Lucas 19
William Hendriksen · Citado em PreceptAustin
Lucas 19
Hendriksen adds that "Now one of the things for which Jericho was famous was the balm derived from the balsam tree. Josephus (Antiquities XV.96) calls balsam "the most precious thing there is." It was fragrant, soothing, and highly regarded for its healing qualities. The trade in this commodity—and in other commodities abounding in the Jericho region—yielded high taxes for the Roman government. Besides, Jericho was at the heart and center of a vast trade route network (as noted above)...The city had trade connections with Damascus, Tyre, and Sidon to the north, Caesarea and Joppa to the west, and Egypt to the south, as well as with many other cities and countries in every direction. An important man, therefore, this Zacchaeus! (Borrow Exposition of the Gospel of Luke) While tax collectors were hated by the Jews, it was not a crime to be a tax collector. The crime was in defrauding and extorting the people which usually "went with the territory!" When the tax collectors came to John the Baptist to be baptized, it is notable that he did not tell them to quit their jobs but he told them to “Collect no more than what you have been ordered to.” (Lk 3:13+). Jesus Himself affirmed the propriety and legality of paying taxes when He commanded "render to Caesar the things that are Caesar’s, and to God the things that are God’s." (Lk 20:25+).
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Hendriksen - A superficial glance at the rule here expressed might cause sharp disagreement and perhaps even resentment. One might ask, "What? Does Jesus actually justify taking from the poor in order to give to the rich?" However, in the light of the entire context and of other passages, such as Luke 9:23, 24; 17:33; cf. Matt. 10:39; 16:26; Mark 8:34-38; and John 12:25, 26, one soon discovers the true meaning. It is this: the man who through diligent use of the gospel has enriched himself and others, will, by continuing in this course, become richer and richer. On the other hand, from the person who has become poor because he has neglected his duty in this respect, even whatever little he once had shall be taken away. (Borrow Exposition of the Gospel of Luke) We see this same principle echoing through the Synoptic Gospels... Matthew 13:12; “For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Matthew 25:29 “For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. Mark 4:25 “For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him.” Luke 8:18+ “So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him.” Keathley - Mt 13:12; 25:29; Mk 4:25 and Lk 8:18 all say that to whomever has, will more be given and whoever does not have, what they have will be taken away. This parable helps explain those passages. The third slave lacked understanding / faith - he did not act on what he knew. What you don’t use, you lose. He lost the opportunity to do any more. Leon
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Hendriksen- What Jesus was really telling his audience, in symbolical phraseology, was probably this, that he himself, at the conclusion of his suffering, would ascend to the Father in heaven; that the Father, as a reward upon the Son's accomplished mediatorial work, would cause him to sit at his right hand, thereby bestowing on him rulership over the entire universe in the interest of his church (Eph. 1:20-23); and that from heaven he would return to earth after a long (but indefinite) time, symbolized by "the far country" to which the nobleman of the parable was wending his way. The idea that the Son of man will not return at once is stressed also in certain other passages, two of the clearest being Matt. 25:5 ("While the bridegroom tarried," A.V.), and Matt. 25:19 ("A long while afterward the master... came"). See also Matt. 24:14; II Thess. 2:2, 3; II Peter 3:4-9; Rev. 20:1-3, 7-11. (Borrow Exposition of the Gospel of Luke) Noble (2104)(eugenes from eu = well + genos = family, race) means literally of high or noble birth, but in this context is used figuratively to describe men and women possessing that type of attitude ordinarily associated with well-bred persons. This is a significant term, since to be a member of the aristocracy was highly prized Return (5290)(hupostrepho from hupo = under + strepho = to turn, to change) means to turn back from or to return (go back to a location). How interesting that this verb describing the return of the Holy One of Israel is the same verb used by Peter to describe the unholy men who turn away from the holy commandment (2 Peter 2:21). Luke's uses of hupostrepho - This is a favorite verb for Luke. Lk. 1:56; Lk. 2:20; Lk. 2:43; Lk. 2:45; Lk. 4:1; Lk. 4:14; Lk. 7:10; Lk. 8:37; Lk. 8:39; Lk. 8:40; Lk. 9:10; Lk. 10:17; Lk. 11:24; Lk. 17:15; Lk. 17:18; Lk. 19:12; Lk. 23:48; Lk. 23:56; Lk. 24:9; Lk. 24:33; Lk. 24:52; Acts 1:12; Acts 8:25; Acts 8:28; Acts 12:25; Acts 13:13; Acts 13:34; Acts 14:21; Acts 20:3; Acts 21:6; Acts 22:17; Acts 23:32; Luke 19:13 "And he called ten of his slaves, and gave them ten minas and said to them, 'Do business with this until I come back.' And he called ten of his slaves Mt 25:14 Joh 12:26 Ga 1:10 Jas 1:1 2Pe 1:1 gave them ten minas: Mt 25:15 Ro 12:6-8 1Co 12:7-11,28,29 1Pe 4:9-11 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 Related Passages: 1 Thessalonians 2:4+ (COMPARE ENTRUSTED WITH "TEN MINAS") but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. 