension, when, as St. Luke remarks, (Chap. xxii.) his sweat was as drops of blood trickling down upon the ground; and 6thly, during his passion, when he often wept, on account of his great distress of mind, occasioned principally by the knowledge he had of the grievousness of men's sins, and the bad use they would make of the redemption he was, through so many sufferings, procuring for them. (Dionysius)

Haydock: Luk 19:42

If thou also hadst known. It is a broken sentence, as it were in a transport of grief; and we many understand, thou wouldst also weep. Didst thou know, even at this day, that peace and reconciliation which God still offers to thee. (Witham) ---

What can be more tender than the apostrophe here made use of by our Saviour! Hadst thou but known, &c. that is, didst thou but know how severe a punishment is about to be inflicted upon thee, for the numberless transgressions of thy people, thou likewise wouldst weep; but, alas! hardness in iniquity, thou still rejoicest, ignorant of the punishment hanging over thy head. Just men have daily occasion to bewail, like our blessed Redeemer, the blindness of the wicked, unable to see, through their own perversity, the miserable state of their souls, and the imminent danger they are every moment exposed to, of losing themselves for ever. Of these, Solomon cries out; (Proverbs ii. 13.) They leave the right way, and walk through dark ways. We ought to imitate this compassion of our blessed Redeemer; and, as he wept over the calamities of the unfortunate Jerusalem, though determined on his destruction; so we ought to bewail the sins not only of our friends, but likewise of our enemies, and daily offer up our prayers for their conversion. (Dionysius)

Haydock: Luk 19:43

And compass thee, &c. Christ's prophecy is a literal description of what happened to Jerusalem, under Titus. (Witham)

Haydock: Luk 19:48

All the people, as they heard him with so great attention. So Virgil said: -----pendetque iterum narrantis ab ore. (Witham)

--- The original Greek, exekremato autou akouon, shews how eagerly they catched the words that dropped from his sacred lips, all enraptured with the wisdom of his answers, and the commanding superiority of his doctrines. Seneca (Controv ix. 1.) uses a similar turn of expression: Ex vultu discentis pendent omnium vultus. The chief priests and rulers were all apprehension lest the people, who followed Jesus with such avidity, and who had conceived such high sentiments of his character, might prevent the execution of their murderous designs.

====================

Gill: Luk 19:15

And it came to pass that when he was returned,.... Which return was either in power to Jerusalem, in the destruction of that city; or which will be in person to this earth, at the end of the world; and will be local and visible, and in great glory, attended with the holy angels, and with all the saints: the time is fixed and certain, though unknown, and will be sudden and unexpected; but will not be till after the Gospel has had a general spread all over the world, and the Jews are converted, and the fulness of the Gentiles brought in, and then will Christ come:

having received the kingdom; not only having been set down at the right hand of God, and crowned with glory and honour, and received gifts for men, which he bestowed on them; and which proved him to be Lord and Christ; all which was done at his ascension, after which his kingdom came, or he returned in power and glory, to take vengeance on the Jews; but also having received the kingdom of glory for all his saints, and particularly having received the kingdom of priests, or all the elect of God, these being all called by grace, and gathered to him, as they will every one of them before his second coming; when this kingdom will be delivered to the Father complete and perfect; and this will a reckoning time, as follows:

then he commanded those servants to be called, to whom he had given the money. The servants are the ministers of the word, who must all appear before the judgment seat of Christ; and give an account of themselves to God, the Judge of all; and of their gifts and talents, and ministrations, and the souls under their care: the persons who are "commanded" to call them are the angels, and who shall be employed in gathering all the elect together; the thing that will be inquired about, and must be accounted for, is the "money" given them; that is, the Gospel they are intrusted with, and the gifts to preach it bestowed on them: the end of this summons is,

that he might know how much every man had gained by trading; not but that Christ, who is the omniscient God, the searcher of the heart, and a discerner of the thoughts and intents of it, knows full well the use that is made of every man's gift, and the benefits and advantages arising from it, both for his own glory, and the good of souls; but these summons will be given, this account taken, and inquiry made, that these things which are known to him, might be made manifest to all, and every man have praise of God; whose will it is that he should have it, and sloth and negligence be justly punished.

Gill: Luk 19:16

Then came the first,.... Who were set in the first place in the church, the apostles of Christ, and who had the greatest gifts, and laboured more abundantly, and were eminently useful; such an one was the Apostle Paul:

saying, Lord; acknowledging the sovereignty and dominion of Christ over them, owning they were accountable to him, and that he had a right to inquire, what use they had made of their gifts, and what advantages these had produced;

thy pound hath gained ten pounds; it had been increased tenfold; or it has turned to a tenfold account, in the conversion of sinners, in the edification of the saints, and in the advancement of the kingdom, and interest of Christ. This servant owns, that the gifts he had were Christ's; he calls them, "thy pound"; and therefore did not glory in them as his own attainments, or, as if he had received them not; and ascribes the great increase, not to himself, but to the pound itself; to the gifts of Christ, as they were his, and as used by his grace and strength, and as blessed, and owned by him, to these purposes.

Gill: Luk 19:17

And he said unto him, well, thou good servant,.... Signifying he had well done, and had approved himself to be an honest, diligent, and laborious servant; who, having the grace of God, which made him a good man, and gifts and abilities, which made him a good minister of Christ, he made a good use them, freely communicated the good things of the Gospel, and being employed in a good work, he performed it well:

because thou hast been faithful in a very little; had preached the pure Gospel of Christ, and the whole of it, and sought not to please men, but the Lord only; not his own glory, but Christ's; abode by him and his interest, notwithstanding all reproaches and persecutions, and so acted a faithful part to Christ: "in a very little"; not that the Gospel is in itself little, or of small account; it is a treasure in earthen vessels; and contains the unsearchable riches of Christ: nor are gifts to preach it little things; they are instances of rich and amazing grace; but they are little, or, rather, the use and exercise of them are little, in comparison of the glory and happiness such faithful servants shall enjoy: from whence it appears, that since there is no proportion between what they do, and what they shall have, that therefore it is not of merit but of grace; and which is expressed in the following clause:

have thou authority over ten cities; which is to be understood, not in a literal sense, as if the apostles should have the jurisdiction over so many cities, or churches in so many cities among the Gentiles, after the destruction of Jerusalem, which were planted by their means and ministry; for nothing of this kind appears in the word of God: and much less after the second coming of Christ, shall faithful ministers of the word have power over so many cities, literally taken; for both in the kingdom state and in the ultimate glory, there will be but one beloved city, the holy city, the new Jerusalem: nor is any thing in particular, in a metaphorical sense, intended; only, in general, that the kingdom, and dominion, and the greatness of it, will be given unto them; and they shall reign with Christ on earth a thousand years; and shall also have a crown of glory, life, and righteousness bestowed on them, and shall sit on the throne with Christ; and besides all this, the persons they have been instrumental to, will be their joy, and crown of rejoicing. A learned writer ^l explains these ten cities, by the ten horns of the dragon, and beast in Rev 12:3 by which are meant ten kings, or kingdoms, Rev 17:12. These indeed will be overcome by Christ, and they that are with him, and will hate the Romish antichrist, and destroy him; so that, it seems, there will be revolutions in these kingdoms; and large conversions to the faith of Christ, which seems to be what this writer means by authority over them.

Gill: Luk 19:18

And the second came,.... He who was next, though less useful, yet equally diligent and active:

saying, Lord; acknowledging also the power and authority of Christ over him:

thy pound hath gained five pounds; is increased fivefold, or is turned to a fivefold account, to the interest of Christ, and good of immortal souls: the usefulness of the ministers of the Gospel is not alike; as they have gifts different one from another, so their improvements are different, and their labours, though faithful, do not turn to the same account,

Gill: Luk 19:19

And he said likewise to him,.... He commended him as a good and faithful servant, though this is not expressed; and added,

be thou over five cities; which does not denote any inequality of glory in Christ's ministers, who will all shine as the firmament, and as the stars for ever and ever; at least, there will be no inequality in the ultimate state of happiness, when all the saints shall shine as the sun in the kingdom of their Father, whatever there may be in the kingdom state, or in Christ's personal reign with his saints on earth. The above learned writer would have this passage compared with Isa 19:18.

Gill: Luk 19:20

And another came,.... Who was one of the servants; had a gift, but did not use, and improve it, nor did it turn to any account:

saying, Lord; owning also the lordship and dominion of Christ, as all will confess at the last day, even those who have no interest in him, and cannot call him their Lord;

behold, here is thy pound; he owns his gifts were the Lord's, and that he had received them from him, and now returns them:

which I have kept; he had kept that which was committed to him, and that even till his Lord came; he had not lost it, though it was not increased, or was of any advantage to Christ, or the souls of men, it being neglected by him; for it was

laid up in a napkin: the Greek word, here used for a napkin, is adopted by the Jews into their language, and is used for a veil and for a linen cloth: this puts me in mind of what the Jews call, קנין סודר "possession by a napkin", or linen cloth: their custom is this; when they buy, or sell any thing, to use a piece of cloth they call "sudar", the word in the text, which the contractors lay hold upon, whereby they ratify and confirm the bargain ^m: but this man made no use of his "sudar", or napkin, in buying and selling; he traded not at all; he wrapped up his money in it, and both lay useless; his gift lay dormant and unexercised, which was given him to profit withal.

Gill: Luk 19:21

For I feared thee,.... Not with a right fear, with a fear of his goodness, who had bestowed such an excellent gift on him; for this would have taught him to have departed from evil, and have put him on doing his master's will, and making use of his gift to his glory: his fear was not of the right kind, and was ill grounded, as appears by what follows:

because thou art an austere man; cruel and uncompassionate to his servants, and hard to be pleased; than which nothing is more false, since it is evident, that Christ is compassionate both to the bodies and souls of men; is a merciful high priest, and is one that has compassion on the ignorant, and them that are out of the way, and cannot but be touched with the feeling of his people's infirmities; and is mild and gentle in his whole deportment, and in all his administrations:

thou takest up that thou layest not down, and reapest that thou didst not sow; suggesting, that he was covetous of that which did not belong to him, and withheld what was due to his servants, and rigorously exacted service that could not be performed; a most iniquitous charge, since none so liberal as he, giving gifts, grace and glory, freely; imposing no grievous commands on men; his yoke being easy, and his burden light; never sending a man to a warfare at his own charge; but always giving grace and strength proportionable to the service he calls to, and rewarding his servants in a most bountiful manner, infinitely beyond their deserts.

Gill: Luk 19:22

And he saith unto him,.... By way of reply to his vile slander, and unrighteous charge;

out of thine own mouth will I judge thee, thou wicked servant; as he might be justly called: he was not only a wicked man, as all men are, even enemies by wicked works, and lie in wickedness; and a wicked professor of religion, as there be some; but a wicked minister, and that not on account of his bad principles, and sinful life and conversation, but for his sloth and negligence, and the wrong thoughts he entertained of, and the false charges he brought against Christ; and Christ turns his own argument upon him, and by his own words condemns him:

thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow; not allowing this, but supposing it was as he said; then Christ argues as follows, for his conviction.

Gill: Luk 19:23

Wherefore then gavest not thou my money into the bank,.... Or "on the table", at which the bankers sat, and received and delivered money on interest. The Complutensian edition reads, "to the tablers", or "bankers": had Christ been such a person as he represents him, he ought to have been the more diligent, and made the greater use of his gifts, since he knew that he would, in a rigid manner, as he suggests, demand an account of them:

that at my coming I might have required mine own with usury? not that Christ approves of usury in an unlawful way, by extortion, but reproves hereby the sloth of this man, and exposes his folly and wickedness upon his own principles.

Gill: Luk 19:24

And he said unto them that stood by,.... The angels, it may be; though this may not be strictly taken, as if any persons, angels, or men, will be employed in what follows, only that it will be done, or may be expected:

take from him the pound; which shows, that it was not special grace, for that is a good part that shall never be taken away, but gifts which may be taken away from men, or they from them:

and give it to him that hath ten pounds; not that, strictly speaking, the gifts of some men are taken from them and bestowed on others; but the design of the expression is to show, that to diligent and laborious ministers, there is an increase of gifts; their knowledge enlarges, and their light shines more and more to the perfect day, and they become more useful; and they appear brighter, and more illustrious, through the sloth of others, or when compared with indolent, negligent, and useless ministers.

Gill: Luk 19:25

And they said unto him,.... The bystanders;

Lord, he hath ten pounds; which they say either through envy, at his superior gifts, and usefulness; for it is generally the lot of the most eminent and useful servants of Christ to be envied by others; or in surprise, as wondering at the conduct of Christ in giving more to such, who had so much already. The Ethiopic version reads the words by way of interrogation, "hath he not ten pounds?" is not that enough? why should he have more? This verse is left out in Beza's most ancient copy. However, it is rightly put into a parenthesis in our version; for the following verse is strictly connected with Luk 19:24 and contains a reason of what is there ordered.

Gill: Luk 19:26

For I say unto you,.... And it may be depended on as truth, and what will be found matter of fact:

that unto every one that hath, shall be given; greater and larger gifts, fitting him for greater usefulness: he that has gifts, and makes use of them, increases in them; they enlarge with their use, and become brighter, and he more useful. The Vulgate Latin version adds, "and he shall abound, or shall have abundance", as in Mat 25:29

and from him that hath not, even that he hath shall be taken away from him: that is, that which he seemed to have, or thought he had, as in Luk 8:18 for from him that has really nothing, nothing can be taken away: though the sense may be, that he that does not use the talent, or exercise the gift bestowed on him, but lays it up in a napkin, which is all one as if he had it not, even the gift itself shall be taken away from him; and as others receive no benefit by it, he shall receive no honour from it; See Gill on Mat 13:12 and See Gill on Mat 25:29.

Gill: Luk 19:27

But those mine enemies,.... Meaning particularly the Jews, who were enemies to the person of Christ, and hated and rejected him, as the King Messiah; and rebelled against him, and would not submit to his government; and were enemies to his people, and were exceeding mad against them, and persecuted them; and to his Gospel, and the distinguishing truths of it, and to his ordinances, which they rejected against themselves:

which would not that I should reign over them; see Luk 19:14

bring hither, and slay them before me; which had its accomplishment in the destruction of Jerusalem, when multitudes of them were slain with the sword, both with their own, and with their enemies; and to this the parable has a special respect, and of which Christ more largely discourses in this chapter; see Luk 19:41 though it is true of all natural men, that they are enemies to Christ; and so of all negligent and slothful professors, and ministers of the word, who, when Christ shall come a second time, of which his coming to destroy the Jewish nation was an emblem and pledge, will be punished with everlasting destruction by him; and then all other enemies will be slain and destroyed, sin, Satan, the world, and death: of the first of these the Jews say ⁿ,

"in the time to come the holy, blessed God, will bring forth the evil imagination (or corruption of nature), ושוחטו, "and slay it before" the righteous, and the wicked.''

Gill: Luk 19:28

And when he had thus spoken,.... When he had delivered the above parable, in order to remove the prejudices of his disciples, and the multitude, concerning a temporal kingdom, and to give them true notions of his own kingdom, and the case of the Jewish nation:

he went before; his disciples: he was the foremost of them in the journey; he proceeded at the head of them, with great cheerfulness and eagerness:

ascending up to Jerusalem; through the lower lands of Judea, to the city of Jerusalem, which was built on higher ground; where he was to eat his last passover, and suffer, and die, in the room, and stead, of his people; and this shows how willing, and greatly desirous he was to finish the work of redemption he came about.

Gill: Luk 19:29

And it came to pass when he was come nigh,.... The other evangelists, Matthew and Mark, add "unto Jerusalem"; but this Luke designs afterwards, Luk 19:37 and therefore here means, as is expressed, that he was come nigh

to Bethphage and Bethany; two tracts of land which reached from Mount Olivet to Jerusalem; so that when he was there, he was nigh unto the city:

at the mount, called the Mount of Olives; or "Elaion", as the Ethiopic version, which retains the Greek word for it; and which has its name from the great number of olive trees that grew upon it:

he sent two of his disciples; their names are not mentioned by any of the evangelists, but it is very probable they were Peter and John; of the places here mentioned; See Gill on Mat 21:1.

Gill: Luk 19:30

Saying, go ye into the village over against you,.... What village this was, is not said by any of the evangelists; it seems to be either Bethany, or Nob; and rather the latter, since the village of Bethany was fifteen furlongs, or near two miles from Jerusalem, Joh 11:18 and therefore must have been passed by Christ; whereas the tract called Bethany, at the Mount of Olives where Christ now was, was but a sabbath day's journey, or about a mile, Luk 24:50 compared with Act 1:12. See Gill on Mat 21:2.

in the which at your entering ye shall find a colt tied: in Mat 21:2 it is said, an ass, and a colt with her; which agrees with the prophecy in Zec 9:9 and which, no doubt, was matter of fact: nor does Mark and Luke contradict it, though they do not express it:

whereon yet never man sat, loose him, and bring him hither; for it seems that Christ stayed at the above place, until the disciples went and fetched it.

Gill: Luk 19:31

And if any man ask you, why do ye loose him?.... As our Lord, being God omniscient, knew this question would be asked by the owners, and therefore prepares his disciples with an answer to it:

thus shall ye say unto him, because the Lord hath need of him. The Syriac and Persic versions read "our Lord", yours, and ours; probably the owners of the colt might be such as knew the Lord Jesus Christ, and by this way of speaking of him, knew, at once, who was meant, and so made no scruple of sending him, as Christ told them they would not, and so they found it; See Gill on Mat 21: 3 and See Gill on Mar 9:3

Gill: Luk 19:32

And they that were sent went their way,.... The two disciples that were sent by Christ, were obedient to him, and went, as he directed them, and did as he ordered them;

and found, even as he had said unto them. The Vulgate Latin and Ethiopic versions, and so some copies, add, "the colt standing"; that is, in the place, and manner which he had described to them; See Gill on Mar 9:4.

Gill: Luk 19:33

And as they were loosing the colt,.... In order to bring it away, as Christ bid them:

the owners thereof said unto them, why loose ye the colt? Mark takes notice of this, but does not tell us who they were, only that they were persons that stood there; but this evangelist informs us who they were: and it seems by this, that there were more owners of the colt than one, which might have made the taking away of the colt the more difficult; since, though one might agree to it, another might not; but Christ, who is God, and has the hearts of all men in his hands, could, as he did, dispose the minds of these men to let the colt go freely, and quietly, with his disciples; See Gill on Mar 11:5.

Gill: Luk 19:34

And they said, the Lord hath need of him. Or, our Lord, as the above versions in verse 31 (Vulgate Latin and Ethiopic). They used the words Christ directed them to, and it had the effect he said it would; for the owners both let them go, and the colt with them directly; See Gill on Mat 21:6 and See Gill on Mar 11:6.

Gill: Luk 19:35

And they brought him to Jesus,.... That is, the colt:

and they cast their garments upon the colt; that is, the disciples, who brought him to Jesus; the Persic version here, as in Mat 21:7 renders it very wrongly, "Jesus put his own garment on its back, and sat on it"; it follows,

and they set Jesus thereon; in order to ride upon him, as he did to Jerusalem.

Gill: Luk 19:36

And as he went,.... Riding on the colt towards Jerusalem:

they spread their clothes in the way; not the disciples, for they had put their garments upon the colt; but the multitude, which either came with him from Jericho, and other parts, or that met him from Jerusalem, or both; see Mat 21:8 and so the Persic version here; "men put off their clothes and cast them in the way, that he might pass over then"; See Gill on Mat 21:8.

Gill: Luk 19:37

And when he was come nigh,.... To the city of Jerusalem, and which was then in sight,

even now at the descent of the Mount of Olives; being come to the foot of that mount, which lay to the east of Jerusalem, and was about five furlongs from it, or a little more than half a mile ^o:

the whole multitude of the disciples: not only the twelve, but the large company that followed Christ out of Galilee, and were joined by more in Judea, as they came along, some going before him, and others behind him. The Arabic and Persic versions divide these words, and read, "the multitude, and the disciples"; not only the apostles, but the whole body of the people that were with Christ:

began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion.

Gill: Luk 19:38

Saying, blessed be the King,.... The King Messiah, the King of Israel, the son of David, the Christ of God; so the Ethiopic version adds, "blessed be the King of Israel"; they sung their "Hosannas" to him, as the other evangelists say:

that cometh in the name of the Lord; See Gill on Mat 21:9.

peace in heaven; all heavenly peace and prosperity attend him; or let peace be made with God in heaven, by the Prince of Peace on earth, for sinful men:

and glory in the highest; glory be given to God for peace, life, and salvation by his son; and that in the highest heavens, by the angels there, as well as by men on earth, and in the highest notes and strains.

Gill: Luk 19:39

And some of the Pharisees from among the multitude,.... Who had placed themselves there, to watch and observe what was said, and done, that they might have something to reproach Christ with, expose him for, or bring as a charge against him:

said unto him, master, rebuke thy disciples: not being able to bear such high encomiums of Jesus, and such open and public declarations of his being the Messiah; and would insinuate, that it was blasphemy in them to say what they did, and pride and vanity in him to allow of it; and that the consequence might be sedition, and tumult; and therefore it became him to check such a disorderly, noisy, evil, and dangerous practice.

Gill: Luk 19:40

And he answered and said unto them, I tell you,.... As a truth, which may be depended on, and you may be assured of; this he spake with great earnestness, fervour, and courage:

that if these should hold their peace; be silent, and not sing the praises of God, and ascribe glory to him, and profess the Messiah, and make this public acknowledgment of him:

the stones would immediately cry out; either against them, or in a declaration of the Messiah: by which expression our Lord means, that it was impossible it should be otherwise; it would be intolerable if it was not; and rather than it should not be, God, who is able out of stones to raise up children to Abraham, would make the stones speak, or turn stones into men, who should rise up and praise the Lord, and confess the Messiah; hereby commending his disciples, and tacitly reflecting upon the Pharisees, for their stupidity; and also giving a hint of the conversion of the Gentiles, who might be compared to stones, especially in the opinion of the Jews.

