Luke 19
DODDLuke 19:11-28
parable of the ten pounds committed by a prince and represents the vengeance taken by him on bjects. Luke XIX. 11—28.
LUKE XIX. 11.
NOW Jesus, on occasion of Zaccheus’s conversion, having expressly said that he was come to be a Saviour, the people, as they heard these things, were ready to conclude that at his coming to Jerusalem he would openly declare himself to be the promised Messiah; but he continued [his discourse], and spake a very useful and instructive parable, because he was now drawing near to Jerusalem,ᵃ and he perceived they thought that the whole kingdom of God would immediately be revealed among them, and that he, as the Messiah, would assume the government, and not only free Israel from the Roman yoke, but spread his triumphs over all the heathen nations. In order therefore to rectify their notions on this head, and to warn them of the danger they would incur by rejecting him when they saw those secular views disappointed, he offered to their consideration this similitude; and said,
A certain person of a noble birth went to a distant country in order to receive, from a superior prince there, an investiture to a kingdom, which was then fallen to himself, and of which the place where he dwelt made a part,ᵇ intending afterwards to return, and fix his residence in his
ᵃ Because he was near to Jerusalem.] The following parable considered in this view, as suited to the circumstances of time, and to the case of those to whom it was delivered, will appear a most wise and seasonable admonition; and by neglecting the instruction it was designed to give them, the Jews deservedly brought ruin on themselves.
ᵇ Went to a distant country to receive a kingdom, &c.] The parable seems to suppose this noble person to be the son of a prince, who, on some domestic or public revolution, was to enter upon the possession of his dominions, and to be confirmed in the government of them by the appro-
bation of some more potent state: as the kings of Judea, and other neighbouring states, frequently were by the Romans. (See Joseph. Antiq. lib. xiv. cap. 14 (al. 26), § 4, 5, & lib. xvii. cap. 9, al. 11.) He is therefore described as setting out with the view of being owned at his return as their undoubted sovereign. (See Le Clerc’s Harmony, p. 397) This representation of the matter is so natural, that one would wonder what room there could be for the controversy between Mallemandius and Athanasius de Paris about it. It is quite needless to pretend that this is an historical narration, that Archelaus is the noble man referred to, &c.
The faithful servants are rewarded for the
own country. And before he set out on his journey, having called ten of his servants, he delivered to them ten pounds, lodging one pound in the hands of each, and said unto them, Trade with this money till I come back to take an account of your improvement. (Compare Mat. xxv. 14, & seq. sect. clxv.)
But, in the mean time, some of his citizens, among whom he had before lived in a more private character and station, hated him, and sent an embassy after him, to prevent his establishment in his kingdom; expressly saying, We are at all adventures determined that we will not have this man to reign over us, and will endure all extremities rather than submit to his authority. And during his absence, which continued for some time, they thought themselves very secure in their insults.
But, notwithstanding all the confidence of these rebellious citizens, they were unable to prevent his exaltation to the throne, or to deprive him of the right he had of reigning over them. And it came to pass, that when he had received the kingdom, and was come back with the full powers that were granted to him, he commanded these his servants, to whom he had delivered the money, to be called to him, that he might know what improvement each of them had made.
And the first servant, who had gained the most, came near, and said, Sir, the improvement I have made of thy pound is such that it has gained ten pounds more. And when his lord had heard how diligent and careful he had been, he said to him, Well done, [thou] good
he delivered to them ten pounds.] The r mina, as it is commonly called, and sixty shekels (Ezck. xlv. 12), therefore, according to the common nation of the worth of a shekel, placed at half a crown of our money, it was pounds ten shillings; but according to Prideaux, who sets the shekel at three sps, the mina was nine pounds sterling. Lord probably chose to mention this sum to illustrate the munificence of master in bestowing on the faithful
servant so great an Compare ver. 17.
d Sent an embassy, expressed in such a mate their sending an perior court, to enter his being admitted to and to declare their his accession. And the solemn manner in renounced Christ, as of the Lord, and with his authority and glory
The slothful servant b ames his lord, and is con
d.
servant, since thou hast thus been faithful in a very little, I will amply reward it; for I will not only give thee for thine own this treasure of which thou hast been giving me so good an account, but as my dominion is now enlarged, and many towns and tracts of land are subject to me, I will advance thee to a most honourable station under me, and be thou governor over ten cities.