1 Timothy 1:11+ (COMPARE ENTRUSTED WITH "TEN MINAS")according to the glorious gospel of the blessed God, with which I have been entrusted. DO BUSINESS FOR THE LORD And he called ten of his slaves (doulos) and gave them ten minas (mna, mnah) - The word for slaves is doulos, a bondservant who serves in obedience to the Master's will, not out of slavish fear (contrast the slave in Lk 19:13), but out of love for the Master and a heart desire to please Him. Note 10 slaves and 10 minas (not 10 minas to each slave) which amounts to one mina per slave which is about 3 months wages. Thus all received the same amount. Robert Stein - In this account Luke dealt with the issue of the “delay” of the parousia. The parable is clearly a parable of stewardship, but Luke sought to point out to his readers that stewardship necessitates that there be an interval between the time of the historical Jesus and the consummation. Stewardship has no meaning if the “king” is not absent for a time. (NAC) Note while some confuse this parable with a somewhat similar one in Matthew 25, most writers consider this parable as distinct from the "Parable of the Talents" (Mt 25:14-30), even though there are some similarities between the two parables - compare Luke 19:13 with Mt 25:14; Luke 19:16 with Mt 25:20; Luke 19:17 with Mt 25:21; Luke 19:21 with Mt 25:24; Luke 19:22 with Mt 25:26; Luke 19:23 with Mt 25:27; Luke 19:24 with Matt 25:28; Luke 19:26 with Mt 25:29) Darrell L. Bock summarizes the differences between the Parable of the Talents and the Parable of the Minas (also known as the "Parable of the Pounds") The settings are different: Luke has the parable in Jericho, while Matthew has it in Jerusalem. The audiences differ: Luke has the remarks in front of a crowd, while Matthew has it only with disciples. Luke has a number of unique details, including an additional remark in the setting that notes the delay of consummation and a note about the citizens and emissary sent to protest the king’s selection. Matthew has a businessman, while Luke has a king. Matthew has three slaves, Luke ten. Matthew gives the servants property and talents (five, two, and one respectively), while Luke gives each servant one mina. The difference in value between a talent and a mina yields a large sum in Matthew and a (relatively) small sum in Luke. The rewards in Matthew are the same for each servant, while in Luke they are different. (See Luke : 2 Volumes (Baker Exegetical Commentary) The question naturally arises "What do the minas represent?" Since they are distributed equally to all the slaves this speaks of something of equal value. The majority of writers interpret the mina as representative of the Gospel which every believer has been given the privilege to proclaim. As Kent
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Hendriksen has an excellent summary of the significance of the "Triumphal Entry" recorded in all four Gospels... 1. By means of it Jesus deliberately evokes a demonstration. He fully realizes that, as a result, the enthusiasm of the masses will enrage the hostile leaders at Jerusalem, so that they will desire more than ever to carry out their plot against him. 2. Jesus forces the members of the Sanhedrin to change their timetable, so that it will harmonize with his (and the Father's) timetable. The enthusiasm of the crowds with respect to Jesus will hasten the crisis. 3. By means of this triumphal entry Jesus fulfills the Messianic prophecy of Zechariah 9:9. (Mt. 21:4, 5 = This took place to fulfill what was spoken through the prophet: “SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.’”) When the people hail Him as the Son of David, i.e., the Messiah, He does not try to restrain them. 4. However, He also shows the crowds what kind of Messiah He is, namely, not the earthly Messiah of Israel's dreams, the One who wages war against an earthly oppressor, but the One Who came to promote and establish "the things that make for peace" (Luke 19:42), lasting peace: reconciliation between God and man (Ro 5:10-11+), and between a man and his fellow man. (Borrow Exposition of the Gospel of Luke) In his book “And the Angels were Silent,” Max Lucado writes, “Forget any suggestion that Jesus was trapped. Erase any theory that Jesus made a miscalculation. Ignore any speculation that the cross was a last-ditch attempt to salvage a dying mission. For if these words tell us anything, they tell us that Jesus died...on purpose. No surprise. No hesitation. No faltering. No, the journey to Jerusalem didn’t begin in Jericho. It didn’t begin in Galilee. It didn’t even begin in Bethlehem. The journey to the cross began long before. As the echo of the crunching of the fruit was still sounding in the garden, Jesus was leaving for Calvary.”
