Luke 19

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**Butler’s Comments

Chapter Nineteen

THE SON OF MAN SPEAKING ABOUT SALVATION

IDEAS TO INVESTIGATE:

Why did Zacchaeus think he should restore four times anything he had defrauded (Luke 19:8)?

How does the parable of the pounds correct the misconception of the immediate coming of the kingdom of God (Luke 19:11)?

How could stones cry out in acclamation of Jesus (Luke 19:39)?

Who are the enemies of Jerusalem who will cast up a bank (Luke 19:43)?

Where is it written, My house shall be a house of prayer (Luke 19:45)?

**Applebury’s Comments

CHAPTER NINETEEN

Outline**

Luke recorded the story of Zacchaeus the Publican (Luke 19:1-10).

His desire to see Jesus (Luke 19:1-4).

Jesus was passing through Jericho.

Zacchaeus was a chief publican, and rich.

Being small of stature, he ran ahead of the crowd and climbed up into a sycamore tree.

Jesus in the house of Zacchaeus (Luke 19:5-7).

When Jesus saw him, He said, Hurry and come down, for I must stay at your house today.

Zacchaeus welcomed him with joy.

The people criticized Him, saying, He has gone in to lodge with a man who is a sinner.

The effect of Jesus presence in the home of Zacchaeus (Luke 19:8-10).

Zacchaeus said, Behold, Lord, half of my goods I give to the poor; and if I have defrauded anyone, I restore it fourfold.

Jesus said, Today is salvation come to this house, since he is also a son of Abraham.

Then He added, For the Son of man came to seek and to save that which was lost.

Luke recorded the Parable of the Pounds (Luke 19:11-27).

The occasion: He was near Jerusalem, and some supposed that the kingdom of God was to appear immediately (Luke 19:11).

The nobleman who was to receive a kingdom (Luke 19:12-14).

He went to a far country to receive a kingdom and to return.

He gave his servants ten pounds and said, Trade with these until I come.

His citizens hated him and sent a delegation to say, We won-’t have this man reigning over us.

What happened when the nobleman returned (Luke 19:15-27).

The accounting by the servants (Luke 19:15-26).

(1)

One had gained ten pounds and was given authority over ten cities.

(2)

Another gained five pounds and was put over five cities.

(3)

One gained nothing;

(a)

He made the excuse that he was afraid and uttered false charges against his master.

(b)

But the king showed how he could have at least returned the money with interest.

(c)

His pound was given to the one who had ten.

(4)

The principle involved: To every one who has gained, there shall be given more; but from the one who has no increase, even what he has shall be taken away.

The death sentence for those who refused to have him as their king (Luke 19:27).

Luke gave the account of the Triumphal Entry (Luke 19:28-40).

The preparation (Luke 19:28-35).

Time: After He had spoken the parable of the Pounds, as He was going on to Jerusalem (Luke 19:28).

Place: Near Bethphage and Bethany (Luke 19:29).

Action: The disciples bring a colt for Him to ride on (Luke 19:30-35).

(1)

They told the owner that the Lord had need of the colt.

(2)

They threw their garment on the colt, and Jesus sat on him.

The welcome (Luke 19:36-38).

They spread their garments on the way.

At the descent of the mount of Olives, the crowd praised God saying, Blessed is the King that cometh in the name of the Lord; peace in heaven and glory in the highest.

The complaint (Luke 19:39-40).

The Pharisees said, Teacher, rebuke your disciples.

He said, I tell you, if they become silent the stones will cry out.

Luke told about Jesus-’ lament over Jerusalem (Luke 19:41-44).

When He saw the city, He wept over it (Luke 19:41).

He said, If you had known the things that make for peace! But now they are hid from your eyes.

What would happen to the city (Luke 19:43-44).

It would be besieged by the enemy.

Its people would be dashed to the ground.

Its building would be destroyed.

All this, because they did not know the time of their visitation (Luke 19:44).

Luke told about the cleansing of the Temple (Luke 19:45-48).

The temple cleansed (Luke 19:45-46).

He drove the merchants out.

He said, It is written, My house shall be a house of prayer, but you have made it a den of robbers.

The Teacher threatened (Luke 19:47-48).

He was teaching daily in the temple.

The chief priests, the scribes, and the principal men of the people sought a way to destroy Him.

They were unable to do so for all the people were hanging on His words listening to Him.

Summary

As Luke neared the close of his account of the Life of Christ, he crowded as many incidents into it as possible. Five are given in this chapter, some of which are mentioned only briefly. The story of Zacchaeus presents another practical defense of Jesus-’ ministry in behalf of the lost sinner. He was criticized, of course, for going into the house of this chief publican, but He answered, The Son of man came to seek and save that which was lost. The Parable of the Pounds answers many questions about the nature of the kingdom of God. The story of the nobleman who went into a far country to receive a kingdom and return shows that Jesus was soon to return to the Father where He would be seated at the right hand of the throne of God and reign as King until the end of the age. Then He will return to call upon His servants to render account of their stewardship. Those who have been faithful will be rewarded accordingly, but no excuse will be accepted for failing to carry out His orders. Even the opportunity to serve will be taken away from the one who does not use it in this life. Those who reject Him as King will be destroyed when He comes again. The story of the Triumphal Entry presents Jesus riding into Jerusalem on a colt as the prophet had said. As He came to the descent of the mount of Olives, He was met by a crowd that spontaneously cried out, Blessed is the King that comes in the name of the Lord. The ubiquitous Pharisees heard it and said, Teacher, rebuke your disciples. He said, I tell you if they become silent, the stones will cry out. But soon the enemy would stir them up and they would be yelling, Let him be crucified. As Jesus looked at the city He wept over it. If you had known the things that belong to peace, but now they are hid from your eyes. The time would come when their city would be besieged, its people dashed to the ground, and its buildings utterly destroyed. All this was because they did not know the One sent from God with the message of peace. He went into the city and once again found the temple being used as a place of merchandise. He drove out the merchants as He had done at the beginning of His ministry and said again, It is written, My house shall be called a house of prayer. You have made it a den of robbers. As He was teaching in the temple, the chief priests and scribes and prominent men were seeking a way to destroy Him. How to do it without arousing the people, was their only concern, for all the people were hanging on His words, listening to the story of eternal life.

Questions

What is known about the history of Jericho?

Why was Zacchaeus called a chief publican?

Why did he want to see Jesus?

How did he overcome his handicap?

Why did Jesus say, I must abide in your house today?

What did the crowds say about this?

What did Zacchaeus propose to do about his life?

What is the significance of the remark: If I have wrongfully exacted aught?

Why did Jesus say that salvation had come to his house?

What did his being a son of Abraham have to do with it?

What was the purpose of Jesus-’ ministry as seen in His remark at the close of the story of Zacchaeus?

What was the occasion for telling the Parable of the Pounds?

What is the parable about?

Why didn-’t the people understand Jesus-’ purpose in going to Jerusalem?

Who is represented by the nobleman in the parable?

What does the parable teach about the kingdom of God and the office of Christ as King?

When did He receive the kingdom?

What will He do when He comes again?

What are His servants to do while He is away?

Who are represented by the citizens who refused to have Him as their King?

On what basis were the servants rewarded?

What lesson is taught by the one who didn-’t use his talent?

When will the opportunity to serve be taken away?

What will happen to those who reject Christ as King?

What does Bethphage mean? Bethany?

Where were these villages located?

How explain the owners willingness to let the disciples take the colt?

What is suggested by the fact that Jesus rode the colt into Jerusalem?

What did the people say when they saw Him coming?

What was the objection of the Pharisees?

How explain Jesus-’ answer?

What did Jesus do when He saw the city? Why?

What is meant by the time of visitation?

What was to happen to the city? When?

What evidence is there to support the view that Jesus cleansed the temple at the beginning of His ministry and again at its close?

What is the significance of Jesus-’ statement, It is written?

What method did Jesus use in His ministry and what does it suggest for the present age?

Who were involved in the conspiracy to destroy Jesus?

What was restraining them?

How does Luke describe the attitude of the people toward Jesus-’ ministry of teaching?

Luke 19:1-10

**Butler’s Comments

SECTION 1

Penitence (Luke 19:1-10)**

19 He entered Jericho and was passing through. 2And there was a man named Zacchaeus; he was a chief tax collector, and rich. 3And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature. 4So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pass that way. 5And when Jesus came to the place, he looked up and said to him, Zacchaeus, make haste and come down; for I must stay at your house today. 6So he made haste and came down, and received him joyfully. 7And when they saw it they all murmured, He has gone in to be the guest of a man who is a sinner, 8And Zacchaeus stood and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold. 9And Jesus said to him, Today salvation has come to this house, since he also is a son of Abraham. 10For the Son of man came to seek and to save the lost.