And the second came, and delivered in his account, saying, Sir, thy pound which was committed to me has been improved in such a manner that it has gained five pounds. And the improvement he had made was pleasing to his lord, and he said likewise unto this, Thou hast approved thyself a good and faithful servant, and I am pleased with thy diligence, and will reward it proportionably: be thou also governor over five cities.ᵉ
And after him another servant, who had been negligent and slothful, came, and said, Sir, behold [here is] thy pound which was put into my hands; it is not at all diminished, but I have carefully kept it laid up in a napkin: For I feared thee, because I knew thou art an austere man, [who] takest up what thou didst not lay down, and reapest, or expectest to reap, what thou didst not sow: and therefore apprehending I might incur thy severity if any accident should befall this money in trade, I was determined not to venture it out of mine hands, and now return it just as I received it. But when his lord heard him offer such a vile and groundless charge against himself as an excuse for his own negligence, he was filled with indignation, and says to him, Out of thine own mouth will I condemn thee, O [thou] wicked servant: thou hast taken upon thee to affirm, thou knewest that I am an austere man, taking up, as thou expressest it, what I did not lay down, and reaping what I did not sow;ᶠ and thou mightest therefore
ᵉ Be thou also governor over five cities.] It is observable that in Mat. xxv. 20—23, sect. clxv. where the servants are represented as doubling the different sums intrusted to each, the reward is spoken of as the same; but here, the sums intrusted being the same, and the improvement described as different, there is a proportionable dif-
ference in the reward; which, as it is beautiful circumstance, was, no doubt intended for our instruction.
ᶠ Thou knewest that I am an austere man, &c.] This is not an acknowledgment of the vile and detestable charge of God’ demanding of men (as Dr. Guyse well expresses it) more difficult services than he ha
VO . 2.
Faithfulness and diligence shall be rewar
In thine own principles conclude, that I should expect to gather where I had deposited such sum of money, and to reap where I had thus sown: And if it had been so, and I had really been as severe as thou wouldest basely insinuate, why didst thou not [then], for thine own security, give my money into the bank, that when I came to call for it at my return, I might at least have received it with the common interest, if not with the extraordinary improvement which might have attended a successful trade?
And farther to testify his displeasure, he said to some of them that stood by, Take away the pound that was intrusted with him, from that idle, suspicious, unfaithful creature, who might otherwise have had that, and much more, allotted him for his own property, and give it to him that has ten pounds. But they were much surprised at his assigning it to one who had before received so ample a reward; and they said to him, Sir, he hath already no less than ten pounds, which, with the honour and preferment thou hast farther added, is surely an abundant recompense. Nevertheless, the prince stood by his former award, and bestowed the other pound likewise upon him; declaring, that his faithfulness and diligence was fit to be distinguished with the most favourable and repeated notice: and in this way it is, continued he, that I resolve to act; for I assure you, That to every one that hath, or that improves what he hath, [it] shall be given, and he shall have yet more abundantly; but from him that hath not, or that acts as if he had nothing intrusted to his care, even that which he hath, and neglects to improve, shall be taken away from him. (Compare Mat. xiii. 12; xxv. 29; Mark iv. 25; and Luke viii. 18.)
furnished them for, or would assist them in; which is, as that pious writer truly observes, a most unrighteous thought of God: but his lord only argues with him on his own base principles, and shews, that even on them he would be justly condemned for his negligence.
g They said to him, Sir, he hath ten pounds.] So far as this seems to express any thing
of envy in the fellowservants, it is not to be regarded as a significant circumstance; but only as an incidental one, to intimate to us, that his lord gave to the diligent servant what he had gained for himself.
h I assure you.] This seems to be the import of that phrase, which so often occurs, I say unto you; as if he should have said, You may take it on my authority.
The Lord commands his enemies that rejected him to be slain.
And having thus inquired into the conduct of his servants, and treated them according to the different use they made of what had been intrusted with them, he then proceeded to pass sentence on his rebellious citizens who had refused to have him for their king; and, with a just resentment of their base ingratitude, he said, But as for those mine enemies, who were determined to oppose my government, and would not have me to reign over them, bring them hither immediately, and slay [them] with the sword in my presence,¹ that others may learn a more dutiful submission by the execution of these rebels.
