Lucas 19
Charles Spurgeon · Citado em PreceptAustin
Lucas 19
Spurgeon - When our Lord came into this world, he seemed to select that title “Son of Man” for himself and make it his own special name—and worthily so. Other men are the sons of this man or that, but his is no restricted humanity; it is manhood of the universal type. Jesus is not born into the race of the Jews so much as into the human family. He is not to be claimed for any age, place, or nationality. He is “the Son of Man.” And this, I say, is how he comes to man. As long as Christ is the Son of Man, we may still say of him that he comes to seek and to save the lost. I know that in person he has gone back to heaven. I know that the cloud has received him out of our sight. But the taking on himself of our humanity was a coming down to seek and save the lost, and as he has not laid that humanity aside, he is still with men, continuing to seek and to save even to this day. If I treat the text as if Jesus were still among us, I would not err; for he is here in the sense of seeking the same end, though it is by his Spirit and by his servants rather than by his own bodily presence. He has said that he will be with us even until the end of the age. It is still true that the great Savior and friend of man has come among us and is seeking and saving the lost. ILLUSTRATION - George Whitefield, one of America’s greatest evangelist, had a brother that was backslidden. One day his brother found himself sitting at tea with the Countess of Huntingdon. He said, “I know what you have said is very proper, & I believe in the infinite mercy & goodness of God. But I do not believe in its application to me, for I am a lost man.” the Countess put down her tea & said, “I am glad to hear it, Mr. Whitefield!” “Madam,” he said, “I did not think you would rejoice & glory in a thing so terrible as that.” “I am glad to hear you say you are lost Mr. Whitefield,” she said, “for it is written that Jesus Christ came to seek & to save that which was lost.” His eyes sparkled, & he said, “I thank God for that text, & for the extraordinary power with which it has now come into my heart.” He died later that night. Until a man is lost he cannot be found! ILLUSTRATION - Spurgeon illustrates this truth by saying, suppose that you came and told me of a great doctor in London. I asked, “What does he do?” You said, “He has many patients.” “But, what does he do?” Finally, you reply, “He cures bad fingers.” Well, that’s not too impressive. But suppose, instead, you reply, “There have been many patients whom no one else could cure. They were near death, but he healed them.” That’s the kind of man whose praises we would sing. If we were sick, we would go to Him for the cure. (Cole) ILLUSTRATION - Dr. Boreham has a terrible story. There was a meeting in progress at which several women were giving their testimony. One woman kept grimly silent. She was asked to testify but refused. She was asked why and she answered, "Four of these women who have just given their testimony owe me money, and I and my family are half-starved because we cannot buy food." A testimony is utterly worthless unless it is backed by deeds which guarantee its sincerity. It is not a mere change of words which Jesus Christ demands, but a change of life. (William Barclay) An Interesting Note on Luke 19:10 - Harry Allen Ironside initially had religion but not Christ. He was memorizing Scripture from three years of age and up, starting with Luke 19:10. Ironside read the Bible through 14 times by his 14th year. Two frequent visitors were Scotch evangelists, Donald Munro and John Smith. They would always ask Harry "are you born again?" He always replied that he passed out tracts, memorized Scripture, went to Sunday School. He was quite relieved when he heard his mother make plans to go to Los Angeles in 1886 when he was ten years old. At least they would not be bugging him anymore, he mused. A train ride from Toronto to Los Angeles was an adventure for an adult, let alone a child of ten. They arrived on December 12, 1886. Harry was surprised to find out there was no Sunday School in his neighborhood, so at age 11 he started one. He called together boys and girls and talked to them about his purpose. He sent out the boys to collect sacks and burlap bags and he organized the girls into a sewing club. They sewed the burlap together and soon a burlap tent was made that could accommodate 100 people. There was no teacher, so Harry taught, and the average attendance was 60 including a few adults. Harry would always revert to Isaiah 53 when he couldn't think of anything else to say. People would say, "God bless this little preacher" and Harry assumed himself saved. In 1888 [Dwight L.] Moody came to Los Angeles for a campaign. Meetings were held in Hazzard's Pavilion which seated 8,000. Finding no seat he climbed up on a trough-like girder that extended from the second gallery up to the apex of the roof. (ED: DOES THIS NOT REMIND US OF ZACCHEUS CLIMBING INTO THE SYCAMORE TREE?) Moody excited Harry and he prayed, "Lord, help me some day to preach to crowds like these, and to lead souls to Christ." Forty-two years later he became pastor of the church Moody founded. In 1889 his mother said happily one day after school, "Guess who's here?" Harry thought it to be some lost relative, but it was evangelist Donald Munro. As he arrived it was, "Well, well, Harry lad, how you have grown! And are you born again yet, my boy?" His Uncle Allan, who was in the room said, "Oh, Harry preaches himself, now." Undaunted Munro said, "You are preaching, and yet you don't know that you're born again! Go and get your Bible, lad." Young Ironside was really challenged. Within a few weeks Harry gave up his Sunday School, for he felt he had no right to open his mouth for God if he were unsaved. For six months he battled this problem.Then in February, 1890, he went to a party, and Proverbs 1:24-32 came to his mind. As soon as he could, he hurried home. After midnight, he fell on his knees and said, "Lord, save me." He wondered about a lack of some new emotion, but soon claimed the promise, rose from his knees - saved at age 13. He later said, "I rested on the Word of God and confessed Christ as my Saviour." (Click here if you are interested to read the rest of the story). J C
Lucas 19
Spurgeon - Jesus Christ had just blessed a blind man who was poor, so poor that he was a common wayside beggar; will he bless the rich man, too? Oh, yes! he knows no distinction of persons, he is ready to bless all classes; whether they be rich or poor is nothing to him. (Luke 19 - exposition) And he was rich (plousios) - Yes, he was rich by the world's standards, but he was a bankrupt sinner by God's standard of perfect righteousness! All his riches could not purchase the priceless gift of eternal life! This gift must be received into a humble, believing heart. Zaccheus had position and possessions, problems preventing salvation for most people (Lk 18:24-25) but praise God for Lk 18:17+ "The things that are impossible with people are possible with God.” Zaccheus proves to be a perfect example of this truth! It is interesting that Luke has just described a rich young ruler who when he heard Jesus' commands in Lk 18:22+ "became very sad, for he was extremely rich (plousios)." And then Jesus proceeded to boggle the minds of His disciples declaring that "it is easier for a camel to go through the eye of a needle than for a rich (plousios) man to enter the kingdom of God (a synonym = "be saved," "inherit eternal life," or "be born again").” (Lk 18:25+). And when they asked Jesus who then could be saved, He replied "The things that are impossible with people are possible with God.” (Lk 18:26, 27+) Now in Luke 19:1-10 Luke gives us an illustration which is living proof that a rich man can be saved as the Spirit of God proceeds to save rich Zaccheus. While riches were the young ruler's idol, riches did not impede Zaccheus from coming to Jesus and holding nothing back. Notice that Jesus did not ask Zaccheus to sell everything and distribute to the poor. Jesus knew Zaccheus' heart and his unsolicited response to give to the poor and to make restitution to those he had defrauded, was clear evidence of his transformed, repentant heart! Jesus also did not tell Zaccheus to quit his job as a tax collector. Why not? For one thing as noted it was not a crime to be a tax collector, but it was a crime to be a tax collector who robbed the people. Surely Zaccheus changed heart would result in changed practices regarding tax collecting. And what effect might this have on those Jews who witnessed his changed behavior? Surely they would want to know why and it would ultimately be an opportunity for him to tell them about what Jesus had done in his heart. Not only that, but since he was the chief collector, this means he had many other collectors under him and almost certainly he would demand that they drop their dishonest practices. While, this is somewhat speculative because Scripture does not say definitively, it is a very reasonable scenario. One wonders if we will see any of Zaccheus' "employees" or "clients" in heaven as a result of his changed life? 🙏 THOUGHT- We will have to wait and see! How about your changed heart and transformed life? Has it had a "ripple effect" on those you are in daily contact? It should! Rich (4145)(plousios from ploutos = wealth, abundance, riches) is an adjective which defines that which exists in a large amount with implication of its being valuable. Plousios refers to having an abundance of earthly possessions that exceeds normal experience. All Luke's uses of plousios - Lk. 6:24; Lk. 12:16; Lk. 14:12; Lk. 16:1; Lk. 16:19; Lk. 16:21; Lk. 16:22; Lk. 18:23; Lk. 18:25; Lk. 19:2; Lk. 21:1; Luke 19:3 Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. KJV Luke 19:3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. NET Luke 19:3 He was trying to get a look at Jesus, but being a short man he could not see over the crowd. CSB Luke 19:3 He was trying to see who Jesus was, but he was not able because of the crowd, since he was a short man. ESV Luke 19:3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. NIV Luke 19:3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. NLT Luke 19:3 He tried to get a look at Jesus, but he was too short to see over the crowd. NRS Luke 19:3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. YLT Luke 19:3 and he was seeking to see Jesus, who he is, and was not able for the multitude, because in stature he was small, Zaccheus was trying to see who Jesus was: Lu 9:7-9 23:8 Joh 12:21 was unable because of the crowd, for he was small in stature: Lu 12:25 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:1-10 Why Jesus Came - Steven Cole Luke 19:1-10 A Sinner Meets a Seeking Savior, Part 1 - John MacArthur Luke 19:1-10 A Sinner Meets a Seeking Savior, Part 2 - John MacArthur Luke 19:1-10 Jesus: The Seeking Savior, Part 2 - John MacArthur SEEKING TO SEE THE SAVIOR Zaccheus was trying (zeteo) to see who Jesus was - "He was trying to get a look at Jesus" (NET) Keep in mind that as a tax collector, Zaccheus was considered "unclean" and thus he was barred from attending the local Synagogue. As an aside, do you notice the rank hypocrisy? Church (synagogues back then) is supposed to be the very place unclean come so that they might be made clean by the Gospel! Now back to Zaccheus - We know his social circle was likely very small and restricted primarily to other tax collectors and others who were considered "unclean" in Jewish society (often lumped into the category "sinners" like prostitutes, etc). In Lk 15:1+ we see the two groups lumped together in the phrase "tax collectors and the sinners." In fact the phrase "tax collectors and sinners" in found 7x in 7v - Mt 9:10, 11, 11:19, Mk 2:15, 16, Lk 5:30, 7:34. Trying (Seeking)(2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. The most common sense of this word means to go in search or quest of, to look for, to try to discover, to search for by going from place to place (including sycamore trees!) In short, zeteo means to endeavor to find by any means which is an apt description of Zaccheus who used the "means" of a tree! It is interesting to note that zeteo in classical Greek is a technical term for philosophical investigation, describing that which is “examined, considered” or “deliberated.” Zaccheus was not interested in an empty philosophy, but in an eternal Person! And with the verb zeteo, Luke uses the vivid imperfect tense (over and over, again and again is the idea) which perfectly depicts Zaccheus' efforts to see Jesus -- can't you see him trying to push through the crowd (who would recognize this little weasel and would not be at all inclined to make room for him to pass through, but instead feeling vindicated that this "slimy" little shyster would not even be able to get a glimpse of Jesus)? Or picture Zaccheus again and again trying to stand on his tiptoes to see Jesus, but all to no avail. Ray Pritchard - Zaccheus had a problem. Verse 3 says he wanted “to see who Jesus was. But being a short man he could not because of the crowd.” That’s one problem I personally have never had. Zaccheus had the problem of being too short to see Jesus. I don’t know how tall he was–probably around 5 feet or a little less. I don’t think he was any bigger than that. He was a short, rich man who was the most hated man in town. And Zaccheus wants to see this Jesus so he’s pushing his way down the street. He tries to stand on his tiptoes but that doesn’t help. He starts pushing, “Excuse me. I’ve got to get through.” When people turn and see it’s Zaccheus they spit right in his face. Do you think they’re going to let the tax collector through? Not this year. Not any year. They hate this man. Zaccheus can’t fight his way through the crowd.... Do you suppose Zaccheus had heard through the tax collectors’ grapevine about what had happened when Jesus met Levi? He was another tax collector equally hated and despised and when Jesus had dinner with him, he said, “Levi, why don’t you come and follow me?” (By the way, what was Levi’s name when he became a follower of Jesus? Matthew.) Do you suppose that Zaccheus had heard that Jesus had called one of his colleagues into his ministry? Do you think it’s possible that Zaccheus for all his money had a hole in his heart that made him so desperate that he would do anything just to see this man? (Zaccheus Anonymous) Brian Bill - Notice that it doesn’t say that Zaccheus just wanted to see Jesus. No. He wanted to see who Jesus was. He wanted to figure out what it was that made Jesus different from everyone else. He was drawn to this man who had just given sight to the blind beggar on the outskirts of Jericho. Now this healer was walking through his town. He may not have fully understood what was going on in his heart, but Zack had a desperate need to get to Jesus. J R Miller - It is a golden moment in anyone's life--when he begins to want to see Jesus. It is the starting of a new life. The interest of all heaven centers upon a man in this world who begins to pray, to look for God for mercy, to long to become a Christian. There were difficulties in the way of Zacchaeus. There always are difficulties in the way of a man who wants to find God (cf Lk 8:12+, 1 Th 2:15, 16, 18+). The crowd was in the way of Zacchaeus; the crowd is always in the way of those who want to get to Christ. Zacchaeus was little, too little to see over the heads of the people; we are all in some sense too little of ourselves to see Christ. People hide Him from our eyes. We must expect that there will be obstacles in the way of our desire to find Him. (J R Miller) Was unable because of the crowd, for (term of explanation - youtube video) he was small in stature (helika) - Edersheim calls the crowd a ""a solid wall of onlookers." I would say more like a barbed wire fence when it came to letting Zaccheus through! So as noted above it would be unlikely that anyone would offer this hated man a position on the first row of the crowd. This was the opportunity for those in the crowd who had been defrauded and extorted by this little man to put him in his place, so to speak! Small is the Greek adjective mikros (English "micro"). As we might say today he was "vertically challenged!" 🙏 THOUGHT - Beloved, lest we look down on Zaccheus as being a "wee little man," the truth is we are all "wee little men" in the eyes of God "for all have sinned and fall short of the glory of God." (Ro 3:23). God has a standard and every human born (other than Jesus) fails to measure up to that standard! As Warren
Lucas 19
Spurgeon - Possibly he had not much respect, but he had great curiosity; he would like to see the man about whom everybody was talking: “He sought to see Jesus who he was.” Do you not see the little short man running in front of the throng, and climbing up a tree that stood in the way? Rich men do not generally climb trees, but here was a man whose curiosity overcame his dignity, so he “climbed up into a sycomore tree” Zacchaeus went up into the sycamore tree that he might see Jesus, but he was himself seen there by Jesus; and that, dear friends, is the first act in the process of salvation. Jesus looks at us, and then we look at him. (Luke 19 - exposition) Alexander
Lucas 19