**Luke 19:1-5 Confrontation: **Jesus passed on from healing the two blind men to the Roman Jericho. Jericho at that time was largely populated by Roman tax-gatherers and priests of Jerusalem. It was an important customs gate. Archaeological ruins of the Roman Jericho produce a picture of magnificence with pools, villas, a hippodrome and a theater. A great civic center, of the best Roman masonry, with a spectacular facade containing statuary niches, potted plants and a reflecting basin before it, testify of the grandeur of the international culture that was Jericho’s at the time of Jesus and Zacchaeus. Jericho was an important tax collecting station because of the many caravans passing through it or near it. It was a winter resort place for the affluent Jews and Gentiles in Palestine at that time. Herod had his winter residence there. Date palm trees flourished there, and balsam, from which medicine was extracted and its vegetable growing season was ideal making it a green oasis in the middle of the dry Jordan wilderness and a prosperous place to do business.

Zacchaeus was a chief publican (Greek, architelones) which probably means he was an executive of some sort in the tax-system of the Roman province of Judea. He may have been in charge of all the collections in Jericho and supervisor of a number of subordinate tax-collectors. He was rich, and influential. Tax-collectors (publicans) became rich only by extortion and dishonesty. Rome’s method of collecting taxes in the provinces was to appoint certain natives of the province, assign certain tax amounts to be collected and forwarded to Rome, and then ask no more questions. The tax-collector had all the authority of Rome behind him and so if he were minded to do so he could shake down individuals and businesses by threats, demand more taxes than Rome required and pocket the excess. The publicans who became rich in this way were despised by their countrymen as traitors and Gentiles. The financial dishonesty of government agents is reflected in John the Baptist’s charge to the publicans, Extort no more than is appointed you (Luke 3:13, see comments there). Zacchaeus admits he has wronged others and thus violated God’s law. The Greek, kai ei tinos ti esukophantesa, is first person singular, first aorist indicative, and therefore a first class condition which means that Zacchaeus is saying, On the condition that I have robbed anyone of anything, which I admit I have done.. He had become rich by dishonesty and extortion. Most men who have become rich through dishonest means are men who have put their whole trust in riches and what they can buy. Riches gained by wickedness separate men from God and men from men. It is very unusual that a rich, powerful man like Zacchaeus should want to see the poor, itinerant, Galilean teacher who was violently opposed by Jewish officials. G. Campbell Morgan writes, I am inclined to think one reason why he was glad to receive Jesus was that he was pleased to do anything that would annoy the Pharisees! Whatever the case, Zacchaeus was determined to see Jesus. He had to overcome serious obstacles to fulfill his wish. The crowd selfishly pressed around him and paid no attention to him because he was small of stature. They were not like the friends of the paralytic let down through the roof. They were the same crowd who told the blind men to shut up. Knowing Zacchaeus to be a publican and feeling safe with their numbers they probably blocked him away from Jesus deliberately. But neither the hostility of the crowd, his own secure position in wealth nor his physical impairment (small) kept him from his desire. He climbed up into a fig-mulberry tree. The sycamore tree of Palestine is shiqmah in Hebrew and is of the genus ficus sycomorus, the sycamore fig tree, bearing a fruit like the ordinary fig tree but of inferior quality.

When Jesus came to the tree He could see Zacchaeus there. Jesus would have known he was there even if he had not been visible, Jesus knew his name and there is no indication they had ever met before. The Lord said, Zacchaeus, quickly come down from there, for in your house it is necessary that I stay this day. The Greek syntax emphasizes the necessity. The necessity was for Zacchaeus-’ benefit, not Jesus-’. Jesus often accepted invitations to visit people’s homes and eat with them, but this is the only recorded instance where Jesus invited Himself to someone’s home. He had a compelling purposeHe saw in this sawed-off little government official, the possibility of repentance. Even though Jesus is bearing the heart-rending burden of the cross, His first thought is not of Himself but of lost sheep.

Jesus risked His reputation with that crowd by calling upon Zacchaeus. He showed that He loved men even though He hated their sin. He showed that love and truth are not cowed in the presence of sin, power, wealth or popular opinion. Jesus took time to go into Zacchaeus-’ house (away from the hostile crowd) and teach the despised publican about the kingdom of God. Jesus demonstrated the Son of man came not to be served but to serve.

Luke 19:6-10 Change: Zacchaeus came quickly down out of the tree and was almost beside himself with joy that Jesus was coming to his house. The Greek verb hupedexato means Zacchaeus was hyper-receiving Jesus. His expression of reception to Jesus-’ announcement was over and above normal welcoming. Add to that the Greek word chairon (joyfully) and one gets a picture of Zacchaeus-’ excitement and joy so evident that the great crowds thronging the streets of Jericho saw it and were astonished. Many of them murmured (Gr. diegogguzon, growled), He has gone in to be the guest of a man who is a sinner!

How we would love to know what Jesus said to Zacchaeus and how the visit went. G. Campbell Morgan writes, I have often wondered what Jesus said to him. I am sure He talked to him courteously, but there was more than courtesy. No doubt Jesus spoke firmly about the Law of Moses and sin and repentance. Jesus undoubtedly promised the tax-collector forgiveness if he would repent and believe in His Word. Zacchaeus-’ first commitment to Jesus-’ way of life was, Behold, Lord, the half of my goods I give to the poor. Now there are many rich men who will give half their goods to the pooras tax breaks, as salve for guilty conscience, or as attempts to earn righteousness before God. But Zacchaeus-’ commitment was by way of true repentance, for his second statement was, and if I have defrauded any one anything, I restore it fourfold. Zacchaeus was willing to fulfill his trust in Jesus-’ word by complying with the law of God. Exodus 22:1 and 2 Samuel 12:6 indicate that four-fold restitution was a requirement of repentance for stealing or defrauding. The Greek word translated defrauded is esukophantesa and means literally, a fig shower; it is the word from which we get the English word, sycophant which also means, accuse falsely, advise falsely, defraud or flatter to deceive. Jesus replied, Today salvation has come to this house, since he also is a son of Abraham. Note the following things which indicate a dramatic change in Zacchaeus-’ thinking and living:

He accepted Jesus and called Him, Lord. Originally he got up into the tree to see who Jesus wasnow he acknowledges Him as Lord.

He acted in accordance with his trust in Jesus-’ conversation with him (whatever that was). He cut himself loose from his former life of trust in his money and power. He followed Jesus in offering service to an exploited, defrauded, oppressed society.

He acted to remove the barriers between himself and his fellow man. His repentance was public. He said, To the poor I am giving now.. (Gr. didomi, present tense), not some future date. He repented in accordance with divine revelation.

Jesus-’ closing statement implies Zacchaeus entered into a saving relationship. Salvation came to Zacchaeus by the grace of God through his faith in the Lordship of Christ, by repentance and by obedience to covenant terms. He had lost his inheritance by sinning against the Old Covenant, he became a true descendant and heir of Abraham by faith in Christ.

Applebury’s Comments

Zacchaeus the Publican Scripture

Luke 19:1-10 And he entered and was passing through Jericho. 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. 3 And he sought to see Jesus who he was; and could not for the crowd, because he was little of stature. 4 And he ran on before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5 And when Jesus came to the place, he looked up, and said unto him, Zacchaeus, make haste, and come down; for to-day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, He is gone in to lodge with a man that is a sinner. 8 And Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold. 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 came to seek and to save that which was lost.

*Comments

Jericho.*The place of the healing of the blind man (Luke 18:35) and location of the story of the Good Samaritan (Luke 10:30). For its Old Testament history, see Joshua 2:1; Joshua 6:1-2; Joshua 6:26-27; 1 Kings 16:34, For its later history, see Bible Dictionaries and works on Archaeology.

*Zacchaeus, and he was a chief publican.*Luke made his story of the Life of Christ live by giving names of people and places and by showing the Lord in action as He dealt with all kinds of people. Zacchaeus was a chief publican, and rich. He probably had other tax collectors working under him. Tax collectors were generally thought to have gotten their wealth by abuse of their office.

*he sought to see Jesus.*We do not know why; perhaps he had heard of Jesus-’ attitude toward publicans. Being a little man, he was unable to catch a glimpse of Jesus because of the crowds. He didn-’t let his handicap keep him for realizing his desire; he made up for it by extra effort. He ran on before the crowd and climbed up into a sycamore tree in order to see Jesus as He passed by. There is no indication that he even thought of Jesus looking up and seeing him.

*today I must abide at thy house.*Did Luke abbreviate the story, or did Jesus speak abruptly as the record shows? He was very busy, but was never discourteous or offensive in His approach to people. See Luke 14:7-14.It may be that Zacchaeus-’ own interest was so evident that nothing more needed to be said. Jesus went directly to the point and told him that He was to stay in his house that day. Zacchaeus was delighted, but the crowds were critical because He was going in to lodge in the house of a publican. But Jesus openly and boldly identified Himself with this one in need of salvation, this one whom the crowds designated a sinner.