Gill: Luk 19:41

And when he was come near, he beheld city,.... Of Jerusalem; being now nearer, and in a situation to take a full view of it, he lift up his eyes, and looking wistfully on it, and beholding the grandeur and magnificence of it, the number of the houses, and the stately structures in it, and knowing what calamities, in a few years, would come upon it; with which being affected, as man, he looked upon it,

and wept over it; touched with a tender concern for it, his natural passions moved, and tears fell plentifully from his eyes. This must be understood of Christ merely as man, and is a proof of the truth of his human nature, which had all the natural properties, and even the infirmities of it; and as affected with the temporal ruin of Jerusalem, and as concerned for its temporal welfare; and is not to be improved either against his proper deity, or the doctrines of distinguishing grace, relating to the spiritual and eternal salvation of God's elect; things that are foreign from the sense of this passage: some ancient Christians, and orthodox too, thinking that this was not so agreeable to Christ, but reflected some weakness and dishonour upon him, expunged this clause concerning his weeping; but we have another instance besides this; see Joh 11:35 and even the Jews themselves cannot think this to be unsuitable to the Messiah, when they represent the Shekinah, and God himself weeping over the destruction of the temple ^p; and it is particularly ^q said by them of the Messiah, that he shall weep over the wicked among the Jews, according to Isa 53:5 and they encourage persons to mourn over Jerusalem: they say ^r whoever does any business on the ninth of Ab, (the day that city was destroyed,) and does not mourn over Jerusalem, shall not see its joy; but whoever does mourn over it, shall see its joy, according to Isa 66:10 ^s.

Gill: Luk 19:42

Saying, if thou hadst, known, even thou,.... As well as other cities; or who hast been so long a flourishing city, the metropolis of the nation, the seat of the ancient kings of Judah; yea, the city of the great God, the place of divine worship, whither the tribes came up, time after time, to serve the Lord; a city so highly honoured of God and man: or, who hast despised the messages of the servants of God, mocked and misused the prophets in time past, beat one, killed another, and stoned another: if such a city, after all this, had but known its true interest,

at least in this thy day; the day of thy visitation, the last day thou art to have, though it is so late:

the things which belong unto thy peace; meaning, not peace with God, and the things belonging, or conducing to that, which are not men's works of righteousness, nor tears of repentance, nor even faith itself, but the obedience and righteousness, the blood, sacrifice and death of Christ; nor spiritual peace, or internal peace of conscience, which comes in a Gospel way, through believing, in a course of obedience, and all from Christ, the peacemaker, and peace giver; nor eternal peace hereafter, which the grace of God gives a meetness for, and the righteousness of Christ a right unto; the knowledge of all which is not natural to men, or to be obtained of themselves, but is the gift of God's grace, and the operation of his Spirit: but supposing such a peace, and such things relating to it, were intended, nothing more can be inferred from hence, than that if the Jews had known these things, they had been happy; and since they had the means of knowing them, they were, of all men, inexcusable; and that Christ, as man, and one of their nation, and as a minister of the circumcision, had a passionate concern for their welfare: but not that these Jews, or any men, can of themselves, and without the unfrustrable grace of God working upon their hearts, and enlightening their understanding, know these things; or that Christ acted any insincere part in wishing for these things for them, as man, and a minister of the word, when he knew, as God, it was not consistent with the will of God that they should have them; since Christ, as man, sometimes earnestly prayed for that, which he, as God, knew could not be, as in the case of his own sufferings and death; nor is this irreconcilable to his dying intentionally only for those who are actually saved: but after all, these words are, only spoken of Jerusalem, and the inhabitants of that city, and not of all mankind, and regard only their temporal peace and welfare, whose destruction Christ knew was near at hand; and of which he afterwards speaks in the following verses:

but now they are hid from thine eyes; their eyes were blinded; they were given up to a judicial blindness, and hardness of heart; a spirit of slumber and stupidity had seized them; they could not discern the signs of the times and so disbelieved Jesus as the Messiah, and rejected him as such; whom, had they received only in a notional way, though they had not believed in him spiritually, to the saving of their souls, they would have been secured from outward calamities, and would have enjoyed peace and prosperity, and the things belonging to it our Lord speaks of. Christ alludes to the name of Jerusalem, which signifies the vision of peace; or they shall see peace; but her name and case now did not agree. His wish is the same the Psalmist encourages in Psa 122:6 which, in the Septuagint version, is rendered, "pray for the things" that belong "to the peace Jerusalem".

Gill: Luk 19:43

For the days shall come upon thee,.... Suddenly, and very quickly, as they did within forty years after this:

that thine enemies; the Romans, and such the Jews took them to be, and might easily understand who our Lord meant:

shall cast a trench about thee, and compass thee round, and keep thee in on every side: which was not only verified in the Roman armies closely besieging them; but particularly in this, as Josephus relates ^t that Titus built a wall about the city, of thirty nine furlongs long, and thirteen forts in it which reached ten furlongs, and all done in three days time; by which means they were pent up, starved, and famished, and reduced to inexpressible distress.

Gill: Luk 19:44

And shall lay thee even with the ground,.... Beat down all the houses in it, the stately edifices, and even the temple itself; See Gill on Mat 24:2.

and thy children within thee; that is, the inhabitants of the place should be slain with the sword of the enemy, and so fall to the ground, and lie upon it;

and they shall not leave in thee one stone upon anther; such a consummate, and entire desolation shall be made, as was foretold by Daniel, Dan 9:27

because thou knowest not the time of thy visitation; in which the dayspring from on high had visited them with his personal presence, preaching among them, and working miracles; and yet they knew him not, but despised and rejected him; yea, after that they had put him to death, and he was risen again, he ordered his disciples to begin their ministry, and preach the Gospel, at Jerusalem; and they continued for some time only preaching to them, or at least rarely elsewhere, till they put away the Gospel from them. The time of the ministry of John the Baptist, of Christ, and his apostles in Judea, was the time of Jerusalem's visitation in a way of mercy; which not being taken notice of, and observed, brought another kind of visitation upon them, even in a way of wrath and vengeance. The Jews pretend to assign other causes of Jerusalem's destruction; but the true cause was their rejection of Jesus, as the Messiah.

"Says Abai, Jerusalem was not destroyed, but because they profaned the sabbath, as it is said, Eze 22:26 "and have hid their eyes from my sabbaths", &c. Says R. Abhu, Jerusalem was not destroyed, but because they ceased reading the "Shema (hear, O Israel", &c.) morning and evening, as it is said, Isa 5:11 woe to them that rise up early", &c. Says Rab. Hamenuna, Jerusalem was not destroyed, but because there ceased in it the children of the school of Rabban, (children were not put to school,) as it is said Jer 6:11 "I will pour it out upon the children", &c. Says Ula, Jerusalem was not destroyed, but because there was no shame among them, as it is said, Jer 6:15 "were they ashamed", &c. Says R. Isaac, Jerusalem was not destroyed, but because small and great were put upon a level, as it is said, Isa 24:2 "as with the people, so with the priest", &c. Says R. Amram, the son of R. Simeon bar Aba, R. Chanina said, Jerusalem was not destroyed, but because they did not reprove one another, as it is said, Lam 1:6 "her princes are become like harts", &c. Says R. Judah, Jerusalem was not destroyed, but because they despised the disciples of the wise men, as it is said; 2Ch 36:16 but they mocked the messengers of God", &c. ^u.''

Thus they shifted off the true cause of their ruin, and ascribed it to other things.

Gill: Luk 19:45

And he went into the temple,.... Being come into the city, he alighted from the colt he rode on, and having committed it to the care of a proper person to return it to the owner, he went up directly to the temple, of which he was the Lord and proprietor, and where he had some work to do the few days he had to live.

And began to cast out them that sold therein, and them that bought; that traded in sheep, and oxen, and doves; see Joh 2:15. The Ethiopic version adds here, as there, "and overthrew, the tables of the money changers, and the seats of them that sold doves".

Gill: Luk 19:46

Saying unto them, it is written,.... In Isa 56:7

my house is the house of prayer; built and devoted for that service:

but ye have made it a den of thieves; which clause is not written in the above prophecy, but are the words of Christ referring to Jer 7:11. The Ethiopic version adds, "and robbers"; and the Persic version adds, "and a place of cut-purses"; See Gill on Mat 21:13.

Gill: Luk 19:47

And he taught daily in the temple,.... Every day till the passover came, and only in the day; for at night he went out of the city to Bethany, or to the Mount of Olives: some of his discourses in the temple, the parables he delivered, and his disputations with the doctors, are recorded in Mat 21:27,

but the chief priests, and the Scribes, and the chief of the people; or "the elders of the people", as the Syriac version renders it; that is, the whole sanhedrim:

sought to destroy him; met and consulted together how to get him into their hands, and what charges to bring against him, in order to put him to death.

Gill: Luk 19:48

And could not find what they might do,.... The Vulgate Latin, Syriac, and Ethiopic versions, and so Beza's most ancient copy, add, "to him"; they could not find an opportunity of seizing him, nor any advantage against him; they knew not what steps to take, nor how to bring about their wicked design of destroying him.

For all the people were very attentive to hear him; there were great crowds always about him, that hung upon him, as the word rendered "attentive" signifies; they heard him with great eagerness and diligence, and were ready to catch every word that dropped from his lips; and were exceedingly taken with him, having never heard any man speak like him: wherefore having so many followers, and being so high in the opinion and affection of the people, the sanhedrim were at a loss what method to make use of to gain their point; and they feared the people, should they seize him publicly, lest they should rise and rescue him, and cause a tumult and disturbance.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 19:15

¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

³ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

⁴ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

NET Notes: Luk 19:16

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

² tn Or “Lord”; or “Master.” (and so throughout this paragraph).

³ tn See the note on the word “minas” in v. 13.

NET Notes: Luk 19:17

¹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

² tn See Luke 16:10.

³ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

NET Notes: Luk 19:18

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Luk 19:19

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

² tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

NET Notes: Luk 19:20

¹ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

² tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

³ tn Grk “behold.”

⁴ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

⁵ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

NET Notes: Luk 19:21

¹ tn Or “exacting,” “harsh,” “hard.”

² tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

³ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

NET Notes: Luk 19:22

¹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

² tn Grk “out of your own mouth” (an idiom).

³ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

⁴ tn Or “exacting,” “harsh,” “hard.”

NET Notes: Luk 19:23

¹ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

² tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

NET Notes: Luk 19:24

¹ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

² tn Grk “the ten minas.”

NET Notes: Luk 19:25

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

² tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

NET Notes: Luk 19:26

¹ tn Grk “to everyone who has, he will be given more.”

sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

² sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

NET Notes: Luk 19:27

¹ tn Grk “to rule over them.”

² tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

³ sn Slaughter them. To reject the king is to face certain judgment from him.

NET Notes: Luk 19:28

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

³ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 19:29

¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

³ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

NET Notes: Luk 19:30

¹ tn Grk “saying.”

² tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

³ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

⁴ tn Grk “a colt tied there on which no one of men has ever sat.”

NET Notes: Luk 19:31

¹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

NET Notes: Luk 19:32

¹ tn Grk “sent ahead and went and found.”

² sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

NET Notes: Luk 19:33

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “said to them.”

NET Notes: Luk 19:35

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

³ sn See Zech 9:9.

⁴ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

NET Notes: Luk 19:36

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

NET Notes: Luk 19:37

¹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

² sn See the note on the name Mount of Olives in v. 29.

³ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

⁴ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

⁵ sn See 2:13, 20; Acts 2:47; 3:8-9.

⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

⁷ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

NET Notes: Luk 19:38

¹ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

² sn A quotation from Ps 118:26.

NET Notes: Luk 19:39

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

² sn See the note on Pharisees in 5:17.

³ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

NET Notes: Luk 19:40

¹ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “these.”

³ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

NET Notes: Luk 19:41

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Grk “he.”

³ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

NET Notes: Luk 19:42

¹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

² tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

³ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

NET Notes: Luk 19:43

¹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

² sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

NET Notes: Luk 19:44

¹ tn Grk “They will raze you to the ground.”

sn The singular pronoun you refers to the city of Jerusalem personified.

² tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

³ sn (Not) one stone on top of another is an idiom for total destruction.

⁴ tn Grk “leave stone on stone.”

⁵ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

NET Notes: Luk 19:45

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he.”

³ tn Grk “the temple” (also in v. 47).

sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

⁴ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

NET Notes: Luk 19:46

¹ sn A quotation from Isa 56:7.

² tn Or “a hideout” (see L&N 1.57).

³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

NET Notes: Luk 19:47

¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

³ tn Grk “to destroy.”

sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

NET Notes: Luk 19:48

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² tn Grk “they did not find the thing that they might do.”

³ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

Geneva Bible: Luk 19:16

Then came the first, saying, Lord, ^{( d )} thy pound hath gained ten pounds.

^{( d )} This was a piece of money which the Greeks used, and was worth about one hundred pence, which is about ten crowns.

Geneva Bible: Luk 19:20

^{( 6 )} And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:

^{( 6 )} Against those who idly spend their life in deliberating and in contemplation.

Geneva Bible: Luk 19:23

Wherefore then gavest not thou my money into the ^{( e )} bank, that at my coming I might have required mine own with usury?

^{( e )} To the bankers and money changers. Usury or loaning money at interest is strictly forbidden by the Bible, (Exo 22:25-27; Deu 23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh 5:11). This servant had already told two lies. First he said the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him that why did you not add insult to injury and loan the money out at interest so you could call your master a "usurer" too! If the servant had done this, his master would have been responsible for his servant's actions and guilty of usury. (Ed.)

Geneva Bible: Luk 19:28

And when he had thus spoken, ^{( f )} he went before, ascending up to Jerusalem.

^{( f )} The disciples were staggered and stopped by what Christ said, but Christ goes on boldly even though death was before his eyes.

Geneva Bible: Luk 19:29

^{( 7 )} And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples,

^{( 7 )} Christ shows in his own person that his kingdom is not of this world.

Geneva Bible: Luk 19:39

^{( 8 )} And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

^{( 8 )} When those linger who ought to preach and set forth the kingdom of God the most, he will extraordinarily raise up others in spite of them.

Geneva Bible: Luk 19:41

^{( 9 )} And when he was come near, he beheld the city, and wept over it,

^{( 9 )} Christ is not delighted with destruction, no not even of the wicked.

Geneva Bible: Luk 19:42

^{( g )} Saying, ^{( h )} If thou hadst known, even thou, ^{( i )} at least in this ^{( k )} thy day, the things [which belong] unto thy ^{( l )} peace! but now they are hid from thine eyes.

^{( g )} Christ stops his speech, which partly shows how moved he was with compassion over the destruction of the city that was surely to come: and partly to reprove them for their treachery and stubbornness against him, such as has not been heard of before.

^{( h )} You at the very least, O Jerusalem, to whom the message was properly sent.

^{( i )} If after slaying so many prophets, and so often refusing me, the Lord of the prophets, if only now, especially in my last coming to you, you had any concern for yourself.

^{( k )} The good and prosperous time is called the day of this city.

^{( l )} That is, those things in which your happiness stands.

Geneva Bible: Luk 19:44

And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not ^{( m )} the time of thy visitation.

^{( m )} That is, this very instant in which God visited you.

Geneva Bible: Luk 19:45

^{( 10 )} And he went into the temple, and began to cast out them that sold therein, and them that bought;

^{( 10 )} Christ shows after his entry into Jerusalem by a visible sign that it is his duty, given and admonished unto him by his Father, to purge the temple.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 19:1-48

1 Of Zacchaeus a publican.

11 The ten pieces of money.

28 Christ rides into Jerusalem with triumph;

41 weeps over it;

45 drives the buyers and sellers out of the temple;

47 teaching daily in it. The rulers seek to destroy him, but fear the people.

Maclaren: Luk 19:16-18

The Trading Servants

Then came the first, saying, Lord, thy pound hath gained ten pounds … And the second came, saying, Lord, thy pound hath gained five pounds.'--Luke 19:16-18.

THE Evangelist, contrary to his usual practice, tells us what was the occasion of this parable. It was spoken at Jericho, on our Lord's last journey to Jerusalem, Bethany was but a day's march distant; Calvary but a week ahead. An unusual tension of spirit marked our Lord's demeanour, and was noticed by the disciples with awe. It infected them, and the excitable crowd, which was more than usually excitable because on its way to the passover festival. The air was electric, and everybody felt that something was impending. They thought that the kingdom of God should immediately appear.' So Christ spoke this parable to damp down that expectation which might easily flash up into the flame of rebellion. He tells them His real programme. He was to go a long way off to receive the kingdom. That was a familiar experience amongst the nations tributary to Rome, and more than one of the Herodian family had passed through it. In the meantime there was to be a period of expectancy. It was to be a long time, for he had to go to a far country,' and it was to be extended enough for the servants to turn their money over many times during His absence. When He did return it was not to do what they expected. They thought that the kingdom meant Jewish lordship over subject nations. He teaches them that it meant the destruction of the rebellious citizens, and a rigid scrutiny of the servants' faithfulness.

Now, the words of my two texts bring out in connection with this outline of the future some large lessons which I desire to draw.

I. Notice The Small Capital That The Servants Receive To Trade With.

It was a pound apiece, which, numismatic authorities tell us, is somewhat about the same value as some six pounds odd of English money; though, of course, the purchasing power would be considerably greater. A small amount, and an equal amount to every servant--these are the two salient points of this parable. They make the broad distinction between it and the other parable, which is often mixed up with it, the parable of the talents. There, instead of the amount being excessively small, it is exceedingly great; for a talent was worth some £400, and ten talents would be £4000, a fair capital for a man to start with. The other point of difference between the two parables, which belongs to the essence of each, is that while the gift in the one case is identical, in the other case it is graduated and different.

Now, to suppose that these are but two varying versions of the same parable, which the Evangelists have manipulated is, in my judgment, to be blind to the plainest of the lessons to be drawn from them.

There are two sorts of gifts. In one, all Christian men, the Master's servants, are alike; in another, they differ. Now, what is the thing in which all Christians are alike? What gift do they all possess equally; rich and poor, largely endowed or slenderly equipped; talented'--as we use the word from the parable--or not? The rich man and the poor, the wise man and the foolish, the cultured man and the ignorant, the Fijian and the Englishman, have one thing alike--the message of salvation which we call the Gospel of the blessed Lord. That is the pound.' We all stand upon an equal platform there, however differently we are endowed in respect of capacities and other matters. All have it; and all have the same.

Now if that is the interpretation of this parable, there are considerations that flow from that thought, and on which I would dwell for a moment.

The first of them is the apparent smallness of the gift. You may feel a difficulty in accepting that explanation, and may have been saying to yourselves that it cannot be correct, because Jesus Christ would never compare the unspeakable gift of His message of salvation through Him, to that paltry sum. But throw yourselves back to the moment of utterance, and I think you will feel the pathos and power of the metaphor. Here was that handful of disciples set in the midst of a hostile world, dead against them, with its banded superstitions, venerable idolatries, systematised philosophies, the force of the mightiest instruments of material power that the world had ever seen, in the organisation and military power of Rome. And there stood twelve Galilean men, with their simple, unlettered message; one poor pound,' and that was all. The foolishness of preaching,' the message which to the Jews was a stumbling-block, and to the Greeks was folly,' was all that they were equipped with. Their Master, who left them to seek a Kingdom, had so little to bestow, before He received His crown, that all that He could spare them was that small sum. They had to go into business in a very poor way. They had to be content to do a very insignificant retail trade. The foolishness of God is wiser than men; and the weakness of God is stronger than men.' The old experience of the leather sling and the five stones out of the brook, in the hand of the stripling, that made short work of the brazen armour of the giant, and penetrated with a whizz into his thick skull, and laid him prostrate, was to be repeated. He called his servants, and gave them'--a pound apiece! If you and I, Christian men and women, were true to the Master's legacy, and believed that we have in it more wealth than the treasures of wisdom and knowledge or force which the world has laid up, we should find that our mite was more than they all have in their possession.

Further, the texts suggest the purpose for which the pound is given. The servants had to live on it themselves, no doubt. So have we. They had to trade with it. So have we. Now that means two things. We get the Gospel, not as some of us lazily suppose, in order to secure that we shall not be punished for our past sins whilst we live, and go to heaven when we die. We get it, not only to enjoy its consolations and its sweetness, but to do business with.

And there are two ways in which this trading is to be done by us. The main one is the honest application of the principles and powers of the Gospel to the moulding of our own characters, and the making us better, purer, gentler, more heavenly-minded, and more Christlike. That is the first trading that we have to carry on with the Word. We get it not for an indolent assent, as so many of us misuse it. We receive it not merely to say, Oh! I believe it,' and there an end, but that we may bring it to bear upon all our conduct, and that it may be the chief formative influence in our characters. Christian people! is that what you do with your Christianity? Is the Gospel moulding you, hour by hour, moment by moment? Have you brought all its great truths to bear upon your daily lives? Have you inwrought its substance into, not merely your understandings or your emotions, but your daily conduct? Is it indeed the life of your lives, and the leaven that is leavening your whole character? You have it to trade with; see that you do not wrap it in a napkin, and stow it idly away in some corner.

Then there is the other way of trading and that is, telling it to others. That is an obligation incumbent on all Christians. There may be differences in regard to other gifts, which determine the manner in which each shall use the equal gift which we all possess alike.

But these are of subordinate importance. The main thing is to feel that the possession of Christian faith, which is our way of receiving the pound, carries with it indissolubly the obligation of Christian evangelism. However it may be discharged, discharged it is to be, by every true servant. I am sometimes half disposed to think that it would have been better for the Church if there had never been any men in my position, on whom the mass of unspiritual, idle because busy, and silent because little-loving, Christian professors contentedly roll the whole obligation to preach God's Gospel. My brethren, the world is not going to be evangelised by officials. Until all Christian people wake up to the sense that they have the pound' to trade with, there will be nothing adequate done to bring the world to the obedience and the love of Jesus Christ. You say you have the Gospel; if you have it what are you doing with it?

Self-centred Christianity, if such a thing were possible, is a mistake. It is generally a sham; it is always a crime. A man that puts away his pound, and never goes out and says, Come, share with me in the wealth that I have found in Jesus Christ,' will be like a miser that puts his hoardings into an old stocking, and hides it in the ground somewhere. When he goes to dig it up, he is only too likely to find that all the coins have slipped out. If you want to keep your Christianity, let the air into it. If you want it to increase, sow it. There are hosts of you who would be far happier Christian people, if you came out of your shells and traded with your pound.

II. Observe The Varying Profits Of The Trading.

The one man says, Thy pound hath gained ten pounds.' The other says,' Thy pound hath gained five pounds.' And the others who are not mentioned, no doubt, had also varying results to present. Now that inequality of profits from an equal capital to start with, is but a picturesque way of saying what is, alas! too obviously true, that Christian people do not all stand on the same level in regard to the use they have made of, and the benefits they have derived from, the one equal gift which was bestowed upon them. It is the same to every one at the beginning, but differences develop as they go on. One man makes twice as much out of it as another does.