Spurgeon wrote likewise: "If you are not seeking the Lord, the Devil is seeking you. If you are not seeking the Lord, judgment is at your heels." In the pursuit of the Christian life, it's not enough simply to wake up & visit church. You are called to run to Jesus! Zaccheus was a man who ran to see who Jesus was! Brian Bill - Zack did not allow anything, not the crowd or his condition, to stand between him and his desire to see the Lord Jesus. What about you? Do you care enough about the condition of your soul to pay whatever price is necessary to be right with God? Are you willing to turn from that little pet sin? Are you ready to walk away from the crowd in order to see Jesus? Are you ready to run to Him? Luke 19:5 When Jesus came to the place, He looked up and said to him, "Zaccheus, hurry and come down, for today I must stay at your house." NET Luke 19:5 And when Jesus came to that place, he looked up and said to him, "Zacchaeus, come down quickly, because I must stay at your house today." CSB Luke 19:5 When Jesus came to the place, He looked up and said to him, "Zacchaeus, hurry and come down because today I must stay at your house." ESV Luke 19:5 And when Jesus came to the place, he looked up and said to him, "Zacchaeus, hurry and come down, for I must stay at your house today." NIV Luke 19:5 When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." NLT Luke 19:5 When Jesus came by, he looked up at Zacchaeus and called him by name. "Zacchaeus!" he said. "Quick, come down! I must be a guest in your home today." NRS Luke 19:5 When Jesus came to the place, he looked up and said to him, "Zacchaeus, hurry and come down; for I must stay at your house today." YLT Luke 19:5 And as Jesus came up to the place, having looked up, he saw him, and said unto him, 'Zaccheus, having hastened, come down, for to-day in thy house it behoveth me to remain;' He looked up and said to him: Ps 139:1-3 Eze 16:6 Joh 1:48 4:7-10 Zaccheus, hurry and come down: Ec 9:10 2Co 6:1 for today I must stay at your house: Lu 19:10 Ge 18:3-5 19:1-3 Ps 101:2,3 Joh 14:23 Eph 3:17 Heb 13:2 Rev 3:20 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:1-10 Why Jesus Came - Steven Cole Luke 19:1-10 A Sinner Meets a Seeking Savior, Part 1 - John MacArthur Luke 19:1-10 A Sinner Meets a Seeking Savior, Part 2 - John MacArthur Luke 19:1-10 Jesus: The Seeking Savior, Part 2 - John MacArthur ZACCHEUS THE SEEKER SOUGHT BY SEEKING SAVIOR! When Jesus came to the place, He looked up (anablepo) - Notice that while Zaccheus was looking for Jesus, but in actual fact Jesus was looking for Zaccheus! Jesus makes eye contact with Zaccheus which is amazing considering that he was only one of a large multitude who were following Jesus. And the tree he was in was likely a fig tree which would have big leaves to obscure the view. Jesus knows His sheep and He spotted one in a tree! In John 10:14 Jesus said "I am the good shepherd; and I know My own, and My own know Me." Adam hid among the trees, but Zacchaeus was not hiding but seeking. -- Norman Crawford Bell - Though Jesus was surrounded by a great crowd of people, Jesus took time for individuals,…He even saw a man up a tree! Wait! Who found who? (maybe this story will help) There was a man who had a hunting dog for that he loved dearly. One time while out hunting they were separated. No matter how loud the master whistled the dog would not come. The man had an appointment in town & needed to leave. Would he ever see his best friend again? He did a trick an old trainer told him. He took off his coat & the removed his tee-shirt & placed his shirt on the ground under some small branches of a bush. The man returned the next day to find his dog cuddled up on the tee-shirt, with his nose under the sleeve. Who found who? – The dog sniffed out the scent of the master & waited, but it was the Master who returned to seek & save the dog. (Brian Bell) Edersheim describes the scene - "Those eyes, out of which heaven seemed to look upon earth, were upturned, and that face of infinite grace, never to be forgotten, beamed upon him the welcome of recognition, and He uttered the invitation in which the invited was the real Inviter, the guest the true Host". Ray Pritchard - Whenever Jesus calls a person by name, something is about to happen. Our Lord never uses anybody’s name in vain.... If you like to write words in the margin of your Bible, write beside verse 5 the word “Grace.” Beside verse 6, write the word “Faith.” “So he came down and welcomed him gladly.” This is the doctrine of the free grace of God. This is the story of what salvation is all about....Zaccheus is up in a tree. He’s interested in Jesus. He’s watching and here comes Jesus. He stops and he calls him by name and says, “Zaccheus, come on down.” That’s the grace of God. That’s where salvation begins. Listen, Zaccheus had nothing with which to recommend himself to God. Zaccheus had done nothing to deserve an invitation from the Master. Zaccheus was the worst man in the city. And that’s the man that Jesus singles out. That’s the unmerited grace of God. “Zaccheus, Zaccheus, you wicked old tax collector. Come on down. We’re going to eat supper together.” That’s the grace of God and the Bible says that “Zaccheus came on down and he received him gladly.” That’s the human response to the grace of God. That’s what salvation is. Zaccheus had nothing to recommend himself to Jesus. He had done nothing good in his past, nothing at all.Do you want to know how to be born again? When Jesus calls you, answer him gladly. How do you know when he calls? Believe me, you’ll know it when you hear his voice speaking to your heart. When you want to leave your life of sin, when you are ready, come on down and receive him gladly. You say, “I’m not good enough.” Neither was Zaccheus. “I’ve been a bad man.” Zaccheus was bad too. “I’m an outcast.” So was Zaccheus. He’s the man that Jesus picked out. Salvation made simple. “Nothing in my hand I bring, simply to thy cross I cling.” This is a wonderful picture of the grace of God saving the worst of sinners. (Ibid) He looked up (anablepo) and said to him, "Zaccheus - How did Jesus know who Zaccheus was? While Scripture tells us that Jesus laid aside His divine prerogatives (Php 2:6-7+), it is clear that He was still able to discern the hearts of men (cf Mt 9:4, 12:25, Mt 16:7-8, Lk 5:22+, Lk 6:8+, Lk 9:46+, etc), and obviously He knew not only Zacchesus' heart but his name. And He knows your name also beloved! If Zaccheus could have sung at this moment, here is a song he might have sung - "He Knows My Name." In fact in the book of the Revelation of Jesus Christ, Jesus promises that overcomers (aka, believers - cf 1 Jn 5:4-5+) will receive a new name that only God and we know (Rev 2:17+). I have a Maker He formed my heart Before even time began My life was in his hands I have a Father He calls me His own He'll never leave me No matter where I go He Knows My Name He knows my every thought He sees each tear that falls And He hears me when I call Spurgeon - Oh, how astonished must the little Jew have been when he heard Christ’s words! Never was a man so taken with surprise before, but with the word there came a divine softness into the heart of the chief of the publicans, and he yielded to that singularly condescending invitation, that strangely unexpected command. (Luke 19 - exposition) The IVP Bible Background Commentary – Jewish people normally considered the ability to call the name of someone one had never met—as Jesus does here with Zacchaeus—to be the sort of thing that only a prophet could do. (See The IVP Bible Background Commentary: New Testament) Zaccheus, hurry (speudo) and come down (katabaino), for (term of explanation - youtube video) today I must (dei - absolute necessity) stay at your house - The children's song has this line "Zaccheus, you Come Down!" Notice who speaks first. The rich young ruler spoke first as did the blind beggar but that was not the case in this divine encounter. To be sure Zaccheus was seeking Jesus, but Jesus takes the initiative and speaks first. He is demonstrating the essence of Lk 19:10 showing that He came to seek and to save the lost! And this is a fascinating request from Jesus who is requesting a time of personal fellowship with Zaccheus! The Lord of the Universe did not say He would LIKE to stay, but that He MUST stay (and it is in the present tense)! It was the MUST of divine necessity! This was a "divine appointment" that MUST take place. So why did Jesus say "I MUST stay?" Must speaks of something that should not be overlooked or missed. Jesus was on a mission to seek and save the lost (Lk 19:10) and Zaccheus was lost but would soon be found! Steven Cole paraphrases Jesus as saying "I am going to be the guest of a great sinner because that is the express reason I came to this earth as the Son of Man: to seek and to save those who are lost in sin.” Can you imagine the joy in Zaccheus' heart (cf "gladly" in Lk 19:6). Zaccheus had come to see Jesus and his earnest desire to see Jesus yielded far more than he could have asked or thought, which can be every believer's experience (cf Eph 3:20+). On the other hand imagine the shock and horror of the crowd at hearing Jesus address this man they considered as like vermin! Recall another MUST in John 4:4+ that spoke of divine necessity. This one could easily be overlooked because the translations do not use the word "MUST" (with exception of the KJV). John records "And he must needs go through Samaria.( Jn 4:4KJV) Why was this a MUST for Jesus? Clearly He had a divine appointment with the Samaritan woman at the well, an appointment which resulted not only in her salvation (as it did with Zaccheus), but also brought about the salvation of many of the Samaritans in the nearby village (John 4:29, 40-41) who came to "know that this One is indeed the Savior of the world.” (John 4:42) Steven
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Spurgeon - A great change had been suddenly wrought in him; the opening of the blind man’s eyes was not at all more remarkable than the renewing of the heart of Zacchaeus: “He made haste, and came down, and received him joyfully.” Received (5264)(hupodechomai from hupo = under + dechomai = receive, welcome) means to welcome, receive, entertain as a guest. The idea is to receive one hospitably as Rahab the harlot "received the messengers" which was "fruit" in keeping with her repentance and which attested to the genuineness of her justification by faith through grace (Jas 2:25+). Hupodechomai describes Martha who "welcomed" Jesus into her home (much like Zaccheus did) (Lk 10:38+) and Jason who "welcomed" Paul and his companions (Acts 17:7+). The root verb dechomai is used 4 times in Mt 10:40 where Jesus declares that “He who receives you (speaking to His disciples) receives (dechomai) Me, and he who receives (dechomai) Me receives (dechomai) Him who sent Me." In Luke 18:17+ Jesus said “Truly I say to you, whoever does not receive (dechomai) the kingdom of God like a child will not enter it at all.” In short, Zaccheus welcomed Jesus not only into his home but also into his heart and as a result he received eternal life, the very thing the rich young ruler had zealously sought from Jesus but failed to receive because of his fatal "heart condition" (idolatry) (Lk 18:17, 24+)! D L Moody on received Him gladly - DID you ever hear of any one receiving Christ in any other way? He received Him joyfully. Christ brings joy with Him. Sin, gloom, and darkness flee away; light, peace, and joy burst into the soul. Gladly (joyfully)(5463)(chairo) is a verb which means to be "cheer" full, to be glad, with the verbal participle used as an adverb with other verbs to mean gladly, with joy, joyfully, as in this passage. Chairo is used to describe the magi "When they saw the star (that led them to Jesus - Mt 2:9), they rejoiced (chairo) exceedingly with great joy." (Mt 2:10) Joy (rejoice) is a "key word" in the Gospel of Luke and is frequently mentioned as a response to what God was doing. Here are all the uses related to joy in Luke: Lk. 1:14; Lk. 1:28; Lk 1:44, Lk 1:47; Lk 2:10, Lk. 6:23; Lk 8:13 Lk 10:17, Lk 10:20; Lk. 13:17; Lk. 15:5; Lk. 15:5, 7, 32; Lk. 19:6; Lk. 19:37; Lk. 22:5; Lk. 23:8; Lk 24:41, 52 Alfred Edersheim - As bidden by Christ, Zacchaeus ‘made haste and came down.’ Under the gracious influence of the Holy Ghost (cf Gal 5:22+ = "the fruit of the Spirit is love, joy...") he ‘received Him rejoicing.’ Nothing was as yet clear to him, and yet all was joyous within his soul. In that dim twilight of the new day, and at this new creation (cf " if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come" = 2 Cor 5:17+), the Angels sang and the Sons of God shouted together (cf "there is joy in the presence of the angels of God over one sinner who repents.” = Lk 15:10+), and all was melody and harmony in his heart. (The Life and Times of Jesus the Messiah) Luke's uses of chairo (Gospel and Acts)... Lk. 1:14; Lk. 1:28; Lk. 6:23; Lk. 10:20; Lk. 13:17; Lk. 15:5; Lk. 15:32; Lk. 19:6; Lk. 19:37; Lk. 22:5; Lk. 23:8; Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26; Luke uses this verb and the noun chara 9x to describe the attitude that accompanies saving faith. Those who have been born again should radiate a special joy and why not, because the Spirit now bears witness with their spirit that they are truly Children of the King and have have inherited eternal like in His Kingdom. That is good news worth shouting about. And notice how quickly Zaccheus obeyed his Master's voice - this rich tax collector humbled himself and became an obedient child who "hurried and (came) down and received Him gladly.'' Our actions speak louder than our words! Zaccheus did not just say he believed in Messiah. He obeyed Messiah in spite of the catcalls from the crowd of self-righteous religious hypocrites! David
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Spurgeon - “This professedly superior teacher, this purist, this teacher of the highest morality, has gone to be guest with this tax gatherer, — a man who is a sort of outlaw, a disreputable person altogether.” Ah! how does the legal spirit, in self-righteous men, cry out against the sweet benevolence of our blessed Master, who comes into the world for this very purpose, — to be the Guest of sinners, that he may be the Physician of sinners! (See Luke 5:31-32+, cf Mt 9:12,13 Mk 2:17) They all began to grumble - Luke again uses the vivid imperfect tense which depicts the crowd grumbling again and again producing a veritable chorus ("ALL began to grumble") of grumbling voices. He was disliked by everyone! One can just imagine the "buzz" in the crowd. Of course they were grumbling because Jesus was willing to associate Himself with an unclean sinner who was especially abhorrent to the Jews! The judges with logs in their eyes by their statement implied that by going to Zaccheus' house Christ was give tacit approval to Zaccheus' sin. They were blind to His mission (Lk 19:10), for the Messiah went not to "commend" him in his sin, but to convert him from his sin! Critical spirits and grumbling nay sayers sadly often attach bad motives to the actions of zealous Spirit filled believers! Jesus of course was continually filled with the Spirit and power (Acts 10:38) and we are called to imitate His example (1 Jn 2:6+). Began to grumble (murmur)(1234)(diagogguzo from dia = intensifies meaning of gogguzo = grumble, murmur) means they began to express their dissatisfaction by murmur aloud or murmuring throughout (as in a crowd). And they kept on murmuring, as a manifestation of their distaste for Jesus' actions. Thayer observes that the preposition "dia" means "through" which suggests that the murmuring rippled through the whole crowd. Grumble in English dictionaries - a loud low dull continuous noise, a complaint uttered in a low and indistinct tone, to make a low, growling or rumbling noise, like a hungry stomach or certain animals, to make complaining remarks or noises under one's breath, to utter or emit low dull rumbling sounds, to utter (complaints) in a nagging or discontented way, to complain about something in a bad-tempered way. The only other NT use of diagogguzo is also by Luke Now all the tax collectors and the sinners were coming near Him to listen to Him. Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them.” (Lu 15:1-2+) He has gone to be the guest of a man who is a sinner - "Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31–32; 7:37–50; 15:1–2." (NET Note) Guest (2647)(kataluo from kata = down + luo = to loose) means to loose or unloose what was bound and is used (intransitively) by Luke here and in Lk 9:12 (and in the Sept = Ge 24:23, 25; 42:27; 43:21) of lodging, because in such a lodging the weary traveler would unyoke his beasts of burden and unloose his pack. Many of the 16 NT uses carry the sense of to destroy or demolish. Obviously the former sense is meant in this passage. Imagine what it must have been like for Zaccheus to have the Lord Jesus lodge in his house overnight, which is something even Abraham did not experience with the holy Visitor in Ge 18:16! It is interesting that Abraham also met the Lord (pre-incarnate Lord - Christophany - see Angel of the Lord) under a tree much like Zaccheus and also gladly received Him as his guest (Ge 18:1-3, 4-16). Pritchard - If you have the NIV (Lk 19:7NIV), notice the quotation marks around the word “sinner.” That means a big sinner, a gross sinner, a terrible sinner, a person we would never associate with.