*Lord, behold, Lord.*Many other words may have been spoken by Jesus and Zacchaeus, but Luke reported the essentials of the story. The words of Zacchaeus are significant; they acknowledge Jesus as Lord, meaning far more than words of polite address. The gift of his goods to the poor was indicative of a change that had taken place because of the presence of Jesus, not only in his house, but also in his heart.

*if I have wrongfully exacted aught.*If does not suggest that there was any doubt about it. He knew that he had cheated and used pressure because of his office to get his wealth. Now he must make restitution, a sure sign of repentance.

*To-day is salvation come to this house.*The Savior had sought and found another lost sinner. Salvation had come to Zacchaeus for he was a son of Abrahama Jew, yes, but more than that, he was a believer in the Lord Jesus Christ. See John 8:31-44 for Jesus-’ comment about those who are truly Abraham’s children.

*For the Son of man came to seek and save that which was lost.*Jesus had already successfully defended His ministry against the false charges of the Pharisees that He was receiving sinners (Luke 15:1-32). Now He is proving the correctness of His position by actually rescuing this publican, a man that is a sinner, from his lost estate.

Today is still the day of salvation. The church which is the body of Christ should be following the example of Christ in seeking and saving the lost sinner. This is its first business in the world until Christ comes again.

Luke 19:11-27

**Butler’s Comments

SECTION 2

Persistence (Luke 19:11-27)**

11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.12He said therefore, A nobleman went into a far country to receive a kingdom and then return. 13Calling ten of his servants, he gave them ten pounds, and said to them, -Trade with these till I come.-’ 14But his citizens hated him and sent an embassy after him, saying, -We do not want this man to reign over us.-’ 15When he returned, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by trading. 16The first came before him, saying, -Lord, your pound has made ten pounds more-’ 17And he said to him, -Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.-’ 18And the second came, saying, -Lord, your pound has made five pounds.-’ 19And he said to him, -And you are to be over five cities.-’ 20Then another came, saying, -Lord, here is your pound, which I kept laid away in a napkin; 21for I was afraid of you, because you are a severe man; you take up what you did not lay down, and reap what you did not sow.-’ 22He said to him, -I will condemn you out of your own mouth, you wicked servant! You knew that I was a severe man, taking up what I did not lay down and reaping what I did not sow? 23Why then did you not put my money into the bank, and at my coming I should have collected it with interest?-’ 24And he said to those who stood by, -Take the pound from him, and give it to him who has the ten pounds.-’ 25(And they said to him, -Lord, he has ten pounds!-’) 26-I tell you, that to every one who has will more be given; but from him who has not, even what he has will be taken away. 27But as for these enemies of mine, who did not want me to reign over them, bring them here and slay them before me.-'

**Luke 19:11-19 Faithful: **As the multitudes in Jericho heard Jesus talking to Zacchaeus about being a son of Abraham, about salvation having come to his house that very day, about seeking the lost, they must have expressed some excited anticipation of an immediate messianic kingdom. They probably were talking among themselves that when Jesus got to Jerusalem, He would begin the proceedings of establishing an earthly kingdom much like Jewish tradition pictured it then. Jesus immediately told a parable to squelch that false concept. There are three things Jesus intends to teach in this parable: (a) He is going away to receive His kingly inheritance, but He is going without having brought His kingdom to the earth in its full, glorious and final manifestation; (b) in the meantime, those who wish to come under His rule must be faithful in keeping the instructions He left behind; (c) and, finally, He will return in all His magnificent authority to call all men to account for their attitudes and actions toward His kingship. There is a teaching on rewards for faithfulness, but that is coincidental. The main objective is to say, I go to Jerusalem to do the Father’s will, but my disciples will be disappointed because my kingdom does not come in earthly glory immediatelyand my enemies will be encouraged to think they have rid themselves of My rule. Jesus says, essentially, But, I want you to know, in spite of My death My kingdom will come and the faithful shall be rewarded, while the rebellious will be judged and punished. Be faithful, Jesus says, use what you are given to the king’s advantagerewards will certainly come when the king finally returns. Now the church Jesus established on the day of Pentecost, in Acts 2:1-47, is the kingdom (cf. Colossians 1:13; Hebrews 12:28; Acts 8:12; Romans 14:17; 1 Thessalonians 2:12; Matthew 16:18-19, etc.), but it is the kingdom functioning while the King is away temporarily, anticipating His imminent return to consummate and manifest His kingly glory when He shares His inheritance with His citizens and banishes His enemies. Make no mistake about it, Jesus is now king, and His kingdom has (past tense) been established in fact. All who believe and obey Him become, in fact, citizens of His kingdom.

Some commentators believe Jesus referred vaguely to an incident in the political life of that country some 27 years earlier. Archelaus, son of Herod the Great had received the tetrarchy of Judea, Samaria and Idumea upon the death of his father in 4 B.C. But he was not satisfied with that. Leaving his palace in Jericho in 6 A.D., he journeyed to Rome to ask that he be declared king of the Jews, as his father had been titled. When he went to Rome he left a man, Philippus, in charge with funds to apply to the maintenance of his kingdom while he was gone. But after he left for Rome, a disgruntled party of Jews sent a special deputation from his kingdom to inform the emperor of Rome, in no uncertain terms, that they did not wish Archelaus to rule over them. This may be so. But what Jesus says in this parable is going to come to pass just as He told it. The story of Archelaus has a different ending. Archelaus was deposed and lost his kingdom altogether. Jesus will not lose His!

Do not confuse this parable with the Parable of The Talents (Matthew 25:1-46). They are not the same. Note the following differences:

*Parable of Pounds

Parable of Talents*

Spoken publicly

Spoken privately to the apostles

Approaching Jerusalem

Two days after the triumphal entry into Jerusalem

A Nobleman goes to a far country

A man goes on a journey to receive a crown

Pounds are given to 10 men equally.

Talents are given to 3 men unequally.

Enemies are mentioned in addition to servants.

No enemies mentioned

Both parables, however, teach the same fundamental of discipleship

FAITHFULNESS

Jesus sets forth the encouragement to faithfulness, diligence and persistence. His kingship is established. When He ascended to heaven, He was enthroned at the right hand of the Father. But the rewards for His citizens must await His return for them. In the meanwhile, while He is away, His citizens must put to work what He has left with themthe Gospel of Grace. Salvation, in all its rewarding glory, is yet to be. Salvation in its consummation depends upon faithfulness. The Greek word translated pound is mina. There is a Hebrew word similar to it (maneh, 1 Kings 10:17) and the word mene (weighed) in Daniel 5:25-26, may also be related. Some think the pound was worth about $25 while the talent was worth about $30,000. Here, Jesus chose the smaller monetary amount because it was sufficient to illustrate His main pointfaithfulness in using what had been given for the nobleman’s profit. The nobleman left each servant with one pound to test the capacity of the servants to receive the promotion he had in store for them at his return. Some Christians, at first reading this parable, are confused about its very clear teaching on a difference in rewards. There is nothing inconsistent about there being a difference of rewards in heaven. In fact, such a difference would seem to be the inevitable result of differences in individual capacities developed. Jesus did not deny that there would be chief seats in the kingdom (Matthew 20:20-28; Mark 10:35-45), He simply said they were not His to give at that time; they would be given later by the Father. Jesus did emphasize that those who think they should be first may be last and vice versa (Matthew 20:1-16). The parable of the Talents (Matthew 25:14-30) infers rewards will differ according to faithful stewardship of differing abilities and opportunities. Paul indicates (1 Corinthians 3:5-15) there will be some works burned up and some survive. Ultimately, reward will be based on faithfulness and dispensed by an Absolutely Just and Omniscient God! No human being converted to Christ’s image will have reason or desire to complain. Note in this parable, the man who had gained five pounds was praised as warmly as the one who had gained ten, even though the reward was different in extent. Perhaps the servant who gained ten, had more opportunities and privileges. What would have happened to him, with all his opportunities and privileges, had he been slothful and gained only five? He would have been condemned! You see, the focus is on faithfulnessnot numerical success.

**Luke 19:20-27 Fearful: **Another of the servants entrusted with a pound from his nobleman made no use of it at all. He did not spend it. He did not fling it away. He did not lose it accidentally. In fact, he congratulated himself that he had preserved it by hiding it. When presenting the one pound he had so carefully preserved, he gave the reason for hiding it his fear of the austerity of his master. The Greek word austeros is usually applied to unripe fruit and means, sour, bitter, harsh. This servant believed his master was demanding more than his servant was able to render and therefore, more than he had a right to demand. The servant believed he knew better than the nobleman how to be a good steward of the gracious gift of the pound.