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Hendriksen adds the fact that Jesus "did at times receive information in ways which surpass human comprehension is clear from such passages as Mt. 17:27; Jn 1:48; 2:4, 25, cf Mk 10:33, 34. (Borrow Exposition of the Gospel of Luke) NET Note says that "The custom called angaria allowed the impressment of animals for service to a significant figure." According to a custom called angaria, a dignitary could procure use of property for personal reasons. Of course this "Dignitary" was in truth the Owner of everything so He was only asking for what was His! As discussed more below, Jesus proposed to ride into Jerusalem in a way that would be an unmistakable claim to the Jews that He was their Messiah, and their King as He fulfilled the messianic prophecy in Zechariah 9:9. Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, YOUR KING IS COMING TO YOU; He is just and endowed with salvation, Humble, and MOUNTED ON A DONKEY, Even on a colt, the foal of a donkey. Stein - In this account the promised Son of David, spoken of in the opening chapters (Lk 1:27, 32, 69; 2:4, 11; 3:31) and in the previous chapter (Lk 18:38–39), enters the holy city itself. The “coming one” (Lk 7:19; 19:38; cf. Lk 3:16) has now arrived. In preparation for this Jesus sends two disciples to bring a colt upon which no one has ridden, for only such an animal was worthy of his royal entry. A colt tied on which no one yet has ever sat - If you were raised on a ranch or farm, you know that it was not generally safe to sit on a colt that had never been ridden (i.e., unbroken), lest you soon find yourself bucked off and on the ground! That would not the case with the Lord of the universe, the One Who was not only the Creator of the colt, but also Lord of Creation. Once again we see (indirectly) that Jesus is in total control. This colt was created to provide a royal ride for the sacred use by the Lord (even as the tomb for Jesus burial had never been used (Luke 23:53). What the Bible Teaches - Plummer compares the unbroken colt to the virgin's womb and Joseph's new tomb, and this is excellent, for the Lord Jesus was unique in His birth, life, words, works, suffering, death and resurrection. Finding the colt, as afterward they found the upper room, not only met the need of the Lord but at the same time strengthened their faith. These two disciples were Galilean fishermen, more trained in handling boats than beasts, so to handle an unbroken colt was a new experience for them. He who was able to control the wild beasts in the wilderness and calm the waves of the sea found no problem in controlling an untamed colt. (What the Bible Teaches – Luke) Jesus' being able to ride an unbroken colt testifies to the truth of Colossians that For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities–all things have been created through Him and for Him. He is before all things, and in Him all things hold together. ("He holds all creation together." - NLT). (Colossians 1:16-17+) Hendriksen remarks "We notice, therefore, that there is nothing haphazard about the triumphal entry. Everything has been carefully planned and is orderly and appropriate, exactly as it should be." (Borrow Exposition of the Gospel of Luke) Colt (4454)(polos) is the young offspring of a horse or donkey. In the NT used of a donkey, foal, colt; joined with ónos, a donkey (Matt. 21:2, 5, 7; John 12:15). All 12 NT uses of polos are in the account of the Triumphal Entry. While the word usually refers to the young of a horse, the Gospel accounts specify that Jesus rode on the foal of a donkey, i.e., on a “young donkey.” This young animal had never been ridden (Mark 11:2; Luke 19:30). It is not surprising that a young donkey should be tethered close to its parent (Matthew 21:2). BDAG - it refers to a horse that is old enough to use then any ‘young animal’ [Aristot. et al.], the term being applied to any young animal born of its kind, from an elephant to a locust, depending on context; Polos - 12x in 11v - Matt. 21:2; Matt. 21:5; Matt. 21:7; Mk. 11:2; Mk. 11:4; Mk. 11:5; Mk. 11:7; Lk. 19:30; Lk. 19:33; Lk. 19:35; Jn. 12:15 Polos - 5x in the Septuagint - Gen. 32:15; Gen. 49:11; Jdg. 10:4; Jdg. 12:14; Pr. 5:19; Zech. 9:9; The Hebrew of Zechariah 9:9 reads "Even on a colt <05895 = "ayir" = a male donkey>, the foal <01121 = "ben" = son> of a donkey <0860 "athon" = a female donkey>. Given that the Triumphal Entry is a fulfillment of Zechariah 9:9 the colt is of a donkey. And so Matthew 21:2 mentions the colt and its mother "Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me." Matthew mentions two animals, Mark and Luke only one. Norman Geisler - MATTHEW 21:2 (cf. Mark 11:2; Luke 19:30)—Were there two donkeys involved in the triumphal entry or just one? PROBLEM: Matthew’s account records Jesus’ request of two disciples to go into a village and get two donkeys. But in Mark and Luke, He requests that the two disciples get just the colt. SOLUTION: Both animals were involved in Jesus’ triumphal entry into Jerusalem. There is no mistake in the accounts because Mark and Luke mention just the colt (p_olos), and Matthew refers to the colt (p_olos, 21:5) and its mother. The passage in Matthew is pointing out the literal fulfillment of the prophecy of Zechariah 9:9 which states, “Behold your king is coming to you … humble, and mounted on a donkey, even on a colt, the foal of a donkey.” The Greek version of the OT uses the same word for colt (p_olos) as the NT passages. Matthew literally states that once the disciples placed their garments on the donkeys, Jesus sat on them, that is, on their garments. Matthew does not say that Jesus rode on both the mother and the colt. It merely states that Jesus sat on the garments that the disciples had placed on the donkeys. Perhaps they placed some