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Spurgeon - I wonder where he could have gone and not been guest with a man that was a sinner; but Zacchaeus was thought to be a sinner beyond ordinary sinners. Our Lord still loves to be the guest of a man that is a sinner, he still wants a place where he can stay. O man, thou who art a sinner, ask him home with thee! O woman, thou who art in thy very trade a sinner, ask him home with thee, and we will say again, not murmuringly, but joyfully, “He has gone to be guest with one who is a sinner.” Sinner (268)(hamartolos from hamartáno = deviate, miss the mark) is an adjective that is often used as a noun (as in this verse and Ro 5:19 [note]) to describe those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will. Thus a sinner is one who lives in opposition to the divine will. In a more selective use, in the view of the Pharisees a sinner was a Jew who is one not careful in the observance of ceremonial duties (Mt 9:10ff, Lk 15:1ff, Mk 2.16). Finally sinners were frequently placed in the same category as despised tax-collectors - Mt 9:10, 11, Mt 11:19, Mk 2:15, 16, Lk 5:30, Lk 7:34, Lk 15:1, Lk 18:13. Jesus' purpose for coming into the world was to save sinners (Mt 9:13 1Ti 1:15) as He says in Luke 19:10. Life Application Study note - Judging from the crowd's reaction to him, Zacchaeus must have been a very crooked tax collector. After he met Jesus, however, he realized that his life needed straightening out. By giving to the poor and making restitution-with generous interest-to those he had cheated, Zacchaeus demonstrated inner change by outward action. Following Jesus in your head or heart alone is not enough. You must show your faith by changed behavior. Has your faith resulted in action? What changes do you need to make? (Life Application Study Bible - Luke) Luke 19:8 Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." Behold, Lord, half of my possessions I will give to the poor: Lu 3:8-13 11:41 12:33 16:9 18:22,23 Ps 41:1 Ac 2:44-46 4:34,35 2Co 8:7,8 1Ti 6:17,18 Jas 1:10,11 if I have defrauded anyone of anything: Lu 3:14 Ex 20:16 I will give back four times as much: Ex 22:1-4 Lev 6:1-6 1Sa 12:3 2Sa 12:6 Pr 6:31 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:1-10 Why Jesus Came - Steven Cole Luke 19:1-10 A Sinner Meets a Seeking Savior, Part 1 - John MacArthur Luke 19:1-10 A Sinner Meets a Seeking Savior, Part 2 - John MacArthur Luke 19:1-10 Jesus: The Seeking Savior, Part 2 - John MacArthur ZACCHEUS' CONFESSION: FRUIT IN KEEPING WITH REPENTANCE In Luke 3:8 John the Baptist addressing those who had come for his baptism declared "bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham." Here we see Zaccheus a "son of Abraham" physically bear fruits in keeping with repentance demonstrating that he is a "son of Abraham" spiritually. This is a crucial lesson in the life of Zaccheus which we can apply to modern "conversions" as to whether they are genuine or false. Many claim to have believed in Jesus Christ, but they lack fruit in keeping with their alleged repentance and belief. And the tragedy is they are deceived. In my experience it is very difficult to share the true Gospel with them because they have in effect been "vaccinated" against the real deal. So just as a vaccination shot for flu keeps you (theoretically) from contracting the real flu, "spiritual vaccination" can likewise present a person from "catching the real thing" so to speak. We need to follow the example of Zaccheus, although of course not in identical details. Faith alone in Christ alone saves, but the faith that is alone is suspect. In other words, the faith that demonstrates no faith is dead faith. See James 2:14-26+. It was apparently John Calvin who said "It is faith alone that justifies, but the faith that justifies is not alone." Zaccheus stopped and said to the Lord - Literally he "stood," or as NJB says "stood his ground." The HCSB has "But Zacchaeus stood there." This is a vivid detail that is easy to miss. Zaccheus hears the murmuring crowd and he "stops on a dime" as we might say today. He had a message that the grumbling audience needed to hear. So before they even arrive at his house, Zaccheus wants to carry out some "business" with the Lord. His conscience is renewed and pricked by his new birth and past memories of his extortion and defrauding of many people are flooding through his mind. Yes, the crowd had a right to grumble at him, and so he senses a need to give public testimony of his changed heart. This is a "transaction" that could not be put off. And so he gives "personal testimony" of the fact that his heart of great greed has been supernaturally changed by the Holy Spirit (Jn 3:3-8) in a moment into a heart of genuine good! In short, he gives the crowd evidence that Jesus has performed a miracle, the greatest miracle of all, to save a soul from eternal punishment. Leon Morris on Zaccheus stopped - He stood, which may mean that he took up his stance. There is a note of formality about it which fits the important announcement Zacchaeus was about to make. He proceeded to give striking evidence of what Jesus’ visit had done for him. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) A T
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Spurgeon - Jesus Christ did not teach Zacchaeus by going to his house that character was of no consequence; on the contrary, Zacchaeus perceived at once that character was of the greatest consequence, and so he stood forth, and said ‘Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold.' There was not one among those self-righteous people who would have done a tenth as much as Zacchaeus declared that he would do. There was not one among the murmurers who would have dared to say as much as that. There are a great many people who are quick to condemn those who are a hundred times better than themselves. I wonder whether there are any people of that sort here; I should not wonder if there are. A question you might be asking is "Can a person change as quickly as Zaccheus?" And the answer is absolutely! Most who are saved can attest to this fact - I can recall that one of the things that changed markedly for me was cessation of cursing. So yes, a person who is saved in a moment is in fact transformed in a moment. While not EVERY bad habit instantly disappears, there should always be some changes that are obvious in one's behavior when they are saved. Paul makes this clear in writing "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new (kainos = brand new, not seen before) things have come." (2 Cor 5:17). If fact as discussed elsewhere, if one says they have accepted Jesus as their Savior and they see no "new things," then they need to examine carefully whether they have ever truly been born again and regenerated by the Spirit into a new creation in Christ with new desires, new tastes, new goals, etc. D L Moody - A SHORT speech; but how the words have come ringing down through the ages! By making that remark Zacchæus confessed his sin—that he had been dishonest. Besides that, he showed that he knew the requirements of the law of Moses. If a man had taken what did not belong to him, he was not only to return it, but to multiply it by four. I think that men in this dispensation ought to be fully as honest as men under the Law. I am getting so tired and sick of your mere sentimentalism, that does not straighten out a man’s life. We may sing our hymns and psalms, and offer prayers, but they will be an abomination to God, unless we are willing to be thoroughly straightforward in our daily life. Nothing will give Christianity such a hold upon the world as to have God’s believing people begin to act in this way. Zacchæus had probably more influence in Jericho after he made restitution than any other man in it. As Brian Bill says "Whenever Jesus meets someone there is change. If you’ve never changed, it may be because you haven’t truly been saved. William Booth, the founder of the Salvation Army, understood the importance of asking God to change him. I came across one of his prayers: “Lord, I give you everything there is in this man, William Booth. Do with me what you will.” God loves to hear prayers like this because it shows a willingness to change. Zack’s public confession shows the sincerity of his repentance and was his way of living out Romans 10:10: “For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.” Lord - Notice this freshly born again believer immediately acknowledges the Lordship of Jesus! One wonders what Zaccheus would say about the "Lordship controversy" in modern evangelicalism? While "Lord" was used in ancient times as a respectful designation (much like our English word "sir"), the use of Lord by Zaccheus in context leaves no doubt that he is using the title to acknowledge Jesus' lordship, including the thought that Jesus was Master over all of his possessions! What an example for believers of all ages! J R Miller - Grace began at once to work in this little man's (big) heart. His acceptance of Christ took hold of his life. It went down into his pocketbook. He is an example for the rich (Ed: and the poor) who come to Christ, and are saved by Him. All that they have belongs to Christ, and everything is truly given to Him, if the conversion is genuine. How they shall use their wealth for Christ, is a very serious question, which they should answer with great care. Jesus asked one seeker to lay down the whole of his wealth, and then give himself to Him, besides, for ministry (Ed: And the rich young ruler passed on the opportunity of a lifetime! Lk 18:18-27+). We have easy theories of consecration, by which we make out that we may keep our money, and then use it for Christ. Yet--but the problem is vital. Do we use it for Him? Another evidence of the genuineness of the repentance of Zacchaeus, was shown in his resolve to make restitution to those whom he had wronged. "If I have cheated anybody out of anything, I will pay back four times the amount." Here we come upon another too much neglected part of consecration. We say: "Let the past go. We cannot change it. We cannot undo the wrongs we have done. Let us make the future beautiful, pure, and true." This is right in a sense. It is idle to waste time in unavailing tears and regrets. Yet there may be wrongs we have done, which we can undo--or at least in a measure, can set right. If one has spoken false or injurious words against another before his conversion, he should seek instantly to undo the harm, so far as it is in his power. Sorrow for sin is not enough, if we can in any way make right, that which we have marred. (Zaccheus) While the text does not say anything directly about Zaccheus’ faith, it is clear from his repentance and restitution that he had if fact placed his faith in the Messiah. That Zaccheus exercised faith is also clear in Jesus' pronouncement that he was saved (Lk 19:9), for we know that "by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast." (Eph 2:8-9+). Ephesians 2:10 says that Zaccheus was God's "workmanship (see God's Poiema) created in Christ Jesus for good works, which God prepared beforehand so that (he) would walk in them." James 2:14-26 says the same thing - when Christ turns our heart of stone into a heart of flesh, this new heart results in a changed life! Do you know folks who have "accepted Christ" as their "ticket" to heaven, and yet you see no significant changes in their life? If so, it may be because they exercised an intellectual belief in Christ, and thus experienced no supernatural change in their heart. (cf 2 Cor 13:5+, 2 Pe 1:10+) Spurgeon - That was a grand proof that the conversion of Zacchaeus was genuine; I should like to see the same kind of proof in many professors whom I know: “Behold, Lord, the half of my goods I give to the poor.” I remember one who was converted in this place, and he at once gave £50 to some good object, and I said to his brother, “I think your brother I converted.” He answered, “I hope he is, but he is a dreadful skin-flint.” “But,” I replied, “only yesterday, he gave £50 to such-and-such a work.” “Ah, then!” said the brother, “I am sure he is converted, for nothing but the grace of God would make him do such a thing as that.” Now Zacchaeus was, no doubt, a man of that kind, one who loved his money, and kept it to himself as long as ever he could; but now that he is converted, he says, “Behold, Lord, the half of my goods I give to the poor;” —He acts in charity and justice, for he is determined to do the right thing with his substance. You see, he was a rich man, so his money was a source of trouble. The blind beggar had no such difficulty, for he had not any money that he must distribute when he was converted; but this rich man —this camel, as our Saviour called such men, went through the eye of a needle by the grace of God, and thus the Lord proved the reality of his conversion. Half of my possessions I will give to the poor - So much for "tithing!" Zaccheus has set the bar excruciatingly high! And he is not even finished! This is evidence of a changed man. Zaccheus has become a cheerful giver (cf 2 Cor 9:7, Lk 19:6 = gladly or joyfully = chairo). Note that Zacchaeus' restitution is a response to grace, not a meritorious work to receive grace. To give to the poor was always God's plan in the Old Testament and now with new spiritual eyes Zaccheus seeks to practice the Word heretofore having been only a hearer (and maybe not even that!) and not a doer (James 1:22+) - See Dt 15:7-11, leaving part of the harvest Lev 19:9; 23:22; Dt 24:20; allowing the poor to eat the produce of the seventh, fallow year, Ex 23:10-11; Lv 25:2-7; cf Job 29:12-17 Ps 112:1,9 Pr 11:4; 14:21,31; 16:6; 21:3,13. Zaccheus went in mastered by the passion to get. He came out swept by a compassion that gives! -- Brian Bell Brian Bell - Christianity is not a sphere of life, but its very atmosphere! Christianity is not a section of life, but an influence that pervades the whole field of it. It changed this man to the very core of his being. My Zacchaeus experience: (1978-1980) I ran a parking lot for a guy named Gene Selznick (His son Dane is Kerry Walsh & Misty May’s coach; Beach V.B.) I collected all the tips of the evening and then we’d get paid hourly. But when you ran the evening no one knew how much came in. Myself, and the other couple guys who ran it would take from $80-$100 off the top. Then I got saved! I didn’t take ½ of what I stole and give it to the poor, nor did I restore 4-fold to Gene (I really never thought of that)…but I started turning in all my tips from that point on. And the other guys were pretty upset with me because it became very noticeable that when I ran it, my nights were always huge! Christianity should change all of your life! If we hold to the Golden Rule in all our business, we will once again be communicating the Law of Love in life! Hudson Taylor said, “If Christ is not Lord of all, He is not Lord at all!” Paul said, “Whatever you do in word or deed, do all in the name of the Lord Jesus.” Zaccheus went in mastered by the passion to get. He came out swept by a compassion that gives! The core of his personality changes to “I give, I restore”! Not like the Rich Young Ruler, “I keep, I go”! (Luke:19:1-10 Up a Tree) Zaccheus in a moment of time has been supernaturally transformed from the guttermost to the uttermost (cf Heb 7:25KJV+) and is now like the man described by the psalmist Praise the LORD! How blessed is the man who fears the LORD, who greatly delights in His commandments.....He has given freely to the poor, his righteousness endures forever; his horn will be exalted in honor. (Ps 112:1,9) Zaccheus... RECOGNIZES his sins, REPENTS of his sins, RESTITUTION for his sins. Steven Cole rightly says that "One of the surest tests of genuine repentance is when God gets a hold of our money!" (Woe!) If I have defrauded (sukophanteo/sykophanteo) anyone of anything - The "IF" here is is a first class condition so that Zaccheus is saying "Since I have defrauded." In other words he "virtually confesses fraud." (NET Note) Wuest translates it "And since I have wrongfully exacted" leaving n "if" about it. Leon