Now, let us distinctly understand what sort of differences these are which our Lord signalises here. Let me clear away a mistake which may interfere with the true lessons of this parable, that the differences in question are the superficial ones in apparent results which follow from difference of endowments, or from difference of influential position. That is the kind of meaning that is often attached to the ten pounds' or the five pounds' in the text. We think that the ten pounder is the man who has been able to do some large spiritual work for Jesus Christ, that fills the world with its greatness, the man who has been set in some most conspicuous place, and by reason of intellectual ability or other talent has been able to gather in many souls into the kingdom; but that is not Christ's way of estimating. We should be going dead in the teeth of everything that He teaches if we thought that such as these were the differences intended. No, no! Every man that co-operates in a great work with equal diligence and devotion has an equal place in his eyes. The soldier that clapped Luther on the back as he was going into the Diet of Worms, and said, You have a bigger fight to fight khan we ever had; cheer up, little monk!' stands on the same level as the great reformer, if what he did was done from the same motive and with as full consecration of himself. The old law of Israel states the true principle of Christian recompense: they that abide by the stuff' have the same share in the spoil as they' that go down into the battle.' All servants who have exercised equal faithfulness and equal diligence stand on the same level and have the same success; no matter how different may be their estimation in the eyes of men; no matter how different may be the conspicuousness of the places that they fill in the eyes of the world whilst they live, or in the records of the Church when they are dead. Equal diligence will issue in equal results in the development of character, and the only reason for the diversity of results is the diversity of faithfulness and of zeal in trading with the pound.

Notice, too, before I go further, how all who trade make profits. There are no bad debts in that business. There are no investments that result in a loss. Everybody that goes into it makes something by it; which is just to say that any man who is honest and earnest in the attempt to utilise the powers of Christ's Gospel for his own culture, or for the world's good, will succeed in reality, however he may seem to fail in appearance. There are no commercial failures in this trading. The man with his ten pounds of profit made them because he worked hardest. The man that made the five made all that his work entitled him to. There was no one who came and said, Lord! I put thy pound into my little shop, and I did my best with it, and it is all gone!' Every Christian effort is crowned with success.

III. Lastly, We Have Here The Final Declaration Of Profits.

The master has come back. He is a king now, but he is the master still, and he wants to know what has become of the money that was left in the servants' hands. Now, that is but a metaphorical way of bringing to our minds that which we cannot conceive of without metaphor--viz., the retribution that lies beyond the grave for us all. Although we cannot conceive it without metaphor, we may reach, through the metaphor to some apprehension, at any rate, of the facts that lie behind it. There are two points in reference to this final declaration of profits suggested here.

The first is this, that all the profit is ascribed to the capital. Neither of the two men say: I, with thy pound, have gained,' but Thy pound hath gained.' That is accurately true. For if I accept, and live by, any great moral truth or principle, it is the principle or the truth that is the real productive cause of the change in my life and character. I, by my acceptance of it, simply put the belt on the drum that connects my loom with the engine, but it is the engine that drives the looms and the shuttle, and brings out the web at last. And so, Christian people Who, with God's grace in their hearts, have utilised the pound,' and thereby made themselves Christlike, have to say,' It was not I, but Christ in me. It was the Gospel, and not my faith in the Gospel, that wrought this change.' Is it your teeth or your dinner that nourishes you? Is it the Gospel or your trust in the Gospel that is the true cause of your sanctifying?

With regard to the other aspect of this trading, the same thing is true. Is it my word or Christ's Word ministered by me that helps any of my hearers who are helped? Surely! surely! there is no question about that. It is the pound' that gains the pounds.' Paul planted, Apollos watered, but God gave the increase. So, then, neither is he that planteth anything nor he that watereth, but God that giveth the increase,'

The other consideration suggested by these words is the exact knowledge of the precise results of a life, which is possessed at last. Each servant knew precisely what was the nett outcome of his whole activity. That is exactly what we do not know here, and never shall, and never can know. But yonder all illusions will have vanished; and there will be two sorts of disillusionising then. Men, for instance, of my profession, whose names are familiar, and who hold high places in the esteem of the Church, and may be tempted to suppose that they have done a great deal--I am afraid that many of us will find, when we get yonder, that we have not done nearly so much as our admirers in this world, and we ourselves, were sometimes tempted to think that we had done. The searching light that comes in will show a great many seamy places in the cloth that looks very sound when it is inspected in the twilight. And there will be another kind of disillusionising. Many a man has said, Lord! I have laboured in vain, and spent my strength for nought,' who will find out that he was mistaken, and that where he saw failure there were solid results; that where he thought the grain had perished in the furrows, it had sprung up and borne fruit unto life everlasting. Lord! when saw we Thee in prison, and visited Thee?' We never knew that we had done anything of the sort. Behold! I was left alone,' said the widowed Jerusalem when she was restored to her husband, these'--children that have gathered round me--where had they been?' We shall know, for good or bad, exactly the results of our lives.

We shall have to tell them. The slothful servant, too, was under this compulsion of absolute honesty. If he had not been so, do you think he would have ventured to stand up before his master, a king now, and insult him to his face? But he had to turn himself inside out, and tell then what he had thought in his inmost heart. So every one of us shall give an account of himself to God'; and like a man in the bankruptcy court, we shall have to explain our books, and go into all our transactions. We are working in the dark to-day. Our work will be seen as it is, in the light. The coral reef rises in the ocean, and the creatures that made it do not see it. The ocean will be drained away, and the reef will stand up sheer and distinct.

My brother! I counsel thee to buy of me gold tried in the fire'--and when you have bought your pound, see that you use it; for it is required in stewards float a man be found faithful.'

Maclaren: Luk 19:17-19

The Rewards Of The Trading Servants

Because thou hast been faithful in a very little, have thou authority over ten cities…Be thou also over five cities.'--Luke 19:17-19.

THE relation between this parable of the pounds and the other of the talents has often been misunderstood, and is very noteworthy. They are not two editions of one parable variously manipulated by the Evangelists, but they are two parables presenting two kindred and yet diverse aspects of one truth. They are neither identical, as some have supposed, nor contradictory, as others have imagined; but they are complementary. The parable of the talents represents the servants as receiving different endowments; one gets five; another two; another one. They make the same rate of profit with their different endowments. The man that turned his two talents into four did just as well as he that turned his five into ten. In either case the capital is doubled. Since the diligence is the same, the rewards are the same, and to each is given the identical same eulogium and the same entrance into the joy of his Lord. So the lesson of that parable is that, however unequal are our endowments, there may be as much diligence shown in the use of the smallest as in the greatest, and where that is the case, the man with the small endowments will stand on the same level of recompense as the man with the large.

But that is not all. This parable comes in to complete the thoughts. Here all the servants get the same gift, the one pound, but they make different profits out of it, one securing twice as much as the other. And, inasmuch as the diligence has been different, the rewards are different. So the lesson of this parable is that unequal faithfulness in the use of the same opportunities results in unequal retribution and reward. Unequal faithfulness, I say, because, of course, in both parables it is presupposed that the factor in producing the profit is not any accidental circumstance, but the earnestness and faithfulness of the servant. Christ does not pay for results; He pays for motives. And it is not because the man has made a certain number of pounds, but because in making them he has shown a certain amount of faithfulness, that he is rewarded.

Christ does not say, Well done! good and successful servant,' but Well done! good and faithful servant.'

So, keeping these two sides of the one truth in view, I desire now to draw out two or three of the lessons which seem to me to lie in the principle laid down in my texts, of the unequal results of the unequal diligence of these servants.

I. I Would Note The Solemn View Of This Present Life That Underlies The Whole.

Thou hast been faithful in a very little; have thou authority over five cities.' Well, that rests upon the thought that all our present life here is a stewardship, which in its nature is preparatory to larger work yonder. And that is the point of view from which alone it is right to look at, and possible to understand, this else unintelligible and bewildering life on earth. Clearly enough, to anybody that has eyes in his head, moral ends are supreme in man's relation to nature, and in man's life. We are here for the sake of making character, and of acquiring aptitudes and capacities which shall be exercised hereafter. The whole of our earthly career is the exercise of stewardship in regard to all the gifts with which we have been entrusted, in order that by the right exercise of that stewardship we may develop ourselves and acquire powers.

Now if it is clear that the whole meaning and end of the present life are to make character, and that we have to do with the material and the transient only, in order that, like the creature's that build up the coral reefs, we may draw from the ever-varying waves of the ocean that welters around us solid substance which we can pile up into an enduring monument--is this process of making character, and developing ourselves, to be cut short by such a contemptible thing as the death of the body? One very distinguished evolutionist, who has been forced onwards from his position to a kind of theism, declares that he is driven to a belief in immortality because he must believe in the reasonableness of God's work. And it seems to me that if indeed--as is plainly the ease--moral ends are supreme in our life's history, it brings utter intellectual bewilderment and confusion to suppose that these ends are kept in view up till the moment of death, and that then down comes the guillotine and cuts off all. God does not take the rough ore out of the mine, and deal with it, and change it to polished steel, and shape His weapons, and then take them when they are at their highest temper and their sharpest edge, and break them across His knee. No! if here we are shaped, it is because yonder there is work for the tool.

So all here is apprenticeship, and the issues of to-day are recorded in eternity. We are like men perched up in a signal-box by the side of the line; we pull over a lever here, and it lifts an arm half a mile off. The smallest wheel upon one end of a shaft may cause another ten times its diameter to revolve, at the other end of the shaft through the wall there. Here we prepare, yonder we achieve.

II. Note The Consequent Littleness And Greatness Of This Present.

Thou hast been faithful in a very little.' Some of you may remember a recent sermon on the previous part of this parable, in which I tried to bring out an explanation of the small sum with which these servants were entrusted--the pound apiece for their little retail businesses--and found reason to believe that the interpretation of that gift was the Gospel of Jesus Christ which, in comparison with the world's wisdom and philosophies and material forces, seemed such a very insignificant thing. If we keep that interpretation in view in treating my present text, then there is hinted to us the contrast between the necessary limitations and incompletenesses even of the revelation of God in Jesus Christ which we have here, and the flood of glory and of light, which shah pour upon our eyes when the veil of flesh and sense has dropped away. Here we know in part; here, even with the intervention of the Eternal and Incarnate Word of God, the Revealer of the Father, we see as in a glass darkly; there face to face. The magnificences and the harmonies of that great revelation of God in Jesus Christ, which transcends all human thought and all worldly wisdom, are but a point, in comparison with the continent of illumination which shall come to us hereafter. The moon that rules the night' is the revelation that we have to-day, the reflection and echo of the sun that will rule the unsetting day of the heavens.

But I pass from that aspect of the words before us to the other, which, I suppose, is rather to be kept in view, in which the faithfulness in a very little points to the smallness of this present, as measured against that infinite future to which it conducts. Much has been said upon that subject, which is very antagonistic to the real ideas of Christianity. Life here, and this present, have been depreciated unduly, untruly, and unthankfully. And harm has been done, not only to the men who accept that estimate, but to the world that scoffs at it. There is nothing in the Bible, which is at all in sympathy with the so-called religious depreciation of the present, but there is this--the things that are seen are temporal; the things that are unseen are eternal.' The lower hills look high when beheld from the fiat plain that stretches on this side of them; but, if the mist lifts, the great white peaks come out beyond them, glittering in the sunshine, and with the untrodden snows on their inaccessible pinnacles; and nobody thinks about the green foothills, with the flowers upon them, any more. Brethren, think away the mist, for you can, and open your eyes, and see the snow-clad hills of eternity, and then you will understand how low is the elevation of the heights in the foreground. The greatness of the future makes the present little, but the little present is great, because its littleness is the parent of the great future. The child is father of the man'; and earth's narrow range widens out into the infinitude of eternity and of heaven. The only thing that gives real greatness and sublimity to our mortal life is its being the vestibule to another. Historically you will find that, wherever faith in a future life has become dim, as it has become dim in large sections of the educated classes to-day, there the general tone of strenuous endeavour has dropped, and the fatal feeling of' It is not worth while' begins to creep over society. Is life worth living?' is the question that is asked on all sides of us to-day. And the modern recrudescence of pessimism has along with it, as one of the main thoughts which cut the nerves of effort, doubt of, and disbelief in, a future. It is because the very little opens out into the immeasurably great, and the passing moments tick us onwards into an unpassing eternity, that the moments are worth living through, and the fleeting insignificances of earth's existence become solemn and majestic as the portals of heaven.

III. Notice The Future Form Of Activity Prepared For By Faithful Trading.

Thou hast been faithful in a very little; have thou authority over ten cities.' Now I do not need to spend a word in dwelling on the contrast between the two pictures of the huckster with his little shop and the pound of capital to begin with, and the vizier that has control of ten of the cities of his master. That is too plain to need any enforcement. We are all here, all us Christian people especially, like men that keep a small shop, in a back street, with a few trivial things in the window, but we are heirs of a kingdom. That is what Christ wants us to lay to heart, so that the little shop shall not seem so very small, and its smoky obscurity shall be irradiated by true visions of what it will lead to.

Nor do I wish to risk any kind of fanciful and precarious speculations as to the manner and the sphere of the authority that is here set forth; only I would keep to one or two plain things. Faithfulness here prepares for participation in Christ's authority hereafter. For we are not to forget that whilst the master, the nobleman, was away seeking the kingdom, all that he could give his servants was the little stock-in-trade with which he started them, and that it is because he has won his kingdom that he is able to dispense to them the larger gifts of dominion over the ten and the five cities. The authority is delegated, but it is more than that--it is shared. For it is participation in, and not merely delegation from, the King and His rule, that is set forth in this and in other places of Scripture, for they shall sit down with Me on My throne, even as I also overcame and am set down with My Father on His throne.'

If, then, the rule set forth, in whatever sphere and in whatever fashion it may be exercised, is participation in Christ's authority, let us not forget that therefore it is a rule of which the manifestation is service. In heaven as on earth, and for the Lord in heaven as for the Lord on earth, and for the servants in heaven as for the servants on earth, the law stands irrefragable and eternal--If any man will be chief among you, let him be your minister.' The authority over the ten cities is the capacity and opportunity of serving and helping every citizen in them all. What that help may be let us leave. It is better to be ignorant than to speculate about matters where there is no possibility of certainty. Ignorance is mole impressive than knowledge, only be sure that no dignity can live amidst the pure light of the heavens, except after the fashion of the dignity of the Lord of all, who there, as here, is the servant of all.

But there is a thought in connection with this great though dim revelation of the future, which may well he laid to heart by us. And that is, that however close and direct the dependence on, and the communion with, Jesus Christ, the King of all His servants, in that future state is, it shall not be so close and direct as to exclude room for the exercise of brotherly sympathy and brotherly aid. We shall have Christ for our life and our light and our glory. But there, as here, we shall help one another to have Him more fully, and to understand Him more perfectly. What further lies in these great words, I do not venture to guess. Enough to know that Christ will be all in all, and that Christ in each will help the others to know Christ more fully,

Only remember, we have to take this great conception of the future as being one that implies largely increased and ennobled activity. A great deal of very cheap ridicule has been cast upon the Christian conception of the future life as if it was an eternity of idleness and of repose. Of repose, yes; of idleness, no! For it is no sinecure to be the governor of ten cities. There will be a good deal of work to be done, in order to discharge that office properly. Only it will be work that does not disturb repose, and at one and the same moment His servants will serve in constant activity, and gaze upon His face in calm contemplation. Christ's session at the right hand of God does not interfere with Christ's continual activity here. And, in like manner, His servants shall rest from their labours, but not from their work; they shall serve Him undisturbed, and shall repose, but not idly.

IV. Lastly, Our Texts Remind Us Of The Variety In Recompense Which Corresponds To Diversity In Faithfulness.

I need but say a word about that. The one man gets his ten cities because his faithfulness has brought in ten pounds. The other gets five, corresponding to his faithfulness. As I said, our Lord pays, not for results, except in so far as these are conditioned and secured by the diligence of His servants. And so we come to the old familiar, and yet too often forgotten, conception of degrees in dignity, degrees in nearness to Him. That thought runs all through the New Testament representations of a future life, sometimes more clearly, sometimes more obscurely, but generally present. It is in entire accordance with the whole conception of that future, because the Christian notion of it is not that it is an arbitrary reward, but that it is the natural outcome of the present; and, of course, therefore, varying according to the present, of which it is the outcome. We get what we have wrought for. We get what we are capable of receiving, and what we are capable of receiving depends upon what has been our faithfulness here.

Now, that is perfectly consistent with the other side of the truth which the twin parable sets forth--viz., that the recompenses of the future are essentially one. All the servants, who were entrusted with the Talents, received the same eulogium, and entered into the same joy of their Lord. That is one side of the truth. And the other is, that the degree in which Christian people, when they depart hence, possess the one gift of eternal life, and Christ-shared joy is conditioned by their faithfulness and diligence here. Do not let the Gospel that says The gift of God is eternal life' make you forget the completing truths, that the measure in which a man possesses that eternal life depends on his fitness for it, and that fitness depends on his faithfulness of service and his union with his Lord.

We obscure this great truth often by reason of the way in which we preach the deeper truth on which it rests--forgiveness and acceptance all unmerited, through faith in Jesus Christ. But the two things are not contradictory; they are complementary. No man will be faithful as a steward who is not full of faith as a penitent sinner. No man will enter into the joy of his Lord, who does not enter in through the gate of penitence and trust, but, having entered, we are ranked according to the faithfulness of our service and diligence of stewardship. Wherefore, giving all diligence, make your calling and election sure, for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.'

Maclaren: Luk 19:37-48

A New Kind Of King

And when He was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38. Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 39. And some of the Pharisees from among the multitude said unto Him, Master, rebuke Thy disciples. 40. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. 41. And when He was come near, He beheld the city, and wept over it, 42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. 45. And he went into the temple, and began to cast out them that sold therein, and them that bought; 46. Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. 47. And He taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy Him, 48. And could not find what they might do: for all the people were very attentive to hear Him.'--Luke 19:37-48.

HE went on before.' What concentrated determination, and almost eagerness, impelled His firm and swift steps up the steep, weary road! Mark tells that the disciples followed, amazed '--as they well might beat the unusual haste, and strange preoccupation on the face, set as a flint.

Luke takes no notice of the stay at Bethany and the sweet seclusion which soothed Jesus there. He dwells only on the assertion of royalty, which stamped an altogether unique character on the remaining hours of Christ's life.

I. The Narrative Brings Into Prominence Christ's Part In Originating The Triumphal Entry (Luke 19:30-34).

He sent for the colt with the obvious intention of stimulating the people to just such a demonstration as followed.

As to the particulars, we need only note that the most obvious explanation of His knowledge of the circumstances that the messengers would encounter, is that it was supernatural. Only one other explanation is possible; namely, that the owners of the animal were secret disciples, with whom our Lord had arranged to send for it, and had settled a sign and countersign, by which they would know His messengers. But that is a less natural explanation.

Note the remarkable blending of dignity and poverty in' The Lord hath need of him.' It asserts sovereign authority and absolute rights, and it confesses need and penury. He is a King, but He has to borrow even a colt to make His triumphal entry on. Though He was rich, for our sakes He became poor.

Jesus then deliberately brought about His public entry. He thereby acts in a way perfectly unlike His whole previous course. And He stirs up popular feelings at a time when they were specially excitable by reason of the approaching Passover and its crowds. Formerly He had avoided the danger which He now seems to court, and had gone up to the feast as it were in secret.' But it was fitting that once, for the last time, He should assert before the gathered Israel that He was their King, and should make a last appeal. Formerly He had sought to avoid attracting the attention of the rulers; now He knows that the end is near, and deliberately makes Himself conspicuous, though--or we might say because--He knew that thereby He precipitated His death.

The nature of His dominion is as plainly taught by the humble pomp as is its reality. A pauper King, who makes His public entrance into His city mounted on a borrowed ass, with His followers' clothes for a saddle, attended by a shouting crowd of poor peasants, who for weapons or banners had but the branches plucked from other people's trees, was a new kind of king.

We do not need Matthew's quotation of the prophet's vision of the meek King coming to Zion on an ass, to understand the contrast of this kingdom with such a dominion as that of Rome, or of such princes as the Herods. Gentleness and peace, a sway that rests not on force nor wealth, are shadowed in that rustic procession and the pathetic poverty of its leader, throned on a borrowed colt, and attended, not by warriors or dignitaries, but by poor men unarmed, and saluted, not with the blare of trumpets, but with the shouts of joyful, though, alas! fickle hearts.

II. We Have The Humble Procession With The Shouting Disciples And The Background Of Hostile Spies.

The disciples eagerly caught at the meaning of bringing the colt, and threw themselves with alacrity into what seemed to them preparation for the public assertion of royalty, for which they had long been impatient. Luke tells us that they lifted Jesus on to the seat which they hurriedly prepared, while some spread their garments in the way--the usual homage to a king:

Ride on triumphantly; behold, we layOur lusts and proud wills in Thy way.'

How different the vision of the future in their minds and His! They dreamed of a throne; He knew it was a Cross. Round the southern shoulder of Olivet they came, and, as the long line of the Temple walls, glittering in the sunshine across the valley, burst on the view, and their approach could be seen from the city, they broke into loud acclamations, summoning, as it were, Jerusalem to welcome its King.

Luke's version of their chant omits the Jewish colouring which it has in the other Gospels, as was natural, in view of his Gentile readers. Christ's royalty and divine commission are proclaimed from a thousand throats, and then up swells the shout of praise, which echoes the angels' song at Bethlehem, and ascribes to His coming, power to make peace in heaven with an else alienated world, and thus to make the divine glory blaze with new splendour even in the highest heavens.

Their song was wiser than they knew, and touched the deepest, sweetest mysteries of the unity of the Son with the Father, of reconciliation by the blood of His Cross, and of the new lustre accruing to God's name thereby, even in the sight of principalities and powers in heavenly places. They meant none of these things, but they were unconscious prophets. Their shouts died away, and their faith was almost as short-lived. With many of them, it withered before the branches which they waved.

High-wrought emotion is a poor substitute for steady conviction. But cool, unemotional recognition of Christ as King is as unnatural. If our hearts do not glow with loyal love, nor leap up to welcome Him; if the contemplation of His work and its issues on earth and in heaven does not make our dumb tongues sing--we have need to ask ourselves if we believe at all that He is the King and Saviour of all and of us. There were cool observers there, and they make the loll to the glad enthusiasm. Note that these Pharisees, mingling in the crowd, have no title for Jesus but Teacher.' He is no king to them. To those who regard Jesus but as a human teacher, the acclamations of those to whom He is King and Lord always sound exaggerated.