garments on the mother and others on the colt, and Jesus sat on those garments which were placed on the colt. The fact is the text of Matthew simply does not say on which donkey Jesus sat. Mark and Luke focus on the colt on which Jesus rode, while Matthew mentions the presence of the colt’s mother. Her presence may have been necessary because the colt was so young. Mark 11:12 states that no one had ridden on the colt, and that the colt would be taking a passenger through a noisy crowd (Mark 11:9). Perhaps the mother was brought along in order to be a calming influence upon her young. (When Critics Ask) Luke 19:31 "If anyone asks you, 'Why are you untying it?' you shall say, 'The Lord has need of it.'" the Lord Ps 24:1; 50:10-12; Matthew 21:2,3; Mark 11:3-6; Acts 10:36 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 THE LORD HAS A NEED If anyone asks you, 'Why are you untying it?' you shall say, 'The Lord (kurios) has need of it - Presumably the Lord had supernaturally worked in the hearts of the owners, so that His disciples would not be accused of robbery! This passage could be applied to all of our lives "The Lord has need of it!" Of course, in one sense He does not need anything, but in God's grand plan of redemption, He has given every believer a part to play and in that sense He has need that we play our part faithfully and fully. How are you doing in your part in God's drama of redemption? J C Ryle clearly favors a supernatural explanation - LET us mark, for one thing, in these verses, the perfect knowledge of our Lord Jesus Christ. We see Him sending two of His disciples to a village, and telling them that they would find at the entrance of it, “a colt tied, whereon yet never man sat.” We see Him describing what they would see and hear, with as much confidence as if the whole transaction had been previously arranged. In short, He speaks like one to whom all things were naked and open,—like one whose eyes were in every place,—like one who knew things unseen as well as things seen. An attentive reader will observe the same thing in other parts of the Gospel. We are told in one place that “He knew the thoughts” of His enemies. We are told in another, that “He knew what was in man.” We are told in another, that “He knew from the beginning who they were that believed not and who should betray Him.” (Matt. 12:25; John 2:25; John 6:64.) Knowledge like this is the peculiar attribute of God. Passages like these are meant to remind us, that “the man Christ Jesus” is not only man. He is also “God blessed for ever.” (Rom. 9:5.) The thought of Christ’s perfect knowledge should alarm sinners and awaken them to repentance. The great Head of the Church knows them and all their doings. The Judge of all sees them continually, and marks down all their ways. There is “no darkness where the workers of iniquity can hide themselves.” (Job 34:22.) If they go into the secret chamber the eyes of Christ are there. If they privately scheme villainy and plot wickedness, Christ knows it and observes it. If they speak secretly against the righteous, Christ hears. They may deceive men all their life long, but they cannot deceive Christ. A day comes when God “will judge the secrets of men by Jesus Christ, according to the Gospel.” (Rom. 2:16.) The thought of Christ’s perfect knowledge should comfort all true-hearted Christians, and quicken them to increased diligence in good works. The Master’s eye is always upon them. He knows where they dwell, and what are their daily trials, and who are their companions. There is not a word in their mouths, or a thought in their hearts, but Jesus knows it altogether. Let them take courage when they are slandered, misunderstood, and misrepresented by the world. It matters nothing so long as they can say, “Thou, Lord, who knowest all things, knowest that I love thee.” (John 21:17.) Let them walk on steadily in the narrow way, and not turn aside to the right hand or the left. When sinners entice them, and weak brethren say, “Spare thyself,” let them reply, “My Master is looking at me. I desire to live and move as in the sight of Christ.” We see that Jesus calls Himself "Lord" (kurios), the One to Whom all things belong, including even the colt the disciples were to fetch! Matthew adds (words in bold) "If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” (Mt 21:3+) Mark adds (words in bold) “If anyone says to you, ‘Why are you doing this?’ you say, ‘The Lord has need of it’; and immediately he will send it back here.” 4 They went away and found a colt tied at the door, outside in the street; and they *untied it. 5 Some of the bystanders were saying to them, “What are you doing, untying the colt?” 6 They spoke to them just as Jesus had told them, and they gave them permission.(Mark 11:3-6+)
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Hendriksen applies the truth of this passage - A very important practical application must not escape our attention. It is clear from this passage—and from many others; e.g., Luke 6:13; Luke 10:1; cf. Mark 15:40-16:1; John 12:19; 19:38-20:1—that in addition to The Twelve Jesus had many other disciples, men and women who stood ready to serve him in various ways. There must have been a large number of supporters in Judea, Galilee, Perea, and wherever the Lord went. Whether it was a place of lodging, a colt, a room in which to celebrate the Passover, or even at last a tomb, whatever it was that he needed, if they had it these friends were ready to provide it. That one word, "The Lord needs it," was all that was required.Today, too, a broad body of true followers of the Lord and supporters of his causes is urgently needed, and this not only to follow directions that are handed down to them from "the top," the ecclesiastical authorities, but also to act independently: to pray, to study, to guide, to support the poor by word and deed, to encourage the fearful, to bear testimony concerning the goodness of God in providing salvation for sinners, etc., etc. These tasks should be performed willingly and eagerly. (Borrow Exposition of the Gospel of Luke) Luke 19:33 As they were untying the colt, its owners said to them, "Why are you untying the colt?" 