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Spurgeon - When our Lord was here, his personal mission as a soul-winner was to the Jews, to those who were of the house of Abraham; so he shows that however much despised this man might be, he came within the compass of the Christ’s immediate mission: “forsomuch as he also is a son of Abraham.” Because he, too, is a son of Abraham - Zaccheus, a physical son of Abraham has now become a spiritual son of Abraham, having followed in the footsteps of the faith of Abraham which Paul describes in Ro 4:12+ writing that Abraham is "the father of circumcision to those who not only are of the circumcision (physical Jews like Zaccheus), but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised.' To reiterate, do not misinterpret this passage. Yes, Zaccheus had carried out what some might call an "act of penance" but that is not why Jesus says salvation has come. Salvation has come because Zaccheus had the same kind of faith Abraham had in Genesis 15 when he "believed in the LORD; and He (Jehovah) reckoned ("placed it on his spiritual bank account") it to him as righteousness." (Genesis 15:6+) As Paul clearly stated in Romans He is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. (Romans 2:28-29+) In Galatians Paul explained Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS. 7 Therefore, be sure that it is those (LIKE ZACCHEUS) who are of faith who are sons of Abraham. 8 The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “ALL THE NATIONS WILL BE BLESSED IN YOU.” 9 So then those who are of faith are blessed with Abraham, the believer....And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise. (Gal 3:6-9+) Jesus explained to the Jews who ostensibly had believed in Him in John 8:30 that they did not really believe in Him (their subsequent behavior proved their belief was not unto salvation - see Jn 8:59) They (JEWS) answered Him, “We are Abraham’s descendants and have never yet been enslaved to anyone (THEY FORGET ABOUT EGYPT! AND NOW ROME! THIS SHOWS THE POWER OF SELF-DECEPTION OF THE UNCONVERTED MIND!); how is it that You say, ‘You will become free’?” 34 Jesus answered them, “Truly, truly, I say to you, everyone who commits (PRESENT TENSE = HABITUALLY NOT JUST AN OCCASIONAL LAPSE) sin is the slave of sin (2 Pe 2:19+ - CONTRAST Ro 6:5-6+). 35 “The slave does not remain in the house forever; the son does remain forever. 36 “So if the Son makes you free, you will be free indeed. 37 “I know that you are Abraham’s (PHYSICAL) descendants; yet you seek to kill Me (CONTRAST ZACCHEUS' BEHAVIOR!), because My word has no place in you. 38 “I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” 39 They answered and said to Him, “Abraham is our father.” Jesus *said to them, “If you are Abraham’s children, do the deeds of Abraham. 40 “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41 “You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father: God.” 42 Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43 “Why do you not understand what I am saying? It is because you cannot hear My word. 44 “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. (John 8:33-44) Morris on Jesus' discourse to Jews who "believed" - This section of the discourse is addressed to those who believe, and yet do not believe. Clearly they were inclined to think that what Jesus said was true. But they were not prepared to yield Him the far-reaching allegiance that real trust in Him implies. This is a most dangerous spiritual state. Dods - To those who have just been described as believing on Him Jesus went on to say (Jn 8:31), ‘If you’ – emphasized in distinction from those who had not believed – ‘abide in My word’ – not content with making the first step towards faith and obedience – ‘then’ – but not till then – ‘are ye really My disciples.' Tasker on abiding in His word: “Welcoming it, being at home with it, and living with it so continuously that it becomes part of the believer’s life, a permanent influence and stimulus in every fresh advance in goodness and holiness.” Salvation (4991) (soteria from soter = Savior in turn from sozo = save, rescue, deliver) (Click here or here for in depth discussion of the related terms soter and sozo) describes the rescue or deliverance from danger, destruction and peril. Salvation is a broader term in Greek than we often think of in English. Other concepts that are inherent in soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction, especially eternal destruction! William
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Spurgeon - If, at this time, we ask our Lord Jesus, “Whither goest thou, Divine Master?” his answer still is, “I am come to seek and to save that which was lost.” “Art thou come after those who think themselves good enough without thee?” He shakes his head and says, “I am a Physician, and the whole have no need of a Physician, but they that are sick. I came not to call the righteous, but sinners to repentance.” The gospel of the grace of God is for the guilty; if you are not guilty, there is no gospel for you; but if you are guilty, and confess it, to you is the word of this salvation sent. To seek - This speaks of His compassion for the horrible state of sinners. Seek (2212)(zeteo) in this context speaks of searching for what is lost, in this case every man or woman born in the image of Adam, because all have inherited his "sin virus" (Ro 5:12+) and thus all are spiritually dead (aka lost, cf Eph 2:1+). We see God's seeking Adam immediately after he had sinned - "Then the LORD God called to the man, and said to him, “Where are you?”" (Ge 3:9) Ezekiel 34:16 “I will seek the lost, bring back the scattered, bind up the broken and strengthen the sick; but the fat and the strong I will destroy. I will feed them with judgment. “Man of Sorrows!” what a name For the Son of God who came Ruined sinners to reclaim! Hallelujah, what a Savior! -- Philip Bliss (Here is a version from my home church) To save - This speaks of the price Jesus paid to redeem us from the penalty and power of sin. He came to die! To save (4982) (sozo) has the basic meaning of rescuing one from great peril, especially from God's judgment of sin and the penalty of eternal death. Every person born is in great peril for they are not guaranteed that their heart will beat another beat! And should it stop, they can no longer be rescued from the great peril which is eternal banishment away from the presence of God and His glory! Sozo can also mean to deliver (as from the power of sin, cf Ro 6:14+), to heal (as from the wages of sin which is death, cf Ro 6:23+, 1 Peter 2:24+), or be made whole (to come to know and experience the true purpose for which you were created - cf Col 2:10+ ). Zaccheus had begun to experience all of these supernatural benefits of his new life in Christ because he had placed in faith fully in the Messiah and had been born again. Adrian Rogers once said of those who are never born again... They go to church three times in their lives: when they're born, when they're married, and when they die. Hatched, matched, and dispatched! The first time they throw water, the second time they throw rice, and the third time they throw dirt! To save that which was lost - What does Jesus mean by lost? Lost refers to all who have never been born again by grace through faith in Jesus. They are not spiritually, eternally saved and "safe" in Christ. In context who was lost? Zaccheus, a physical son of Abraham. Contrary to popular Jewish thought (aka, "national deception"), Zaccheus' physical lineage was not a "free ticket" guaranteeing entry into the Kingdom of God (i.e., salvation). In fact, that is the lost group Jesus came to first, to the lost sons of Abraham. There are only two kinds of people — the saved and the lost. Which are you? Spurgeon - “For the Son of Man has come to seek and to save the lost.” When our Lord came into this world, he seemed to select that title “Son of Man” for himself and make it his own special name—and worthily so. Other men are the sons of this man or that, but his is no restricted humanity; it is manhood of the universal type. Jesus is not born into the race of the Jews so much as into the human family. He is not to be claimed for any age, place, or nationality. He is “the Son of Man.” And this, I say, is how he comes to man. As long as Christ is the Son of Man, we may still say of him that he comes to seek and to save the lost. I know that in person he has gone back to heaven. I know that the cloud has received him out of our sight. But the taking on himself of our humanity was a coming down to seek and save the lost, and as he has not laid that humanity aside, he is still with men, continuing to seek and to save even to this day. If I treat the text as if Jesus were still among us, I would not err; for he is here in the sense of seeking the same end, though it is by his Spirit and by his servants rather than by his own bodily presence. He has said that he will be with us even until the end of the age. It is still true that the great Savior and friend of man has come among us and is seeking and saving the lost. What the Bible teaches on that which was lost - "That which was lost" is a neuter, perfect active participle, which A. T.
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Spurgeon - If they had not been so full of their idle dreams of a temporal sovereignty, they would have perceived that, in the calling of Zacchaeus, Christ had manifested his Kingship in the realm of mercy, and had there exercised the sovereignty of his grace. In order that they might be able the better to understand the meaning of his spiritual kingdom, our Lord pointed out to them, in the parable of the pounds, the practical way of preparing for his second coming. The Parable of the Pounds Luke 19:11–27 - John Phillips The parable of the pounds is not a repetition of the parable of the talents. The parable of talents suggests the surrender of one’s gifts and abilities to further the interests of Him who bestowed them. The parable of the pounds suggests the surrender of ourselves. There is a distinct dispensational flavor to this parable. It anticipates the return of the King. All is seen in the light of that Jesus is coming again to evaluate how we have lived our lives. 1.What the King Explained a.His future b. His friends c. His foes 2. What the King Expected a. Personal involvement b. Personal investment 3. What the King Exposed a. The significance of faithfulness b. The seriousness of failure +: This parable is told only in Luke’s gospel. The incident behind the parable would have been well known to those who first heard it. Herod the Great and his son Archelaus had actually gone from Jericho (where the parable was spoken and where Archelaus had just rebuilt his palace) to Rome to receive the sovereignty. Herod Antipas later did the same thing. (100 NT Sermon Outlines) THE THEOCRATIC KINGDOM Without a doubt the most extensive work ever written on the Kingdom of God is George N. H. Peters (a Lutheran pastor) three volume work published in 1884 and entitled "The Theocratic Kingdom." What is fascinating about his life work, which is some 2189 pages in length, is that (1) he was not a dispensationalist, (2) he approached the interpretation of the Holy Scriptures from a literal perspective and (3) he believed that the Scriptures clearly taught that God was not finished with Israel and that there would be an earthly Kingdom of God over which Jesus Christ would reign as King. Let me make a sincere suggestion -- Before you "buy in" to the all to common "dogma" that God is finished with Israel and that there will be no earthly Messianic Kingdom of God, you would be well advised to read Peter's book (reading of course like a Berean in Acts 17:11+) and arrive at your conclusion, instead of a "regurgitated" conclusion of other men. Tragically, too many of in the reformed movement simply "parrot" the writings of the supposed "experts" on the Kingdom of God (although I dare say, none of these "experts" have even come close to penning over 2000 pages of Scriptural evidence to support their speculative thesis that God is finished with Israel!). In my experience one of the major arguments often given to justify jettisoning teaching on prophecy is that it is too divisive and there are too many interpretations, so how can anyone know who is correct? There is some truth in both of these commonly advanced arguments, but sadly they only serve as a smoke screen to "justify" not studying prophecy with a Berean mindset. I have been studying the Bible for over 32 years and have studied and taught prophecy over much of that time. This is not meant to boast, but to say I agree with the rationale that prophecy is difficult and requires hours and even years of honest, diligent study to unravel. As I have stated many times I am not a dispensationalist and barely have a sense of what that word means (I have purposely avoided reading lengthy explanations lest I be biased). My approach is to read the Scriptures in the normal sense, seeking the literal meaning, even when I encounter figurative language. Having done that for over 30 years, I believe that God is not finished with Israel and that Jesus will return and rule the world from Jerusalem. There are too many literal passages that one has to interpret allegorically or "spiritually" to avoid coming to this conclusion. Peter's pattern is to make a "Proposition" and then to substantiate that proposition with a varying number of observations. Proposition 56 "The Kingdom was not established during the ministry of Christ." (ED: NOTE PETERS IS NOT ADDRESSING THE INTERNAL "SPIRITUAL ASPECT" OF THE KINGDOM OF GOD, BUT THE LITERAL ASPECT OF THE EXTERNAL, EARTHLY KINGDOM) - This necessarily follows from the preceding; for no such a covenanted Kingdom as promised, no such a restored Davidic throne and Kingdom as predicted appeared. He (Luke 19:11–27) had to leave before he would receive (Prop. 83 - This Kingdom is given to the Son of Man by God, the Father.) the Kingdom. Observation 1 - The men (ED: PETERS IS REFERRING TO THE FIRST CENTURY JEWISH WITNESSES) who were the preachers of this very Kingdom, and who, above all others (especially modern theologians), ought to have known whether it was instituted or not, had no knowledge whatever of its being thus erected. These persons, preachers, and singled out to be witnesses to the truth, are more reliable, vastly more, in their belief and testimony, than theologians with their spiritualistic and philosophical conceits concerning the Kingdom and its “husk” envelope. Is it conceivable, can it be credited, that such special chosen ones, upon whose testimony the faith of others was to be founded, should, after their own preaching, after all their private and public instruction for several years, and after the particular “forty days” (Acts 1:3+), “speaking of the things pertaining to the Kingdom of God,” be ignorant of the fact (if it be as alleged) that a promised Kingdom was (as eminent theologians now gravely inform us) actually in existence? No! such a supposition is damaging, fatally so, to preachers and Teacher, and cannot possibly be entertained. (To read the rest of "Observation 1" and all 13 observations, the interested reader is referred to the online version of this book -see Proposition 56) See also Proposition 58. Jesus, toward the close of His ministry, preached that the Kingdom was not nigh. - (Note I am skipping Peter's first 3 Observations) Observation 4. Luke 19:11–27 forcibly demonstrates our Proposition. Jesus uttered this parable “because they thought that the Kingdom of God should immediately appear.” In His reply there is no intimation (as is unjustly inferred, comp. Prop. 110) that the Jews were mistaken in their idea of the Kingdom, and that, if modern notions are correct, the Kingdom had already come and was established. If this had been so, then the answer of Jesus would be cruelly irrelevant; but with the proper conception of the Kingdom it is finely consistent and forcibly expressed. For there is (as there could not be) no declaration that they were wrong in believing that the Kingdom which they expected, the Messianic, was still in the future. They were only mistaken in the opinion, carefully announced, “that the Kingdom of God should immediately appear.” Now the parable is given to correct this belief in the immediate setting up of the Kingdom, to indicate that it would not soon appear, but only after an undefined period of time had elapsed. For He represents Himself as a nobleman, who, having a right to the Kingdom, goes “into a far country to receive” (to have His title confirmed) “for Himself a Kingdom, and to return.” During His absence His servants “occupy till I come.” Then after an interval of time, not definitely stated, the period having come to enter upon His reign, having received the Kingdom, He returns, judgment follows, and those who rejected Him (saying, “we will not have this man to reign over us”) are destroyed. Here we have: (1) the Jews thought that the Kingdom would now appear; (2) but it was not nigh, for (a) He would leave, (b) they had refused His proffered reign, (c) those, however, who were devoted to Him should “occupy” until He returned, (d) during His absence there was no Kingdom, being gone to receive the power to reign; (3) He would return and then manifest His acquired power (Prop. 83) in the establishment of His Kingdom. Thus we have the absence, and then “the appearing and Kingdom” of Christ. This parable first seriously directed the attention of Greswell (Work on Parables, vol. 4, p. 419-514) to the Millenary dispensation, and confirmed his faith in the Primitive Church view of the Kingdom to be set up at Christ’s return. He justly remarked that it was impossible to explain it “satisfactorily and consistently upon any other principle than that of a reference to the Millenary dispensation,” etc. This is corroborated by the contradictory statements of commentators and others, who spiritualize this Kingdom, and have it existing either under Christ’s ministry or at His ascension. Thus e.g. Barnes, loci, after having repeatedly told us that the Kingdom had already come, that multitudes pressed into it, etc., flatly contradicts his former bold inferences by saying that “the reign of the Messiah should immediately commence, He spake the parable to correct that expectation.” But how reconcile it with his own. statements? Thus: “By the nobleman is undoubtedly represented the Messiah, the Lord Jesus Christ; by His going into a far country is denoted His going to heaven, to the right hand of the Father, before Be should fully set up the Kingdom and establish His reign among men.” Lisco (On the Parables, p. 398) correctly observes “that this Kingdom should be immediately, without any further delay, set up, against which the intimation in the parable is directed, that it should necessarily be a long time before the return of the nobleman,” but vitiates the force of it by putting into the parable what it does not, even by implication, teach, viz: “He (Jesus) will give full manifestation of it (the Kingdom) from heaven.” Numerous illustrations of this character could be given, but these will suffice to show how men, under a false theory of the Kingdom, labor to reconcile this parable with a spiritualistic conception by introducing that which, on its face and intent, it utterly repudiates. Attention might be called to other passages, especially Luke 17:20–37+ (see Proposition 110 - The passage most relied on to prove the Church-Kingdom theory utterly disproves it.), but as these will be brought up in connection with other Propositions, this proof must, for the present, content us. For, taking these together, and observing their uniform testimony, they already suffice to establish our Proposition. Theocractic Kingdom - by George Peters - onsite - Volume 1 - Propositions 1 - 106 Volume 2 - Propositions 107 - 164 Volume 3 - Propositions 165 - 206 Index of Scriptures & Subjects John