Now all this was as if our Lord had said, Thus shall I at length appear, not as a temporal sovereign, but as the Great Eternal Judge, and victorious ruler over all, when, having received power and dominion from my Father, I shall bring all to their final account; and with infinite ease triumph over those who reject and affront my authority: take heed therefore that you be not found in their wretched number, as many will be who pretend most eagerly to desire the Messiah’s appearance.
And when he had spoken these things, he continued his journey, and, leading the way, went on before his disciples, ascending to Jerusalem, being determined to appear there at the approaching passover, though he well knew that he was to encounter persecution and death there. (Compare Mark x. 32, sect. cxlii.)
IMPROVEMENT.
LET us also hear an¹ fear. Our Lord is gone, and has received ver. 1 his kingdom. He has delivered to us our stock, to be improved in his service: let us be animated to diligence in it; for proportionable to that diligence will be our reward. Let us remember 17, 19 we labour for ourselves while we labour for him; as all the progress we make in wisdom and in goodness renders our own souls so much the happier, and will render them so to all eternity.
¹ Slay them with the sword in my presence.] This is the exact import of the word κάλασσας. It does indeed properly express the dreadful slaughter of the impenitent Jews, by the sword of each other, and of the Romans; but that does
not seem the chief design of the passage, which plainly relates to the far more terrible execution which shall be done on all impenitent sinners in the great day, when the faithful servants of Christ shall be rewarded.
Reflections on the improvement we should make of our stock.
SEC. Blessed servants that have the applause of such a Master, and cxliv. share a reward as liberal as that conferred on a faithful steward, — who should be made governor of a province containing ten cities!
Let us beware of a slothful neglect of our stock: let us beware 19, 21 of those hard thoughts of God which would discourage us from pursuing his service. Above all, let us take heed, that we do not proudly and insolently reject the government of his anointed Son, 24 and either say with our tongues, or declare by our actions, We will not have this man to reign over us: for if we do, we speak a word against our own lives. He will be glorified by us, or upon us. And oh, what shall we do, if in that dreadful day he should bring us forth as the helpless prisoners of his justice, and command us to be slain in his presence! How can we withstand his power! or to the horns of what altar shall we flee for sanctuary? O Lord, our flesh trembleth for fear of thee, and we are afraid of thy judgments. (Psal. cxix. 120.) May we never be the miserable objects of them; but having faithfully served thee here, may that be to us a day of honour, reward, and triumph, which shall be to every presumptuous rebel a day of shame and terror, of dreadful execution and eternal destruction!
Luke 19:41
Parallels: Mark 11; Matthew 21
Christ having wept over Jerusalem, enters into it, and vindicates the temple a second time from the profanation of the traders. Mat. XXI. 10—16; Mark XI. 11; Luke XIX. 41, to the end.
LUKE XIX. 41. AND when he was come near, THUS our Lord went on in his triumphant progress toward Jerusalem; and when he was come near it, and had now the view of it before him (the place where he was command-
VOL. 2.
jesus weeps over erusalem.
ing an extensive prospect of it), beholding the cxlvii. city in all its present beauty and glory, and considering the calamities which would shortly Luke be its ruin, he tenderly wept over it, Saying, ix.42 Oh that thou hadst known,^a even thou unhappy city, which art now on the very point of being devoted to final destruction! Oh that at length, though with the greatest obstinacy thou hast despised the messages of all thy prophets, thou hadst but known and seriously regarded, at least in this thy latest day and opportunity of grace, the important things which belong to thy peace, and on which thy final happiness depends! But now, alas, they are hid from thine eyes, and God will leave thee in his righteous judgment to this affected ignorance and obstinate perverseness, till it end in thine utter ruin. 43 For the time hastens on, and in a little while the days shall come upon thee, when thou shalt suffer all the hardships of the closest siege, and thine enemies shall draw a trench about thee, and compass thee round, and press thee in on every side,^b so that with all thy numerous inhabitants thou neither shalt be able to resist nor to 44 escape them: And they shall level thee with the ground on which thou standest, and crush
^a Oh that thou hadst known.] It is certain (as we have observed elsewhere, note ^a, on Luke xii. 50, p. 122) that the particle ^u is sometimes used to express an ardent wish; (compare Numb. xxii. 29, and Josh. vii. 7, Septuag.) and the connection here will very well bear it. If our translation be retained, it must be acknowledged that the broken manner of speaking is very emphatical: our Lord will then seem to pause in a silent reflection on the happy consequences that would have attended their obedient regard to his invitations and addresses. But to add the words [it had been well], which some have proposed, would rather enervate than help the sense; as I think it would do in most of the passages which learned critics have produced from the Greek writers as instances of a like figure of speech. See Mr. Hallet on Script. Vol. I. p. 11.