Study carefully the nobleman’s reply. He does not admit to such an unfaithful characterization. As a matter of fact, his actual conduct shows this to be a false charge. He was gracious, trusting, more than fair and just. But the nobleman judges the faithless servant on the basis of the servant’s own false charge. He says in effect, If this was your evaluation of my character, that I would be rigid, firm and even severe, you would have been smart to have made much better use of the pound I gave you. If you fully expected me to require more of you than normally required, you certainly have no right to complain if you are judged by the standards you expected. That is how I will judge you! The least the fearful servant could have done was put his pound out to the money-lender’s tables (Gr. trapezan, tablenot bank), so it could earn interest. But he was afraid even to do that. Every Christian is a steward of (a) the grace of God in the Word of God (1 Corinthians 4:1); and (b) the grace of God in personal talents or abilities (1 Peter 4:10; Romans 12:4-8). Every Christian must do something to invest as much of the Word as he has in him and as much of his abilities as he has that it may bring a return for his King. No Christian is without something to invest. No Christian should think Christ will demand more than he is able to produceJesus is not unjust or unfair. He is gracious, trusting and completely fair. The nobleman in the parable did not rebuke the one who had made five because the other had made ten. Both were given the same but produced differently. It is not how much, but whether! His only rebuke is to the one who did nothing. Censure is for the one who was afraid to do anything and then tried to put the blame on the nobleman. The Christian servant never need be afraid to invest God’s Word. It will always prosper. His Word will not return unto Him void (cf. Isaiah 55:11) but will accomplish His purpose. His Word is living and active and will penetrate even to the thoughts and intents of men’s hearts (Hebrews 4:12-13). So put it to use!

When the nobleman took the one pound from the fearful servant and gave it to the one who had gotten ten, those standing by appeared to object. They wanted to know why the man with ten pounds should have his reward increased at the expense of the man who had only one pound. The principle of the nobleman’s actions is this: The one who proves the most faithful in his stewardship is the one who can be trusted most with what has never been put to use while the one who proves altogether unfaithful cannot be trusted with anything. It is a principle running through the whole fabric of life. To every man a pound, use it or lose it!

G. Campbell Morgan cites Paul’s dissertation on each man’s work being tested by fire (1 Corinthians 3:5-15) to illustrate his belief that the servant was still a servant, but he had neglected his opportunity. In other words, Morgan believes the servant who produces nothing will be saved but he will lose his rewardhis wood, hay and stubble will be burned up with fire.

We have difficulty with this interpretation, because of the Lord’s following judgment. Jesus said, But as for these enemies of mine.. and the Greek word for enemies is echthrous and means literally, those who hate. Jesus also said, … who did not want me to reign over them.. and the Greek words for did not want are me thelesantas, literally, are not willing. Certainly the unfaithful steward-despised the nobleman because he considered him unfair and tyrannical. The unfaithful servant was not willing to be ruled by the nobleman or he would have obeyed instructions, Furthermore, Jesus pictures the nobleman calling the unfaithful servant a wicked servant (Gr, ponere doule, evil slave). Apparently, the servant who does nothing with his pound is accounted as an enemy and an evil servant and is slain along with the rest of those who are unwilling to have the nobleman rule over them. After all, every person is a servant of God and every person has been given a pound. Those who try to save their lives shall lose them and those who lose them for Christ’s sake shall save them. The reference to the enemies of the nobleman being slain (Gr. katasphaxate, hewn to pieces) is a cryptic warning to the Jewish nation which will soon demonstrate rebellion against the Messiah and be destroyed. This is very much on the mind of Jesus as He faces the cross. In one week He will be humiliated and murdered, and the uppermost thing on his heart is the ruin his murderers are bringing upon themselves (Luke 19:41-44).

Applebury’s Comments

The Parable of the Pounds Scripture

Luke 19:11-27 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. 12 He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. 13 And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye herewith till I come. 14 But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us. 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. 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. 18 And the second came, saying, Thy pound, Lord, hath made five pounds. 19 And he said unto him also, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I kept laid up in a napkin: 21 for I feared thee, because thou art an austere man: thou takest up that which thou layedst not down, and reapest that which thou didst not sow. 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? 24 And he said unto them that stood by, Take away from him the pound, and give it unto him that hath the ten pounds, 25 And they said unto him, Lord, he hath ten pounds, 26 I say unto you, that unto every one that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him. 27 But these mine enemies, that would not that I should reign over them, bring hither, and slay them before me.

*Comments

And as they heard these things.*The crowds that saw Jesus go into the house of Zacchaeus heard what He said about seeking and saving the lost. This was the occasion for further instruction about the kingdom of God and the work that the King expected His servants to be doing until He comes again.

The two reasons for the parable are: (1) The fact that He was near Jerusalem; and (2) the supposition of the people that the kingdom of God was to appear immediately. The anticipation of the people must have increased to the point of excitement as Jesus neared the city. He had made it clear for several months that His goal was Jerusalem. The climax of His ministry was soon to occur. When John the Baptist began his ministry, the people were expecting some momentous thing to happen. The impact of three years of Jesus-’ teaching about the kingdom must have raised their hopes to the point that they supposed that it was soon to appear. Perhaps they were asking themselves, Is this the time when He will restore the kingdom to Israel?

It is strange that they didn-’t understand what He had repeatedly taught: He was going to die at Jerusalem, giving His life as a ransom for the many (Mark 10:45). But not even the disciples who were closest to Him understood it (Acts 1:6).

*He said therefore.*The Parable of the Pounds was Jesus-’ answer to the many mistaken notions which the people had about the nature of the kingdom of God.

*A certain nobleman went into a far country.*As Jesus began the parable, He made it clear that He, like the nobleman, must go into a far country to receive His kingly authority and return. This, we know from the events that followed, meant that He was about to be put to death at Jerusalem, arise from the dead, and ascend to the right hand of the throne of God. For the history of this beginning of His kingdom see Acts 1:6-11; Acts 2:29-36; Acts 2:38-42.

On the Day of Pentecost, the apostles under the control of the Holy Spirit announced to the crowds that God had made him both Lord and Christ, fulfilling the promise to David that He would set one on his throne forever. Many who followed Him to Jerusalem were disappointed that their views of the kingdom were not realized, but three thousand people on the Day of Pentecost did accept His rule in their hearts. They got themselves baptized for the remission of their sins and continued steadfastly in the apostles-’ teaching and fellowship, in breaking of bread and prayers.

*And he called ten servants.*While the nobleman was away his servants were to be busy performing the tasks he had assigned them.

As the nobleman clearly represents Christ the King, so the servants .represent all of those who accept His authority and are busy doing His will. They have a task to perform while He is away. Just before He left, He told His followers to take the gospel into all the world, make disciples and baptize them, and teach them to observe all that He had commanded. See Acts 1:8; Mark 16:15-16; Matthew 28:18-20.

The task is two-fold: (1) Evangelize and (2) educate. Evangelize means that they are to seek and save the lost; educate means that they are to teach new converts to observe all that Christ has commanded. This program is to be carried on by each succeeding generation of His followers until He comes again. See 2 Timothy 2:1-2. He has sent no other orders.

*But his citizens hated him.*The citizens are not the same as the servants who were told to trade with the ten pounds while he was away. Jesus identified them as enemies (27). They sent a delegation to say that they wouldn-’t have Him as their king. They were the citizens of the kingdom that had failed in its mission. They were the enemies who crucified the Son of God. See Psalms 89:3-4; Luke 1:32; Acts 2:22-36.

While this is a direct reference to the Jews who crucified Jesus, there is no difference between them and any others who are guilty of rejecting Him as Lord; their punishment will be the same (2 Thessalonians 1:8-10; 1 Corinthians 15:25-26).

*And it came to pass, when he came back.*This points to the second coming, for Christ is coming again! Hebrews 9:27-28; 1 Thessalonians 4:14-15; Acts 1:10-11.

He had already indicated that His coming would be at a time of judgment (Luke 17:22-23). The Parable of the Pounds and the Parable of the Talents (Matthew 25:14-30), which is similar to it in many ways, give interesting details about the judgment which will take place when He comes again.

*having received the kingdom.*He received the kingdom while he was away, not after he returned. This is true of Christ: When He went away He sat down at the right hand of the throne of God where He reigns as King; when He comes again He will sit on the throne of His glory as Judge, separating the sheep from the goats. It will be too late to accept Him as King when He returns as Judge. Now is time to confess Him before men as Lord and Christ.

*And the first came before him.*The reward of the king was for the faithful who had discharged their duties while awaiting his return. The one who gained ten pounds was given authority over ten cities. This clearly represents what Christ will do when He returns, for each one will receive the things done in the body, according to what he hath done, whether it be good or bad (2 Corinthians 5:10).

*Lord, here is thy pound.*The unfaithful one was also unreasonable; he could have put the money in the bank that it might, with interest, be presented to the king when he returned. Evidently, Christ will accept no excuse for not doing what He has told us to do, whether our ability be great or small.