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Spurgeon comments that "The genuine servant, with due humility, puts himself in the background. It is not he who has “gained ten pounds;” it is his Lord’s pound that has done it. He is pleased to bring the ten pounds; yet he claims no credit for himself, but says, “Lord, thy pound hath gained ten pounds.” The yield in this case is high, 1000%. As Stein says "In a parable 1,000 percent return is perfectly reasonable. Actually this was not impossible in the first century." 🙏 THOUGHT - This reminds me of fruit bearing, for Jesus explained that the only abiding fruit we can bear is by abiding in Him, the Vine. (Jn 15:5+) The one mina making ten more gives a yield of 1000% on Christ's investment! This is not a "competition" between saints to see who can gain the biggest yield (that attitude is fleshly and frankly will give a "lower yield.") We are each called to run with endurance the race set before us and that means "stay in your lane" (so to speak) and stopping looking at the "spiritual fruit" in another man's garden! However that is our natural (sinful) tendency isn't it beloved? We need to focus on abiding in the Vine, being filled Christ's Spirit and remaining faithful to the task He has placed before us. We cannot all be Billy Graham, beloved! Paul says our Master, our King, Jesus Christ "gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds." (Titus 2:14+) Steven Cole on your mina - it is implied here what is clearly taught elsewhere, that the power of the Gospel is in the message itself, not in the skill of the messenger. The servants do not say, “Master, my great business skill has multiplied your mina.” Rather, they say, “Your mina has made ten minas more.” The power is in the minas, not in the servants. The power of the Gospel ("the Gospel...is the power [dunamis = supernatural, inherent power in the Gospel = existing as an essential constituent or characteristic in the Gospel! Just give it out!] of God for salvation" = Romans 1:16+) is not the (natural) power of slick salesmanship, but rather God’s (supernatural) power working through His Word (See Acts 6:7 and Acts 12:24). All of this leads me to ask, “Do you see yourself in business for the Master with His gospel?” He has entrusted the gospel message to every believer and said, “Do business with this until I come back.” Are you doing business with the gospel for the Master? Are you using the good news of Christ as Savior to bring others into His kingdom, under His lordship? That is the question our Lord would have us consider by this parable. If you do not see yourself as a “gospel entrepreneur,” you will not be thinking about ways to multiply the Master’s resources for His purpose. The apostle Paul saw this as his aim. He states the governing purpose of his life: “I do all things for the sake of the gospel, that I may become a fellow partaker of it” (1Co 9:23). But not just Paul and the apostles, but every believer should be living for the same purpose, to do all things for the sake of the gospel. We should see ourselves in the gospel business, using Jesus’ capital to make a profit for Him in His absence. (Doing Business for Jesus) John Wesley had a good perspective on the time and opportunities God has allotted to each believer to redeem, writing Do all the good you can, in all the ways you can, to all the people you can, as long as ever you can. Has made (4333)(prosergazomai from pros = to, toward + ergazomai = work) is found only here and means to make more, earn in addition, by working or trading to make or gain besides. Gilbrant says prosergazomai "is used in classical Greek literature with two senses: it could mean “work besides” (Euripides, Fifth Century B.C.) or “make or earn in addition” (Xenophon, Fifth Century B.C.). This latter sense appears in the term’s only New Testament occurrence, Luke 19:16." Ten Pound Christians - J R Miller Luke 19:16 We always find a few of these ten-pound Christians among the followers of Christ. They are those Christians who, from the very beginning, through divine grace--strive to reach the best things attainable in life. They are not content with being merely saved from sin's guilt, with being mere members of the church. They make their consecration to Christ complete, keeping nothing back. They set their ideal of obedience to their Lord--at the mark of perfectness, and are not slack in their striving, until they reach the mark in heaven. They seek to follow Christ entirely, fully, with their whole heart. They accept every duty--without regard to its cost. They seek to be like Christ, imitating Him in all the elements of His character. They give their whole energy to the work and service of Christ. They lie, like John, on the Master's bosom, and their souls are struck through, as it were, with the Master's loving spirit. These ten-pound Christians grow at last--into a Christ-likeness, a spiritual beauty, and a power of usefulness and influence, by which they are set apart among Christians, shining with brighter luster than other stars, in the galaxy of the church. Their one pound has made ten more pounds! Their high spiritual attainment has been won by their diligent and wise use of the one pound with which they began! Luke 19:17 "And he said to him, 'Well done, good slave, because you have been faithful in a very little thing, be in authority over ten cities.' Well done, good slave: Ge 39:4 1Sa 2:30 Mt 25:21 Ro 2:29 1Co 4:5 2Ti 2:10 1Pe 1:7 5:4 because you have been faithful in a very little thing: Lu 16:10 22:30 Mt 25:21 Rev 2:26-29 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur THE WORDS WE ALL WANT TO HEAR WELL DONE, GOOD SLAVE And he said to him, Well done, good (agathos) slave (doulos) - Is this not an amazing statement? It is the Master's mina. We could have done absolutely nothing had the Master not given us His mina. And yet in a reflection His matchless grace piled upon grace, he says "Well done good slave." Good (agathos) means intrinsically good, inherently good in quality with the idea of good which is also profitable, useful, benefiting others. Agathos is one whose works of goodness are transferred to others. Good and doing good is the idea. Amazing grace that slaves might hear such gracious words from the One Who is the supreme Good! Because - This is a strategic term of explanation (cf youtube video). What is Jesus explaining? Why is the slave deserving of commendation? In context because he has been faithful to invest the Master's mina, which for believers could translate to sharing the Gospel as God gives opportunity. This slave have been trustworthy, reliable, dependable. This is why he is rewarded with praise and places (5 or 10 cities). 🙏 THOUGHT- Are you a faithful steward taking every opportunity the Spirit places in your path to give out the Good News that eternal life is available to men and women who otherwise are dead in their trespasses and sins (Eph 2:1+) and bound for eternal separation from God (2 Th 1:8-9+). You have been faithful (pistos - trustworthy) in a very little thing - What is the "very little thing?" In context this probably refers to the relatively small size of the mina. DISPROPORTIONATE REWARD COMPARED TO AMOUNT OF SERVICE This is exceeding abundantly beyond all we ask or think or deserve! Amazing, lavish outpouring of grace upon grace! While this is a parable, it suggests that the way God will reward us in the future is simply not even fully comprehensible now. We could not even take it all in! Does this not make you to desire even more to redeem the time (You are redeeming the time aren't you?)? Be in authority (exousia - "take charge" - NIV) over ten cities - What? One mina (maybe 3 months wages) invested (and it is not even his mina!) yields an investment beyond comprehension! Blessed benevolence to sinners redeemed by grace. This reminds me of Ephesians 3:20+ "Now to Him Who is able (present tense = continually able!) to do far more abundantly beyond all that we ask or think, according to the power that works within us." Considering the fact that Jesus was explaining to the Jews the "timing" of the Kingdom of God, this reward is issued when the King returns and the gift of rule over literal cities would be very compatible with a literal earthly Kingdom. Be is present imperative signifying this slave is to "Keep having authority." We see that even pagan kings rewarded faithful service for in Daniel 6 we read Then this Daniel began distinguishing himself among the commissioners and satraps because he possessed an extraordinary spirit, and the king (Darius - Da 6:1) planned to appoint him over the entire kingdom. (Da 6:3+) Jesus taught this same principle of reward for faithful service in Luke 16 declaring that... “He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. Therefore if you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you? And if you have not been faithful in the use of that which is another’s, who will give you that which is your own? (Lk 16:10-12- +) Authority (1849)(exousia) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning of exousia and refers to delegated authority combining the idea of the "right and the might" which the Master has granted to the fruitful slave. There are a number of passages which speak directly or indirectly to the authority which is delegated to believers in His future Kingdom (unless you are an amillennialist!)... 1 Cor 6:2,3+ Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? Do you not know that we will judge angels? How much more matters of this life? 2 Ti 2:12+ If we endure, we will also reign with Him; If we deny Him, He also will deny us; Rev 2:26+ ‘He who overcomes (= believers, cf 1 Jn 5:4-5+), and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; Rev 3:21+ ‘He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. Rev 5:10+ “You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” Bock - The servant gets a prominent administrative role in the kingdom, an eschatological image that Luke uses directly elsewhere (Luke 12:32+; Luke 22:30+)....Faithfulness now will result in kingdom responsibility later (the kingdom is not to be equated with the eternal state or the church; Acts 3:18–21+). Warren Wiersbe on authority over ten cities - When it comes to witnessing, all believers start on the same level, so the reward is according to faithfulness and achievement. The faithful servants were rewarded by being made rulers of various cities. The reward for faithful work is always—more work! But what a compliment to be entrusted with the management of so many cities! How we serve the Lord today will help determine our reward and ministry when He comes to establish His kingdom on earth. Faithfulness now is preparation for blessed service then. (Be courageous Luke 14-24) Stein - The disproportionate nature of reward to service should be noted. The reality part of this picture involves “treasure in heaven” (Luke 12:33+; Luke 18:22+). (NAC) What the Bible teaches - Many dear believers seem to feel that reward for faithful stewardship on earth will be rest in heaven, but the actual reward is a sphere of service that so far exceeds our opportunities here that it can be compared to the difference between a pound and ten cities. "His servants shall serve him" (Rev 22:3) is one of the fruits of His suffering on the tree that we will enjoy in His everlasting kingdom. It will be perfect service without weariness, failure, or lack of ability. There will be administrative responsibilities given by the King to His faithful servants. (What the Bible Teaches – Luke) Over ten cities - Are these literal cities? That is very possible for there will surely be cities in the Millennial Kingdom. Although this is a PARABLE, and Jesus may not have meant literal cities, this parable has so many aspects that are clearly identifiable as real people (i.e., the NOBLEMEN is Jesus, the CITIZENS are the Jews who rejected HIM, the SLAVES, especially the ''good'' (agathos) slaves are HIS BONDSERVANTS, true believers. From Rev 20:4+ (if you interpret this passage literally) we know the saints will RULE and REIGN with Christ and that He will be in Jerusalem so what about rule over other cities. The Old Testament clearly talks about KINGS ruling over cities so their is clearly precedent for such an event to occur. The numbers 10 & 5 cities may be representative (perhaps some saints will have very large cities, etc...just conjecture!) But we do know that some saints will have a more abundant entrance supplied into the eternal kingdom 2 Pe 1:11+. For believers, the picture of the Master bestowing praise and reward on the slave clearly speaks of the Bema Seat or Judgment Seat of Christ, which is only for believers described by Paul Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. For (A STRATEGIC TERM OF EXPLANATION - youtube video) we must (AN OBLIGATION) all appear before the judgment seat of Christ, so that each (ONE ON ONE BEFORE OUR KING) one may be recompensed for his deeds in the body, according to what he has done, whether good or bad (NOT "BAD" IN TERMS OF SINFUL BUT "BAD" IN THAT NOTHING OF ETERNAL VALUE IS ACCOMPLISHED). (2 Cor 5:9-10+) But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God. 11 For it is written, “AS I LIVE, SAYS THE LORD, EVERY KNEE SHALL BOW TO ME, AND EVERY TONGUE SHALL GIVE PRAISE TO GOD.” 12 So then each one of us will give an account of himself to God. (Ro 14:10-12+) Tony
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Spurgeon wrote that "It is always so, the gracious and faithful man obtains more grace and more means of usefulness, while the unfaithful man sinks lower and lower and grows worse and worse. We must either make progress or else lose what we have attained. There is no such thing as standing still in religion.” (ED: I like to ride bicycles and most of my falls have occurred when I was standing still!) Luke 19:25 "And they said to him, 'Master, he has ten minas already.' Master, he has ten minas already: Lu 16:2 2Sa 7:19 Isa 55:8,9 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur And they said to him, 'Master, he has ten minas already.' - They see this as unfair, but as shown in the next passage, they fail to understand that the master was operating on the principle that faithfulness in little means faithfulness in much. Logically, the master would choose to give the mina to the one who was most faithful and most likely to make the best use of it. A T Robertson on the identity of the "they" who spoke here - Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke 19:11). (Word Pictures in the New Testament) Hendriksen disagrees writing "It cannot very well be questioned that the bystanders who are ordered to take the pound away from the wicked servant and who interject, "Sir, he (already) has ten pounds," are persons present in the parable and not people who are listening to the parable." (Borrow Exposition of the Gospel of Luke) Luke 19:26 "I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. that to everyone who has, more shall be given: Lu 8:18 Mt 13:12 25:28,29 Mk 4:25 Joh 5:1-3 from the one who does not have: Lu 16:3 1Sa 2:30 15:28 2Sa 7:15 Ps 109:8 Eze 44:12-16 Mt 21:43 Ac 1:20 2Jn 1:8 Rev 2:3 3:11 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur MORE TO THE ONE WHO HAS! I tell you that to everyone who has, more shall be given - What is this but further confirmation of the over the top, lavish grace bestowed by the Lord upon those who are His Own. As discussed above, it is given to this one who will be more likely to produce a greater dividend for the Master. Ray Pritchard - These are shocking words. How can the master be so cold-hearted? How can he take away money from one man and give it to another man? The answer is, He can do it because it was his money to start with. It’s not like he’s taking away the servant’s money; he’s not. He’s taking away his money that the servant didn’t even bother to invest. And who can blame him? The master naturally wants the greatest return he can get. So he takes the money away from the unproductive servant and gives it to the one who has gotten the greatest rate of return. We do the same thing when we switch our money from one mutual fund to another in search of greater growth and higher rates of return. And we never pause to think, “Well, I wonder how the people at my old mutual fund feel about that?” Sentimentality has no place when it’s your money. I suppose the greatest shock is not that he takes the money away from the unproductive servant. The shock is that he then gives to the man who has the most money. Leon Morris emphasizes that "Jesus is not saying that the rich will get richer and the poor poorer. The words must be seen in their context. It is the man whose abundance shows that he has made good use of what he has who will get more." (Borrow The Gospel According to St. Luke: An Introduction and Commentary)
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Spurgeon - Hear again the note of sovereignty. Christ will do as he wills; and his mode of action shall sometimes be so singular that even his own attendants will wonder at the strangeness of his procedure, and will begin to ask, “How is this?” But, as Elihu said to Job, “He giveth not account of any of his matters.” but from the one who does not have, even what he does have shall be taken away - You cannot stand still spiritually and continue to grow. S Use it or lose it. Don’t sit on your mina! We must use resources, talents, and gifts as an investment of God’s resources, not ours.