People with no depth of religious life hate religious emotion, and are always seeking to repress it. A very tepid worship is warm enough for them. Formalists detest genuine feeling. Propriety is their ideal. No doubt, too, these croakers feared that this tumult might come to formidable size, and bring down Pilate's heavy hand on them.

Christ's answer is probably a quoted proverb. It implies His entire acceptance of the character which the crowd ascribed to Him, His pleasure in their praises, and, in a wider aspect, His vindication of outbursts of devout feeling, which shock ecclesiastical martinets and formalists.

III. We See The Sorrowing King Plunged In Bitter Grief In The Very Hour Of His Triumph.

Who can venture to speak of that infinitely pathetic scene? The fair city, smiling across the glen, brings before His vision the awful contrast of its lying compassed by armies and in ruins. He hears not the acclamation of the crowd. He wept,' or, rather, wailed,'--for the word does not imply tears so much as cries. That sorrow is a sign of His real manhood, but it is also a part of His revelation of the very heart of God. The form is human, the substance divine. The man weeps because God pities. Christ's sorrow does not hinder His judgments. The woes which wring His heart will nevertheless be inflicted by Him. Judgment is His strange work,' alien from His desires; but it is His work. The eyes which are as a flame of fire are filled with tears, but their glance burns up the evil.

Note the yearning in the unfinished sentence, If thou hadst known.' Note the decisive closing of the time of repentance. Note the minute prophetic details of the siege, which, if ever they were spoken, are a distinct proof of His all-seeing eye. And from all let us fix in our hearts the conviction of the pity of the judge, and of the judgment by the pitying Christ.

IV. We Have Christ's Exercise Of Sovereign Authority In His Father's House.

Luke gives but a summary in Luke 19:45-48, dwelling mainly on two points. First he tells of casting out the traders. Two things are brought out in the compressed narrative--the fact, and the Lord's vindication of it. As to the former, it was fitting that at the end of His career, as at the beginning, He should cleanse the Temple. The two events are significant as His first and last acts. The second one, as we gather from the other Evangelists, had a greater severity about it than the first.

The need for a second purifying indicated how sadly transient had been the effect of the first, and was thus evidence Of the depth of corruption and formalism ix) which the religion of priests and people had sunk. Christ had come to cleanse the Temple of the world's religion, to banish from it mercenaries and self-interested attendants at the altar, and, in a higher application of the incident, to clear away all the degradations and uncleannesses which are associated with worship everywhere but in His Church, and which are ever seeking, like poisonous air, to find their way in thither also, through any unguarded chink.

The vindication of the act is in right royal style. The first cleansing was defended by Him by pointing to the sanctity of My Father's house'; the second, by claiming it as My house.' The rebuke of the hucksters is sterner the second time. The profanation, once driven out and returning, is deeper; for whereas, in the first instance, it had made the Temple a house of merchandise,' in the second it turned it into a den of robbers.' Thus evil assumes a darker tint, like old oak, by lapse of time, and swiftly becomes worse, if rebuked and chastised in vain.

The second part of this summary puts in sharp contrast three things--Christ's calm courage in continuous teaching in the Temple, the growing bitter hatred of the authorities, who drew in their train the men of influence holding no office, and the eager hanging of the people on His words, which baffled the murderous designs of the rulers. The same intentional publicity as in the entrance is obvious. Jesus knew that His hour was come, and willingly presents Himself a sacrifice. Meekly and boldly He goes on the appointed way. He sees all the hate working round Him, and lets it work. The day's task of winning some from impending ruin shall still be done. So should His servants live, in patient discharge of daily duty, in the face of death, if need be.

The enemies, who heard His words and found in them only food for deeper hatred, may warn us of the possibilities of antagonism to Him that lie in the heart, and of the terrible judgment which they drag down on their own heads, who hear, unmoved, His daily teaching, and see, unrepentant, His dying love. The crowd that listened, and, in less than a week yelled Crucify Him,' may teach us to take heed how we hear, and to beware of evanescent regard for His teaching, which, if it do not consolidate into resolved and thoroughgoing acceptance of His work and submission to His rule, will certainly cool into disregard, and may harden into hate.

MHCC: Luk 19:11-27

This parable is like that of the talents, Matthew 25. Those that are called to Christ, he furnishes with gifts needful for their business; and from those to whom he gives power, he expects service. The manifestation of the Spirit is given to every man to profit withal, 1Co 12:7. And as every one has received the gift, so let him minister the same, 1Pe 4:10. The account required, resembles that in the parable of the talents; and the punishment of the avowed enemies of Christ, as well as of false professors, is shown. The principal difference is, that the pound given to each seems to point out the gift of the gospel, which is the same to all who hear it; but the talents, distributed more or less, seem to mean that God gives different capacities and advantages to men, by which this one gift of the gospel may be differently improved.

MHCC: Luk 19:28-40

Christ has dominion over all creatures, and may use them as he pleases. He has all men's hearts both under his eye and in his hand. Christ's triumphs, and his disciples' joyful praises, vex proud Pharisees, who are enemies to him and to his kingdom. But Christ, as he despises the contempt of the proud, so he accepts the praises of the humble. Pharisees would silence the praises of Christ, but they cannot; for as God can out of stones raise up children unto Abraham, and turn the stony heart to himself, so he can bring praise out of the mouths of children. And what will be the feelings of men when the Lord returns in glory to judge the world!

MHCC: Luk 19:41-48

Who can behold the holy Jesus, looking forward to the miseries that awaited his murderers, weeping over the city where his precious blood was about to be shed, without seeing that the likeness of God in the believer, consists much in good-will and compassion? Surely those cannot be right who take up any doctrines of truth, so as to be hardened towards their fellow-sinners. But let every one remember, that though Jesus wept over Jerusalem, he executed awful vengeance upon it. Though he delights not in the death of a sinner, yet he will surely bring to pass his awful threatenings on those who neglect his salvation. The Son of God did not weep vain and causeless tears, nor for a light matter, nor for himself. He knows the value of souls, the weight of guilt, and how low it will press and sink mankind. May he then come and cleanse our hearts by his Spirit, from all that defiles. May sinners, on every side, become attentive to the words of truth and salvation.

Matthew Henry: Luk 19:11-27

Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told,

I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, Luk 19:11. The Pharisees expected it about this time (Luk 17:20), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter.

II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things: -

1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthrōpos tis eugenēs - a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Act 1:11.

2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads.

(1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this (Mt. 25), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe - Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost, "Act 1:8. When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now,"saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ."Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, 1Co 12:7. And as every one has received the gift, so let him minister the same, 1Pe 4:10. [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved.

(2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note,

[1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious.

[2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe,

First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, Luk 19:16, Luk 19:19. 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Psa 115:1. Paul, who gained the ten pounds, acknowledges, " I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain, "1Co 15:10. He will not speak of what he had done, but of what God had done by him, Rom 15:18. 3. They were both commended for their fidelity and industry: Well done, thou good servant, Luk 19:17. And to the other he said likewise, Luk 19:19. Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen 4:7. 4. They were preferred in proportion to the improvement they had made: " Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities. "Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, 1Ti 3:13. Two things are hereby promised the apostles: - (1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev 2:26. The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here.

Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, Luk 19:20, etc. 1. He owned that he had not traded with the pound with which he had been entrusted (Luk 19:20): " Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin. "This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better (Luk 19:21): I feared thee, because thou art an austere man, rigid and severe, anthrōpos austēros ei . Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, Luk 19:22. He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some. "If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, Luk 19:24. It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already ( Lord, he has ten pounds, Luk 19:25), it is answered (Luk 19:26), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven.

3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here,

(1.) In the message which his citizens sent after him, Luk 19:14. They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Psa 2:1-3; Act 4:26. [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him.

(2.) In the sentence passed upon them at his return: Those mine enemies bring hither, Luk 19:27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Caesar, nor would own him for their king. They appealed to Caesar, and to Caesar they shall go; Caesar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (1Th 2:15, 1Th 2:16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Jos 10:22, Jos 10:24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.

Matthew Henry: Luk 19:28-40

We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,

I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befall him there, and yet he went before, ascending up to Jerusalem, Luk 19:28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?

II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.

III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.

IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.

V. Those that go on Christ's errands are sure to speed (Luk 19:32): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.

VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.

VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (Luk 19:37), and the spreading of their clothes in the way (Luk 19:36) was a common expression of joy, as at the feast of tabernacles. Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, Joh 12:17, Joh 12:18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former. 2. How they expressed their joy and praise (Luk 19:38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, Luk 2:14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job 25:2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.

VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom. There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, Luk 19:39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.

IX. Whether men praise Christ or no he will, and shall, and must be praised (Luk 19:40): If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.

Matthew Henry: Luk 19:41-48

The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a nest of vipers he was throwing himself into, and yet see here two instances of his love to that place and his concern for it.

I. The tears he shed for the approaching ruin of the city (Luk 19:41): When he was come near, he beheld the city, and wept over it. Probably, it was when he was coming down the descent of the hill from the mount of Olives, where he had a full view of the city, the large extent of it, and the many stately structures in it, and his eye affected his heart, and his heart his eye again. See here,

1. What a tender spirit Christ was of; we never read that he laughed, but we often find him in tears. In this very place his father David wept, and those that were with him, though he and they were men of war. There are cases in which it is no disparagement to the stoutest of men to melt into tears.

2. That Jesus Christ wept in the midst of his triumphs, wept when all about him were rejoicing, to show how little he was elevated with the applause and acclamation of the people. Thus he would teach us to rejoice with trembling, and as though we rejoiced not. If Providence do not stain the beauty of our triumphs, we may ourselves see cause to sully it with our sorrows.

3. That he wept over Jerusalem. Note, There are cities to be wept over, and none to be more lamented than Jerusalem, that had been the holy city, and the joy of the whole earth, if it be degenerated. But why did Christ weep at the sight of Jerusalem? Was it because "Yonder is the city in which I must be betrayed and bound, scourged and spit upon, condemned and crucified?"No, he himself gives us the reason of his tears.

(1.) Jerusalem has not improved the day of her opportunities. He wept, and said, If thou hadst known, even thou at least in this thy day, if thou wouldst but yet know, while the gospel is preached to thee, and salvation offered thee by it; if thou wouldest at length bethink thyself, and understand the things that belong to thy peace, the making of thy peace with God, and the securing of thine own spiritual and eternal welfare - but thou dost not know the day of thy visitation, Luk 19:44. The manner of speaking is abrupt: If thou hadst known! O that thou hadst, so some take it; like that O that my people had hearkened unto me, Psa 81:13; Isa 48:18. Or, If thou hadst known, well; like that of the fig-tree, Luk 13:9. How happy had it been for thee! Or, "If thou hadst known, thou wouldest have wept for thyself, and I should have no occasion to weep for thee, but should have rejoiced rather."What he says lays all the blame of Jerusalem's impending ruin upon herself. Note, [1.] There are things which belong to our peace, which we are all concerned to know and understand; the way how peace is made, the offers made of peace, the terms on which we may have the benefit of peace. The things that belong to our peace are those things that relate to our present and future welfare; these we must know with application. [2.] There is a time of visitation when those things which belong to our peace may be known by us, and known to good purpose. When we enjoy the means of grace in great plenty, and have the word of God powerfully preached to us - when the Spirit strives with us, and our own consciences are startled and awakened - then is the time of visitation, which we are concerned to improve. [3.] With those that have long neglected the time of their visitation, if at length, if at last, in this their day, their eyes be opened, and they bethink themselves, all will be well yet. Those shall not be refused that come into the vineyard at the eleventh hour. [4.] It is the amazing folly of multitudes that enjoy the means of grace, and it will be of fatal consequence to them, that they do not improve the day of their opportunities. The things of their peace are revealed to them, but are not minded or regarded by them; they hide their eyes from them, as if they were not worth taking notice of. They are not aware of the accepted time and the day of salvation, and to let it slip and perish through mere carelessness. None are so blind as those that will not see; nor have any the things of their peace more certainly hidden from their eyes than those that turn their back upon them. [5.] The sin and folly of those that persist in a contempt of gospel grace are a great grief to the Lord Jesus, and should be so to us. He looks with weeping eyes upon lost souls, that continue impenitent, and run headlong upon their own ruin; he had rather that they would turn and live than go on and die, for he is not willing that any should perish.

(2.) Jerusalem cannot escape the day of her desolation. The things of her peace are now in a manner hidden from her eyes; they will be shortly. Not but that after this the gospel was preached to them by the apostles; all the house of Israel were called to know assuredly that Christ was their peace (Act 2:36), and multitudes were convinced and converted. But as to the body of the nation, and the leading part of it, they were sealed up under unbelief; God had given them the spirit of slumber, Rom 11:8. They were so prejudiced and enraged against the gospel, and those few that did embrace it then, that nothing less than a miracle of divine grace (like that which converted Paul) would work upon them; and it could not be expected that such a miracle should be wrought, and so they were justly given up to judicial blindness and hardness. The peaceful things are not hidden from the eyes of particular persons; but it is too late to think now of the nation of the Jews, as such, becoming a Christian nation, by embracing Christ. And therefore they are marked for ruin, which Christ here foresees and foretels, as the certain consequence of their rejecting Christ. Note, Neglecting the great salvation often brings temporal judgments upon a people; it did so upon Jerusalem in less than forty years after this, when all that Christ here foretold was exactly fulfilled. [1.] The Romans besieged the city, cast a trench about it, compassed it round, and kept their inhabitants in on every side. Josephus relates that Titus ran up a wall in a very short time, which surrounded the city, and cut off all hopes of escaping. [2.] They laid it even with the ground. Titus commanded his soldiers to dig up the city, and the whole compass of it was levelled, except three towers; see Josephus's history of the wars of the Jews, 5.356-360; 7.1. Not only the city, but the citizens were laid even with the ground ( thy children within thee ), by the cruel slaughters that were made of them: and there was scarcely one stone left upon another. This was for their crucifying Christ; this was because they knew not the day of their visitation. Let other cities and nations take warning.

II. The zeal he showed for the present purification of the temple. Though it must be destroyed ere long, it does not therefore follow that no care must be taken of it in the mean time.

1. Christ cleared it of those who profaned it. He went straight to the temple, and began to cast out the buyers and sellers, Luk 19:45. Hereby (though he was represented as an enemy to the temple, and that was the crime laid to his charge before the high priest) he made it to appear that he had a truer love for the temple than they had who had such a veneration for its corban, its treasury, as a sacred thing; for its purity was more its glory than its wealth was. Christ gave reason for his dislodging the temple-merchants, Luk 19:46. The temple is a house of prayer, set apart for communion with God: the buyers and sellers made it a den of thieves by the fraudulent bargains they made there, which was by no means to be suffered, for it would be a distraction to those who came there to pray.

2. He put it to the best use that ever it was put to, for he taught daily in the temple, Luk 19:47. Note, It is not enough that the corruptions of a church be purged out, but the preaching of the gospel must be encouraged. Now, when Christ preached in the temple, observe here, (1.) How spiteful the church-rulers were against him; how industrious to seek an opportunity, or pretence rather, to do him a mischief (Luk 19:47): The chief priests and scribes, and the chief of the people, the great sanhedrim, that should have attended him, and summoned the people too to attend him, sought to destroy him, and put him to death. (2.) How respectful the common people were to him. They were very attentive to hear him. He spent most of his time in the country, and did not then preach in the temple, but, when he did, the people paid him great respect, attended on his preaching with diligence, and let no opportunity slip of hearing him, attended to it with care, and would not lose a word. Some read it, All the people as they heard him, took his part; and so it comes in very properly as a reason why his enemies could not find what they might do against him; they saw the people ready to fly in their faces if they offered him any violence. Till his hour was come his interest in the common people protected him; but, when his hour was come, the chief priests' influence upon the common people delivered him up.

Barclay: Luk 19:11-27

This is unique among the parables of Jesus, because it is the only one whose story is in part based on an actual historical event. It tells about a king who went away to receive a kingdom and whose subjects did their best to stop him receiving it. When Herod the Great died in 4 B.C. he left his kingdom divided between Herod Antipas, Herod Philip and Archelaus. That division had to be ratified by the Romans, who were the overlords of Palestine, before it became effective. Archelaus, to whom Judaea had been left, went to Rome to persuade Augustus to allow him to enter into his inheritance, whereupon the Jews sent an embassy of fifty men to Rome to inform Augustus that they did not wish to have him as king. In point of fact, Augustus confirmed him in his inheritance, though without the actual title of king. Anyone in Judaea, on hearing the parable, would immediately remember the historical circumstances on which it was based.

The parable of the king and his servants illustrates certain great facts of the Christian life.

(i) It tells of the king's trust. He gave his servants the money and then went away and left them to use it as they could and as they thought best. He did not in any way interfere with them, or stand over them. He left them entirely to their own devices. That is the way in which God trusts us. Someone has said, "The nicest thing about God is that he trusts us to do so much by ourselves."

(ii) It tells of the king's test. As always, this trust was a test, of whether or not a man was faithful and reliable in little things. Sometimes a man justifies a certain large inefficiency in the ordinary routine affairs of life by claiming that "he has a mind above trifles." God has not. It is precisely in these routine duties that God is testing men. There is no example of this like Jesus himself. Of his thirty-three years of life Jesus spent thirty in Nazareth. Had he not discharged with absolute fidelity the tasks of the carpenter's shop in Nazareth and the obligation of being the breadwinner of the family, God could never have given him the supreme task of being the Saviour of the world.

(iii) It tells us of the king's reward. The reward that the faithful servants received was not one which they could enjoy by sitting down and folding their hands and doing nothing. One was put over ten cities and the other over five. The reward of work well done was more work to do. The greatest compliment we can pay a man is to give him ever greater and harder tasks to do. The great reward of God to the man who has satisfied the test is more trust.

(iv) The parable concludes with one of the inexorable laws of life. To him who has, more will be given; from him who has not, what he has will be taken away. If a man plays a game and goes on practising at it, he will play it with ever greater efficiency; if he does not practise, he will lose much of whatever knack and ability he has. If we discipline and train our bodies, they will grow ever fitter and stronger; if we do not, they will grow flabby and lose much of the strength we have. If a schoolboy learns Latin, and goes on with his learning, the wealth of Latin literature will open wider and wider to him; if he does not go on learning, he will forget much of the Latin he knows. If we really strive after goodness and master this and that temptation, new vistas and new heights of goodness will open to us; if we give up the battle and take the easy way, much of the resistance power we once possessed will be lost and we will slip from whatever height we had attained.

There is no such thing as standing still in the Christian life. We either get more or lose what we have. We either advance to greater heights or slip back.

Barclay: Luk 19:28-40

From Jerusalem to Jericho was only seventeen miles, and now Jesus had almost reached his goal. Jerusalem, journey's end, lay just ahead. The prophets had a regular custom of which they made use again and again. When words were of no effect, when people refused to take in and understand the spoken message, they resorted to some dramatic action which put their message into a picture which none could fail to see. We get examples of such dramatic actions in 1Ki 11:29-31; Jer 13:1-11; Jer 27:1-11; Eze 4:1-3; Eze 5:1-4. It was just such a dramatic action which Jesus planned now. He proposed to ride into Jerusalem in a way that would be an unmistakable claim to be the Messiah, God's Anointed King. We have to note certain things about this entry into Jerusalem.

(i) It was carefully planned. It was no sudden, impulsive action. Jesus did not leave things until the last moment. He had his arrangement with the owners of the colt. The Lord needs it was a pass-word chosen long ago.

(ii) It was an act of glorious defiance and of superlative courage. By this time there was a price on Jesus' head. (Joh 11:57.) It would have been natural that, if he must go into Jerusalem at all, he should have slipped in unseen and hidden away in some secret place in the back streets. But he entered in such a way as to focus the whole lime-light upon himself and to occupy the centre of the stage. It is a breath-taking thing to think of a man with a price upon his head, an outlaw, deliberately riding into a city in such a way that every eye was fixed upon him. It is impossible to exaggerate the sheer courage of Jesus.

(iii) It was a deliberate claim to be king, a deliberate fulfilling of the picture in Zec 9:9. But even in this Jesus underlined the kind of kingship which he claimed. The ass in Palestine was not the lowly beast that it is in this country. It was noble. Only in war did kings ride upon a horse; when they came in peace they came upon an ass. So Jesus by this action came as a king of love and peace, and not as the conquering military hero whom the mob expected and awaited.

(iv) It was one last appeal. In this action Jesus came, as it were, with pleading hands outstretched, saying, "Even now, will you not take me as your king?" Before the hatred of men engulfed him, once again he confronted them with love's invitation.

Barclay: Luk 19:41-48

In this passage there are three separate incidents.

(i) There is Jesus' lament over Jerusalem. From the descent of the Mount of Olives there is a magnificent view of Jerusalem with the whole city fully displayed. As Jesus came to a turn in the road he stopped and wept over Jerusalem. He knew what was going to happen to the city. The Jews were even then embarking upon that career of political manoeuvre and intrigue which ended in the destruction of Jerusalem in A.D. 70, when the city was so devastated that a plough was drawn across the midst of it. The tragedy was that if only they had abandoned their dreams of political power and taken the way of Christ it need never have happened.

The tears of Jesus are the tears of God when he sees the needless pain and suffering in which men involve themselves through foolish rebelling against his will.

(ii) There is the cleansing of the Temple. Luke's account is very summary; Matthew's is a little fuller (Mat 21:12-13). Why did Jesus, who was the very incarnation of love, act with such violence to the money changers and the sellers of animals in the Temple courts?

First, let us look at the money changers. Every male Jew had to pay a Temple tax every year of half a shekel. That was equal to about 6 pence, but, in evaluating it, it must be remembered that it was equal to nearly two days' pay for a working man. A month before the Passover, booths were set up in all the towns and villages and it could be paid there; but by far the greater part was actually paid by the pilgrims in Jerusalem when they came to the Passover Feast. In Palestine all kinds of currencies were in circulation, and, for ordinary purposes, they were all--Greek, Roman Tyrian, Syrian, Egyptian--equally valid. But this tax had to be paid either in exact half shekels of the sanctuary or in ordinary Galilaean shekels. That is where the money changers came in. To change a coin of exact value they charged one maah, which was equal to 1 pence. If a larger coin was tendered a charge of one maah was made for the requisite half shekel and of another maah for the giving of change. It has been computed that these money changers made a profit of between 28,000 and 9,000 British pounds per anum. It was a deliberate ramp, and an imposition on poor people who could least of all afford it.