^b Thine enemies shall — compass thee round, &c.] Josephus says expressly, that though it was thought a great and almost impracticable work to encompass the city with a wall, yet Titus animating his sol-
diers to attempt it, they in three days surrounded it with a wall of thirty nine furlongs in circumference, with thirteen castles in its circuit; and by this means all hope was cut off that any of the Jews within the city should escape. (Bell. Jud. lib. v. cap. 12, [al. 13] § 1, 2.) He also tells us, that when Titus had taken the city, an contrary to his will the temple was consumed with fire, he caused the foundations both of the temple and the city to be dug up and levelled with the ground, leaving only three towers and part of the wall to be a specimen of its former strength and grandeur: (Bell. Jud. lib. vii. cap. 1, [al. 18] § 1.) And afterwards the whole was so entirely destroyed that not one stone was left upon another; as Socrates relates, Hist. Eccl. lib. iii. cap. 20. In short, the accomplishment of every part of this prediction is recorded by Josephus in so affection and particular a manner, especially in the Sixth Book of his Jewish War, that I can not but recommend the perusal of it to every Christian who has an opportunity of reading it.
ters the city, and goes to the temple;
thy children within thee under thy ruins; and shall not leave so much as one stone upon another in thee of all thy splendid and sacred structures: and all these terrible calamities shall overwhelm thee, because thou didst not know and consider the appointed season of thy merciful visitation, nor attend to those overtures of grace which I have so often made in person to thee, and have still urged with so much seriousness and tenderness.
And Jesus entered into Jerusalem with great solemnity, amidst the joyful acclamations of the people; and as he made his entrance in such a public and remarkable way, the whole city was in a great commotion at so uncommon an appearance, saying, Who is this that comes in all this pomp, and is attended with these high congratulations? And the multitude that came with him said, This is Jesus the great Prophet, who is of Nazareth in Galilee, even he that is so celebrated all over the country for the fame of his doctrines and miracles.
And Jesus having come into the city by the eastern gate, alighted from the colt, and went directly into the temple of God, whither the people followed him: and when he had looked round about, and made his observation upon all things there, as he perceived those profanations were again renewed which he had formerly so solemnly chastised soon after he entered on his public ministry, he began with a holy indignation to animadvert upon them, as he had done three years before, and to drive
When he had looked round about upon all things.] It is plain from this expression of St. Mark, that Jesus, when he went into the temple on the day of his public entry, took particular notice of all things there; which it is hardly probable that he would do without reforming the abuses with which the Jews so shamefully profaned it; and Matthew so expressly joins his driving out the traders with the transactions of this day, that howsoever it appears from several instances that the evangelists are not always exact in observing the order of time, it is highly reasonable to suppose that Jesus purged the temple on this day. Yet it appears so evident from Mark’s account (ver. 12-17), that the traders were driven out on the next day, when Christ returned from Bethany to the temple, after
he had cursed the figtree, that I cannot but suppose with Mr. Whiston (in his View of the Harmony, p. 130, 131), that this occurrence happened twice: and therefore I have only given here what Matthew and Luke relate of this matter, reserving Mark’s account to the next day: (see sect. cl. note 2, on Mark xi. 15.) Though, after all, I dare not be confident in a case where the greatest critics are so much divided in their sentiments.