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Spurgeon - When he had said these things, he went on ahead, going up to Jerusalem.” What a beautiful spectacle to see the Lord Jesus marching in front and his followers eagerly following on behind. They were going up to Jerusalem, where he would receive some honor but also where he would be betrayed into the hands of cruel men and put to a shameful death. But he went on ahead of them. As the shepherd goes before the sheep, not driving but leading. As the captain goes before his soldiers as taking the post of danger, so our Lord went on before them. It was far better that he should go first than that they should, for the disciple is never more out of place than when he outruns his Master. Rest assured that in whatever way of suffering we have to go in consequence of our being a child of man, and especially in consequence of your being a child of God, we will find that Christ has gone that way ahead of us. Luke 19:29 When He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, When He approached Bethphage Matthew 21:1-11; Mark 11:1-11; John 12:12-16 Bethany Lk 19:37; 21:37; 22:39; 24:50; Zechariah 14:4; Acts 1:12 Parallel accounts of Triumphal Entry - Mt 21:1-11; Mk 11:1-11; Lk 19:29-44, John 12:12-19 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:28-44 Why You Should Follow Jesus - Steven Cole Luke 19:28-40 Jesus' Humble Coronation, Part 1 - John MacArthur Luke 19:28-44 Jesus' Humble Coronation, Part 2 - John MacArthur Bethany to Bethphage to Temple Mount Source: Insights on Matthew A HILL WITH A VIEW See map of Bethphage and Bethany (click to enlarge) as it relates to Olivet and the city of Jerusalem. When He approached Bethphage and Bethany, near the mount that is called Olivet (See Mount of Olives) - "Bethany was near Jerusalem, about 2 miles off" (on the Eastern slope of Mount of Olives, cf John 11:18) The exact location of Bethphage is uncertain but clearly was near Bethany. Stein - Mount of Olives lies directly east of Jerusalem 2,660 feet above sea level. To reach Jerusalem one would proceed west down the Mount of Olives, through the Kidron Valley, and into the temple area through the Eastern Gate, later called the Golden Gate (see picture below). (NAC) Now imagine the scene - Jesus is leaving Jericho and heading toward Jerusalem which meant that soon Messiah's feet would be touching the Mount of Olives as He went up the backside of that mount and descended down the other side to begin His "Triumphal Entry" into Jerusalem. Jesus knew the crowd would be at a fever pitch for they were convinced He was the King who had come to establish His Kingdom. These Jews knew the Old Testament prophecies that spoke of a coming Messiah Who would establish His Kingdom, such as the prophecy in Zechariah.... In that day His feet will stand on the Mount of Olives (HIS FEET WOULD SOON TOUCH THE MOUNT!), which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south....And the LORD will be king over all the earth; in that day the LORD will be the only one, and His name the only one. All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin’s Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king’s wine presses. People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security. (MY COMMENT: cf Zechariah 14:4, 9-11+) And this is exactly why Jesus gave the preceding parable "because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately." (Lk 19:11-see discussion of their anticipation of the Kingdom) Their prophetic interpretation was partially correct, but their timing was off, for Zechariah's prophecy was to be fulfilled at Messiah's Second Coming, not His First Coming. He sent two of the disciples (mathetes) - This same word disciples is used two more times in this pericope, but the other two uses (Lk 19:37, 39) are used more generically, to refer to those interested in Jesus, but not necessarily following Him as were the 12 (really 11) disciples. Which two did He send? Scripture does not say. There is a possible clue in Luke 22:8 (which mentions Peter and John sent on a mission) but we cannot be dogmatic. The Colt of an Ass Luke 19:29–36; Exodus 13:13 - John Phillips Jesus rode in triumph in Jerusalem on the colt of an ass. Why such an animal as this? Why not a war-horse or a stately camel? There are several reasons, of course. One was that His Kingdom was not of this world and He paid scant heed to this world’s ideas of pomp. Another reason is suggested by that interesting law recorded in Exodus 13:13. The firstborn son of a man had to be redeemed; so did the firstborn foal of an ass. In both cases a lamb had to be slain. In the case of the colt, if the owner was not prepared to redeem the creature he had to break its neck. Carry that truth over to the story of this colt and it becomes an object lesson to the ages. It symbolizes man in all his need of One who can redeem him and bring his wayward spirit to harness. The creature needed to be 1. Redeemed (Exodus 34:20) 2. Released (Luke 19:30) 3. Ruled (Luke 19:35) +: Christ’s ability to ride an unbroken colt through wildly cheering and demonstrating crowds is yet another evidence of His deity and His total mastery over all the world of nature. We all know how wildly an unbroken colt will react to being saddled! Not this one! It instantly owned Jesus as its Lord. (100 NT Sermon Outlines) Luke 19:30 saying, "Go into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here. Lk 19:32; 22:8-13; 1 Samuel 10:2-9; John 14:29 Parallel accounts of Triumphal Entry - Mt 21:1-11; Mk 11:1-11; Lk 19:29-44, John 12:12-19 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:28-44 Why You Should Follow Jesus - Steven Cole Luke 19:28-40 Jesus' Humble Coronation, Part 1 - John MacArthur Luke 19:28-44 Jesus' Humble Coronation, Part 2 - John MacArthur ON MISSION FROM THE MASTER Go into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here Some say this was by prearrangement but others say it was by divine foreknowledge that the disciples found a colt in Bethphage just as Jesus had described (cf a similar prediction by Jesus in Lk 22:10). As
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Spurgeon - The word of the King was again with power, and the owners of the colt were willing to let the animal go since the King had “need of him.” They may have been secret disciples of the Lord Jesus Christ, but we have no information upon that point. Our King’s warrant runs anywhere; and even when his personal presence is not consciously realized, his royal and divine word still rules the minds and hearts of men. Luke 19:32 So those who were sent went away and found it just as He had told them. Parallel accounts of Triumphal Entry - Mt 21:1-11; Mk 11:1-11; Lk 19:29-44, John 12:12-19 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:28-44 Why You Should Follow Jesus - Steven Cole Luke 19:28-40 Jesus' Humble Coronation, Part 1 - John MacArthur Luke 19:28-44 Jesus' Humble Coronation, Part 2 - John MacArthur A FAITH BUILDING EXPERIENCE So those who were sent went away and found it just as He had told them - Notice the unquestioning obedience of the two disciples. So here is the lesson for us - Do what Jesus says – even when it doesn’t make sense! (But you had better be sure it is Jesus Who speaks through His Word, prayer, circumstances, Spirit urging - I will never forget sharing Jesus with a woman who said "I know Him. He came into my bedroom one night and told me to divorce my husband." I was aghast and asked how she responded? To my utter shock she replied "I divorced him!" Beloved, that was not our Jesus Who hates divorce! So be sure it is Jesus telling you to "untie the colt" before you "untie the colt" so to speak!). Imagine what finding everything "just as He had told them" did to these two disciples faith. Obedience brings blessing beloved! Brian Bill adds "While the disciples obeyed without asking any questions, I wonder what was really going through their minds. You may recall that shortly before this, the disciples were arguing about who was going to be the greatest in the kingdom. They were hoping Jesus was going to set up His cabinet and begin His reign in Jerusalem. But, instead of ruling, the disciples find themselves running errands and saddling donkeys, not marching in places of honor. Nevertheless, they did what Jesus said – even when it didn’t make much sense. One thing that becomes abundantly clear in this story is that Jesus is in absolute control of the circumstances. Friend, are you as quick to obey as the disciples were – even when you don’t understand everything that’s going on? When you discover clear commands in the Bible, do you follow or do you falter? Do you need to own up for any deliberate deeds of disobedience right now? I like how Pastor Steven
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Spurgeon applies this personally - They cried aloud, “Blessed!” “Blessed be the King.” We cannot bless God, and yet we do bless Him, in the sense in which He blesses us. Our goodness cannot extend to Him, but we reflect the blessedness which streams from Him as light from the sun. Blessed be Jesus! Have you ever wished to make Him happier? Have you wished that you could really extol Him? Let Him be exalted! Let Him sit on high! I have almost wished selfishly that He were not so glorious as He is, so that we might help to lift Him higher. If the crushing of my body, soul, and spirit would make Him one atom more glorious, I would not only consent to the sacrifice, but bless His name that He counted me worthy to do so. All that we can do brings nothing to Him. Yet, I desire that He had His own glory. (Luke 19 - exposition) Lawrence Richards on the Jewish cry "Blessed is the King" - Zeal without knowledge. It’s not unusual, but it’s sad. Jesus had just warned that He was not yet coming as King: He had to return to heaven and be confirmed in that role by His Father (Lk 19:12+). So of course the crowds shouted all the louder, “Blessed is the King who comes!" The crowds were right. Jesus is King. But He was not yet coming as King. We may be zealous and enthusiastic. But unless we listen to God’s Word far more carefully than the crowds listened to Jesus, we will be as unaware of God’s present purposes in our lives. (Borrow The 365 day devotional commentary) Ironically, though the triumphal entry was a public acceptance of being the Messiah and presented a direct challenge to His enemies, it must have been a disappointment to many of His followers because He did not enter Jerusalem upon a white horse of conquest but upon a colt representing humility. Peace in heaven and glory in the highest - This is similar to the angelic announcement at Messiah's birth "Glory to God in the highest, And on earth peace among men with whom He is pleased." (Lk 2:14+). Notice who has peace on earth -- those with whom God is pleased. And who are those? Romans 5:1+ explains that it is only those who "having been justified by faith...have peace with God through our Lord Jesus Christ." This peace, the very thing the world desperately seeks after can never be found except through faith in Christ! What an ironic cry by the Jewish crowd who would soon reject their Prince of peace (Isa 9:6+, cf Isa 9:7 describing Messiah's reign = "There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this.") and bring untold horror on their nation, beginning with the destruction of the Temple in 70 AD and continuing throughout the millennia, even to the horrible Holocaust of our day! And yet the worst is yet to come in the three and one half year Great Tribulation (Begins - Mt 24:15+, named - Mt 24:21+ also known as the Time of Jacob's Distress (Jeremiah 30:7+) when two-thirds of the nation of Israel will be cut off and suffer eternal separation from God (Zechariah 13:8-9+, cf "time, times and half a time," where "holy people" = the Jews - Daniel 12:7, 10+) A C Gaebelein - The angelic announcement was “peace on earth”; here the disciples say “peace in heaven.” Such will be the ultimate and glorious effect of the work of Christ, when Satan will be cast out of heaven, the heavenly inheritance redeemed (Eph 1:13+), and the reconciliation of things in heaven (Col. 1:20+) accomplished. All this and much more will surely come, when the King-Messiah comes again. Then there will be peace on earth, peace in heaven and glory in the highest. (The Annotated Bible) Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Leon Morris ties in peace with Jesus riding on a foal of a donkey - The (donkey) was not normally used by a warlike person. It was the animal of a man of peace, a priest, a merchant or the like. It might also be used by a person of importance but in connection with peaceable purposes. A conqueror would ride into the city on a war horse, or perhaps march in on foot at the head of his troops. The (donkey) speaks of peace.” (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Tenney adds "He did not come as a conqueror but as a messenger of peace. He rode on a donkey, not the steed of royalty, but that of a commoner on a business trip.” Sir Robert Anderson (The Coming Prince) adds that "No student of the Gospel narrative can fail to see that the Lord's last visit to Jerusalem was not only in fact, but in the purpose of it, the crisis of His ministry, the goal towards which it had been directed. After the first tokens had been given that the nation would reject His Messianic claims, He had shunned all public recognition of them. But now the twofold testimony of His words and His works had been fully rendered, and His entry into the Holy City was to proclaim His Messiahship and to receive His doom. Again and again His apostles even had been charged that they should not make Him known. But now He accepted the acclamations of "the whole multitude of the disciples," and silenced the remonstrance of the Pharisees with the indignant rebuke, "I tell you if these should hold their peace, the stones would immediately cry out. (Luke 19:39, 40) Brian Bill - On the very day that Jesus, the Lamb of God (Jn 1:29, 36), entered Jerusalem; families would have chosen their lamb to be sacrificed. This yearly reminder served to help the Israelites never forget that it was the blood of the lamb that provided their deliverance. Check this out. While the people are sacrificing their own lambs on Friday of that week, Jesus the Lamb of God is about to be slain once-for-all, for the remission of sins....The Sadducees, a group of religious leaders, had a tradition in which they believed the Messiah would show up four days before Passover. They took this so seriously that they kept the gates of the Temple open so He could walk in to his rightful place. Because of this, nationalistic fervor was at its peak and the Romans were on high alert (Paul Wallace, www.sermoncentral). In the comparison below note that all four Gospels quote from Psalm 118:26 part of the Hallel sung during the Passover. Luke changes "He" to "King" which would emphasize the royal character of the One coming. Note that "He who comes" is more literally "the coming One," which is a concept that had definite Messianic overtones among the Jews (see Mt. 11:3; Lk 7:19; Jn 3:31; 6:14; 11:27; Heb. 10:37). Hiebert explains that "While not naming the Messiah, the designation gave expression to the ardent yearning among the Jews for the assured coming of the promised one upon whom all their expectations for the future centered. This coming one they now welcomed in the name of the Lord, the name of Jehovah. He came in the authority denoted by that supreme name." COMPARISON OF THE ACCLAIM OF THE CROWDS AT JESUS' TRIUMPHAL ENTRY Matthew 21:9, 15+ Mark 11:9, 10+ Luke 19:38+ John 12:13+ Multitudes (were) going before Him, and those who followed after (Matthew 21:9+) Those who went before, and those who followed after (Mk 11:9+) Hosanna (Mt 21:9, 15+) Hosanna (Mk 11:9,10+) Hosanna Son of David (Mt 21:9,15+) Branches of the palm trees Blessed is He Who comes in the Name of the Lord (Mt 21:9+) Blessed is He Who comes in the Name of the Lord (Mk 11:9+) Blessed is the King Who comes in the Name of the Lord Blessed is He Who comes in the Name of the Lord the King the King of Israel Blessed is the coming kingdom of our father David (Mk 11:9+) Peace in heaven Hosanna in the highest (Mt 21:9+) Hosanna in the highest (Mk 11:10+) Glory in the highest! Children were crying out in the temple (Mt 21:15+) David Jeremiah - When Isaiah the prophet foretold the birth of Israel’s Messiah, “Prince of Peace” was one of the names he gave to Him. All the names —“Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” —reflected the heaven from which He would come (Isaiah 9:6+). And when Jesus came and entered Jerusalem to prepare for His passion, the crowds called out, “Peace in heaven and glory in the highest!” (Luke 19:38). Heaven is indeed a Kingdom of peace. And when Jesus taught His disciples how to live in a world characterized by a lack of peace, He taught them to pray that God’s will would be done “on earth as it is in heaven” (Matthew 6:10+). There is peace in heaven, and Jesus wants His disciples to have peace on earth until eternal peace is realized in the new Jerusalem. But how? Through prayer. The apostle Paul writes that when we commit every care and concern to God through prayer, the heavenly peace of God will guard our hearts and minds (Philippians 4:6-7+). If you have lost your peace, get it back through prayer. Commit every troubling thought to God, and receive heavenly peace in return. (Your Daily Journey With God) "There is a soft, a downy bed; "'Tis fair as breath of even; A couch for weary mortals spread, Where they may rest the aching head, And find repose--in heaven! "There is an hour of peaceful rest, To mourning wanderers given. There is a joy for souls distressed A balm for every wounded breast, 'Tis found alone--in heaven!" - James Montgomery The Messianic context of Psalm 118:26 BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD I shall give thanks to Thee, for Thou hast answered me; And Thou hast become my salvation (salvation is the Hebrew Word Yeshu'ah [Lxx = soteria] and Jesus is called Yeshua today by many Messianic Jews and Gentile Christians). 22 The STONE (MESSIAH - cf the same "STONE" in Da 2:34-35+, Da 2:44-45+) which the builders rejected (THE JEWISH LEADERS "would not", Lk 13:34) Has become the CHIEF CORNER STONE. 23 This is the LORD’S doing; It is marvelous in our eyes. 24 This is the day which the LORD has made; Let us rejoice and be glad in it. (WHAT DAY? John MacArthur = "Probably refers to 1) the day of deliverance and/or 2) the day the Stone was made the chief cornerstone, which they now celebrate." J V