*Out of thine own mouth will I judge thee.*What the wicked servant said against his master was not true; neither did it justify his failure to make the very best use of the talent that had been given to him. Condemning Christ does not excuse the church for failure to perform the task which He left for it to do.

unto every one who has.To every one who has gained by using his talent, more will be given; but for the one who has no increase to show, even what he hadthe opportunity to servewill be taken away when the Lord comes again.

*But these mine enemies.*They were to be slain because they had refused to have him as king. The Jews rejected their King; Jerusalem suffered unbelievable destruction because of it, and in the Judgment all who reject Him as King by refusing to have Him rule in their hearts will suffer even greater punishment.

slay them before me.

Some assume that the gentle Jesus and the loving heavenly Father would never do such a thing, but Jesus said it will happen. Our God is a consuming fire to those who refuse to obey Him (Hebrews 12:29). Satan and all those who insist on serving him will be destroyed (Revelation 20:10; Revelation 20:15).

Luke 19:28-40

**Butler’s Comments

SECTION 3

Praise (Luke 19:28-40)**

28 And when he had said this, he went on ahead, going up to Jerusalem. 29When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30saying, Go into the village opposite, where on entering you will find a colt tied, on which no one has ever yet sat; untie it and bring it here. 31If any one asks you, -Why are you untying it?-’ you shall say this, -The Lord has need of it.-’ 32So those who were sent went away and found it as he had told them. 33And as they were untying the colt, its owners said to them, Why are you untying the colt? 34And they said, The Lord has need of it. 35And they brought it to Jesus, and throwing their garments on the colt they set Jesus upon it. 36And as he rode along, they spread their garments on the road. 37As he was now drawing near, 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 they had seen,38saying, Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! 39And some of the Pharisees in the multitude said to him, Teacher, rebuke your disciples. 40He answered, I tell you, if these were silent, the very stones would cry out.

**Luke 19:28-34 Creation: **John’s gospel account tells us that Jesus arrived in Bethany six days before the Passover of His last week on earth (John 12:1), Bethany was on the eastern side of the Mt. of Olives, about two miles from Jerusalem. Jesus apparently stayed in the home of Lazarus and his sisters (Martha and Mary) Friday night and Saturday night and left early Sunday morning to enter the city of Jerusalem (cf. Matthew 26:6-13; Mark 14:3-9; John 21:1-8). About a mile down the road toward Jerusalem, lay the village of Bethphage. The word Bethphage in Hebrew means house of unripe figsit was in the vicinity of Bethphage that Jesus cursed the fruitless fig tree (cf. Matthew 21:18-20; Mark 11:12-21). It was from this little village that Jesus began what is called His Triumphal Entry into Jerusalem.

This passage exudes divine authority. The reader cannot escape the implication that everything is done by foreknowledge and by divine schedule. When Jesus sent the two disciples (probably Peter and John) into Bethphage for the colt, there had been no prearrangements so far as the record goes. The description of the animals, where they were to be found and the reply to be given the owners all indicate the disciples were sent not by prearrangement but on the basis of the foreknowledge of Jesus. The same kind of foreknowledge was displayed by Jesus (undoubtedly for the benefit of His disciples) when the room for the last supper was obtained (cf. Matthew 26:17-19; Mark 14:12-16; Luke 22:7-13). If the action of Jesus here seems presumptuous, that is because it is! He intended this whole event (entry into Jerusalem) to be one of triumph. He would now affirm His lordship over all creation. He intended to receive the praise of all creation as due Him. The earth and all that is in it belongs to Him. The owners of the colt were doubtless disciples of Jesus; the animals were only borrowed for a time and then to be returned or reclaimed. The two sent for the colt were to furnish the explanation, The Master has need of it, if they were challenged. Actually, they brought two animalsthe colt and its mother (cf. Matthew 21:2), undoubtedly necessary to get the colt to come willingly.

Jesus might have walked into Jerusalem that Sunday morning, A.D. 30 but He rode on the colt of an ass to lay before the city (especially its rulers) a graphic, symbolic claim to be the Messiah. It was predicted by the prophet Zechariah (Zechariah 9:9) that the King of the Jews would come to them humble and lowly, riding on the foal of an ass. Earlier, thousands would have made Him king according to their earthly aspirations (John 6:15). Now, He announces He is King according to the Father’s pre-ordained plan. He enters royally. He enters freely, not as a prisoner or victim. He did not hide or hurry. He acted deliberately and purposefully. The time has come for the great strugglefor the showdown. The time has come for the world to either acknowledge its ruler or to renounce Him. Not only was He announcing His kingship, He was announcing the nature of His kingship. He did not claim kingship as the Gentile world would expect (cf. John 18:33-38). He did not ride in on a white stallion with a troop armed with swords. He rode on a beast of burden. His army was an unorganized mob; a multitude of shouting, conquered sheepherders and farmers. John records that His disciples did not understand at first the mysterious or unique action of Jesus in riding upon the coltbut after He was glorified they remembered that this had been written of the Messiah in their prophets. This event which is said to be a* fulfillment* of the prophecy of Zechariah concerning the Messiah’s first coming, gives the careful Bible student a clear key for understanding the many other highly figurative and symbolic prophecies of the Old Testament concerning the Messiah and His kingdom, The whole context of Zec 9:9-17 is about the Messiah. Barnes thinks the prophecy of Zec 9:9 was always, by the Jews, applied to the Messiah. We have not found that to be so. In fact, one modern Jewish Bible encyclopedia, in its article on the prophet Zechariah, attributes Zechariah 9:1-17; Zechariah 10:1-12; Zechariah 11:1-17 to the final days of Jeroboam, son of Joash, to the beginning of the Assyrian conquest. Only the part of Zechariah’s imagery depicting the coming king as a triumphant and victorious one commanding peace to the nations would fit apocryphal aspirations. It is evident even from the New Testament that few Jews would accept (not even Jesus-’ own disciples) a humble, lowly messiah.

**Luke 19:35-40 Crowds: **Even before Jesus-’ arrival at the home of Lazarus, the crowds of Passover pilgrims were awaiting His coming to Jerusalem (see John 11:55-57). Passover was the most significant national memorial of the Jews with all its overtones of deliverance from foreign oppression and divine intervention in history. The pilgrims were already engaged in religious rites of purification so they could participate. Josephus estimates some three million pilgrims jammed into Jerusalem and its suburbs at Passover time. People renewed old acquaintances, met cousins and other relatives for the first time in years, gossiped, talked politics, taxes and the state of the religious status quo. Popular opinions of the great, new Prophet and Rabbi (reputed to be a miracle-worker) versus the official pronouncements of the rulers concerning Him were discussed.

There were thousands of pilgrims already inside the city of Jerusalem (cf. John 12:12-13) and these came out to meet Him (John 12:18) as He approached. In addition, there were thousands of pilgrims still coming toward Jerusalem surrounding Him as He rode on the colt (Matthew 21:8-9; Mark 11:8-10; Luke 19:35-38) accompanying Him toward the city. This whole multitude was expecting Jesus to come to Jerusalem and make good on His promises to set up God’s kingdom as they perceived God’s kingdom (cf. Mark 11:9-10). This multitude was in a state of frenzied euphoria remembering all the mighty works they had seen the Prophet of Galilee do. The thousands began to throw their cloaks down in the path of the colt upon which Jesus rode. Many of them climbed palm trees and cut off branches to throw down for the colt to walk upon, (Matthew 21:8; Mark 11:8; John 12:13). Some waved the branches back and forth. The palm branch was an emblem of victory and restoration of peace (cf. 1Ma. 13:51; 2Ma. 10:6-7; Revelation 7:9). They all shouted with loud roaring (Gr. phone megale,voice, great), joyfully, Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest. Some shouted Hosanna (Matthew 21:9; Mark 11:9; John 12:13) which is an Aramaic word meaning, Save now, we pray!

The common pilgrims are shouting, King! But His garment is not a royal robe; it is homespun and seamless. His charger is a dumb, beast of burden, not yet old enough to be ridden. His court is of fishermen and hated publicans. His cavalcade is a mob of Galileans. Yet no pageant that ever passed through the streets of imperial Rome has so impressed the centuries as this one. The triumphal entries of Roman emperors have all but been forgotten, but this one, in every detail, is known and retold year after year, century after century.

As He moved toward the city He was creating a great stir (Matthew 21:10) (Gr. seismos, quaking, trembling). He was creating an earthquake of emotional excitement, but that is about all it amounted to with most of the thousands. The most striking characteristic of Judaism, of that century, and one which set it apart from all other religions of antiquity was its messianic fervor. The Jews looked for their golden age in the messianic future and not in the past like Greece and Rome. The Messiah of the Jews was supposed to usher in:

Perfect happiness and peace.

Super-abundance of materialism.

Power over the whole world, politically.

Destruction of all enemies.

Supernatural renovation of the natural order.