As he had done three years before.] I see no reason to wonder at the repetition of such an action as this, or to imagine that John would have placed this story so early in his history as he does, if it had not happened then as well as now. (See John ii. 14-16, Vol. I. p. 142.) Some have observed a greater severity in our
and drives out them that bought an so
out all them that sold and bought in the outer-court of the temple, which was appointed for the Gentile proselytes to worship in, but was made use of by the Jews as if it were a common market place; and with an irresistible authority he overthrew the tables of the exchangers of foreign money into the current coin, which those that came from distant parts might want to offer for the service of the sanctuary (see Exod. xxx. 13, 14), and likewise overturned the seats of them that sold doves for sacrifices. And he said to them as he turned them out, Such practices as these profane the house of God, and shamefully pervert the use for which it was designed; for it is written (Isa. lvi. 7), “My house shall be called an house of prayer for all people, to which they shall resort for the performance of religious worship:” but you have turned it into an house of merchandise, and made it (as the prophet speaks, Jer. vii. 11), a den of robbers, a place where traffic is carried on by persons of the most infamous character, who live by deceit and oppression, and practise the vilest extortions, even in the house of the righteous and blessed God. (Compare John ii. 14—16, sect. xxi. and Mark xi. 15, 17, sect. cl.)
And there were many of the blind and lame, who had no sooner heard of his arrival in the city but they immediately desired to be led to the place where he was; and they came to him in the temple, and he graciously healed them in the presence of all the people.
But when the chief priests and scribes beheld the wonders he performed, and observed how the
Lord’s treatment of those that sold doves now than before, as he now overthrew their seats, whereas he formerly contented himself with ordering the owners to take them away (John ii. 16); but I will not answer for the solidity of the remark.
“A den of robbers.” Bishop Smallbrooke well observes (in his Answer to Woolston, Vol. I. p. 168), that our Lord in this expression seems to allude to the custom which robbers in those parts had of sheltering themselves in dens and caves in the wilderness, where great multitudes of them often joined in sharing their plunder.
“The blind and lame.” Many such would, no doubt, be waiting in the several avenues of the temple, to ask alms at a time when there would be such a vast concourse of people: and there seems peculiar propriety in our Lord’s multiplying these astonishing miracles, both to vindicate the extraordinary act of authority he had just been performing, and to make this his last visit to Jerusalem, convincing as possible, that those who would not submit to him might be left so much the more inexcusable.
icates the children in their Hosanna is.
ery children were crying out in the temple, and continued the song which the multitude had begun, saying, “Hosannah to the Son of David! with joyful acclamations we congratulate his coming, and bid him welcome into the city of his royal father!” instead of being open to conviction, they were filled with indignation and resentment, And they said to him, Dost thou hear what these children say? and judge it proper to encourage these unthinking creatures in such language as this? And Jesus says unto them, Yes, I am sensible enough of what they say, nor is it needful or fit that I should reprove them for it. Are you unacquainted with the scriptures; you that would have the people to regard you as the great teachers of the law? or have you never read what David says (Psal. viii. 2), “Out of the mouth of babes and sucklings thou hast ordained that strength whereby thou hast perfected thine own praise, by the weakness of the instruments made use of in thy service?” g You cannot but have read it, and I assure you, that as God in many instances has used, and in a little while will eminently use, some of the weakest and meanest of mankind to accomplish his great and glorious purposes; so this event is a most signal illustration of those words; and it is by a secret influence of God on the minds of these little ones that they are led, as it were, to upbraid your silence and insensibility by so remarkable and suitable an exclamation.
And thus he was till the time of the passover, which was celebrated within five days after this, h teaching daily in the temple: but the chief priests, and the scribes, and others of the rulers of the people, who had before decreed his death,
g Out of the mouth of babes, &c.] To ordain strength, which is the phrase the Psalmist uses in the passage here referred to, was in effect (as the seventy render it) to perfect praise; so that there is no need to be solicitous about that little variation in the quotation. This general observation of David was greatly illustrated by the Hosannahs of these children; and yet much more by the triumph of the apostles, weak as in many respects they were, over all the opposition of Jews and Gentiles.
h Celebrated within five days after this.] This was the first day of the week, or our Lord’s day; in commemoration of which Palm sunday was long ago denominated, and as ceremonies increased was particularly observed. The passover was celebrated by Christ on the Thursday night following, and he was crucified on Friday. Some transactions of each intervening day are marked in the following history.