Second, let us look at the sellers of animals. Almost every visit to the Temple involved its sacrifice. Victims could be bought outside at very reasonable prices; but the Temple authorities had appointed inspectors, for a victim must be without spot or blemish. It was, therefore, far safer to buy victims from the booths officially set up in the Temple. But there were times when a pair of doves would cost as much as 75 pence inside the Temple and considerably less than 5 pence outside. Again it was a deliberately planned victimization of the poor pilgrims, nothing more or less than legalized robbery. Worse, these Temple shops were known as the Booths of Annas and were the property of the family of the High Priest. That is why Jesus was brought first before Annas when he was arrested (Joh 18:13). Annas was delighted to gloat over this man who had struck such a blow at his evil monopoly. Jesus cleansed the Temple with such violence because its traffic was being used to exploit helpless men and women. It was not simply that the buying and selling interfered with the dignity and solemnity of worship; it was that the very worship of the house of God was being used to exploit the worshippers. It was the passion for social justice which burned in Jesus' heart when he took this drastic step.

(iii) There is something almost incredibly audacious in the action of Jesus in teaching in the Temple courts when there was a price on his head. This was sheer defiance. At the moment the authorities could not arrest him, for the people hung upon his every word. But every time he spoke he took his life in his hands and he knew well that it was only a matter of time until the end should come. The courage of the Christian should match the courage of his Lord. He left us an example that we should never be ashamed to show whose we are and whom we serve.

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 18:9--19:28

J. The recipients of salvation 18:9-19:27

Luke next developed the idea of faith on the earth that Jesus introduced in verse 8. This whole section clarifies how people become believers. This subject is a fitting conclusion to the part of Luke's Gospel that deals with Jesus' ministry on the way to Jerusalem (9:51-19:27). Essentially this section records Jesus' teaching that salvation and eventual entrance into the kingdom come by God's grace through faith rather than by claims to legal righteousness. The apostle Paul wrote about the process of justification, but Luke's concern was the recipients of it.⁴⁰⁶

Constable: Luk 19:11-27

7. The parable of the minas 19:11-27

This parable serves in Luke's narrative as a conclusion to the section on salvation's recipients (18:9-19:27). It provides something of a denouement (i.e., a final unravelling of the plot) following the excellent example of Zaccheus' faith and the summary statement describing Jesus' ministry. In this teaching to the people who were observing his meal with the tax collector, Jesus taught several important lessons. He repeated His coming rejection and future return, and He clarified the time when the kingdom would appear. He also explained the duty of His disciples during His absence from the earth. Both the nation of Israel and the disciples had duties to Jesus. This parable summarizes Jesus' teaching on this subject.

The parable also prepared the people for the postponement of the kingdom. Most of the people who believed on Him expected it to arrive when Jesus reached Jerusalem. This teaching should have dispelled those hopes.

This parable is similar to the parable of the talents that Jesus gave later in the Olivet Discourse (Matt. 25:14-30). However that one lacks the emphasis on the rejection of Jesus that was appropriate for the mixed audience that Jesus addressed in Zaccheus' house (v. 27).

19:11 The connection between Jesus being almost at Jerusalem and the kingdom appearing immediately implies that the believers in the crowd expected Jesus to begin the kingdom when He arrived there. Jesus had just told Zaccheus that salvation had come to his house that day (v. 9), but salvation would not come to Israel for some time. Even though the Son of Man had come to seek and to save the lost (v. 10), the national deliverance of Israel would have to wait. What follows is another of the many passages in Luke that records Jesus' teaching about the future.

"In 19:11 the disciples are pictured as expecting something that should have been and could have been apart from the rejection of Jesus. But because of this rejection, the messianic kingdom for Israel does not come immediately, as the disciples mistakenly hoped. We see that in Luke-Acts the problem of eschatological delay is intertwined with the problem of Jewish rejection."⁴²⁹

19:12 The nobleman represents Jesus. The distant country to which he went stands for heaven, and the place to which he would return is the earth. Jesus went to heaven to receive the kingdom from His Father. The correctness of these identifications becomes clearer as the parable unfolds.

A situation similar to the one Jesus described had happened not long before Jesus gave this parable, and He may have had it in mind. Herod Archelaus, one of Herod the Great's sons, had visited Rome after his father's death in 4 B.C. to receive Caesar's confirmation to reign over a section of Palestine bestowed on him in his father's will.⁴³⁰

Jesus was announcing a postponement of the kingdom (cf. Acts 1:6-7). Some time would elapse between His ascension and His return. This scenario suggests that the messianic kingdom will not begin until Jesus returns to the earth to rule.

19:13 Before departing the king entrusted ten of his servants (Gr. doulous) with equal responsibility for advancing his interests while he was absent. A mina was a Greek coin worth 100 drachmas or slightly more than three months wages.⁴³¹ In the parable it probably represents the life potential that each servant of Jesus has to invest for His glory. Ten is apparently a round number representing all His servants. Jesus did not mean just the Twelve. He pictured His servants in the role of modern investors who were responsible to increase the amount of money He had entrusted to each during His absence.

In the parable of the talents, each servant received a different sum representing the different gifts and talents that each has compared with the others. In this parable each servant received the same sum representing the one life that each has to invest for the Master.

19:14 The citizens of Herod Archelaus' territory opposed his reign, though his credentials were impeccable. They persuaded Caesar Augustus to give him only half of his father's kingdom and to award him the title ethnarch rather than king.⁴³² Similarly the Jews, and particularly their leaders, resisted Jesus' rightful claim to be their King.

19:15 Jesus was speaking of His second coming here. He will return having received authority to reign on earth from His Father (cf. Dan. 7:13-14). After His return and before He begins to reign, He will call His servants to give an accounting of their stewardship. Later New Testament revelation indicates that Christians, believers who have lived between Pentecost and the Rapture, will have to give their accounting at the judgment seat of Christ following the Rapture (1 Cor. 3:10-15; 2 Cor. 5:1-10). Other believers, mainly those who have lived in Old Testament times and the Tribulation, will give their accounting at the judgment in view here that precedes the Millennium. The basis of the judgment is not their saved or lost condition but the profitability of their lives for the Master's benefit.

19:16-17 The first servant reported a 1,000% return on the master's investment. This report earned the master's praise and a great reward. The servant had faithfully fulfilled his responsibility. The master considered what the servant had received in trust as a very little thing. His reward consisted of authority over ten cities in the future and was great compared to what the servant had received to invest. In view of the time of this judgment the reward would apply to the messianic kingdom that would follow and probably eternity after that. Authority to rule groups of other people under the King's authority during the Millennium and throughout eternity was the reward. Throughout history kings have rewarded faithful servants by giving them positions of significant responsibility over others in their kingdoms (cf. Dan. 6:3). Modern government leaders typically do the same thing. The Master's decision reflects the principle that he who is faithful in little will be faithful in much (16:10-12).

19:18-19 The second servant had also been faithful, but he had only earned a 500% return on the master's investment. He did not receive as much commendation as the first servant or as much reward, but his reward was also proportionate to his service. This shows that rewards will vary depending on a servant's effectiveness.

19:20-21 Another servant revealed that he had not earned anything with the master's deposit. Keeping money in a scarf (Gr. soudarion) was a common practice in Jesus' day, but it was unsafe and unproductive.⁴³³ This person represents someone who does nothing of eternal value with his life. The servant explained that his fear of the master was responsible for his lack of fruit (cf. Matt. 25:25). It was appropriate for him to fear the master since He would eventually bring His servants to account, but the servant's action in view of his fear of the master was improper. He should have gotten busy and served the master since he feared him. His assessment of the master was correct, but it did not have the proper effect on him.

God seeks a disproportionately high return on His investments, so the servant's conservatism was sinful. He appears to have felt that he would receive no reward for his work for the master if he ever returned. He should have taken some risks. Faithful stewardship involves taking calculated risks.⁴³⁴

19:22-23 The master said he would judge the servant on the basis of his own words, namely that the master was an exacting man who demanded much from his servants (v. 21). Rather than commending him the master condemned this servant calling him worthless, that is, unproductive (cf. James 2:14, 16, 20, 26). He had produced nothing of value for the master. The master's character should have moved the servant to productive service rather than passive sloth. Even by depositing his investment in a bank the servant could have earned some interest for the master with little risk. Probably the bank in the parable represents a safe investment with comparatively little risk.

19:24 The bystanders in the parable represent those who assist Jesus in carrying out His will, perhaps angels or other human servants. The unfaithful servant lost even what the master had given him. If the mina each servant received represents his life potential, this servant would lose that. The master gave it instead to the most faithful servant. This seems to mean that God's faithful servants will receive additional opportunities to glorify Him in the next stage of their service as well as authority over others. The next stage of these servants' service will be millennial service in the kingdom. It will be that for Christians as well.

19:25-26 This arrangement appeared unjust to the bystanders. They probably thought the unfaithful servant's mina should have gone to a servant with a smaller reward. They were looking at what was best for the servants. However the master was operating on the principle that faithfulness with little indicates faithfulness in much. Therefore it was to His advantage to give the unfaithful servant's mina to the most faithful servant because he would make the best use of it. The master expressed this truth proverbially (v. 26; 13:12). He was looking at what was best for himself. Obviously what is best for God is more important than what is best for His servants. Still the master's action was also fair to his servants since the servant who glorified the master most received the greatest reward.

Zaccheus, who was listening to this parable, had just promised to give half of his possessions to the poor and to reimburse anyone he had defrauded four-fold (v. 8). Jesus' teaching here would have encouraged him to follow through on his commitment. He would have a great reward, much treasure in heaven, if he so served the Master faithfully.

19:27 The master now dealt with a different group of people. These were the enemies who opposed his rule over them (v. 14), not his servants. They suffered a fate that was typical for such rebels in the ancient world. They correspond to unbelievers in Jesus. They would not only lose a reward but their very lives. Physical death in the parable represents spiritual death in reality.⁴³⁵ This judgment will come after Jesus returns and rewards believers at the Second Coming. He will then also slay His enemies (cf. John 5:32; Acts 17:31).

"In Acts 3:13-15 the people of Jerusalem are accused not only of killing Jesus but also of denying him. This repudiation is emphasized in the story of the throne claimant [vv. 14, 27], an addition to the parable of the pounds found only in Luke."⁴³⁶

The teaching of the parable is quite clear. Jesus was not going to begin His reign as Messiah immediately. He was going away and would return later to reign. During His absence His servants, believing disciples, need to invest what God has given them for His glory. He will reward them in proportion to what they have produced for Him. This parable teaches that everyone is accountable to God, and everyone will receive what they deserve from the King. It provided a warning for the unbelievers in Jesus' audience as well as believers in view of the postponement of the kingdom.

This parable clarifies that while salvation and entrance into the kingdom come by faith in Jesus, rewards for service rest on the believer's works. Both salvation and rewards come as a result of God's grace. Christians have consistently confused teaching about salvation and rewards. Salvation does not depend on working for God but resting in what Jesus Christ has done. Rewards do not depend on resting in what Jesus Christ has done but on working for God. It is a misunderstanding of Scriptural revelation to conclude that because God has saved us by His grace we need do nothing but lie back and wait for heaven. Such behavior constitutes irresponsible stewardship that Jesus Christ will punish by withholding a reward. In view of what lies ahead for us we need to be steadfast, immovable, always abounding in the work of the Lord knowing that our labor is not in vain in the Lord (1 Cor. 15:58).

"We are all accountable to God for how we conduct our journey through his world. One day he will render judgment. This concept is not popular in some circles today, but it is a biblical concept."⁴³⁷

The parable of the talents (Matt. 25:14-30) teaches us that God gives everyone a different amount to invest for his glory. Some people have more intelligence or talent or money than others. The parable of the minas teaches that God gives all His servants the same opportunity to invest for His glory. Everyone has only one life. Both believers and unbelievers play a part in both parables. Both parables advocate belief in Jesus, faithfulness, and preparedness, and they both show that God will deal with all people justly, graciously, and generously.

Amillennial and postmillennial interpreters typically view this parable as prefiguring the fall of Jerusalem and its attending massacres.⁴³⁸ Posttribulationists view it similarly to pretribulationists.

This parable ends the long part of Luke's Gospel that deals with Jesus' ministry as He travelled to Jerusalem from Galilee (9:51-19:27). Luke's narrative highlighted Jesus' lessons to the multitudes and the disciples in view of His impending passion. This parable also concludes the section dealing with the recipients of salvation stressing their responsibility (18:9-19:27).

Constable: Luk 19:28--22:1

VI. Jesus' ministry in Jerusalem 19:28--21:38

Luke's account of Jesus' passion highlights Jesus' entry into Jerusalem and His teaching there before His arrest.

Constable: Luk 19:28-40

A. The Triumphal Entry 19:28-40 (cf. Matt. 21:1-9; Mark 11:1-10; John 12:12-19)

Luke did not record Jesus' actual entrance into the city of Jerusalem. He stressed Jesus' approach to Jerusalem and His lamentation over it (vv. 41-44). This presentation has the effect of eliminating the triumphant spirit of Jesus' coming and replacing it with sadness over Jesus' rejection.

Until now, Jesus typically discouraged people from proclaiming that He was the Messiah. Now He not only allowed people to identify Him as such but encouraged them to do so. The time of His official presentation to Israel as her Messiah had come.

"Everything He did over the course of these days was designed to call attention to the fact that He is the Messiah."⁴³⁹

19:28 This is another of Luke's geographical markers that note Jesus' progress toward his goal, Jerusalem. He travelled west from Jericho, up the Judean wilderness, and toward Bethany. He walked in front of His followers leading them to the Cross.

19:29-30 Luke located what happened for his readers' benefit. Probably Mark and Luke mentioned Bethany because it was a better known town than Bethphage, though Bethany was slightly farther east.⁴⁴⁰ Bethphage was "the village opposite" or "ahead" (Matt. 21:1). The mention of Mt. Olivet recalls the prophecy of Messiah's coming there (Zech. 14:4). The preparations to enter Jerusalem riding on a colt, the foal of a donkey, were to fulfill Zechariah 9:9-10. The disciples were to borrow or rent this animal for Jesus to ride on. Evidently such animals were available to assist travelers.⁴⁴¹ However this colt was tied up (cf. Gen. 49:11), and no one had ridden it previously (cf. Num. 19:2; Deut. 21:3; 1 Sam. 6:7; 2 Sam. 6:3). When a royal or sacred person rode on such an animal, its owners did not normally put it to customary use from then on.⁴⁴²

19:31 The term "Lord" probably refers to Jesus as the person the owner knew needed the colt, but Jesus was the real owner of it since He owns everything. Thus Luke's wording, as well as Matthew's and Mark's, conveyed Jesus' sovereign authority to his readers.

19:32-34 This record shows that things turned out just as Jesus led the disciples to believe they would. This would have strengthened the disciples' confidence in Jesus as they entered Jerusalem, and it helps the reader appreciate the reliability of all that Jesus predicted. Probably Jesus had previously arranged for the use of the colt. However the evangelists told the story to stress Jesus' knowledge of things to come.

19:35-36 Jesus sat on the colt, but its mother also accompanied it (Matt. 21:7). The disciples honored Jesus by using their outer garments to make a saddle for Him (cf. 1 Kings 1:33). The people who laid their garments down for the colt to walk on were the many people who accompanied Jesus (Matt. 21:8: Mark, 11:7). However, Luke stressed the disciples' part in this act of homage (cf. 2 Kings 9:13). Luke simplified the scene by omitting reference to the branches that others laid in the road before the colt (Matt. 21:37; Mark 11:8).

19:37 Luke alone specified that Jesus descended from the Mount of Olives toward Jerusalem. He may have done so to associate Jesus with the prophecy of Messiah standing on that mountain (Zech. 14:4). However this was not a fulfillment of that prophecy. Fulfillment will come at the Second Coming. Jesus had predicted His entrance into Jerusalem (13:35). Perhaps Luke pictured Jesus descending toward Jerusalem as stage setting for His weeping over the city (vv. 42-44).

Luke continued to focus the readers' attention on the disciples' role whereas the other evangelists included the whole crowd. Obviously Luke wanted us to appreciate the part the disciples played in Jesus' glorification here (cf. 2:13, 20; 19:37; Acts 2:47; 3:8-9). Perhaps he viewed it as a preview of our participation in His second coming. He alone noted the disciples' reference to having observed Jesus' miracles (Gr. dynameon, evidences of spiritual power).

19:38 Luke omitted "Hosanna" from the disciples' praise. His Greek readers probably would not have understood it. The repetition of Psalm 118:26 from 13:35 points to one fulfillment of that messianic prophecy here. There will be another fulfillment at the Second Coming.⁴⁴³ Luke noted that the King rather than the kingdom (Mark 11:10) was the focus of the disciples' praise. The kingdom was not yet to appear (v. 11), but the King was at hand.

The words "peace in heaven and glory in the highest" recall 2:14 where the angels expressed similar words in praise to God for providing a Savior. However there they thanked Him for peace on earth, not peace in heaven. Probably the disciples were honoring God as the author of peace as He is the source of glory in the highest (i.e., in heaven).

19:39 Some of the Pharisees did not like the disciples using messianic terminology of Jesus and suggesting that He fulfilled messianic prophecy (cf. Matt. 21:14-16). They asked Jesus to silence them. Obviously they thought He would agree that they were going too far. This verse occurs only in this Gospel. It provides a background for Jesus' strong statement in the next verse.

"The story strongly emphasizes the tension between the scribes-Pharisees and Jesus. Study of the references to scribes and Pharisees in Luke up through 19:39-40 (where Pharisees last appear in the gospel, although scribes will continue to play a role) shows that these groups are mentioned almost entirely in pronouncement stories or similar scenes in which they interact with Jesus by objecting, posing a testing inquiry, or taking a position which Jesus corrects. The only exceptions are the statements about Pharisees and scribes in 7:30, 9:22, and 12:1.:⁴⁴⁴

19:40 However, Jesus refused to silence the disciples. They spoke the truth. The figure of stones crying out (personification) stresses the appropriateness of the disciples crying out. If the disciples kept silence, the stones would need to declare who Jesus was instead of them. This clear messianic claim is unique to Luke. It shows the blatant rejection of Israel's leaders in the face of indisputable evidence that Jesus was the Messiah.

"All history had pointed toward this single, spectacular event when the Messiah publicly presented Himself to the nation, and God desired that this fact be acknowledged."⁴⁴⁵

The Triumphal Entry is only the second incident in Jesus' ministry that all four evangelists recorded, the first being the feeding of the 5,000. This indicates its great importance in God's messianic program.

Constable: Luk 19:41-48

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

This is a transitional section that bridges Jesus' approach to the city and His teaching in it. Luke first recorded Jesus' weeping over the city from outside its walls because He knew what lay before its people. Then the writer wrote of Jesus cleansing the temple and teaching there.

Constable: Luk 19:41-44

1. Jesus' sorrow over Jerusalem 19:41-44

This material occurs in no other Gospel. The destruction of Jerusalem that Jesus predicted here was an important event for Luke. It showed God's judgment on Israel for rejecting His Son and provided evidence that God had turned from working with the Jews primarily and was now working with Gentiles equally. It constitutes an argument for the distinctively new dispensation that resulted from the Jews' rejection of their Messiah. It also gives a reason for the Christian mission on which Jesus later sent His disciples.

19:41 Luke continued to describe Jesus as approaching Jerusalem, His city of destiny. Jesus saw the city in the light of its rejection of His gracious offer of salvation. He foresaw it visited in judgment later since it had rejected His peaceful visit. This is the only place in the Gospels beside John 11:35 where we read that Jesus wept. His compassion is something Luke pointed out frequently. The fate of sinners who reject God's grace broke Jesus' heart. Jeremiah also wept over the fate of Jerusalem (Jer. 8:18-22; 15:5; Lam.; cf. 2 Kings 8:11-12).

19:42 Jesus meant that if the people of Jerusalem had only known then, that day (cf. 4:21; 19:5, 9), what would result in peace for them, they could experience peace. Acceptance of Him and the inauguration of the kingdom would bring peace (i.e., salvation) to the city of peace, Jerusalem. However they did not realize the consequences of their decision. God had withheld that insight from them because they were bent on rejecting Jesus (11:49-51; 13:34).

19:43-44 The enemies in view proved to be the Roman soldiers under Titus who besieged Jerusalem as Jesus described, breached its walls, and finally leveled it in 70 A.D. (cf. 21:20-24). The reason for its destruction was its failure to realize Messiah's visit and His offer of salvation. Consequently His visit would result in judgment.

Constable: Luk 19:45-46

2. Jesus' cleansing of the temple 19:45-46 (cf. Matt. 21:12-13; Mark 11:15-17)

Judgment began when Jesus threw the merchants out of the temple courtyard. Jesus did this twice, once at the beginning of His ministry (John 2:13-22) and here at the end. Luke stressed the temple as a place of prayer. Jesus purified it quoting from Isaiah 56:7 and Jeremiah 7:11. Luke's interest in this incident, which he related briefly, was primarily as the introduction to Jesus' teaching that followed. It also explains the religious leaders' great antagonism toward Jesus (v. 47).

Perhaps Luke omitted Jesus calling the temple a house of prayer for the Gentiles because he thought this might confuse his Gentile readers. The temple had not become a house of prayer for the Gentiles. Was Jesus therefore wrong? The explanation that Luke did not want to digress to explain was that it will become such in the millennial kingdom.

Some interpreters have identified this incident as the fulfillment of Malachi 3:1, but none of the evangelists connected the event with that prophecy. Malachi 3:1 is a prediction of Jesus' coming to the Tribulation temple at His second coming (cf. Zech. 14:21).

Constable: Luk 19:47-48

3. A synopsis of Jesus' teaching in the temple 19:47-48 (cf. Mark 11:18)

Luke stressed the rejection and hostility of the Jewish leaders toward Jesus as He taught daily in the temple precincts. The common people, however, were very receptive to His instruction. This contrast between popular acceptance and official opposition has characterized Luke's narrative. The writer evidently included it to show his readers that average people with no vested interests at stake have always been open to the gospel (cf. 1:68, 77; 2:10, 31-32).

This paragraph is also introductory to what follows. It introduces Jesus' teaching ministry to His disciples in Jerusalem, as 4:14-15 introduced His ministry in Galilee.