The rulers were also quaking but from a different emotionenvy and hatred. They had already given orders for Jesus-’ arrest (see John 11:53-57). Now they are wringing their hands in frustration and fear (John 12:19; Matthew 21:10-16) because they want to kill Him but they do not dare while the cheering, jubilant thousands are acclaiming Him as their king. A confrontation is about to take place in one of the remote and despised frontiers of the Roman empire which will have cosmic repercussions. Men charged with teaching and administering the Word of God and His covenant are preaching to kill a Man who has already raised three people from the dead! They are even planning to kill one of those He raised from the dead (Lazarus, John 12:10-11).

There were even Pharisees in that clamoring, shouting multitude with Jesus that Sunday morning as He approached Jerusalem. They knew very well that the Tower of Antonia was fully garrisoned with Roman troops with orders from Pontius Pilate to subdue with swift and ruthless force any signs of rebellion or sedition. The Roman procurator always reinforced his troops in Jerusalem at Passover time, Sentries were placed on the roofs of all the great colonnades like Solomon’s Porch and others. Many of the soldiers, off-duty, roamed the streets and shops of Jerusalem, When the great roars of Hosanna, and Blessed is the King.. went up just outside the city walls and echoed across the Brook Kidron it sent shivers up the spines of the Roman soldiers. It would signal to their way of thinking, rebellion, riot, fighting and bloodshed. Many such skirmishes had already occurred within the city of Jerusalem between hot-headed Jews and Roman soldiers. Roman patience was wearing thin with the Jews. The Pharisees knew this well. They wanted to keep their political positions and their city from devastation by these powerful conquerors. So Pharisees curtly admonished Jesus, Rabbi, rebuke your disciples. They demanded that Jesus quiet the crowd and put an end to all the praise lest some very serious blood-letting result from it.

Jesus-’ answer was a refusal to even try to silence the shouting. He could not do so (except by miraculously suspending their voices or some other supernatural intervention over human free will). If He should try to suppress such spontaneously strong emotions, they would find some other way to express what is being shouted. Even the stones would cry out, would not seem to be intended literally, but figuratively. Although there is a sense in which the things which have been made (nature) cry out in testimony to God when men refuse (cf. Romans 1:18 ff.)! It is impossible to extinguish praise to God by hard repression, The Pharisees were soon to find that out! The Pharisees were trying to save their nation by repressing Messianic praise; Jesus knew that praising and acknowledging the Messiah would be the only way to save it.

Applebury’s Comments

The Triumphal Entry Scripture

Luke 19:28-40 And when he had thus spoken, he went on before, going up to Jerusalem.

29 And it came to pass, when he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30 saying, Go your way into the village over against you; in which as ye enter ye shall find a colt tied, whereon no man ever yet sat: loose him, and bring him. 31 And if any one ask you, Why do ye loose him? thus shall ye say, The Lord hath need of him. 32 And they that were sent went away, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them Why loose ye the colt? 34 And they said, The Lord hath need of him. 35 And they brought him to Jesus: and they drew their garments upon the colt, and set Jesus thereon. 36 And as he went, they spread their garments in the way. 37 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; 38 saying, Blessed is 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 the multitude said unto him, Teacher, rebuke thy disciples. 40 And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.

*Comments

going up to Jerusalem.*Jesus frequently reminded the disciples that He was going to Jerusalem where He would bring His earthly ministry to its climax.

*when he drew nigh to Bethphage and Bethany.*Little is known about Bethphage except that the word means house of figs, and that it was near Bethany.

Bethanyhouse of affliction or, according to some, house of datesis well known as the home of Mary and Martha, sisters of Lazarus. Jesus stayed at their home when He was in that area (Luke 10:38-42; John 12:1). It was located on the southeast slope of the mount of Olives a short distance from Jerusalem.

John indicates that the triumphal entry occurred on the day after Jesus-’ arrival at Bethany which was six days before the passover. See John 12:1; John 12:12.

*Go your way into the village.*One of the two just mentioned, or possible another that was near.

Jesus gave detailed instruction about the colt which the disciples were to bring for Him to ride on. No man had ever ridden the colt. Why Jesus selected it is not stated. Prophecy, of course, indicated that He was to enter the city riding on the colt.

*The Lord hath need of him.*There has been much speculation as to whether or not Jesus used supernatural knowledge in giving this detailed instruction to His disciples. An example of His use of such power is given in Matthew 17:27. But it isn-’t necessary to assume that he made use of it in this case. Previous arrangements could have been made by Him with the owners. All the disciples had to say was: The Lord has need of him.

Jesus-’ miraculous powers were used to demonstrate God’s approval of His teaching and work, He never used it merely to amaze people. See Luke 23:8-12.

*and set Jesus thereon.The disciples threw their garments on the colt and set Jesus on him. Both Matthew and John mention the prophecy of Zec 9:9 which was fulfilled as the victorious King came triumphantly, even though humbly, riding into Jerusalem.

at the descent of the mount of Olives.*Jesus and the disciples had gone to the top of the mount of Olives and were ready to go down the western slope that led to the city of Jerusalem when the multitudes met Him and began praising God for the works they had seen done.

John suggests that the resurrection of Lazarus had greatly influenced the people at this time (John 12:9-13). *Blessed is the King that cometh in the name of the Lord.*Suggested by Psalms 118:26 and Isaiah 62:11. See comment on Luke 13:35.

They had been wondering when the kingdom was to appear; now they were acclaiming Jesus as King.

*And some of the Pharisees.*The Pharisees kept a close watch on all of Jesus-’ activities. When they heard the crowd praising Him, they said, Teacher, rebuke your disciples. In their opinion, this was blasphemy, They wanted Him to stop the praise that came spontaneously from the hearts of the people.

*if they shall hold their peace.*Jesus-’ answer made it clear to the Pharisees that He did approve what the people were doing and that He had no intention of restraining them. Nothing could prevent their expression of gratitude to God for what He had done for them through Jesus. If the people become silent, He said, the stones will cry out.

Luke 19:41-44

**Butler’s Comments

SECTION 4

Peace (Luke 19:41-44)**

41 And when he drew near and saw the city he wept over it,42saying, Would that even today you knew the things that make for peace! But now they are hid from your eyes. 43For the days shall come upon you, when your enemies will cast up a bank about you and surround you, and hem you in on every side, 44and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation.

Luke 19:41-42 Weeping: The crowds were clamoring, almost in hysteria, shouting loudly, Peace in heaven.. They were apparently oblivious to the Lord Himself so taken were they with their own emotions. As He rounded the crest of the Mt. of Olives and the thousand-year-old capitol city of the Jews came into view, He wept. The Greek word eklausen is translated wept but it means much more than tears; it suggests that His whole body was heaving with sobbing. It is the kind of deep, soulful sobbing the human body suffers at the death of a loved one. None of the crowd Seemed to notice except perhaps one of His disciples who gave Luke this eyewitness account later. It is interesting that this particular incident is recorded only by Luke.

Jerusalem (Hebrew, Yerushalom) means, Righteousness Peace. They were shouting Peace in heaven.. but they had no idea of what it meant. Peace (in the Hebrew language, shalom) means, soundness, wholeness, well-being. Peace as it relates to God may be experienced by man even in the midst of earthly conflict (cf. John 14:27; Isaiah 26:3). Jerusalem was the City of Peace and yet it represented the center of all that stood in opposition to the God of peace. Its people, for the most part, did not know the way of peacenot then, not ever. Isaiah condemned the nation in his day because it did not know the way of peace (cf. Isaiah 59:8). This is the city of God’s presence but the frivolous, materialistic-minded mobs, and the self-righteous rulers have taken the kingdoms by violence for themselves. The attitudes of the Jews toward Jesus are so vividly like those of the Jews toward God and His prophets in the days of Jeremiah (cf. Jeremiah 6:16 ff.) that one should not be surprised at the terrible devastation predicted by Jesus here. Peace, true peace, is not the absence of struggle, discipline or conflict; it is the result of reconciliation and surrender to the will of God by being in Christ (cf. Ephesians 2:11-22). This is what the inhabitants of Jerusalem rejected.

**Luke 19:43-44 Warning: **Jesus gives a somber and gruesome prediction in a general way here of what will happen to the Jews because of their soon rejection of the Prince of Peace. Later He gives in great detail the same prediction (Luke 21:5-32; Matthew 23:37 to Matthew 24:35; Mark 13:1-31). We will deal with this prediction fully in Luke 21:5-32. Jerusalem’s enemies (the Romans) would cast up a bank (siege wall) around the city and hem them in. Thousands would starve to death, other thousands would fight and kill one another. Then the Romans would dash many to the ground, including infants as they slaughtered the besieged Jews. Josephus documents the literal fulfillment of Jesus-’ prophecy in 66-70 A.D. in his history of the Jews. Titus Vespasian razed Jerusalem so that it looked like a plowed field, and not one stone was left upon another. The crowds seem unaware of this shocking prophecy. His prediction, if heard, would have been considered outrageous and completely out-of-place. Even His own disciples later (Matthew 23:37 to Matthew 24:35) could not believe that not one stone would be left upon another in their beloved Jerusalem. When Jesus said that so they could hear it later, they thought He was talking about the end of the world. To a Jew, the destruction of Jerusalem would be the end of the world. But, as incredible as it seemed, it came to pass to the very letter of the prediction just 40 years after Jesus said it.