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Spurgeon - What a contrast! The King’s courtiers shouting for joy, and the King himself weeping over the guilty city where the greatest tragedy in the history of the whole universe was about to take place. The King saw, in the near and more remote future, what no one else could see, so, “when he was come near, and beheld the city, he wept over it.” (Luke 19 - exposition) When He approached Jerusalem - As he ascended from the other side of the Mount of Olives from Bethphage and Bethany the city would come into view as He reached the top of the mountain and could see the Temple on Temple Mount (His Own House!). 🙏 THOUGHT - Now take a moment and image this incredible scene. The crowd is rejoicing and shouting the words from the Messianic Psalm 118:26, even proclaiming Him as the "King of Israel" and yet Jesus, as He sees the city, begins sobbing deeply, a visible show of emotion which would have been obvious to all who could see Him. One wonders what went through their minds at this "strange moment?" This has to be one of the most tragic, ironic contrasts in all of human history. On one hand, the Jews are expressing unbridled jubilance, while on the other hand, Jesus was expressing profound sorrow (an emotion of great sadness associated with loss or bereavement coming from deep within His Holy Being...we cannot even imagine perfect, holy sorrow)! Let me apply this picture of Jesus seeing His sinful, rebellious city, for it makes me wonder whether Jesus weeps deeply now in Heaven when He sees us, His very own possession, (and He does see us Pr 15:3+) willfully turning away from His holy law and commiting heinous sin? Oh my! May our prayer frequently be that of God's choice servant David who sinned woefully against God and yet who God later declared to be "a man after My heart who will do all My will." (Acts 13:22+). Let us pray "Keep back Your servant from presumptuous sins. Let them not rule over (Lxx = katakurieuo = bring into subjection , gain dominion over, become master over, overpower) me. Then I will be blameless,and I shall be acquitted of great transgression." (Ps 19:13+, cf Ps 119:10, Ps 25:15). Amen! A C Gaebelein - Before He utters the great prophecy announcing the doom of the city, He weeps. What a glimpse it gives of the loving heart of the Saviour-King, the friend of sinners! He saw the city and wept over it - In John 11:35 when Lazarus died "Jesus wept," but wept there is the a different Greek verb dakruo (root word of English "tears") which means "He shed a tear," speaking of a quiet expression of grief. Now in His final approach to the Holy City He is in deep agony weeping and sobbing over the "death" (and coming destruction) of the city and the entire nation of Israel, for in His omniscience, He knows they will soon reject Him as their Messiah and King, even though for a brief moment they put on an external show of acceptance. The English word that comes to mind is "fickle" which is defined as "marked by erratic changeableness in affections or attachments." Jerusalem was the same city of which the psalmist had penned such an eloquent description Great is the LORD, and greatly to be praised, In the city of our God, His holy mountain. Beautiful in elevation, the joy of the whole earth, Is Mount Zion in the far north, The city of the great King. God, in her palaces, Has made Himself known as a stronghold. (Ps 48:1-3) The writer of Hebrews records that "In the days of His flesh, He (JESUS) offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety." (Heb 5:7+, cf Lk 22:44-45+) Brian Bell tells this story - Finding his newly-appointed pastor standing at his study window in the church weeping as he looked over the inner city's tragic conditions, a layman sought to console him: "Don't worry. After you've been here a while, you'll get used to it." Responded the minister, "Yes, I know. That's why I am crying." The question for us is "Have we gotten used to it?" Jesus cried out a similar plaintive lament "O Jerusalem, Jerusalem" twice in the Gospels (although we are not told He actually wept).... “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! 35 “Behold, your house is left to you desolate (PROPHECY FULFILLED WHEN TEMPLE WAS DESTROYED IN 70 A.D.); and I say to you, you will not see Me UNTIL the time comes when you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Lk 13:34-35+) "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38 “Behold, your house (INTERESTING - HE DOES NOT CALL IT "GOD'S HOUSE!") is being left to you desolate! 39 “For I say to you, from now on you will not see Me UNTIL you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Mt 23:37-39+) Comment: Jesus uttered this lament with a peculiar poignancy and pathos for the Holy City so near and dear to God's heart. But notice that while He uses the name Jerusalem, the city of God, it was a symbol of the entire Jewish nation, the majority of which refused to receive Him (Jn 1:11+). Jesus' double declaration of the name Jerusalem is indicative of His deep sorrow. And so Yeshua with broken heart, sorrowfully laments over His beloved city. As you ponder these words from the lips of our King Who was soon to be rejected by the very city in which He would one day reign as King of kings, take a moment of respite from your study to play this beautiful but sad song Yerushalayim. I dare you to keep from weeping as you listen to the melody and words. Is is not fascinating that Jesus quotes the very same Psalm (Psalm 118:26) which the Jews cried out as He made His "Triumphal Entry" into Jerusalem at which time He accepted their praises to Him as their King. Of course before the week was out they would say He was not their King and would demand His crucifixion. And so in both Luke and Matthew Jesus gives a prophecy to Israel (the prophecy in Matthew 23:39 was the LAST public prophecy given to the nation (the Olivet Discourse was spoken to His disciples). In this final prophecy Jesus warned that Israel would not see Him again until the pressures of the Great Tribulation (the Time of Jacob's Distress) caused them (see especially Zechariah 12:10-14+) to welcome Him as the Blessed One Who comes in the Name of the Lord. And don't miss the time sensitive word UNTIL, as it is filled with Messiah's love and mercy, for it speaks of something happening (Israel's Temple desolate) up to a future point in time, in this case Messiah's Second Coming which is more accurately called the real TRIUMPHAL ENTRY and the believing Jewish remnant cries out "Blessed is He Who comes in the Name of the Lord!" Spurgeon - “As he approached and saw the city, he wept for it.” On three occasions we are told that Jesus wept. The first was when our Lord was about to raise Lazarus from the dead. He saw the sorrow of the sisters and meditated on the fruit of sin in the death and corruption of the body, and he groaned in spirit, and it is written that “Jesus wept” (Jn 11:35). The third occasion was in the Gethsemane agony when a shower of bitter tears was mingled with the bloody sweat (Heb 5:7). The second occasion was here at the sight of the beloved but rebellious city. Our Lord, in weeping over Jerusalem, showed his sympathy with national troubles and his distress at the evils which awaited his countrymen. He suffered a deep inward anguish and expressed it by signs of woe and by words that showed how bitter was his grief. He is the Sovereign of sorrow, weeping while riding in triumph in the midst of his followers. Did he ever look more kingly than when he showed the tenderness of his heart toward his rebellious subjects? The city that had been the metropolis of the house of David never saw so truly a royal man before, for he is most fit to rule who is most ready to sympathize. Jesus knew the hollowness of all the praises ringing in his ears. He knew that those who shouted hosanna today would, before many suns had risen, cry, “Crucify him! Crucify him!” He knew his joyous entrance into Jerusalem would be followed by a mournful procession out of it when they would take him to the cross to die. Yet in all that flood of tears, there was not one for his own death. The tears were all for Jerusalem’s doom, even as he said afterwards, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and your children” (Lk 23:28). (Luke 19 - exposition) Wept (2799)(klaio) refers to a loud expression of grief which can even include wailing out loud. So klaio can describe not only the shedding of tears, but also all manner of external expression of grief. This describes Peter's experience after denying His Lord three times and going out where he "wept bitterly." (Mt 26:75; Mk 14:72). Klaio is used especially to describe the wailing and lamenting for the dead and indeed Jerusalem was in a sense "dead" and will remain "dead" until the King returns. Why? Because Jesus had done miracles and clearly shown the Jews of Jerusalem Who He was and yet they steadfastly refused to hear, to see and to believe He was their Messiah. Jesus was also sobbing because He knew their rejection of Him as Messiah would bring about intense suffering and tragedy. In 70 AD after a siege of 143 days the Romans would kill (by some reports) up to a million Jews and take thousands more captive. Luke's uses of klaio - Lk. 6:21; Lk. 6:25; Lk. 7:13; Lk. 7:32; Lk. 7:38; Lk. 8:52; Lk. 19:41; Lk. 22:62; Lk. 23:28; Acts 9:39; Acts 21:13; Brian Bill - Jonah looked on Nineveh and hoped it would be destroyed, while Jesus looked at Jerusalem and wept because it had destroyed itself. The parade suddenly stops. People see His shoulders shaking. Maybe He’s laughing. Everyone else is throwing up cheers while Jesus is shedding tears. These were chest-heaving sobs. This same word is used in Mark 5:38 to describe how family members were crying over the death of a young daughter when it says they were “crying and wailing loudly.” Jesus was not weeping because He was going to suffer and die. No, He was lamenting the lost and their hard hearts. He breaks out into loud wailing when people will to go their own way. I like how the Bible Exposition Commentary puts it: “No matter where Jesus looked, He found cause for weeping. If He looked back, He saw how the nation had wasted opportunities. If He looked within, He saw spiritual ignorance and blindness…as He looked around, Jesus saw religious activity that accomplished very little…as Jesus looked ahead, He wept as He saw the terrible judgment that was coming to the nation, the city, and the temple.” I wonder how much He weeps for the things that are happening in our country? Do you feel what Jesus feels – even when others don’t? Are you willing to let your heart be broken for those who are hurting and wandering? Ask God to help you feel what Jesus feels about their lostness and then determine this week to invite him or her to our Good Friday and Easter services. Surveys indicate that the majority of people who don’t attend church give the same reason when they’re asked why they don’t: “No one ever asked.” Your mission this week is to make the Easter ask!...His tears reveal His heart of compassion toward you. Romans 2:4 says that God’s kindness can lead you to repentance. As you focus on his tears, allow His kind heart to melt away your hardness and turn to Him. In Matthew 21:10-11, we read that the whole city was “stirred and asked, ‘Who is this?’” The word stirred is where we get our word seismic. I can tell you this. When you totally submit and surrender to the Savior, allowing Him to make a triumphal entry into your own heart, seismic changes will take place. Friend, don’t put off the decision any longer. Welcome the King into your life today and worship Him. When you die, you may be asked just one question. The question will go something like this: Why should I let you into heaven? Any answer other than because you have put your faith in Jesus and allowed Him to triumph over your sins, is the wrong answer. (Sermon) Spurgeon - There will be no true glory for Jerusalem until the Jews are converted; there will be no return of Christ to that royal city until they shall welcome him with louder hosannas than they gave when he rode in triumph through the streets, and entered into the temple. The Lord grant that we may never reject Christ! Let us run, even now, like little chicks, and hide beneath the wings of the Eternal. (Luke 19 - exposition) Steven
Lucas 19
Spurgeon writes that "The Lord God appointed a set time for the coming of His Son into the world; nothing was left to chance. Infinite wisdom dictated the hour at which the Messiah should be born, and the moment at which He should be cut off. His advent and His work are the highest point of the purpose of God, the hinge of history, the center of providence, the crowning of the edifice of grace, and therefore peculiar care watched over every detail. Once in the end of the world hath the Son of God appeared to put away sin by the sacrifice of Himself, and this is the event before which all other events must bow. The studious mind will be delighted to search out the reasons why the Messiah came not before, and why He did not tarry till yet later ages. Prophecies declared the date; but long before infallible wisdom had settled it for profoundest reasons. It was well that the Redeemer came: it was well that He came in what Scripture calls the fullness of time, even in these last days." (Luke 19 - exposition) Related Resources on Interpretation of "THIS DAY" in light of the Prophecy in Daniel 9:25 What is the significance of the triumphal/triumphant entry? Daniel 9:20-27 The Arrival of the King - Dr John MacArthur The Seventy Weeks of Daniel - Dr Thomas Ice (alternative) - 42 page article The Coming Prince - Sir Robert Anderson Interpretation of 70 Weeks - Randall Price- 3 interpretations - literal, Jewish, non-literal Chronological Aspects of Daniel’s 70 Weeks $ - Dr Harold Hoehner Chronological Aspects of the Life of Christ Part IV: The Day of Christ's Crucifixion Daniel 9:24b, 25 - Dr Charles Ray Daniel 9:25b, 26, 27a - Dr Charles Ray Daniel 9:20-24 Israel's Future, Part 1 - Dr John MacArthur Daniel 9:24-25 Israel's Future, Part 2 - Dr John MacArthur If Thou Hadst Known!