College: Luk 19:1-48

LUKE 19

9. Zacchaeus the Tax Collector (19:1-10)

¹ Jesus entered Jericho and was passing through. ² A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. ³ He wanted to see who Jesus was, but being a short man he could not, because of the crowd. ⁴ So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

⁵ When Jesus reached the spot, he looked up and said to him, " Zacchaeus, come down immediately. I must stay at your house today." ⁶ So he came down at once and welcomed him gladly.

⁷ All the people saw this and began to mutter, " He has gone to be the guest of a 'sinner.'"

⁸ But Zacchaeus stood up and said to the Lord, " Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount."

⁹ Jesus said to him, " Today salvation has come to this house, because this man, too, is a son of Abraham. ¹⁰ For the Son of Man came to seek and to save what was lost."

1-2. Jesus apparently entered Jericho from the north or east with the intent of exiting the west side toward Jerusalem. This time the one who wants to see Jesus is not a blind man, but he is an outcast of a different sort. His name is Zacchaeus , and he is a chief tax collector . The reader knows that he is despised by most Jews, but he or she also knows that tax collectors have been models of humility and faith thus far in the Gospel. This tax collector, however, is wealthy , a description which makes him an unlikely candidate for faith. By the end of the story, Luke will have narrated a story combining Jesus' teachings about wealth, outcasts, and repentance.

3-7. Wanting to see Jesus but being too short to see over the crowds, Zacchaeus demonstrates his great resolve by climbing a sycamore-fig tree along the road Jesus was traveling. Jesus was obviously impressed with his desire to see him and probably saw this as a sign of faith. When Jesus invites himself to visit with Zacchaeus at his house, Zacchaeus is delighted, but the people offer the standard refrain of disapproval: " He has gone to be the guest of a 'sinner.'"

8a. Although Luke does not say so explicitly, the implication is that Zacchaeus repents and accepts the teaching of Jesus regarding the poor. Addressing Jesus as Lord , he promises to give half of his possessions to the poor . In the account of the rich young ruler, Jesus commented that " with God" it is possible for a rich man to enter the kingdom. Here, two stories later, is the proof.

8b-9. Zacchaeus' repentance is confirmed by his resolution to pay back four times the amount to anyone he has cheated. This fourfold return of property was what the Law of Moses required in cases of stealing sheep (Exod 22:1). Zacchaeus thereby repents and begins to keep the Law. Having witnessed his repentance, Jesus declares that, " Today salvation has come to this house." This is equivalent to, " This man has just entered the kingdom of God." The fact that he is a son of Abraham is important for Luke. It may mean that he, like Abraham, is a person of faith. On the other hand, no non-Jew has yet become a disciple of Jesus and therefore entered the kingdom. Gentiles have been healed and even expressed faith, but they have not become followers of Jesus. Until Cornelius is converted in Acts 10, there will be no Gentiles in the kingdom. Until the " restoration of Israel" in Acts 2, there can be no extending the invitation to the nations. See the supplemental study on the " Kingdom of God."

10. Luke concludes the scene with Jesus' rationale for associating with outcasts. " The Son of Man came to seek and save what was lost." The similarity to his former statement, " I have not come to call the righteous, but sinners to repentance," cannot be missed. See the comments on 5:27-32. Once again, but not for the last time, the great reversal is seen taking place. The outcasts are exalted and included.

10. The Parable of the Ten Minas (19:11-27)

¹¹ While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. ¹² He said: " A man of noble birth went to a distant country to have himself appointed king and then to return. ¹³ So he called ten of his servants and gave them ten minas. ^a 'Put this money to work,' he said, 'until I come back.'

¹⁴" But his subjects hated him and sent a delegation after him to say, 'We don't want this man to be our king.'

¹⁵" He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.

¹⁶" The first one came and said, 'Sir, your mina has earned ten more.'

¹⁷" 'Well done, my good servant!' his master replied. 'Because you have been trustworthy in a very small matter, take charge of ten cities.'

¹⁸" The second came and said, 'Sir, your mina has earned five more.'

¹⁹" His master answered, 'You take charge of five cities.'

²⁰" Then another servant came and said, 'Sir, here is your mina; I have kept it laid away in a piece of cloth. ²¹ I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.'

²²" His master replied, 'I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? ²³ Why then didn't you put my money on deposit, so that when I came back, I could have collected it with interest?'

²⁴" Then he said to those standing by, 'Take his mina away from him and give it to the one who has ten minas.'

²⁵" 'Sir,' they said, 'he already has ten!'

²⁶" He replied, 'I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away. ²⁷ But those enemies of mine who did not want me to be king over them - bring them here and kill them in front of me.'"

^a 13 A mina was about three months' wages.

The parable of the ten minas is unique to Luke, but it bears a close resemblance to the parable of the talents in Matthew 25. Being the last story before the triumphal entry, the parable brings together many of the themes which have occupied the travel narrative and many themes which will dominate the rest of the narrative. It is not a typical parable in that it has several allegorical elements. That is, in addition to the main point or points of the story, there are several details which stand for the realities about which Jesus is talking. For example, the enemies who do not want the king to rule over them represent the Jews who do not accept Jesus as Messiah. It is important for the reader to notice that Luke speaks of Jesus as " king" very plainly here, a practice which will continue throughout the coming narratives. While Jesus has been portrayed as a prophetic Messiah, he is Messiah, that is, the king who establishes the kingdom of God.

11. Luke tells the reader the basic meaning of the parable before Jesus speaks it. The people thought that the kingdom of God was going to appear at once. Apparently some among Jesus' hearers thought that the kingdom in its completed form would occur when Jesus arrived in Jerusalem for Passover. Jesus tells this parable in order to teach that the consummated kingdom, the time when God would send the Son of Man in judgment, was not to come at this time.

12. It was not unheard of in first-century times for a man of noble birth to go to a distant country (Rome) to have himself appointed king . In fact, the residents of Palestine knew well how various members of the family of Herod had maneuvered to have themselves made governors (although they preferred the title " king" ). The allegorical meaning of these details is that Jesus is the " man of noble birth" and that the " distant country" refers to his being in heaven awaiting his return. His servants are to do his work until he comes back .

13-14. There is no allegorical significance to the fact that there were ten servants and ten minas . A mina was equal to one hundred drachmas or denarii and therefore worth three or four months' wages of a common laborer. Each servant is given one mina and told, " Put this money to work . . . until I come back." It is at this point that this parable takes a very different turn from the parable of the talents in Matthew 25. Because his (soon-to-be) subjects hated him , they sent a delegation to the world ruler who had authority to make the man king. This part of the parable is a near-recital of the events surrounding Archelaus' reign in Judea. He was hated by the Jews, who sent a delegation to Augustus to protest his being allowed to rule over them. In the parable, of course, the king is Jesus and those who don't want him to be king are the leaders of the Jews.

15. However, the nobleman was made king , just as Messiah (king) Jesus was resurrected and ascended to the right hand of God. The nobleman-king also returned home , just as Jesus is to return in judgment when all will acknowledge his kingship. Calling for his servants, the new king asked what they had gained with the money he had given them. Here the parable has less basis in historical fact and is more geared toward the situation of Jesus' followers awaiting his return. In this regard the parable is much like the earlier parables of the servants waiting on the master to return in 12:35-48. Jesus' disciples are those who have been entrusted with the minas and who are being held accountable for their activity during the time before Jesus' second coming.

16-19. The first servant has used his mina to earn ten more , which leads to his being given charge of ten cities . In the parable, those servants who have done well with this small amount of money are given great responsibility in the kingdom. Jesus' intended meaning is that those who are faithful and do his will before his return in glory will be greatly rewarded. A similar situation develops in the case of the second servant, whose mina has earned five more . He is, not surprisingly, given charge of five cities . In the larger story of Luke-Acts, Jesus will give authority to the apostles before he ascends to heaven. They will serve him well, some of them especially well. Peter will be most influential in the early chapters of Acts, leading thousands into the kingdom. Paul will later go from city to city, escorting thousands more into the kingdom throughout the Mediterranean world.

20-21. The third servant returns to the master his single mina , which he has laid away in a piece of cloth . His reasoning is that he was afraid of being unable to produce the sort of profit the master demanded. His statement, " You are a hard man," apparently means that his standards are unreasonably high, so that no one could achieve them. Jesus' meaning is apparently that some will fail to be disciples because they believe the way is too demanding. The fact is that Jesus has shown himself repeatedly to be giving and forgiving. The way of discipleship is at times difficult, but it is a way of joy and a way along which Jesus promises to provide help. The book of Acts once again bears witness to these facts.

22-23. The master replied that even if the servant misjudged the master as a hard man , he still should have placed the money on deposit so that it could at least gain interest . There is no excuse for the servant's total failure. Fearing the master instead of honoring the master is not good, but even fear leads to some activity.

24-26. Those standing by question the master's sense of fairness when he takes the mina from the " wicked servant" and gives it to the one who has ten . The master's explanation is, " To everyone who has, more will be given." It is a simple fact that those who are most " productive" are those who become even more productive. The concern here is not that all disciples have equal work or an equal reward. The concern is the growth and nurturing of the kingdom of God. Paul himself writes, " I worked harder than any of them - yet not I, but the grace of God that was with me" (1 Cor 15:10).

27. The final verse ends the parable on an even more somber note. " Those enemies of mine who did not want me to be king over them - bring them here and kill them in front of me." The parable rings true: a nobleman might later have those people killed who tried to bar his receipt of the kingdom. The meaning for Jesus is that those who rejected Jesus will be punished when Jerusalem is destroyed in A.D. 70. This will be made clear in chapter 21.

Thus ends the travel narrative.

VI. JESUS' MINISTRY IN JERUSALEM

(19:28-21:38)

A. THE TRIUMPHAL ENTRY (19:28-44)

²⁸ After Jesus had said this, he went on ahead, going up to Jerusalem. ²⁹ As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, ³⁰" Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. ³¹ If anyone asks you, 'Why are you untying it?' tell him, 'The Lord needs it.'"

³² Those who were sent ahead went and found it just as he had told them. ³³ As they were untying the colt, its owners asked them, " Why are you untying the colt?"

³⁴ They replied, " The Lord needs it."

³⁵ They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. ³⁶ As he went along, people spread their cloaks on the road.

³⁷ When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:

³⁸" Blessed is the king who comes in the name of the Lord!" ^a

" Peace in heaven and glory in the highest!"

³⁹ Some of the Pharisees in the crowd said to Jesus, " Teacher, rebuke your disciples!"

⁴⁰" I tell you," he replied, " if they keep quiet, the stones will cry out."

⁴¹ As he approached Jerusalem and saw the city, he wept over it ⁴² and said, " If you, even you, had only known on this day what would bring you peace - but now it is hidden from your eyes. ⁴³ The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. ⁴⁴ They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God's coming to you."

^a 38 Psalm 118:26

Jesus finally arrives in Jerusalem with the account of the triumphal entry. In this story Jesus makes his plainest public announcement yet that he is the Messiah. Yet even this event was only understood by those who knew Zechariah 9:9, with its picture of Jerusalem's king riding into town on a donkey. Of all the messianic portraits in the Old Testament, this may be the least threatening and the most humble. Yet Jesus is clearly portrayed as king, the son of David, just as promised in 1:27, 32; 3:31.

28-29a. He went on ahead, going up to Jerusalem. The travel narrative ends here, as Jesus arrives at the Mount of Olives just east of Jerusalem. Jerusalem is " up" from anywhere in the area, being 2,500 feet above sea level. The location of the village called Bethphage is unknown today, but Bethany was on the eastern side of the Mount of Olives about three or four miles from Jerusalem. The Mount of Olives lies just outside the city of Jerusalem across the Kidron Valley and affords a beautiful view of Jerusalem and especially of the temple. The visitor from the east would descend the mountain, cross the valley, and then enter the temple area through the beautiful Golden Gate.

It appears that Jesus prearranged to have a donkey available on which he would ride into Jerusalem. He does this intentionally to reveal his identity, because Zechariah 9:9 was interpreted by all as a messianic passage. It reads,

" Rejoice greatly, O Daughter of Zion!

Shout, Daughter of Jerusalem!

See, your king comes to you,

righteous and having salvation,

gentle and riding on a donkey,

on a colt, the foal of a donkey."

29b-34. Jesus sent two of his disciples . . . to the village ahead of them (perhaps Bethphage) to find and bring back a colt which was tied there . The fact that no one has ever ridden the colt made it suitable for a king, just as Joseph's tomb in which Jesus was buried had never been used (23:53). The words which are to be spoken to anyone who might ask about the colt ( the Lord needs it ) probably are offered in order to reassure the owners , who have been asked ahead of time to loan the colt to Jesus. It is possible, of course, that the owners do not know ahead of time but that they do know Jesus and therefore gladly loan the colt.

35-38. The disciples threw their cloaks onto the donkey in a reverential gesture so that the king would not have to sit on the bare animal. To show their homage other people spread their cloaks on the road for the donkey to walk on. At the beginning of the descent into Jerusalem, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen. The reader is reminded that Jesus has been traveling with a large group (he sent out seventy-two to preach in chapter 10). Their praise included the quotation of Psalm 118:26, a passage often used to greet visitors to Jerusalem at the time of the festivals. The phrase the king has been added to the psalm's original, " Blessed is he who comes in the name of the Lord," thereby accentuating the messianic nature of this little parade. The careful reader realizes that these words are not the fulfillment of 13:35, in which the people of Jerusalem speak almost the same words. Here it is not the people of Jerusalem who are praising Jesus, but his own followers from Galilee (see comments on 13:35). The other words of praise, " Peace in heaven and glory in the highest," are interesting because one might expect " peace on earth," as in 2:14. Perhaps there is " peace in heaven" and not on earth at this time, because those in Jerusalem do not know that " this day" should " bring them peace" (22:42). " Glory in the highest" is clearly praise for God for sending his Messiah.

39-40. The Pharisees are offended because they believe that the disciples are out of line in proclaiming Jesus as king. They have no idea that he is the Messiah, and they probably assume that he has no such pretensions. Jesus corrects this thinking and in effect says that his disciples are correct when he says, " If they keep quiet, the stones will cry out." Even though the Pharisees have no understanding of the significance of Jesus' entry into Jerusalem for the final week, it is a time for praise from every quarter, even from the creation itself.

Jesus has now revealed the secret for those with eyes to see. Whereas the time was not right before when he instructed many not to tell, it is now the time to tell and to move quickly toward Golgotha, the tomb, and the ascension.

41-44. Jesus' final approach to Jerusalem leads him to cry for the inhabitants of the city. They are guilty of ignorance. They do not know that this day . . . would bring them peace , because it is hidden from them. Their pride and wealth have closed their hearts so that they do not recognize their Messiah. Therefore their enemies will build an embankment against them and encircle them and . . . dash them to the ground. . . . They will not leave one stone on another. This is a graphic description of what the Romans actually did to Jerusalem in A.D. 70. In fact, this is the most specific language used to speak of that event in the Gospel. Even if Luke wrote before the event, most of Luke's readers would have been reading after the event and would have possibly known these very details. There can be no doubt about Luke's understanding of the reason for Jerusalem's destruction. Jesus tells her inhabitants, " [It is] because you did not recognize the time of God's coming to you ." Many of Jerusalem's people, fortunately, will respond to the preaching of the apostles in the early chapters of Acts and so will escape the coming devastation.

B. JESUS AT THE TEMPLE (19:45-48)

⁴⁵ Then he entered the temple area and began driving out those who were selling. ⁴⁶" It is written," he said to them, " 'My house will be a house of prayer'; ^a but you have made it 'a den of robbers.' ^b"

⁴⁷ Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders among the people were trying to kill him. ⁴⁸ Yet they could not find any way to do it, because all the people hung on his words.

^a 46 Isaiah 56:7 ^b 46 Jer. 7:11

The cleansing of the temple emphasizes the lack of spiritual sensitivity in Jerusalem for which the city will be punished. Luke will spend the next several chapters documenting the corruption, especially among Jerusalem's leaders, which led to the final rejection and death of Jesus. This cleansing episode demonstrates the evil hearts of " the leaders among the people." Not only did they allow the temple to become a marketplace, but they also " were trying to kill Jesus."

45a. The temple area, often called the temple mount, was a rectangular area about 1,600 by 1,000 feet enclosing the equivalent of thirty-five football fields. Herod the Great had built massive retaining walls which doubled the area to this size. The temple building itself was rather small and could be entered only by the priests. The courtyard surrounding the temple building was restricted to Jewish males and was called the Court of the Israelites. A larger courtyard just outside this one was called the Court of the Women, in which Jewish females were also allowed. The largest part of the acreage was called " the court of the Gentiles," since Gentiles were allowed in this area in order to worship God. The Jewish leadership allowed animal sellers and currency exchangers to set up their booths in this area, so that the tens of thousands of people visiting Jerusalem for Passover could buy lambs and other sacrificial animals and get the proper coins to pay the temple tax.

45b-46. Jesus is obviously disturbed by this practice, and so he began to drive out those who were selling things there . He quotes Jeremiah 7:11: " 'My house shall be called a house of prayer'; but you have made it a 'den of robbers.'" The quotation points to the intent of the temple courts. They are for worship, not for buying and selling. The term " den of robbers" may imply that the sellers were charging too much for their goods, but it may only suggest that they were more interested in making money than in worshiping God.

47-48. After arriving in Jerusalem, Jesus taught every day in the temple courts. Luke will give several stories of this teaching in chapter 20. He was popular with all the people , who hung on his words . However, the chief priests, the teachers of the law and the leaders among the people were trying to kill him. Luke makes it clear that it is the leadership which is primarily responsible for the death of Jesus and not the people as a whole. This will become even clearer in the book of Acts, when large numbers of the people are baptized and the leaders oppose the apostles. Luke does not tell the reader at this point why they wanted to kill Jesus, but one can imagine that the cleansing of the temple strengthened their resolve. The notation that they could not find any way to get rid of Jesus sets the stage for the deal they make with Judas in 22:1-6.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 19:1-28

CIII.
ZACCHÆUS. PARABLE OF THE POUNDS.
JOURNEY TO JERUSALEM.
(Jericho.)
^cLUKE XIX. 1-28.

   ^c1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.]  2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See Exo 22:1-4, Num 5:7. The proposition of Zacchæus 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.]  9 And Jesus said unto him, To-day is salvation come to this house, forasmuch as he also is a son of Abraham.  10 For the Son of man is come to seek and to save that which was lost. [The visit of Jesus had converted Zacchæus and brought salvation to his house. Though as yet Jesus was sent only to the lost sheep of the house of Israel (Mat 15:24), and was not proclaiming [563] salvation to the Gentiles, yet he could consistently receive Zacchæus, 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.]  11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear. [The opening words show that the parable which follows was spoken in the house of Zacchæus. 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.]  12 A certain nobleman went into a far country, to receive for himself a kingdom, and to return. [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 (Act 2:32, Act 2:33, Mat 28:18), and his return in earthly majesty is yet to take place -- 1Co 11:26.  13 And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye herewith till I come. [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.]  14 But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us. [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 Cæsar . . . Write not, The King of the Jews."]  15 And it came to pass, when he was come back again, having received the kingdom, that he commanded these servants, unto whom he had given the money, to be called to him, that he might know what they had gained by trading.  16 And the first came before him, saying, Lord, thy pound hath made ten pounds more. [Thus Jesus shall call us to account for our stewardship (2Co 5:10), 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 (comparing it with 1Co 15:10), "He modestly attributes this to his lord's money, and not to his own work."]  17 And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. [Thus by small faithfulness we are proved worthy of great trust (2Co 4:17). 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.]  18 And the second came, saying, Thy pound, Lord, hath gained five pounds.  19 And he said unto him also, Be thou also over five cities. [The faithful servants are promoted to be rulers (2Ti 2:1, 2Ti 2:2). The nobleman, having been of low estate himself, could sympathize with his servants and delight in promoting them -- Phi 2:7.]  20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin [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]:  21 for I feared thee, because thou art an austere man: thou takest up that which [565] thou layedst not down, and reapest that which thou didst not sow. [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.]  22 He saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up that which I laid not down, and reaping that which I did not sow;  23 then wherefore gavest thou not my money into the bank, and I at my coming should have required it with interest? [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 Mat 21:12, Mar 11:15, Joh 2:15. 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.]  24 And he said unto them that stood by, Take from him the pound, and give it unto him that hath ten pounds.  25 And they said unto him, Lord, he hath ten pounds.  26 I say unto you, that unto every one which hath shall be given; but from him that hath not, even that which he hath shall be taken away from him. [See p. 331. 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.]  27 But these mine enemies, that would not that I should reign over them [566] bring hither, and slay them before me. [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.]  28 And when he had thus spoken, he went on before, going up to Jerusalem. [The crowd had paused, waiting for Jesus, and he now leads on toward Jerusalem.] [567]

[FFG 562-567]

McGarvey: Luk 19:29-44

CV.
JESUS' TRIUMPHAL ENTRY INTO JERUSALEM.
(From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.)
^aMATT. XXI. 1-12, 14-17; ^bMARK XI. 1-11; ^cLUKE XIX. 29-44; ^dJOHN XII. 12-19.