The priests would destroy him, but are afra’ of
according to the resolution which the sanhexlvii. drim had come to by the advice of Caiaphas, Luke (John xi. 53, sect. cxli.) were still contriving ix.47 how they might execute their horrid design, and diligently sought an opportunity to destroy 48 him: But they knew not how to effect it, and could not immediately find out what they might do for that purpose, or what safe method they might take to seize him; for all the common people listened to him with so great attention and pleasure, that they hung as it were on his lips while he spake,¹ and pressed upon each other for an opportunity of hearing him. The magistrates therefore feared lest the populace should tumultuously rise in his defence, if they offered any public violence to him, and that thus they might endanger themselves while they sought to destroy Jesus.
IMPROVEMENT.
Luke NEXT to the sight of a bleeding and dying Redeemer there can xix.41 surely be none in the whole world more affecting than this which is here represented; even the Son of God weeping over perishing sinners; yea, over the sinners of Jerusalem. We might, perhaps, have been ready to think that, foreseeing so circumstantially, as we know he did, all the ungrateful and inhuman treatment he was to meet with in this nest of murderers, with the scene of his sufferings, and the very house of Caiaphas in his full view,ᵏ he should rather have taken up a proverb against it, and have anticipated the triumphs of that awful day when God would plead his cause with irresistible terror, and avenge the quarrel of his sacred blood. But behold, he seems to forget himself, and all his wrongs, great and cruel as they were; and in the midst of a procession intended for his honour, he melts into tears, as if it were for the calamity of a friend, or a brother; and says in the most genuine 42 language of undissembled grief, Oh that thou hadst known, even thou, at least in this thy day, the things which belong to thy peace! Behold, O our souls, with wonder and with awe, at once the goodness and severity of God: (Rom. xi. 22.) The sinners o
¹ They hung as it were on his lips while he spake.] This is the literal import of ἐνεφυμᾶτο αὕτη αἰκων. To render it (as in a late version), The populace were strongly attached to his doctrine, is far from expressing the full sense.
ᵏ House of Caiaphas in his full view.] If we may credit the best accounts of Jeru-
salem which remain, this was exactly the case. I cannot forbear referring my reade to Mr. Howe’s excellent treatise, entitled, The Redeemer’s Tears wept over lost Souls; i which, as in most of his practical works, there are such sublime and pathetic strokes of true, manly, and Christian eloquence, as do a great honour to the language a age in which they were written.
Reflections on Christ’s weeping over Jerusalem, &c.
Jerusalem wept over, and yet abandoned to ruin! We have our part in all this: the tidings of the gospel are the things which belong to our peace, the things on which our everlasting happiness depends. Let us remember that the time will come in which, if we do not attend to them, they will be hid from our eyes. There is a limited day of mercy and grace; and therefore today, while it is called today, let us hear his voice, and not harden our hearts (Heb. iii. 15), lest slighted mercy at length retire, and vengeance take its turn; a vengeance which will fall the heavier, and pierce the deeper, in proportion to all the long-suffering and goodness which have been exercised towards us in vain. Let all, and especially the ministers of Christ, learn compassion to souls by such an example; and when the strongest efforts of love prove ineffectual for their recovery, let us at least be mourning for them before the Lord, and weeping over the ruin which we cannot prevent.
Though Christ had cleared the temple from the profanations of these traders at the beginning of his ministry, he found the same pollutions returned at the close of it. And, alas, how often do we find it thus with respect to our hearts! How soon do those weeds spring up again which we had been endeavouring with a resolute hand to root up; and how often are efforts for reformation forgotten, even when the attempt appeared at first to be most necessary? Let us learn of Christ not to be weary of welldoing, but with continued zeal renew our endeavours again and again.
The scribes and Pharisees envied Christ; but the children surround him with their Hosannahs; and he graciously accepts their feeble accents of praise, as ordained by God out of the mouth of babes and sucklings. Nor will he now despise the day of small things. Oh that we might have the pleasure to see little children pronouncing the name of Christ with reverence and love! And surely we who are parents must add, with a peculiar accent, Oh that our own may join in the choir! May they learn the song from our lips; and may our whole lives be one continued visible proof of the devotion and affection with which we present it! Amen.