All this was to come upon them because they did not know the time of their visitation, The Greek word episkopes means literally, to look upon, care for, exercise oversight. It may be used to denote a visitation from God in judgment (Isaiah 10:3 in the LXX episkopes) or a visitation by the Son of man with mercy and redemption (Luke 1:68; Luke 1:78; Luke 7:16; Acts 15:14; Hebrews 2:6). God visited man in the Person of His Son, as Man, to exercise oversight for the purpose of accomplishing man’s redemption. The prophets of the Jews predicted God would visit man as Man (Isaiah 7:14; Micah 5:2 ff.; Isaiah 9:6 ff.; Isaiah 11:1-9; etc.). But when that Man came and claimed to be God in the flesh (John 1:14; John 1:18) they accused Him of blasphemy (John 5:18) and plotted to kill Him. He invaded history in a fashion quite contrary to the human concept of how God would come. God’s chosen people had been manipulating the written Law of God, His temple, His priesthood and His creation so long they thought they could manipulate Him. But God in the flesh, Jesus, would not be manipulated. When they rejected Him, He rejected them. They did not know Him because they did not know God (John 5:30-47; John 8:19; John 8:42-47; John 10:31-39; John 14:8-11, etc.). He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not, (John 1:10-11). Tragedytragedytragedy! And in spite of documentation by eyewitnesses of the historical reality of visitation by God in the flesh, Jesus Christ, most of the world today does not acknowledge with any personal obligation and responsibilitynot even of praisethat He has visited to bring peace. What is left then for those who pass from this life into the next without personal recognition and responsible commitment to that Visitor? The opposite of peaceeternal rebellion, fragmentation and torment. It is important to notice here Jesus-’ pity never led Him to compromise the truth. In spite of the deep grief which made His whole body shudder with sobbing, He pronounced the terrible truth of Jerusalem’s doom. Had He known it and kept it to Himself no sane person could call Him compassionate! Pity alone never saved anyone; the compassion which elicits truth spoken and acted is what saves.

Applebury’s Comments

Jesus-’ Lament Over Jerusalem Scripture

Luke 19:41-44 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. 43 For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, and keep thee in on every side, 44 and shall dash thee to 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.

*Comments

he saw the city and wept over it.*What should have been a joyous occasion, for the people were praising Him as King, was a sad one to Jesus. Not the momentary acclaim of the crowds, but the fact that many of these same people who soon would be crying out, Crucify him, crucify him, was in the mind of the Lord. The deep sorrow that disturbed him as He thought of what was going to happen to the City of the Great King caused Him to break forth in sobs that shooks His body. Once before His sorrow had caused Him to break into tears. That was just before He raised Lazarus from the dead (John 11:35). Luke does not mention tears at this time; he told about the agonizing sobs that expressed the Savior’s grief.

*If thou hadst known.*Jesus spoke to the city, meaning, of course, the people of the city. If they had known the things of peace which even then were hid from their eyes, they would have escaped the awful destruction that was coming upon them. If they had listened to the message of the angels-’ song at the time of His birth or to His teaching about the peacemakers or to His pleas for sinners to repent before it was too late, they would have escaped the most terrible punishment ever visited on any city (Matthew 24:21).

This may well indicate the remorse of those who will stand in the Judgment without having made peace through the blood of His cross.

*but now they are hid from your eyes.*The things of peace were hid from their eyes, for they saw Jesus only as a man who was perverting their nation (Luke 23:2).

*For the days shall come upon thee.*Jesus foretold in detail what was coming upon the city. He mentions it briefly here but in detail in Matthew 24:1-34 and Luke 21:5-32. Escape would be cut off; the people would be crashed to the ground; the city would be completely destroyed. It all happened in 70 A. D. when the Romans destroyed Jerusalem.

*became thou knewest not the time of thy visitation.*What is meant by visitation? There are two possible interpretations of this passage. In Isaiah 10:3, the Hebrew word which is translated in the LXX by the Greek word that Luke uses here means a visitation that results in punishment. This illustrates the fact that the word can be used of the coming of the Judge who rewards the faithful and punishes the wicked. See 1 Peter 2:12 where this might apply. But in Luke 1:68, it is stated that God visited His people and wrought redemption for them. This was in the person of the Lord Jesus Christ.

The consensus of commentators is that visitation in Luke 19:44 refers to the redemption which Jerusalem did not accept, just as she did not know the things of peace. But Jesus might have been speaking of the destruction that He was to bring on the city that rejected Him, when He mentioned the time of their visitation.

Luke 19:45-48

**Butler’s Comments

SECTION 5

Prayer (Luke 19:45-48)**

45 And he entered the temple and began to drive out those who sold, 46saying to them, It is written, -My house shall be a house of prayer-’; but you have made it a den of robbers.

47 And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people sought to destroy him; 48but they did not find anything they could do, for all the people hung upon his words.

Luke 19:45-46 Temple Purged: Apparently Jesus and the Twelve entered Jerusalem each morning for four successive days and went out to lodge in Bethany each night. He entered Jerusalem Sunday morning for the Triumphal Entry and returned to Bethany that night, doing the same on Monday, Tuesday and probably Wednesday (cf. Mark 11:11; Matthew 21:18; Mark 11:19-28; Luke 21:37-38). Thursday He entered the city to keep the Passover (Matthew 26:18-20), was arrested that night in the Garden of Gethsemane, put on trial all night long and crucified on Friday. On Sunday He merely entered the Temple precincts, looked around at the despicable commercialization and exploitation of the Temple and its worshipers and departed for Bethany with the Twelve since it was late in the evening (cf. Matthew 21:10-17; Mark 11:11).

As He returned toward Jerusalem the next morning (Monday), He cursed the unproductive fig tree (Matthew 21:18-19; Mark 11:12-14. After entering the city on Monday He went to the Temple and taught and healed. Children shouted, Hosanna to the Son of David and Jesus cautioned the indignant Pharisees, … Out of the mouth of babes and sucklings thou hast brought perfect praise..

The incident of the cleansing of the Temple in our text took place on that same Monday, (see also Matthew 21:12-17; Mark 11:15-19). The Temple of Jesus-’ day was magnificent. Herod the Great initiated grandiose plans in 20 B.C. for remodeling the Temple Zerubbabel had finished about 516 B.C. This remodeling was not completed until 64 A.D. (only 6 years before it was totally destroyed in 70 A.D.). Workers and materials were scattered about the Temple which Jesus knew. Ten thousand workers were employed in its remodeling. With nearly 3,000,000 people in Jerusalem at Passover time, and most of them coming to the Temple at least once a day, it was a very packed and busy place. Jesus was there probably every day of this last week. He would naturally gravitate to the Temple because of the teeming masses of people there at Passover time. He would have not only somewhat of a captive audience, but one with its mind concentrating on spiritual things. There also, were the rulers and religious leaders of the whole nation. This last week is the nation’s moment of truth. This last week will be the crisis of the cosmos (see. comments on Luke 21:1-38). No longer will He keep a low profile on His Messiahship. Now is the time the issue is to be faced openly, thoroughly and plainly. There must be no lingering doubts about how much authority Jesus claims. The logical place for that authority to be claimed is the Temple. In addition to all this, the Temple, and its services, will provide immediate, vivid symbolism and typology for Him to relate His redemptive work to the Old Testament of the Jews. Thus, He entered the Temple.

The Court of the Gentiles was called the Bazaar of Annas because the family of the High Priest made their fortune from the markets there. The Court of the Gentiles was a public place very much like the Forum in Rome or the Agora in Athens where anyone could go, including infidels, heretics, excommunicated Jews or unclean Jews. It was always crowded like a modern Farmer’s market with people gossiping, buying, shopping, strolling around and selling. Merchants from all over the world were allowed to set up booths in it to hawk their wares. Along the walls, the huge colonnades (sheltered walk-ways) were gathering places, Roman soldiers walked along the roofs at Passover time patrolling the Court. It was big business. Over $1,000,000 a year was cleared by the family of the High Priest. The Roman general, Crassus, plundered the Temple of $30,000,000 himself. The family of the High Priest had a corner on the market of kosher animals and kosher money for sale to Passover pilgrims. Jewish worshipers came from all over the Roman empire. Many of them could not bring a Passover lamb or Jewish shekels for their offerings. Nothing else was acceptable. Furthermore, all the priests had to do was pronounce any lamb that had been brought, unsuitable, and another one had to be obtained before the worshiper could observe the Passover. Often prices at the great feasts went up as much as fifteen times over the usual price of a lamb or a shekel. People were being exploited and defrauded in the name of religion. Jesus was angry about this. He entered the Temple courts and began to drive out those who sold. The Greek word translated drive out is ekballein and means literally, throw out. It is a word of action. Matthew records that He overturned the tables of the moneychangers and the seats of the merchants. The meek and mild Jesus vents His anger. There is a righteous magnificence to His roughness. He is demonstrating by actions what the prophets said so many times about the zeal of the Messiah for justice and relieving the oppression of the poor (Isaiah 9:7; Isaiah 11:1-5; Isaiah 42:1-4; Isaiah 61:1-4). As long as there was corruption in the Temple and its priesthood, there would be corruption in the whole nation. Where there is corruption in the religious leadership of any nation it will filter down and permeate the whole citizenry.