   ^c29 And  ^d12 On the morrow [after the feast in the house of Simon the leper] cit came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet,  ^a1 And when they came nigh unto [572] Jerusalem, and came unto Bethphage unto {bat} athe mount of Olives [The name, Bethphage, is said to mean house of figs, 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], then Jesus sent {bsendeth} two of his {cthe} disciples,  ^b2 and saith {^a2 saying} unto them, ^cGo your way into the village [probably Bethphage, for Jesus started from Bethany] athat is over against you, band straightway as ye enter into it, aye shall find an ass tied, and a colt btied, awith her: bwhereon no man ever sat; loose him, {athem,} band bring him. {athem} unto me. [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 (Jdg 10:4, 1Ki 1:33). 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 -- Num 19:2, Deu 21:3, 1Sa 6:7.]  3 And if any one say aught unto you,  31; ^cAnd if any one ask you, {bsay unto you,} Why do ye this? ^cWhy do ye loose him? thus shall ye say, The Lord hath need of him. {athem;} band straightway he will send him. {athem.} bback hither. [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.]  ^a4 Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying,  5 Tell ye the daughter of Zion [the poetical name for the city of Jerusalem], Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. [The prophecy is a combination of Isa 62:11, Zec 9:9. 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 (Job 39:19-25), 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 -- Gen 12:16, Gen 30:43, Job 42:12, 1Ch 27:30, 1Ki 1:38.]  6 And the disciples {cthey} that were sent away, aand did even as Jesus appointed them, cand found even as he had said unto them ba colt tied at the door without in the open street [the streets being narrow, one would very seldom see an ass tied in one]; and they loose him.  ^c33 And as they were loosing the colt, bcertain of them that stood there cthe owners thereof said unto them, Why loose ye the colt? ^bWhat do ye, loosing the colt?  6 And they said unto them even as Jesus had said: and they let them go.  7 And they bring {abrought} the ass, and the colt, {chim} bunto Jesus, aand put on them their garments [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 (2Ki 9:13). They prepared both beasts, not knowing which he would choose to ride]; cand they threw {bcast} ctheir garments upon the colt, and set Jesus thereon. aand he sat thereon. {bupon him.} da great multitude that had come to the feast, when they heard that Jesus was coming to [574] Jerusalem,  13 took the branches of the palm trees, and went forth to meet him [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 -- Lev 23:40, Rev 7:9; I. Macc. xiii. 51; II. Macc. x. 7], and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel [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.]  14 And Jesus having found a young ass, sat thereon; as it is written,  15 Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt.  16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. [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 (Joh 16:13). 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.]  17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness. [The two parts of the miracle -- the calling and the raising -- are both mentioned as alike impressive, sublime, and wonderful.]  18 For this cause also the multitude went and met him, for that they heard that he had done this sign. [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.]  19 The Pharisees therefore said among themselves, Behold how ye prevail nothing: lo, the world is gone after him. [Again, as at Joh 11:47-49, 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.]  ^c36 And as he went, athe most part of the multitude {bmany} [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 1Co 1:26.]  ^c37 And as he was now drawing nigh, even at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen [John has shown us just above that the raising of Lazarus was most prominent in their thoughts];  ^a9 The multitudes that went before him, and that followed [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.] cried, saying, ^bHosanna [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 Psa 118:25, 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"]; ^aHosanna to the Son of David [see Psa 118:26]; cblessed is the King that cometh in the name of the Lord:  ^b10 blessed is the kingdom that cometh, the kingdom of our father David: cpeace in heaven, and glory in the highest. ^aHosanna in the highest. [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 -- Act 2:36. Comp. Act 3:14, Act 3:15.]  ^c39 And some of the Pharisees from the multitude [not a committee sent from Jerusalem for that purpose] said unto him, Teacher, rebuke thy disciples. [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 (Joh 11:48), but it is more likely that they were prompted solely by envy.]  40 And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out. [The expression is probably proverbial (Hab 2:11). The meaning is that the occasion of the great King's visit to his city (Mat 5:35) was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations.]  41 And when he drew nigh, he saw the city and wept over it,  42 saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. [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.]  43 For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, [578] and keep thee in on every side. [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],  44 and shall dash thee to the ground, and thy children within thee [the city is figuratively spoken of as a mother, and her citizens as her children]; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. [The term "visitation" usually refers to a season of judgment, but here, as elsewhere also (Exo 4:31), 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.]  ^b11 And he entered into Jerusalem [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],  ^a10 And when he was come into Jerusalem, all the city was stirred, saying, Who is this?  11 And the multitude said, This is the prophet Jesus, from Nazareth of Galilee.  12 And Jesus entered into the temple of God [here Matthew tells of the cleansing of the temple, which evidently occurred the next day],  14 And the blind and the lame came to him in the temple; and he healed them.  15 But when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased,  16 and said unto him, Hearest thou what [579] these say? And Jesus saith unto them, Yea; did ye never read [Psa 8:2 as rendered by the LXX.], Out of the mouth of babes and sucklings thou hast perfected praise? [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.] band when he had looked round about upon all things, it being now eventide. [a general expression covering the period both before and after sunset], ahe left them, and went forth out of the city bunto Bethany with the twelve aand lodged there. [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]

McGarvey: Luk 19:45-48

CVI.
BARREN FIG-TREE. TEMPLE CLEANSED.
(Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.)
^aMATT. XXI. 18, 19, 12, 13; ^bMARK XI. 12-18; ^cLUKE XIX. 45-48.

   ^b12 And  ^a18 Now bon the morrow [on the Monday following the triumphal entry], ain the morning bwhen they were come out from Bethany, aas he returned to the city [Jerusalem], he hungered. [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.]  19 And seeing a fig tree by the way side, bafar off having leaves, ahe came to it, bif haply he might find anything thereon: and when he came to it, [580] he afound nothing but leaves only; bfor it was not the season of figs. [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.]  14 And he answered and said {asaith} unto it, Let there be no fruit from thee henceforward for ever. ^bNo man eat fruit of thee henceforward for ever. And his disciples heard it. ^aAnd immediately the fig tree withered away. [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 (Luk 13:6-9). 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.]  ^b15 And they come to Jerusalem: and he entered into the temple, and began to cast out aall them that sold band them that bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold the doves [three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see Mat 12:29, Luk 17:31. The LXX. uses it as equivalent to "instruments of war" at Deu 1:41, and to "vestments" at Deu 22:5.]  17 And he taught, and said {asaith}  ^c46 Saying unto them, It is written [the prophecy cited is a combination of Isa 56:7, Jer 7:11], {^bIs it not written,} ^cAnd my house shall be {bshall be called} a house of prayer for all the nations? but ye have made {aye make} it a den of robbers. [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.]  ^b18 And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him,  ^c47 And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him:  48 and they could not find what they might do; for the people all hung upon him, listening bfor all the people was astonished at his teaching. [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]

Lapide: Luk 19:1-48

CHAPTER 19

Ver. 1.— And Jesus entered and passed through Jericho. S. Luke continues the account of the journey to Jerusalem. I have spoken of this in the preceding chapter, verse 35.

Ver. 2.— And behold, there was a man named Zacchæus, which was the chief among the publicans. Christ gave sight to the blind man near Jericho; soon after, in Jericho itself, He converted Zacchæus, for no place, no road, no moment of time was idle to Christ, but all were made notable by divine mercies, benefits, and miracles, that He might teach us to do the same. "Zacchmus." This name is as it were an omen of his future righteousness and purification, for Zacchæus in Hebrew is the same as just, pure, clear. The chiefs of the publicans had many publicans, that is collectors of the taxes, under them. These taxes the Romans and Tiberius had imposed on the Jews against their will. Hence the publicans were hated by the Jews and accounted infamous, being called Parisim, that is, robbers. The chief was called Gabba; whence the word Gabella, the publicans being called Gabbaim. Angelus Caninus on Hebrew words in New Testament.

And he was rich. The chiefs of the publicans were not appointed unless they were rich, that they might advance money to the Roman ruler when he wanted it, and supply, in a great degree, the deficiencies of the publicans under him. S. Luke adds this to show better the grace of Christ and the virtue of Zacchæus, since he left his great wealth for the calling and love of Christ, and distributed it among the poor.

Ver. 3.— And he sought to see. He took pains to see Jesus in person as he had heard of His reputation, from the fame of His virtues and miracles. For we wish to see great men and to know them in person. But Zacchæus, beside his natural wish, was impelled by one above nature, the inspiration of the Holy Spirit. He desired to see Jesus that he might be absolved of his sins by Him, and be justified and made holy. "He wished," says S. Chrysostom in his Homily on Zacchaeus, "to know by sight one whom he had known before in imagination, to see the face of Him whom he had seen before in mind, to look upon Him as present whom he had never seen do any works; that the love of Christ which he had conceived in his heart might be gratified to the full by the sight of his eyes."

Ver. 3.— And he could not. But he was exalted in mind. Many of the heroes and saints were men of small stature, as I have shown in Zec 4:0 and Ecclus. 11:3, on the words, "The bee is small among flying things, but her fruit is the chief of sweetest things." It is in minimis that the supreme majesty of God, His glory, strength, and greatness, most clearly shine forth. "The crowd," says S. Cyril, "is the confusion of a multitude, which we must climb above, if we wish to see Christ."

Ver. 4.— And he ran. Mystically, the sycamore is the cross of Christ and His doctrine, which to the Gentiles and men of this world is mere folly, but to Zacchæus and the faithful is the wisdom of God, and the power of God. 1 Cor. i. 24. S. Gregory, lib. xxvii. Moral.: in fine, "Let us leave the wisdom that is hurtful, that we may gain that which is to our profit, &c. The dwarf Zacchæus submitted himself to the sycamore tree and saw the Lord; for they who choose humbly the folly of the world, these wisely contemplate the wisdom of God. A multitude hinders our slowness to see God, for the tumults of worldly cares so press upon the infirmity of the human mind that it cannot contemplate the light of truth. We are wise to ascend the sycamore if we retain in our minds, with forethought, that foolishness which is received from God."

Theophylact speaks as follows: "We climb the fig-tree; that is, we ascend above the allurements of pleasure, which is signified by the fig-tree—we mount up by Penitence, but we come down through Humility."

Ver. 5.— And when Jesus came to the place. Christ compensates the zeal of Zacchæus to see Him by His full Exhibition and Presence. Christ inspired Zacchæus with this ardour that He might perfect him by entering his house. Christ indeed went thither that He might arouse this feeling, and by it be received by Zacchæus as his guest, and bring blessing and salvation to his whole house. For, although the Saviour of the world, He came to sanctify sinners. "Jesus had not heard the voice of Zacchæus inviting him," said S. Ambrose, "but He had seen his feeling."

Christ therefore not only offered Himself to be seen by Zacchæus, who wished to see Him, but He also gave Himself to be possessed by him, and therefore chose to remain in his house, rather than in the house of any one else.

Moraliter. Let us learn to desire Christ and His inner conversation and grace, for Christ will soon offer Himself to us, and fulfil our desire, and as much as is that desire will be His conversation; for Wisdom, that is Christ, will meet him who fears and longs for God. "As a mother shall she meet him, with the bread of understanding shall she feed him, and give him the water of wisdom to drink." Ecclus. 15:2-3. And Ecclus 24:19-20., "Come unto me, all ye that be desirous of me, and fill yourselves with my fruits. For my memorial is sweeter than honey,"  and Joh 7:37-38.

Zacchæus, then, saw Christ with the eyes and sight of his body, and still more with those of his mind, by which Christ enlightened his soul to discern that he was the Saviour who would forgive the sins of those who repent, and give them salvation, that is, righteousness, grace, and glory. The countenance of Jesus therefore is not fruitless, and of no effect, but efficacious and operative. For by this alone He attracts men to His love, changes them, and brings them to salvation. Hence, says S. Cyril, "Jesus saw the mind of Zacchæus striving very earnestly after a holy life."

For to-day I must abide at thy house. "Zacchæus," says Titus, wished only for the sight of Jesus, but He who knows how to do more than we ask, gave him what was beyond his expectation; for Christ of His great bounty exceeds the prayers and powers of the petitioners." "Christ promised," says S. Chrysostom in his homily on Zacchæus, "that He would come to his house, whose soul and its desires He already possessed."

Ver. 6.— And He made haste, and came down— see the prompt obedience of Zacchæus, which deserved salvation—and received Him gladly. Zacchæus received Christ into his house, and Christ in return bestowed on him salvation. "Zacchæus rejoiced," says Euthymius, "because he had not only seen Christ, according to his wish, but because he had also been called by Him, and had received Him as his guest, a thing he had never hoped for."

Ver. 7.— And when they saw it, they all murmured. ("All"—the Pharisees, and the Jews their parasites, who hated the publicans.) They murmured, saying that he was gone, &c.

The publicans were held by the Jews to be impious, unjust, wicked, and they often were such. Some think that "sinner" here means that Zacchæus was a Gentile and idolater. Such is the opinion of Tertullian, SS. Cyprian, Ambrose, Bede, and from them Maldonatus. And that Zacchæus speaks of a restitution of things exacted so unjustly, which was of a natural law, and not ordered by Moses.  S. Chrysostom, in his sermon on Zacchæus, says, "He was a son of Abraham by faith, not by birth; by merit, not by descent; by devotion, not by race." But the contrary is equally probable, perhaps more so, namely, that Zacchæus was a Jew, not a Gentile. 1. Because, ver. 9, he is called a son of Abraham. 2. Because Christ only conversed with Jews, for He was sent to the lost sheep of the house of Israel. Hence He is called by S. Paul "minister of the circumcision," Rom 15:8.3. Because Zacchæus is a Hebrew name. 4. Because the Jews would not have been silent on the matter but would have brought it against Jesus that he held communion with the Gentiles when the Messiah was promised to the Jews alone.

Ver. 8. — And Zacchæus stood, and said unto the Lord. We cannot, doubt that Christ as soon as He entered the house of Zacchæus began, according to His custom, to teach and exhort both Zacchæus himself and those of his household, to faith and repentance, and, if they repented, to promise them grace, righteousness, and salvation. He would also urge upon them contempt of riches and the world, and the acceptance of poverty and evangelical perfection, by following Him and giving their goods to the poor, that they might receive treasure in heaven, and a hundredfold in this life.  S. Luke, for the sake of brevity, says nothing of this; but from what follows, and from what he had frequently said before, especially Luk 18:22, of the custom of Christ to teach and preach, He leaves it to be understood. For by these words of Christ Zacchæus was plainly converted to faith, repentance, poverty, and contempt of riches and the world. He said,

Behold, Lord, the half of my goods I gave to the poor. He therefore did not keep one half for himself, but gave back to others what they had been unjustly defrauded of. For he adds, "If I have wronged any man of any thing, I restore him fourfold." "I give," "I restore," that is, I am resolved from this time, and firmly determine to give and restore according to Thy doctrine and exhortation. On account of this efficacious resolution of the penitent Zacchæus, Christ added as a reward, "This day is salvation come to this house." So S. Ambrose, Bede, Euthymius, Tertullian in his fourth book against Marcion, Fulgentius in his epistle to Galla. It is a Hebraism, similar to that of Pharaoh, Exod. v. 10: "I give you not straw," that is, I decree and command that straw is not given to you. Matt. xxvi. 18: "I will keep the Passover at thy house," that is, I will, I determine to keep it. S. Cyprian, however, in his tract On Works and Almsgiving, has explained the words "give" and "restore," by the perfect tense: "I have given, I have restored," as if Zacchæus had been converted previously by other discourses of Christ which he had heard.

And if I have, &c. The Greek is ε̉συκοφάντησα, that is, accused falsely of fraud, calumny, or any other like offence. Zacchæus owns to the crime of defrauding, but in a slight degree: for when, for the sum defrauded he restored fourfold out of his own half of his property, it follows that he gained only an eighth part of his wealth by fraud; so that, if he had eight thousand gold pieces, only one thousand was gained thus, the other seven being his own, either by inheritance, or some other just manner.

Observe the sudden and miraculous conversion of Zacchæus, through the grace of Christ, so that he not only repented at once, but also resolved to put away all the wealth to which he had previously clung, for he set apart half for the poor and half for restitution. Thus he instantly embraced the precept of evangelical poverty, that he might forsake all things, and, as a poor man, follow the work of his hands. "Hear a wonderful thing," says S. Chrysostom, in his Homily on Zacchæus, "He had not yet learnt, and he obeyed. The Saviour by the rays of His righteousness, put to flight the darkness of Zacchæus' wickedness." And Bede, "Behold, the camel has laid down his burden, and passed through the eye of the needle—that is, he gave up the love of riches, and received the blessing of the Lord's adoption. This is the folly which is wisdom, and which the publican chose from the sycamore as the fruit of life; restoring what he had seized, giving up his own, despising things seen." And Theophylact, "Behold his alacrity; he began to sow not sparingly, nor did he give a few things but his whole life." And S. Bernard (Serm. x, on Festival of all Saints), addressing his own Religious: "Zacchæus, whose praise is in the Gospel, gave the half of his goods to the poor, but I see here many Zacchæuses, who have left themselves nothing of all their property. Who shall write a gospel of these Zacchæuses, nay, of these Peters—who shall say in faith, 'Lord, behold, we have left all things and followed Thee?' But it is written in the everlasting gospel; it is written and signed in the book of life, 'Blessed are the merciful, for they shall obtain mercy.'" "I restore," that is, I determine and firmly resolve to restore; nor can we doubt that he acted at once upon this resolve, and carried it out into actual practice.

Fourfold. It was not by the law of nature, nor by that of Moses, that Zacchæus bound himself to restore fourfold; as both only oblige him to restore the original sum. He resolved to perform this great and superabundant act of restitution and justice of his fervent charity and repentance. This is in conformity with the law of Exodus xxii. 1, which orders that a man who has stolen a sheep, should be condemned by the judge to restore fourfold. Zacchæus said this, not from boasting and ostentation, but partly from the fervour with which he had been inspired by Christ and the Holy Ghost, partly to refute the calumny of the scribes, who objected to Christ, that He associated with a sinner. For he shows that he was now no longer a sinner, but repentant and just—nay, more just than the just and holy.

In trope, S. Chrysostom ( Hom. lxxviii) teaches us that we must adorn the house of our souls with almsgiving and righteousness, like Zacchæus, if we desire to receive Christ as a guest.

Ver. 9.— And Jesus said unto him. In answer to his words, but so that he might, appear to direct His face and voice not so much to him, as to the disciples and the multitude who stood by. There is a like enallage in Rom 10:2; Psa 3:3, and elsewhere.

This day is salvation come to this house. "Condemnation," says Euthymius, "which used to inhabit there, from its avarice having been turned out." The Arabic has "This day is salvation come to the dwellers in this house." "To this house." From this it appears that when Zacchæus believed and was converted, all his household followed his example, and believed in Christ, repented, and were justified and sanctified. Moreover, Zacchæus after his conversion, and the Resurrection and Ascension, became an attendant of S. Peter, and was ordained by him Bishop of Cæsarea in Palestine. S. Clim. Recognitions, lib. i. 3.

Forsomuch as he also is a son of Abraham. Because he followed the faith, righteousness, and holiness of Abraham. For by suffering, says Bede, he left his goods to the poor, as Abraham left his country and his father's house. It is said "he also," to show that not only the just but those also who repent of injustice, pertain to the sons of promise. So Tertullian ( Bk. iv. against Marcion ), Cyprian, and others cited above.  S. Chrysostom, in his Homily on Zacchæus, vol. ii.: "Zacchæus made an offering of all he had, reserving part of his patrimony for the restitution of what he had gained by fraud. Abraham offered his son to the Lord, Zacchæus his substance. Abraham gave his heir, Zacchæus his inheritance. Abraham displayed his only pledge for an offering, Zacchæus sacrificed the substance of his property. Thus Zacchæus is rightly termed the son of Abraham, for he followed the course of his father's glory.

Again, Zacchæus was a son of Abraham, because he was a Jew, and a descendant of Abraham. As if Christ, when the Pharisees murmured at His consorting with Zacchæus, a publican, had answered them, "You have no cause to murmur, for Zacchæus is an Israelite, and in his ancestor and father Abraham he has the closest right to the Messiah and salvation. Thus he has no right to be neglected by Me, who am that Messiah, because he is a publican; but because he is a penitent, he ought to receive my adoption and blessing."

Bede, in allegory and trope, thus applies each part of this history to the faithful and holy: "Zacchæus, that is, pure and justified, signifies a faithful people of the Gentiles who, when depressed by temporal occupations, and of no account, wished to see Christ enter Jericho; that is to share in the faith which Christ brought to the world. The multitude is the habit of vices, which, when it opposed him, he overthrew by relinquishing earthly things, and ascending the tree of the cross. The sycamore is a tall tree, and hence it is called lofty, and the foolish fig, σύκη—μώζα. It is indeed derided by the unbelieving as a foolish cross, but it sustains the believer as a fig. The man of small stature climbs it, when the humble cries out, 'far be it from me to glory, save in the cross of Christ.' The Lord therefore comes, that is, through His preachers, to the people of the nations. He sees, that is He chooses, through grace. He remains in the house of the dwarf Zacchæus, that is, He rests in the hearts of humble nations. Zacchæus descends from the sycamore, for although we have known Christ according to the flesh, yet we do not know Him now. Although He died through infirmity, yet He is alive now from the power of God." The Church rightly reads this gospel of Zacchæus at the consecration of churches. Firstly, because Christ says in it, "This day is salvation come to this house"—words that are rightly applied to the churches when they are consecrated. For the dedication is, as it were, the salvation of the church. The church is consecrated to the salvation of many who are to be justified in it by preaching, prayer, contrition, confession, and absolution. Again, Christ says, "To-day I must abide in thy house." In like manner Christ abides in a consecrated church, through the venerable sacrifice and sacrament of the Eucharist. For by consecration a church is made the abode and home of Christ. Thirdly, the material is a type of the spiritual Church, that is, of the faithful soul, in which Christ more especially desires to abide, for He wished to dwell in the soul, even more than in the house of Zacchæus, according to the words, "Your body is a temple of the Holy Ghost, which is in you. Glorify God therefore in your body." 1 Cor. vi. 19, 20.

Ver. 10.— For the Son of Man is come to seek and to save. It is not wonderful that Christ converted and saved Zacchæus, and publicans and sinners, for, to this He had been sent by the Father, and to this He Himself had come into the world. As, then, the skill of the physician is shown in healing inveterate, hopeless, and desperate diseases, so the supreme virtue of Christ, the Arch-physician, shone out in curing those diseases of the soul, which by nature are incurable, like avarice in publicans. Thus He drew Zacchæus, the publican, not only to despise avarice and all wealth, but to embrace evangelical poverty. In the same way He called the publican and made him an Apostle. The history of Peter the Publican or Telonarius, who gave up all his wealth, and caused himself to be sold for a slave, and the money to be given to the poor, is a further case in point.

Ver. 11.— And as they heard these things. Christ had made frequent mention of His kingdom, and had promised it to His followers. The Apostles hoped, therefore, that it would be brought to pass now, as He was going to Jerusalem, and that they as His friends would share in it, and reign with Him among the first. The fame and glory of Christ, which had shone forth with so much brightness and brilliance from His recent miracles, and especially, the stupendous conversion of Zacchæus, increased this hope, from which, as Jesus was entering Jerusalem a little after, the Apostles set Him upon an ass, and cried to the same multitude, as if He were the Messiah and the King, about to be inaugurated in Jerusalem, "Blessed is the kingdom of our father David which cometh"—"Blessed be the King who cometh in the name of the Lord." Ver. 38. Christ, therefore, to disabuse them of this opinion, spoke the following parable, by which He signified that He must first be put to death by the Jews, and rule by faith throughout the whole world.