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 As they were untying the colt (polos), its owners said to them, "Why are you untying the colt?" - Mark 11:5 adds "Some of the bystanders were saying to them, “What are you doing, untying the colt?” They spoke to them just as Jesus had told them (ABSOLUTE OBEDIENCE), and they gave them permission." The fact that others have no foreknowledge of this event and gave permission supports the premise that Jesus knowledge of the colt described in Lk 19:30 was supernatural. Colt (4454)(polos) is a young animal, a foal, the young of the horse or donkey colt, foal. It refers to an animal that is old enough to use. In the NT a donkey's colt young donkey for Matthew says "a donkey tied there and a colt with her." (Mt 21:2). John 12:16 says "a donkey's colt." BDAG says polos cn then refer to "any ‘young animal’ [Aristot. et al.], the term being applied to any young animal born of its kind, from an elephant to a locust, depending on context." Gilbrant says in Classical Greek "The word pōlos occurs in classical Greek as early as Homer (Eighth Century B.C.) and appears on inscriptions and in papyrus documents of the New Testament world. In most cases it denotes the colt of a horse. Standing alone, the word does not indicate whether the animal is male or female. It is also used in the Septuagint where it usually translates ‛ayir, “the stallion of an ass.”" Polos - 12x in 11v - Matt. 21:2; Matt. 21:5; Matt. 21:7; Mk. 11:2; Mk. 11:4; Mk. 11:5; Mk. 11:7; Lk. 19:30; Lk. 19:33; Lk. 19:35; Jn. 12:15 Polos in Septuagint - Gen. 32:15; Gen. 49:11; Jdg. 10:4; Jdg. 12:14; Prov. 5:19; Zech. 9:9; Most ot these OT uses refer to a donkey. Luke 19:34 They said, "The Lord has need of it." Zechariah 9:9; John 10:35; 12:16; 2 Corinthians 8:9 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 THE KING IS COMING They said, "The Lord (kurios) has need of it." - Mark 11:6 adds "They spoke to them just as Jesus had told them (ABSOLUTE OBEDIENCE), and they gave them permission." This is the second mention that "the Lord has need" which is an amazing statement taken by itself. That the Creator of everything would need anything should boggle our minds! This is just another reminder of Jesus' incomparable love for us that He took on the form of a bondservant and He did it for you and for me! Blessed benevolence to beggars such as us! We can apply this to our life, for our Master still has "need" for us to do His work until He returns! That the omnipotent One would not need us goes without saying, which makes His call on our life even that much more of a holy privilege. Don't squander your once in a lifetime opportunity to meet the need of your Master! The Old Testament prophesied that the Messiah would enter Jerusalem on a donkey, presenting Himself as King of the Jews Zechariah 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your KING is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. Matthew 21:3-5 notes that these words literally fulfilled the Old Testament prophecy in Zechariah 9:9 and should have been a significant clue alerting the Jews that the King had arrived on the scene. And to some degree as their subsequent actions (Lk 19:36, Mt 21:8-9) demonstrated they were indeed proclaiming Jesus as their King. “If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4 This took place to fulfill what was spoken through the prophet: 5 “SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.’” (Matthew 21:3-5) Of course one of the major problems with the Jewish interpretations of the Old Testament Messianic passages was that they generally failed to see a clear distinction between Messiah's First and Second Coming. Thus they would have failed to understand that Zechariah's very next passage was a prophecy not of Messiah's First but of His Second Coming.... I will cut off the chariot from Ephraim and the horse from Jerusalem; and the bow of war will be cut off (cf Zechariah 13:2+, Zechariah 14:3-4+). And He will speak peace to the nations (AFTER HE HAS DEFEATED ALL HIS FOES - cf Rev 19:16-21+, cf Messiah the Stone in Da 2:35+, Da 2:44-45+); and His dominion will be from sea to sea, And from the River to the ends of the earth. (Zechariah 9:10) John records And Jesus, finding a young donkey, sat on it; as it is written, "FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A DONKEY'S COLT." (John 12:14-15+) The donkey (or mule) was a beast fit for a king: The king said to them, “Take with you the servants of your lord, and have my son Solomon ride on my own mule, and bring him down to Gihon. (1 Ki 1:33) “The king has also sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites; and they have made him ride on the king’s mule. (1 Ki 1:44) Wanted! Read: Luke 19:29-40 The Lord has need of him. —Luke 19:34 As Jesus approached Jerusalem for the last time, He sent two disciples into the city to bring Him a donkey. He told them, “If anyone asks you, ‘Why are you loosing it?’ thus you shall say to him, ‘Because the Lord has need of it’” (Luke 19:31). As we approach our sunset years, we may ask ourselves, “Can I still be useful to God? Is there some service I can render that will fill my days with significance? Am I needed?” Of course you are! God needs you just as He needed the donkey to carry Him through the streets of Jerusalem. He has always needed something or someone to get His work done. He still has useful work for you to do. Perhaps your work will be one brief task, like the donkey’s single act of service. Or it may be some activity that will fully occupy your years until your Master calls you home. It may be an opportunity to share your faith with someone, to intercede for him, or to love him through quiet acts of mercy, friendly visits, or to extend some small courtesy. There will always be something for you to do. In the meantime, you and I must stand and wait, preparing ourselves through prayer, Bible reading, and quiet listening—ready for the moment that our Lord has need of us. Will you be ready when He needs you? God has work for all His children, regardless of age or ability. F B