- Oswald Chambers 'If thou hadst known ... in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.' Luke 19:42 Jesus had entered into Jerusalem in triumph, the city was stirred to its foundations; but a strange god was there, the pride of Pharisaism; it was religious and upright, but a "whited sepulchre." (Mt 23:37KJV) What is it that blinds me in this "my day"? (Lk 19:42) Have I a strange god - not a disgusting monster, but a disposition that rules me? More than once God has brought me face to face with the strange god and I thought I should have to yield, but I did not do it. I got through the crisis by the skin of my teeth (ED: And I would add Ro 8:13b+) and I find myself in the possession of the strange god still (cf Ro 7:21+); I am blind to the things which belong to my peace. It is an appalling thing that we can be in the place where the Spirit of God should be getting at us unhinderedly, and yet increase our condemnation in God's sight. "If thou hadst known" - God goes direct to the heart, with the tears of Jesus behind. These words imply culpable responsibility; God holds us responsible for what we do not see. "Now they are hid from thine eyes" - because the disposition has never been yielded. The unfathomable sadness of the "might have been!" God never opens doors that have been closed. He opens other doors, but He reminds us that there are doors which we have shut, doors which need never have been shut, imaginations which need never have been sullied. Never be afraid when God brings back the past. Let memory have its way. It is a minister of God (cf Ro 13:4) with its rebuke and chastisement and sorrow. God will turn the "might have been" into a wonderful culture for the future. (Amen!) Joseph Augustus Seiss (1823-1904 - Lutheran minister who interpreted the Scriptures literally not allegorically) offers an incisive analysis of the timing of Daniel's prophecy in Daniel 9:25 in which he discusses the appearance of Messiah the Prince, first asking... To what point in the life of Christ, then, does the angel refer (angel's answer to Daniel in Daniel 9:25)? Some say to His birth; but Jesus was not then presented to the Jewish nation as their Prince or King, though called "king of the Jews" by the Magi (Mt 2:2). Some say the reference is to His baptism or His anointing by the Holy Ghost immediately after His baptism (Mt 3:13,14, 15, 16, 17, 21:11), or both; but not a word was then said to the people about His being King, but only of His being the Son (Mt 3:17) and Prophet of God (Mt 10:41, 13:57, 14:5), to Whom they should give audience. And for more than three years of His ministry, in all His authoritative teaching and miraculous healing, He did not once make the slightest pretensions to being a king. On the contrary, when the people would willingly have crowned Him, and insisted on making Him their king, He peremptorily refused to take any such place, honor or title. But the time came when He did make profession and claim to be the rightful King of the Jews, and so presented Himself to the Jewish nation at one of the greatest of their national festivals at Jerusalem (Passover). It occurred but a few days prior to His Passion, and was one of the principal and most direct causes of His condemnation and crucifixion. For the first time in His career we behold Him mounted as a king (Jn 12:12-19, Mt 21:1-9, Lk 19:33-40+) with multitudes doing honor to Him and hailing Him with Hosannas ("Save us now") as the Prince of the house of David (Mt 21:15, 16). In the midst of the loud-sounding proclamations of Him as the King, He triumphantly rode into Jerusalem, entered the Temple, cast out all them that sold and bought in the Temple, overthrew the tables of the money changers and the seats of them that sold doves, and took to Himself all the authority and majesty of the rightful King and Lord of the chosen people, their Temple and their state (Mt 21:12, 13, Mk 11:15-18, Lk 19:45, 46+). And when the officials came to Him, insinuating treasonableness in these pretensions, particularly in the outcries which hailed Him as the blessed King, the Davidic Prince, He promptly answered, If these should hold their peace, the stones would immediately cry out. (Lk 19:40+) He had to be presented to the nation as its rightful and anointed King; and this is when and how it was done. We make mistake on this point. Ancient prophecy foretold that the Messiah King should come to Jerusalem sitting upon an ass, even a colt the foal of an ass; and inspiration under the New Testament narrates this very scene, and says, "This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, Thy King cometh unto thee." (Mt 21:4) It was here specially, emphatically and for the first time that Jesus presented Himself to the Jewish people as their Messiah Prince; and only to this point in His earthly history can the words of the angel literally and fully apply, for not till then did He come as the Ruler, the King. We thus find the exact terminating-point of the angel's four hundred and eighty-three years. (Voices from Babylon or, The Records of Daniel - Online) Luke 19:43 "For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, BGT Luke 19:43 ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ καὶ παρεμβαλοῦσιν οἱ ἐχθροί σου χάρακά σοι καὶ περικυκλώσουσίν σε καὶ συνέξουσίν σε πάντοθεν, KJV Luke 19:43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, NET Luke 19:43 For the days will come upon you when your enemies will build an embankment against you and surround you and close in on you from every side. CSB Luke 19:43 For the days will come on you when your enemies will build an embankment against you, surround you, and hem you in on every side. ESV Luke 19:43 For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side NIV Luke 19:43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. NLT Luke 19:43 Before long your enemies will build ramparts against your walls and encircle you and close in on you from every side. NRS Luke 19:43 Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. YLT Luke 19:43 'Because days shall come upon thee, and thine enemies shall cast around thee a rampart, and compass thee round, and press thee on every side, For the days will come upon you Lk 21:20-24; Deuteronomy 28:49-58; Ps 37:12,13; Daniel 9:26-27; Matthew 22:7; 23:37-39; Mark 13:14-20; 1 Thessalonians 2:15,16 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:28-44 Why You Should Follow Jesus - Steven Cole Luke 19:28-40 Jesus' Humble Coronation, Part 1 - John MacArthur Luke 19:28-44 Jesus' Humble Coronation, Part 2 - John MacArthur Jerusalem Destroyed 70 AD PROPHECY OF JERUSALEM'S DESTRUCTION For (hoti) - What is Jesus explaining? He has just declared "now" the things which make for peace have been hidden. And now He gives a prophecy which explains in a sense the consequences of the truth being hidden from them. Hidden (krupto) truth was the result of divine judgment, but now He explains that they will experience visible judgment. The judgment will not be hidden but revealed in 70 AD with the Roman destruction of Jerusalem. The days will come upon you - Note Jesus' multiple uses of the future tense ("will - 4x) which can be a very helpful clue to identify prophetic statements in Scripture (of course context must alway determine if the future tense in a specific verse is truly a prophetic passage). And so here Jesus speaks a prophecy in light of their spiritual blindness and failure to recognized their Messiah and King. It is interesting that Jesus uses days, for indeed Jerusalem would be under siege for days. Note also that the pronoun you/your occurs 11x in 2 verses (Lk 19:43-44) where Jerusalem is personified as mother. This judgment is very personal! When your enemies (echthros) will throw up (paremballo) a barricade (charax) against you - When is an important time phrase in Scripture, as it indicates the reality of something, in this case the beginning siege of Jerusalem. In other words it is "when" NOT "if!" It is destined to happen! Your enemies would prove to be the Roman army. To throw up or raise up BESIDE STAKES (plural here) so collectively designating a PALISADES or WALL OF STAKES erected by the Roman soldiers during the siege. Throw up (3925)(paremballo from para = from beside, by the side of + ballo = throw) is used only here in the NT (hapax legomenon) as a military technical term expressing preparations to besiege a city by throwing up a rampart of earthworks and/or surrounding the city with barricades. This was a standard Roman military tactic. Gilbrant - The word paremballō is related to parembolē (lit., "a casting in among from para = among + ballo = throw) which refers to an army or camp (in the Macedonian dialect, cf Heb 11:34). Its range of meaning includes “insert” or “interpose,” and in the intransitive sense “to fall in line” (cf. Liddell-Scott). It is also often used in military contexts with various meanings, such as to surround an enemy camp, to insert soldiers in the battle line, to assign soldiers to a particular area, to assemble in formation, or to encamp (Exodus 15:27). It occurs in some manuscripts at Luke 19:43, “Thine enemies shall cast a trench about thee.” The Textus Receptus has the term periballō at Luke 19:43. The word translated “trench” is charax which refers to a fence stake or palisade. Hence, paremballō refers here to the erecting of some sort of physical barrier rather than merely encircling with troops. (Complete Biblical Library) Barricade (5482)(charax related to verb charassō = sharpen to a point) is used only here in the NT (hapax legomenon) and literally means a stake (as providing support for a vine) but by synecdoche, it came to mean timber used to fortify a camp. In short, charax referred to what is made by sharpened stakes, as in the stakes composing a barricade or palisade. It describes a fortified fence constructed of wooden poles with earth, stones, pieces of wood packed between, the purpose being to prevent escape from the besieged city. Charax occurs only here in the NT but 13 times in the Septuagint - Deut. 20:19; 1 Ki. 12:24; 1 Ki. 20:12; Eccl. 9:14; Isa. 29:3; Isa. 31:9; Isa. 37:33; Jer. 33:4; Ezek. 4:2; Ezek. 21:22; Ezek. 26:8. Enemies (2190)(echthros from échthos = hatred, enmity) used of personal enemies, national foes, enemies of God; and is an adjective which pertains to manifesting hostility toward another. In this case the Romans would turn from an occupying force into overtly hostile enemies in response to the Jews revolt in 66 AD. See details of this First Jewish-Roman War (66-73 AD). 32v - enemies(20), enemy(10), enemy*(1), hostile(1). Matt. 5:43; Matt. 5:44; Matt. 10:36; Matt. 13:25; Matt. 13:28; Matt. 13:39; Matt. 22:44; Mk. 12:36; Lk. 1:71; Lk. 1:74; Lk. 6:27; Lk. 6:35; Lk. 10:19; Lk. 19:27; Lk. 19:43; Lk. 20:43; Acts 2:35; Acts 13:10; Rom. 5:10; Rom. 11:28; Rom. 12:20; 1 Co. 15:25; 1 Co. 15:26; Gal. 4:16; Phil. 3:18; Col. 1:21; 2 Thess. 3:15; Heb. 1:13; Heb. 10:13; Jas. 4:4; Rev. 11:5; Rev. 11:12 And surround (perikukloo encircle) you and hem (sunecho/synecho) you in on every side - In AD 70, Titus, the Roman general, surrounded Jerusalem with an embankment of wooden barricades often combined with earthworks (rocks, sticks, etc). The Jews in one of their sorties (a military action in which besieged troops burst forth from their position) destroyed this barricade, after which General Titus surrounded the city with a wall of masonry. This would normally take months to build but was built in 3 days by the determined Roman Army. This strategy cut off all hope of escape and led to the unparalleled horror that followed. The description is reminiscent of OT predictions (Isa 29:3; Isa 37:33; Ezek 4:1-3). Surround (4033)(perikukloo from perí = about + kuklóo = to compass about) is used only here in the NT (hapax legomenon) and means to encircle, to encircle all around, to surround a city as besiegers, to blockade completely, to compass round. Uses in Septuagint - Gen. 19:4; Exod. 39:13; Num. 21:4; Num. 32:38; Jos. 6:13; Jos. 7:9; 2 Ki. 6:14; Ps. 17:11; Ps. 18:5; Ps. 22:12; Prov. 20:28; Jer. 31:39; Jer. 52:21 Hem (constrain, grip, crowd, distress) (4912) sunecho/synecho from sun = with + echo = hold) literally means hold together (as a unit, metaphorically to sustain). To press together. To close by holding together (stop, shut) - ears = refuse to listen (Acts 7:57), mouth (Is 52:15), heaven (Dt 11:17). To press hard, to crowd (Lk 8:45). To hold in custody (Lk 22:63). Sunecho means to be held or gripped by difficult circumstances (various diseases - Mt 4:24, fever - Lk 4:38, fever & dysentery - Acts 28:8, fear - Lk 8:37). In Acts 18:5 the idea is "to occupy someone’s attention intensely" (BDAG-borrow). Gingrich - 1. close by holding, stop Ac 7:57.—2. press hard, crowd Lk 8:45; 19:43.—3. hold in custody Lk 22:63.—4. pass. be tormented by, suffer from Mt 4:24; Lk 4:38; 8:37; Ac 28:8. Be distressed, be hard pressed Lk 12:50; Phil 1:23.—5. pass. be occupied with, be absorbed in Ac 18:5.—6. For 2 Cor 5:14 urge on, impel or hold within bounds, control. Cf. Ac 18:5 v.l Luke 19:44 and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation." BGT Luke 19:44 καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθ᾽ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. KJV Luke 19:44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. NET Luke 19:44 They will demolish you– you and your children within your walls– and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God." CSB Luke 19:44 They will crush you and your children within you to the ground, and they will not leave one stone on another in you, because you did not recognize the time of your visitation." ESV Luke 19:44 and tear you down 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." NIV Luke 19:44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God's coming to you." NLT Luke 19:44 They will crush you into the ground, and your children with you. Your enemies will not leave a single stone in place, because you did not accept your opportunity for salvation." NRS Luke 19:44 They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognize the time of your visitation from God." YLT Luke 19:44 and lay thee low, and thy children within thee, and they shall not leave in thee a stone upon a stone, because thou didst not know the time of thy inspection.' they will level you to the ground 1 Kings 9:7,8; Micah 3:12 your children within you Lk 13:34,35; Matthew 23:37,38 they will not leave in you one stone upon anotherLk 21:6; Matthew 24:2; Mark 13:2 because you did not recognize the time of your visitation Lk 19:42; 1:68,78; Lamentations 1:8; Daniel 9:24; John 3:18-21; 1 Peter 2:12 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:28-44 Why You Should Follow Jesus - Steven Cole Luke 19:28-40 Jesus' Humble Coronation, Part 1 - John MacArthur Luke 19:28-44 Jesus' Humble Coronation, Part 2 - John MacArthur THE "ROCKS CRY OUT" NO STONE LEFT UNTURNED! The picture above is of the huge stones from the retaining wall surrounding Herod's Temple Mount, cast down in the destruction of Jerusalem in A.D. 70 And they will level (edaphizo) you (Jerusalem personified) to the ground and your children within you - I agree with the NET Note "The singular pronoun you refers to the city of Jerusalem personified." The future tense will level identifies this as a prophecy. Who is they? Ultimately this was Rome who would shatter the city, the Temple and the Jewish inhabitants in the city. Jesus' prophecy was fulfilled in AD 70 when the Roman army under Titus destroyed the temple completely. The destruction of the city and dispersion of its people was completed in AD 135. What the Bible Teaches - The Jews had rejected the testimony of their own Scriptures to the Lord Jesus. They had refused the powerful testimony of His own miracles, the moral perfection of His life, and the power and authority of His words which all felt. Willfully they had shut their eyes until, as Paul wrote, "the wrath is come upon them to the uttermost" (1 Th 2:16+). The destruction of Jerusalem was a direct result of their rejection of Messiah. What a solemn warning to Christ rejecters! (What the Bible Teaches – Luke) Level (1474)(edaphizo from edaphos = ground upon which things rest) dash to the ground, to level to the ground, to overthrow and when used of a city means to level to the ground. BDAG - "to destroy or tear down by causing something to be brought to ground level." Thayer - "to throw to the ground both of cities, buildings, to raze, level with the earth, and of men." Jesus uses this verb only here and in so doing predicts that the walls, towers and houses of Jerusalem were to be beaten as level as a threshing floor, and this was literally fulfilled. Gilbrant on edaphizo - Occurring from around the Fourth Century B.C. onward, this verb denotes “to beat level and firm” like the floor. It can refer also to the action of “providing a floor,” or in a harsh sense “to dash to the ground.” (cf Ps 137:9, Nah 3:10). (Complete Biblical Library) Edaphizo - 6x in 6v in the Septuagint - Ps. 137:9 = "dashes your little ones against the rock."; Isa. 3:26; Ezek. 31:12; Hos. 10:14; Hos. 13:16; Nah. 3:10 = "her small children were dashed to pieces At the head of every street." And they will not leave in you one stone upon another - The picture above is of stones from the Western Wall of the Temple Mount (Jerusalem) thrown onto the street by Roman soldiers on the Ninth of Av, 70 AD. Because (term of explanation - what is Jesus explaining?) you did not recognize (ginosko) the time (kairos) of your visitation (episkope)(Watch video) - The clear implication is that they could have recognized the time (compare to the preceding synonym - "this day") of their visitation. Some see this as a more general reference to Jesus' entire ministry, which gave many "clues" that He was indeed the Messiah and they could have recognized Him simply by examining the Messianic Prophecies which He fulfilled perfectly. As discussed above, more specifically the Jews could have rightly interpreted Daniel's great prophecy in Daniel 9:24-27, which gave a timetable to allow one to predict when the Messiah would present Himself to Jerusalem as the Messiah, the Anointed One, the King of the Jews (cf the phrase "until Messiah the Prince" = Da 9:25+ and note especially the "double exhortation" to "know and discern!"). And they could have compared Daniel's prophecy with that of Zechariah 9:9, and they would have recognized the time of their visitation by God in the flesh entering the city riding on the colt of a donkey! Your visitation (possessive pronoun) refers to Jerusalem's (Israel's) own personal prophesied promised visit! 🙏 THOUGHT- This principle can apply to our lives today as believers, for Jesus is ever present and active in our lives, giving us warnings, opportunities, blessings, etc. The question is are we too busy with our SELF to recognize our SAVIOR? I fear this occurs far more in my life than I would even like to know! God grant us spiritual vision (yea, even "vertical vision") to see Jesus and His Spirit's active role in our day to day lives so that we do not miss the time of our visitation (so to speak). Amen We all have only a short time left before we see Jesus face to face so it is imperative that we be diligent to Redeem the Short Time (James 4:14+, Ps 144:4, pray Ps 90:12) we each have to store up for ourselves treasure in heaven (Mt 6:20-21+, cf comments on Lk 16:9)! Believer's Study Bible - “The time of your visitation” means the time in which God comes to bring salvation and blessing. Jerusalem does not recognize the hour of grace. () (ED: AND SADLY WILL SUFFER THE DAY OF WRATH!) What the Bible Teaches - "The time of thy visitation" is a frequent OT phrase. In all its occurrences in the Prophets it is a day of calamity or a day of judgment (Isa 10:3; Jer 8:12; 10:15; 11:23; 23:12; 46:21; 48:44; 50:27; 51:18; Hos 9:7; Micah 7:4). He who came in grace used it of a visitation of the grace of God." ((What the Bible Teaches – Luke)