Ver. 12 . — He said therefore, A certain nobleman. Syriac, "The son of a great stock." This nobleman is Christ in His human nature. For as S. Basil says in the Catena, Christ is noble not only in His Godhead, but also in His human nature, for He is of the seed of David, according to that which Daniel saw and heard. "He gave to Him power, and honour, and a kingdom." Eusebius adds, on this, "He does not call Himself a king as yet, because in His first coming He did not discharge the duties of a king." For although this kingdom was due to Christ from the beginning, because of His Hypostatical Union with the Word, yet He willed to merit it only by His passion and death on the Cross, and not to enter upon the possession of it till after His resurrection, according to the words in chap. xxiv. 26. Christ therefore went into a far country when, on the fortieth day from His death and resurrection, He went up into heaven, where He entered upon His kingdom, that He might thus be the King of the whole world; and rule alike upon earth and in heaven. So Theophylact, Titus, Euthymius, and others. Christ therefore shall return from heaven to earth on the day of judgment, firstly, to show His kingdom visibly to all men; secondly, to take final judgment, as well on His elect as on the reprobate, and those who are unbelieving and disobedient; thirdly, to bring His elect into His heavenly kingdom, and make them partakers of His glory, as the Angels on His ascension declared to the Apostles, Acts i. II. Christ shall then return, that He may unite the kingdom of earth to the kingdom of heaven, and show Himself the Lord of earth and heaven, and remove His faithful from earth to His kingdom in heaven.

Ver. 13. — And he called, &c. That you may increase my gain and your own. "Ten," that is all his servants, for he gave to each man a mna as appears from what follows. Christ would have us continually traffic with the "mnas," that is His talents, gifts, graces, which He has given us, that we may assiduously increase our gain of works and merits. He forbids us therefore to be idle; so that our whole life ought not to be one of ease, but of continual trading in spiritual gain, which, says S. Gregory to Dominicus ( lib. 1 Ep.39), "we truly carry on, if by our lives and words we bring profit to the souls of our neighbours; if by preaching the joys of heaven we strengthen the feeble in the love of things heavenly; if we bow down the bold and haughty by inflexibly proclaiming the punishments of Gehenna: if we spare no man for Truth's sake: if, given up to heavenly friendships, we fear no human enmity." He adds, "But I fear the burthen of my weakness for this work. I see Him when He has received His kingdom, returning and bringing me to account, and with what heart shall I endure His presence, to whom, in return for the work I have undertaken, I bring no gain of souls, or almost none?" This he says. As much more humble, so much greater.

Ver. 14 . — But his citizens hated him, and sent. The Syriac, "The sons of his state:" The scribes and Jews, that is, hated Jesus, because He taxed them with their vices, and they sent an embassage after Him, saying, "we will not have this man (Jesus, who was poor, of small account, and the son of a carpenter) to rule over us." This was fulfilled after the death, resurrection, and ascension of Jesus Christ into heaven when they sent Saul to Damascus to take all who believed in Christ, and root out His faith, name, and kingdom. The same took place when the same men shut up S. Peter and the Apostles in prison, and scourged them, and when they stoned S. Stephen, and slew S. James, and persecuted the rest of the Christians, and still persecute them.

Ver. 15 . — And it came to pass. The Syriac and Arabic, "And when He had received the kingdom and returned." "This part of the parable," says Euthymius, "is about the second advent, when He shall return with great power and glory, and sit upon the throne of His glory, for He shall then take account and render to every man according to his work." So S. Augustine, Theophylact, Bede, and others. I have explained the rest, Mat 24:19.

Ver. 16.— Thy pound hath, &c. As one seed of wheat sown in a field, by its power sucks up juice from the earth, and converts it into itself, and produces ten, nay, thirty and sixty seeds and grains of wheat. The Arabic has, "Thy mna has gained ten." He did not say, "I have gained," but, "thy mna," because, granted that the freedom and co-operation of our wills concur to a good work, still, the whole working is of divine grace, and not of our will, for the work only has it from our will that it is free; but it has it from grace, that it is supernatural, pleasing to God, and meritorious. Hence S. Paul, 1Co 15:10.

Ver. 17 . — And he said unto him, Well. That is, for one mna thou shalt receive a thousand and a thousand, nay the government of one Province or Decapolis, ten cities or more. That is, for a little labour and care on earth thou shalt receive great, nay, the very greatest, ineffable rewards in heaven, and shalt especially precede those on whom thou hast expended the gifts of God on earth, and whom thou hast converted to Christ or hast moved to His faith and goodness. S. Ambrose gives the reason: "As the angels are preferred to be first, so are they also who have merited the life of angels."

And Bede more concisely: "Be it so that thou receivest power over ten cities, that is, thou shalt have more abundant happiness and honour in the heavens, and shalt be glorified above, for all and by all to whom thou hast been a fellow-worker in their salvation. For even after the judgment there will an order of dignity, and fitting mutual honour among the blessed." Hence the words of the Apostle, 1 Thess. ii 19.

Ver. 18.— And the second came, saying. Here is shown the use of free will, and how much is effected by its strenuous co-operation with grace. For the first servant by this means gained ten mnas from one, but this one, by less diligence and labour from one, gained only five.

Ver. 19. — And he said, &c. "According to the measure of each one's diligence," says Euthymius, "are honour and reward measured out to him."

Ver. 20.— And another came, saying, Lord, behold, here is thy pound "I give it back to thee, whole, but without gain or increase." "To tie up money in a napkin," says Bede, "is to hide our gifts under the idleness of a lifeless torpor."

Ver. 27.— But those mine enemies (the Jews, His citizens, who would not have Him to reign over them) bring them hither— to my Tribunal, in the valley of Jehosaphat and Jerusalem—and kill them before Me." In the Greek, "Kill them before my face." Our Lord alludes to those victorious kings who slew and destroyed their conquered rebels. By this destruction Christ signifies the extreme judgment of the Jews and His other enemies, and their own condemnation to eternal death in Gehenna, and that a living and vital death, where they will be perpetually tormented by death-dealing flames, and yet will never die. Our Lord alludes to Titus, who slaughtered the conquered Jews. He describes precisely to the letter the condemnation of the Jews, and the Gehenna which He has appointed for them when He shall return from heaven to judge and condemn them and the reprobate.

Ver. 28. — And when He had thus spoken, He went. From Jericho and the house of Zacchæus, going up to Jerusalem, that He might here begin to fulfil His own words as to His Passion, Cross, Death, consequent Resurrection, Kingdom, Glory, and judgment. He preceded the Apostles in this journey, which they abhorred, as their Leader and Captain, to show them that He could go cheerfully and bravely to death, nay even as if He were about to provoke death to a conflict: for He was about, through death, to go to a far distant country, namely to heaven, to possess a celestial and eternal kingdom.

Ver. 37.— To praise God with aloud voice (saying, Hosanna to the Son of David, Mat 21:9) for all the mighty works they had seen. Chiefly the resurrection to life of Lazarus, for it was because of this that the multitude came to meet Him. John xii. 18. So Bede.

Ver. 38.— Saying, Blessed be the King that cometh in the name of the Lord. That is, our King, the Messiah or Christ, who was sent by God to save us and give us His blessing.

Peace in heaven. That through Christ we may have peace with God and the angels, who are offended at our sins, and therefore glory on high, to Him who dwells in the heavens. "He is called the King," says Bede, "not to exact tribute or to arm a host, and visibly destroy His enemies, but because He rules our souls and leads us up into heaven." "Because," he adds, "Christ shone forth in the flesh as the Propitiation of the whole world. Rightly therefore the Heavenly Host, that is the angels who sang at His birth and men who praised Him, when He was about to return to heaven, unite one with another in His praises." Theophylact: "It is shown that the former war, in which we opposed God, has vanished away, and that God is praised by the angels in such a Reconciliation. The same fact, also, that God walks in our land shows that He is in unity with us."

Ver. 41.— And when He, &c. To show the bowels of His love to it. How dear to Him was the salvation of the Jews, for to this had He been sent by the Father as the Messiah and Saviour. He wept therefore among all the joys of His triumph, and amidst the happy declamations of those who congratulated Him and shouted Hosanna, that He might temper their joy, by a mixture as it were of gall. He wept as well over the blindness, obduracy, and ingratitude of the people of Jerusalem, because they would not receive Him as their Messiah and Saviour, as for the vengeance of God towards them and the destruction of their nation by Titus; and because He saw His own labours and, sufferings for them frustrated and rendered of no effect. These three causes wrung tears from Christ, from the vehemence of His grief. So S. Cyril, Bede, Theophylact and others. In trope, Origen says, "Christ fulfilled all the beatitudes in His own Person. He said, 'Blessed are they that mourn,' and He therefore wept."

Ver. 42.— If thou hadst known. "As I know," says S. Gregory ( hom. 39), Bede and others. Because I am come to thee as thy Messiah, for thy salvation, to save thee, and bring thee everlasting blessing, according to the words of Zech. ix. If thou hadst known what is for thy good, salvation, and happiness, namely, penitence and faith in Me, which I have taught thee these three years past, thou wouldst weep, as I do, for thy past blindness and obstinacy. Euthymius supplies, "Thou wouldst in no wise perish." Others say, "Thou wouldst bear thyself otherwise; listen to Me, and believe in Me." The Syriac has, "If thou hadst known the things that are for thy peace and salvation in this thy day." The Arabic. "If thou hadst known, even thou, and in this thy day, how much peace there was for thee in it." Peace, in Hebrew, means prosperity, safety, happiness, every good, both of body and soul.

It is an aposopiopesis, showing the profound passion of grief and indignation in Christ, for He upbraids the ungrateful city with its unbelief, obstinacy, and ingratitude. This feeling in Christ was so strong that it choked His voice, and compelled Him to be silent, as by aposopiopesis. "For those who weep," says Euthymius, "break off their words abruptly, from the strength of their feelings." There is again great passion "pathos," in the words; "Even thou, 0 daughter of Zion, by Me so beloved, so honoured, so enriched: for thee have I come from heaven to earth, for thee was I born at Bethlehem, for thee have I lived thirty-four years in continued labour, suffering, poverty. For three years have I taught and preached in thy towns and villages; I have healed thy lepers, thy sick, thy possessed; I have restored thy dead to life. Thou, therefore, daughter of Jerusalem, why dost thou not return the love of one who so loves thee, but scornest and destroyest Him as an enemy? It will come, it will come shortly, that great day of the Lord, in which thou will too late confess thy unbelief and lament thy blindness. This is thy day, in which thou vainly exultest in thy wealth, thy luxury, thy pomps. But My day shall come, yea, the day of the Lord, in which He will most grievously punish thee, and utterly root thee out, and in which thou shalt pour forth the inconsolable and never ceasing tears of most bitter anguish." Similar is the passion of Christ to the traitor Judas. Psa 5:13.

In trope, S. Gregory in his 39th Homily says, "The perverse soul, which delights in the passing day, here meets its day. The soul, that is, to which present things are peace, because, while it takes pleasure in temporal prosperity: while it is elevated by honour while it is dissolved in the pleasures of sense, while it is terrified by no thoughts of a punishment to come, it has peace in its day, although in one to come it will meet with heavy condemnation. For it will be afflicted when the righteous rejoice, and all that was lately for its peace will be turned into the bitterness of contention. For it will begin to be at strife with itself, and to question itself, as to why it had not feared the condemnation to come, and had shut the eyes of its soul to the prospect of the evils to come.

But now they are hid from Divine eyes. Because ( de Industria ) thou wouldst not know, says Titus. And Eusebius, in the Catena, "Christ makes known His coming for the peace of the world, and when they would not receive that peace, it was hidden from them." The Incarnation of Christ, His preaching, His passion, His resurrection, were hidden from the Jews. Equally so their own perfidy, blindness, ingratitude, and therefore their punishment and destruction by Titus. "For," says S. Gregory, "if we saw the evils that are impending, we should not rejoice in present prosperity." Again, in figure, "The perverse soul, while it loses itself in the enjoyments of the present life, what does it but walk with closed eyes into the fire?" Hence it is well written, In the day of good things be not unmindful of the evil. And S. Paul, "Let those that rejoice be as those that rejoice not." For if there is any joy in the present time, it should be so felt, as that the bitterness of the future judgment should never be absent from the thoughts, for while the reverent mind is pierced by fear of the final punishment, in proportion to its present rejoicing will the wrath hereafter be tempered.

Ver.43.— For the days shall come. The Greek reads, "Thy enemies shall cast up a bank about thee and compass thee round." The Arabic, "The days shall come in which thine enemies shall throw down thy standards, and shall surround thee." How truly Christ foretold this appears from Josephus, who in Bk. vi. Chap. 37, of his "Wars of the Jews," says that Titus and the Romans erected three mounds round Jerusalem, and, in the space of only three days, surrounded the whole city with a wall of 39 stadia, so that there should be neither exit nor passage for any one. Christ alludes to Isa 29:1-2, "Woe to Ariel," &c. For Jerusalem, which before was strong and unconquered, was, as it were, Ariel—that is, the Lion of God, now deserted by me, and given over to destruction by the Romans, and to become, as it were, the ram of justice, and the sacrifice of divine vengeance. So Eusebius, S. Cyril and Theodoret on Isaiah xxix. I.

And keep thee in on every side. To such a pitch of famine, and to such straits shalt thou be reduced that mothers shall devour even their own children. Josephus, "Wars of the Jews " chap. xiv. and following.

Ver. 44.— And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another. That is, shall destroy thee utterly; spoken in hyperbole, for the Romans were not so laborious or so idle, as to leave no stone upon another. S. Greg., hom. xxxix. The migration from the city is testified to, for it is now built on the spot where the Lord was crucified outside the gate. The former Jerusalem is utterly destroyed; for Mount Calvary is now in the middle of the new city.

Because thou knowest not the time of thy visitation. "The time of this visitation," says Titus, "is that of Christ's coming down from heaven." "In figure all these things," says S. Gregory hom. 39, "happen to the soul that has lived as a slave to the flesh. For then the devils surround it on all sides, tempt it, hedge it in, and carry it off to hell. Then all that erection of stones, that is, their thoughts, is overthrown, because they did not know the time of their visitation, when God by His preachers, His confessors, His masters, and His internal inspirations, warned them to amend their lives and take thought for their salvation." Greg ., Dial. Bk. iv chaps. 30, 38, 46, 52, and following, gives the dreadful example of Chrysaorius Theodore, King Theodoric, and others.

Commentary -- Other

Contradiction: Luk 19:35

36. Jesus rode into Jerusalem on one colt (Mark 11:7; cf. Luke 19:35), or a colt and an ass (Matthew 21:7)?

(Category: misread the text & misunderstood the historical context)

The accusation is that the Gospels contradict about how many donkeys Jesus rode into Jerusalem on. This accusation is based on not reading the text of Matthew properly and ignoring his full point about this event.

It first should be noted that all four Gospel writers refer to this event, the missing reference above being John 12:14-15. Mark, Luke and John are all in agreement that Jesus sat on the colt. Logic shows that there is no "contradiction" as Jesus cannot ride on two animals at once! So, why does Matthew mention two animals? The reason is clear.

Even by looking at Matthew in isolation, we can see from the text that Jesus did not ride on two animals, but only on the colt. For in the two verses preceding the quote in point (b) above by Shabbir, we read Matthew quoting two prophecies from the Old Testament (Isaiah 62:11 and Zechariah 9:9) together. Matthew says:

"Say to the Daughter of Zion, 'See, your king comes to you, gently and riding on a donkey, on a colt, the foal of a donkey'."

Matthew 21:5

By saying "a donkey" and then "on a colt, the foal of a donkey" Zechariah is using classic Hebrew sentence structure and poetic language known as "parallelism", simply repeating the same thing again in another way, as a parallel statement. This is very common in the Bible (i.e. Psalm 119:105 mentions, "Your word is a lamp to my feet and a light to my path," yet says the same thing twice in succession). It is clear that there is only one animal referred to. Therefore Matthew clearly says Jesus rode only on a colt, in agreement with the other three Gospel writers.

So why does Matthew say that the colt and its mother were brought along in verse seven? The reason is simple. Matthew, who was an eyewitness (where as Mark and Luke were quite possibly not) emphasizes the immaturity of the colt, too young to be separated from its mother. As the colt had never been ridden the probability was that it was still dependent on its mother. It would have made the entry to Jerusalem easier if the mother donkey were led along down the road, as the foal would naturally follow her, even though he had never before carried a rider and had not yet been trained to follow a roadway.

Here again we see that there is no contradiction between the synoptic accounts, but only added detail on the part of Matthew as one who viewed the event while it was happening.

This is just one of many of the prophecies that Jesus fulfilled. He fulfilled ones that were in his control as well as ones which he could not manipulate, such as the time and place of his birth (Daniel 9:24-26, Micah 5:1-2, Matthew 2:1-6), and his resurrection (Psalm 16:10, Acts 2:24-32) to name but two.

Some Muslims believe that in the Taurat there is reference to the prophecy which the Qur'an speaks of in Sura 7:157 and 61:6 concerning Muhammad. However, these Muslims yet have to come up with one, while Jesus is predicted time and time again.

Critics Ask: Luk 19:30

MATTHEW 21:2 (cf. Mark 11:2 ; Luke 19:30 )—Were there two donkeys involved in the triumphal entry or just one?

PROBLEM: Matthew’s account records Jesus’ request of two disciples to go into a village and get two donkeys. But in Mark and Luke, He requests that the two disciples get just the colt.

SOLUTION: Both animals were involved in Jesus’ triumphal entry into Jerusalem. There is no mistake in the accounts because Mark and Luke mention just the colt ( p_olos ), and Matthew refers to the colt ( p_olos, 21:5 ) and its mother. The passage in Matthew is pointing out the literal fulfillment of the prophecy of Zechariah 9:9 which states, “Behold your king is coming to you … humble, and mounted on a donkey, even on a colt, the foal of a donkey.” The Greek version of the OT uses the same word for colt (p_olos ) as the NT passages. Matthew literally states that once the disciples placed their garments on the donkeys, Jesus sat on them, that is, on their garments. Matthew does not say that Jesus rode on both the mother and the colt. It merely states that Jesus sat on the garments that the disciples had placed on the donkeys. Perhaps they placed some garments on the mother and others on the colt, and Jesus sat on those garments which were placed on the colt. The fact is the text of Matthew simply does not say on which donkey Jesus sat. Mark and Luke focus on the colt on which Jesus rode, while Matthew mentions the presence of the colt’s mother. Her presence may have been necessary because the colt was so young. Mark 11:12 states that no one had ridden on the colt, and that the colt would be taking a passenger through a noisy crowd ( Mark 11:9 ). Perhaps the mother was brought along in order to be a calming influence upon her young.   

LUKE 19:30 —Were there two donkeys involved in the triumphal entry or just one?

(See discussion on Matt. 21:2 .)   

Evidence: Luk 19:17

" Dietrich Bonhoeffer wrote that ‘only he who believes is obedient, and only he who is obedient believes.’ Neither proposition can stand alone. Christians often think we are doing the Lord’s work when we are not. Jesus himself warned us about this. We cannot serve two masters. The one we choose will determine whether at our death we hear, ‘Well done, good and faithful servant,’ or ‘I never knew you.’" Daniel L. Weiss

Evidence: Luk 19:27

He that pleads for Christ should himself be moved with the prospect of Judgment Day. CHARLES SPURGEON

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 19 (Chapter Introduction)

Overview

Luk 19:1, Of Zacchaeus a publican; Luk 19:11, The ten pieces of money; Luk 19:28, Christ rides into Jerusalem with triumph; Luk 19:41, weeps over it; Luk 19:45, drives the buyers and sellers out of the temple; Luk 19:47, teaching daily in it. The rulers seek to destroy him, but fear the people.

Poole: Luke 19 (Chapter Introduction)

CHAPTER 19

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 19 (Chapter Introduction)

(Luk 19:1-10) The conversion of Zaccheus.

(v. 11-27) The parable of the nobleman and his servants.

(Luk 19:28-40) Christ enters Jerusalem.

(Luk 19:41-48) Christ laments over Jerusalem.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 19 (Chapter Introduction)

In this chapter we have, I. The conversion of Zaccheus the publican at Jericho (Luk 19:1-10). II. The parable of the pounds which the king entrusted with his servants, and of his rebellious citizens (v. 11-27). III. Christ's riding in triumph (such triumph as it was) into Jerusalem; and his lamentation in prospect of the ruin of that city (v. 28-44). IV. His teaching in the temple, and casting the buyers and sellers out of it (Luk 19:45-48).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 19 (Chapter Introduction)

The Guest Of The Man Whom All Men Despised (Luk_19:1-10)

The King's Trust In His Servants (Luk_19:11-27)

The Entry Of The King (Luk_19:28-40)

The Pity And The Anger Of Jesus (Luk_19:41-48)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Martin, John A. "Luke." In Bible Knowledge Commentary: New Testament, pp. 199-265. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Martin, R. P. Colossians: The Church's Lord and the Christian's Liberty. Exeter, Eng.: Paternoster Press, 1972.

Mason, Steve. "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 115-77. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Mathewson, Dave L. "The Parable of the Unjust Steward (Luke 16:1-13): A Reexamination of the Traditional View in Light of Recent Challenges." Journal of the Evangelical Theological Society 38:1 (March 1995):29-39.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

McGee, J. Vernon. Thru the Bible with J. Vernon McGee. 5 vols. Pasadena, Cal.: Thru the Bible Radio, 1983.

Merrill, Eugene H. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

Mills, Montague Stephen. "A Comparison of the Genesis and Lukan Genealogies (The Case for Cainan)." Th.M. thesis, Dallas Theological Seminary, 1978.

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The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moore, Thomas S. "The Lucan Great Commission and the Isaianic Servant." Bibliotheca Sacra 154:613 (January-March 1997):47-60.

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Morris, Leon. The Gospel According to St. Luke. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Mosley, A. W. "Historical Reporting in the Ancient World." New Testament Studies 12 (1965-66):10-26.

Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Genealogy of Jesus Christ," by F. F. Bruce.

_____. S.v. "Quirinius," by F. F. Bruce.

Oliver, H. H. "The Lucan Birth Stories and the Purpose of Luke-Acts." New Testaments Studies 10 (1963-64):215-26.

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_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. "daimon," by W. Foerster.

_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Winter, P. "Nazareth' and Jerusalem' in Luke chs. 1 and 2." New Testament Studies 3 (1956-57):136-42.

Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.