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Hendriksen - At this point it is important to take note of the fact that the crowd that accompanied Jesus as he started out from Bethany does not remain the only one that participates in the activities pertaining to the triumphal entry. A caravan of pilgrims had arrived at Jerusalem previously. Having heard that Jesus had raised Lazarus from the dead and was now on his way toward the city, these people came pouring out of the eastern gate to meet him. With fronds cut from palm trees they go forth to welcome Jesus (John 12:1, 12, 13a, 18). Having done so they turn around and, as it were, lead Jesus down the western slope of the mount of Olives and so into the city. The crowd from Bethany continues to follow. (Borrow Exposition of the Gospel of Luke) As He was going, they were spreading (epirrhipto) their coats on the road - This was an honor bestowed on a king and expressed their submission to Jesus as their King. The idea is that they were "in effect" placing themselves under His feet. So instead of doing it physically people would throw their coats beneath His path. In 2 Kings 9:13 we see a similar act of casting cloaks in the path of one acclaimed as king.... "Then they hurried and each man took his garment and placed it under him on the bare steps, and blew the trumpet, saying, “Jehu is king!” Then they hurried and each man took his garment and placed it under him on the bare steps, and blew the trumpet, saying, "Jehu is king!" Mark has And many spread their coats in the road, and others spread leafy branches which they had cut from the fields. (Mark 11:8+)
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Hendriksen - This is a quotation from Ps. 118:26. All the four Gospels include this line in their report of the triumphal entry (besides Luke 19:38 see also Matt. 21:9; Mark 11:9; John 12:13). It is a quotation from one of the Hallel Psalms sung during Passover. It is also one of the Psalms most often referred to in the New Testament. The others are Psalms 2, 22, 69, 89, and 110. It is a distinctly Messianic Psalm, which speaks about the stone which the builders rejected and which became the cornerstone (Ps 118:22). (Borrow Exposition of the Gospel of Luke)
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Hendriksen - What a sorry spectacle greets His eyes, ears, and even nostrils (ED: I WAS RAISED ON A FARM AND CAN ATTEST TO THE AROMA THAT MUST HAVE ARISEN BECAUSE OF THE MANY ANIMALS IN THE COURT OF THE GENTILES)! He notices that the court is being desecrated. It resembles a market place. (Borrow Exposition of the Gospel of Luke) Note the Temple diagram above and locate the "Shushan Gate" (misspelled in diagram) which is another name for what is known as the Eastern Gate. This is very likely the gate through which Jesus entered into the Temple grounds. Note that the first area He would encounter is the relatively large Court of the Gentiles where basically anyone was allowed to go. It was in the Court of the Gentiles that the Money changers had set up shop. The Shushan Gate - The Eastern Gate, (aka the "Beautiful Gate") one of the five gates of the Temple Mount. The source of the name Shushan: The Jews that returned from the Babylonian/Persian exile etched the image of the city of Shushan (the Persian capitol) on the gate - to signify their appreciation to the Persian kingdom that was instrumental in building the Second Temple. A medieval Jewish tradition "foretells" (aka "prophesies") that the prophet Elijah will lead the Mashiach (Messiah) into the Temple grounds through this Shushan Gateway. Elijah is a Kohain (Priest) and a Kohain may not enter a cemetery. Many centuries ago, some scheming Muslims placed an Arab cemetery along the Eastern Wall to foil Messiah's entrance. The tragedy is that the Messiah entered the Temple (most likely) through the Eastern Gate (at that time named the Sushan Gate) and the Jews failed to recognize the time of His visitation! Wikipedia on the Court of the Gentiles - This area was primarily a bazaar, with vendors selling souvenirs, sacrificial animals, food, as well as currency changers, exchanging Roman for Tyrian money because the Jews were not allowed to coin their own money and they viewed Roman currency as an abomination to the Lord,[19] as also mentioned in the New Testament account of Jesus and the Money Changers when Jerusalem was packed with Jews who had come for Passover, perhaps numbering 300,000 to 400,000 pilgrims.