God never intended His house (covenant family) to become a marketplace where men buy and sell, exploit the weak and powerless, and worship the god mammon. Isaiah predicted that God’s house (the church) would be set aside to evangelize the foreigner and call all who would to come into covenant relationship and worship (prayer), (Isaiah 56:1-12). Jeremiah told the people of his day the Lord was going to remove them from their land and take His presence from them because they made His house a den of robbers, There is, in Jesus-’ reference to both these prophecies, a direct claim to deity and messianic authority. He vindicates His actions by claiming the divine authority of messianic prophecy.

Superdome of New Orleans, La., in relative size to the Temple in Jesus-’ day.

**Luke 19:47-48 Teaching Popular: **Jesus, in this action on Monday, excited a whole spectrum of emotions that lasted for several days as He taught in the Temple.

The rulers were indignant (Matthew 21:15) and sought to kill Him (Luke 19:47-48.

The sick flocked to Him to be healed (Matthew 21:14).

The children shouted Biblical praises, (Matthew 21:15-16). d. Most of the multitude watched and listened in astonishment, awe and appreciation, hanging on His words (Luke 19:48).

For one brief moment the Temple was what it should bebeautiful, holy and spiritual. It was untidy and noisy, but lovely. For one brief moment the Temple was no longer a market-place that made you feel dirty and ashamed for having been there. It was a house of prayer and glory to God. For one brief moment Jesus revived in the minds of the worshipers the spiritual ideals and atmosphere of the Temple and turned them from their crass materialism. The rulers were filled with rage and would have killed Him on the spot but they were afraid to do so. Jesus did something which was very popular with the multitudes. It warmed their heart to see anyone with enough courage to take action and overturn money tables and drive the merchants out. With only a slight provocation, the crowds would have joined Jesus against the rulers. Furthermore, the rulers were guilty and they knew they were guilty. What Jesus was doing was right and their consciences told them so. Guilty consciences have made many powerful men cowards. Finally, although they were filled with rage, they were also calculating. They knew the expedient thing to do was wait for the right moment and hope for an opportunity to make Jesus appear to be the criminal. Then they knew they could win the popularity of the multitudes to their side.

The church, made of living stones, is God’s temple today (Ephesians 2:11-22). He wants it to be His house of prayer and evangelism. He is angry when it prostitutes itself before the gods of materialism, false teaching and sensuality. Some of the last admonitions of the New Testament are for the church to purge itselfto repentlest He come and take away its light (cf. Revelation 2:1-29; Revelation 3:1-22). Let the church know what happened to the Temple (Matthew 23:37 to Matthew 24:35; Matthew 21:5-33), and repent.

STUDY STIMULATORS:

Would you risk your reputation to visit in the home of a traitor to teach about God’s kingdom if invited? Jesus did!

Is the religious experience of Zacchaeus (his salvation) an accurate example for salvation now?

What does the Parable of the Pounds do for your concept of rewards in heaven?

What do you think about faithfulness as the divine criterion for reward versus amount of work accomplished? Can you think of other teachings in the N.T. along the same line?

Have you ever been tempted to think of God as austere and too demanding? How do you overcome it?

Do you believe the Master has given you a pound to invest? What is it? Have you invested it?

What do you think you would have thought had you been a Roman soldier stationed in the city of Jerusalem the day Jesus rode in on the colt? What do you think you would do today if He rode into your town in an old, broken down automobile-’, followed by an entourage of common laborers, farmers and alleged traitors, claiming to be President of the United States?

Have you ever wept over the impenitence of your: home town? Have you ever grieved over all the lost people who live there?

How many people do you know who have never acknowledged that Jesus was God in the flesh, visiting mankind? Have you ever talked to them about this?

Are there religious leaders making God’s house (the church) a den of robbers today? How does Christ feel about this? What about your body as the temple of the Holy Spiritis there anything in it that Christ might want to drive out?

Applebury’s Comments

Cleansing the Temple Scripture

Luke 19:45-48 And he entered into the temple, and began to cast out them that sold, 46 saying unto them, It is written, And my house shall be a house of prayer: but ye have made it a den of robbers.

47 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.

*Comments

began to cast out them that sold.*All three of the synoptic writers record this incident (Matthew 21:12-14; Mark 11:15-18; Luke 19:45-48). But John gives the account of the cleansing of the temple that occurred at the beginning of Jesus-’ ministry (John 2:13-22). There is no good reason for assuming that such an incident could not have occurred at the beginning of His ministry and again at its close. The fact that they are similar does not rule out the possibility of two separate cleansings. It takes a very short time for people to revert to their old ways. Selling sacrificial animals was undoubtedly a very good business, and the merchants did not give it up for long.

*It is written.*Jesus-’ appeal to what was written shows His approval of the Old Testament Scriptures. Jews pretended to approve them, but their conduct proved otherwise.

The temple was not built as a place of business, but as a house of prayer. It was a place for worshippers to offer their gifts and sacrifices to the Lord. It was a place where they were to receive His gracious blessings. They had so perverted this purpose that Jesus said, You have made it a den of robbers.

The church is the temple of God. In the light of what happened to the temple in Jerusalem, Christian people might well examine their relation to this spiritual temple to see if it too has been put to other uses than the divinely appointed one. See 1 Peter 2:1-10. In the light of what is written, what will the answer be?

*And he was teaching daily in the temple.*From beginning to end, Jesus-’ ministry was one of teaching as He proclaimed good news to the people. A return to a teaching ministry in the church is long overdue.

*sought to destroy him.*There was no denying what their real intent was; they were bent on destroying this One who was taking their place in the hearts of the people. The conspiracy included the chief priests and scribes and the prominent men of the nation.

There was only one thing holding them back: How could they do it without violent reaction from the people? The people were clinging to His words as they listened to Him. What a thrilling experience it must have been to hear the Teacher sent from God tell the story of eternal life!

Summary

Questions

What is known about the history of Jericho?

Why was Zacchaeus called a chief publican?

Why did he want to see Jesus?

How did he overcome his handicap?

Why did Jesus say, I must abide in your house today?

What did the crowds say about this?

What did Zacchaeus propose to do about his life?

What is the significance of the remark: If I have wrongfully exacted aught?

Why did Jesus say that salvation had come to his house?

What did his being a son of Abraham have to do with it?

What was the purpose of Jesus-’ ministry as seen in His remark at the close of the story of Zacchaeus?

What was the occasion for telling the Parable of the Pounds?

What is the parable about?

Why didn-’t the people understand Jesus-’ purpose in going to Jerusalem?

Who is represented by the nobleman in the parable?

What does the parable teach about the kingdom of God and the office of Christ as King?

When did He receive the kingdom?

What will He do when He comes again?

What are His servants to do while He is away?

Who are represented by the citizens who refused to have Him as their King?

On what basis were the servants rewarded?

What lesson is taught by the one who didn-’t use his talent?

When will the opportunity to serve be taken away?

What will happen to those who reject Christ as King?

What does Bethphage mean? Bethany?

Where were these villages located?

How explain the owners willingness to let the disciples take the colt?

What is suggested by the fact that Jesus rode the colt into Jerusalem?

What did the people say when they saw Him coming?

What was the objection of the Pharisees?

How explain Jesus-’ answer?

What did Jesus do when He saw the city? Why?

What is meant by the time of visitation?

What was to happen to the city? When?

What evidence is there to support the view that Jesus cleansed the temple at the beginning of His ministry and again at its close?

What is the significance of Jesus-’ statement, It is written?

What method did Jesus use in His ministry and what does it suggest for the present age?

Who were involved in the conspiracy to destroy Jesus?

What was restraining them?

How does Luke describe the attitude of the people toward Jesus-’ ministry of teaching?

Old Green Commentaries

The College Press Bible Study Textbook Series — 59 volumes by 25 authors, published between 1961 and 1992 and affectionately known as the 'old green' commentaries for their green hardback bindings. Each volume is a commentary, workbook and teaching manual in one, written by Restoration Movement …

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Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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