[20][21] Guides that provided tours of the premises were also available. Jewish males had the unique opportunity to be shown inside the temple itself. The Golden Gate (Eastern Gate) - It is interesting that this gate is the only one of the eight gates in Jerusalem that is sealed. The Arabs believe that since the Jews expect that Messiah would come through this gate (Sha'ar harachamim) they would try to prevent any possibility of His return. The East gate was walled up by it's Muslim conquerors (the Ottoman Turks) with great stones in 1530 A.D. and a cemetery was planted in front of it thinking that the Jewish Messiah could not set foot in a cemetery and therefore would not be able to come. Many believe this was done to prevent the entrance of the Jewish Messiah through that gate as was foretold by known Old Testament prophecies. (See full discussion of the Golden Gate = Eastern Gate). Here are the parallel descriptions of Jesus' cleansing of His Father's House. For chronological context Mark 11:11 (Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late.) suggests that Jesus entered the Temple after His Triumphal Entry but left and returned the following day to carry out the cleansing. Mark 11:15-17+ (Words in Bold not in Luke) Then they came to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple, and overturned the tables of the money changers (kollubistes from kollubos = a small coin and thus a "money changer" only in Mt 21:12; Mk 11:15; Jn 2:15) and the seats of those who were selling doves; 16 and He would not permit anyone to carry merchandise through the temple. 17 And He began to teach and say to them, “Is it not written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER FOR ALL THE NATIONS’? But you have made it a ROBBERS’ DEN.” Comment - The annual tribute of each Jew to the Temple coffers was a half-shekel (Ex 30:13). The money changers in the court of the Gentiles exchange the Jewish money for Greek and Roman coins called drachmé drachma, and stater, the latter being a coin equivalent to four drachma. Matthew 21:10-13 (VERSES 10-11 ARE NOT IN LUKE and Words in Bold not in Luke) When He had entered Jerusalem, all the city was stirred (Shake = seio = "to shake" gives us "seismos" = earthquake - Jesus' entrance created a seismic event that shook the gates of hell and will ripple throughout eternity!), saying, “Who is this?” 11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” 12 And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. (peristera - young doves or pigeons - offering allowed for those who were extremely poor - cf Lk 2:24+) 13 And He said to them, “It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN.” Comment: Only Mark and Matthew record the description that He "overturned the tables of the money changers and the seats of those who were selling doves." RIGHTEOUS INDIGNATION FLASHES FORTH And began to drive out (ekballo) those who were selling - This is like throwing a match into a can of gasoline! Explosive fire! Jesus is exercising His authority in a clear, unmistakable way and this act will force the hand of the religious leaders to destroy him. He was now destroying one of their sources of income. As Bock points out " In the other Synoptic Gospels, when the trials of Jesus start it is his attitude toward the temple that is the prosecution's launching point." Keep in mind this is to have been a place of worship! The painting above by A N Mironov shows Christ with a "scourge of cords" which is specifically described only in His first cleansing of the Temple at Passover in John 2:13-16.
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Hendriksen - The lessons taught by this cleansing of the temple can be summarized as follows: a. Jesus punished degradation of religion and insisted on reverence. (ED: WHAT WOULD HE DO TO A CHURCH TODAY PREACHING THE SO-CALLED PROSPERITY GOSPEL WHICH IS REALLY NOT GOOD NEWS?) b. He rebuked fraud, in the present connection especially "religious" racketeering, and demanded honesty. c. By declaring that the temple must be a house of prayer for all the nations (Mark 11:17+), he gave his endorsement to the wonderful cause of Christian missions. Cf. 1 Kings 8:41-43; Matt. 28:19. d. By means of all this He glorified His heavenly Father. Was not the temple His Father's house (ED: AND HIS HOUSE!)? (Borrow Exposition of the Gospel of Luke) Lawrence Richards devotional - Dreams and Devastation (Luke 19:28–48) As I write this, Jim Bakker is awaiting afternoon sentencing for fraud, for lying to the Christian public in order to bilk them of funds. In his defense, Jim told the jury about his vision—his dream of a playground for Christians, of Heritage, U.S.A. Whatever a person may think of Jim Bakker, I’m sure each of us would give him this. He had a dream. And he saw his dream lie, shattered, at his feet. The people who welcomed Jesus so enthusiastically on Palm Sunday had a dream too. They dreamed of Israel restored to its ancient glory under God’s Messiah, the promised Descendant of David. Their shouts, as Jesus rode slowly toward Jerusalem, revealed the dream that possessed them completely: “Blessed is the King who comes in the name of the Lord!" As they drew near the city the shouting, elated crowd must have envisioned its walls heightened and expanded, sure it was destined to become the center of a theocratic kingdom that would replace Rome as ruler of the world. But when Jesus saw the city, He wept. What Jesus saw was not towering new walls, but crumbled ruins. What Jesus heard was not the joy of misguided supporters entranced by their dreams, but the wailing and crying of the victims who would suffer there. And Jesus wept. The next thing Luke tells us is that Jesus entered the temple area. There He found those who were selling; who had turned God’s house from a house of prayer to a den where robbers lurked, eager to defraud the pilgrims who came to Jerusalem to worship. The dream was nothing. The reality was all. I think that the sequence of these events serves as a parable of our times. So many Christians have dreams. So many are so zealous to build empires to God’s glory; edifices they dream of proudly showing Jesus when He comes, saying (but humbly, of course), “See what we’ve done in Your name!" Yet one by one such dreams, like the walls of ancient Jerusalem, fall into ruin. We have zeal. But are the dreams that possess us given by God, or are they like the shouts of the Palm Sunday crowd who insisted on welcoming Jesus as King despite what He had told them? I suspect that what Jesus wants is revealed in His first action in Jerusalem. He cleansed the temple. He chased out the hucksters who had corrupted what was intended to be a house of prayer, and once again put worship first. Personal Application - It is more important to cleanse our temple than to pursue our dreams. Quotable - “It sounds terribly spiritual to say ‘God led me,’ but I am always suspicious of a person who implies that he has a personal pipeline to God. When no one else senses what the person suggests is the will of God, then we had better be careful. God has been blamed for the most outlandish things by people who have confused their own inverted pride with God’s will.”—Paul E. Little (BORROW The 365 day devotional commentary) QUESTION - Why does God call His house a house of prayer (Isaiah 56:7)? ANSWER - The closing chapters of the book of Isaiah are filled with rich promises for the future. In chapter 55, the prophet focuses on God’s invitation to experience redemption. It’s as if Isaiah is saying, “Listen up! God’s deliverance is about to be revealed.” And then, in chapter 56, Isaiah makes it abundantly clear that the invitation will extend far beyond just the chosen people of Israel. When the Messiah comes, people from every nation on the earth will be welcome to taste the goodness of God’s salvation. Even to those who were currently excluded, God said, “These I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations” (Isaiah 56:7). The temple was called the “house of God” (Ezra 5:2) because God chose that place to be His “dwelling” where He would meet with His people (see Psalm 132:13–14). Prayer, an important part of worship, was closely associated with the temple (see 1 Kings 8:29, 38; Luke 1:10; 2:37; 18:10; Acts 3:1). In Isaiah 56 God looks forward to a coming day of blessing: “My salvation is close at hand and my righteousness will soon be revealed” (verse 1). God wants those excluded from His house to know that, in that blessed day, they would be welcome to enter His temple, which would be a house of prayer for all people, of all nations and backgrounds (verse 7). In Mark 11:17, when Jesus drove out the buyers and sellers in the temple, He repeated these words from the book of Isaiah: “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers’” (see also Matthew 21:13; Luke 19:46). The house of God—the place where He dwells—is a holy place reserved for prayer and worship, but the moneychangers had repurposed it for their own selfish gain, bringing the wrath of Christ upon them. After Christ resurrected and ascended into heaven, the church—all believers in Jesus Christ—are now called the house of God: “But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory” (Hebrews 3:6; see also 1 Corinthians 3:9, 16–17; 1 Timothy 3:15). Christians, “like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ,” says 1 Peter 2:5. God no longer lives in tents or buildings made by human hands but in the lives of all those who receive Jesus Christ as Savior. We are God’s house of prayer. When Jesus was born, the visit of the magi from the East was a bellwether of the “all nations” invited to God’s house of prayer (see Matthew 2:1–11). In the church age, people of all nations, tribes, and languages are invited into the house of God (Matthew 24:14; 28:19; Revelation 7:9). When the church began on the day of Pentecost, people from at least fifteen different parts of the world were present (Acts 2:9–10). Throughout the book of Acts, the gospel comes to Samaritans (Acts 8), Ethiopians (Acts 8), Romans (Acts 10), and Greeks (Acts 11, 16). The Lord’s invitation to salvation opens up the way for people of every nation to have a personal relationship with God the Father and Creator of the world. Prayer is a significant part of that relationship. Prayer is communication with God—an activity of our fellowship with Him. Prayer is worship. God’s house is a “house of prayer” because now we can approach the Lord’s presence through a one-on-one speaking relationship with God: “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16). In Matthew 11:28, Jesus extends an invitation: “Come to me, all you who are weary and burdened,” echoing God’s call, “Come, all you who are thirsty” (Isaiah 55:1). We, the needy, are invited to come to the One who can meet our needs. The ancient temple in Jerusalem is gone, but we approach God now in prayer, in all the reverence and awe His holiness demands. We are made acceptable to God through the sacrifice of His Son: “Therefore he [Christ] is able to save completely those who come to God through him, because he always lives to intercede for them” (Hebrews 7:25). Prayer is intimately connected with God’s presence. Wherever we worship God and recognize His presence, whether in church, in a small group, or alone in our prayer closet, we ought to see ourselves as operating in God’s house of prayer. All who have accepted Christ’s invitation and entered into a relationship with Him are people of prayer. Since prayer and fellowship with God is worship, the house of God is a place of prayer and worship. God delights in fellowship with His children. When Jesus came to earth and sacrificed His life on the cross, He opened the way of salvation to people of every nation. And now all who accept Christ’s invitation to come are welcome in God’s house of prayer: “Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:19–22). If you are part of the family of God, not only are you His household, but you are also His house of prayer.GotQuestions.org QUESTION - What does it mean that the house of prayer had been turned into a den of thieves? ANSWER: About a week before His arrest and crucifixion, Jesus went into the temple and cleared it out of “all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves” (Matthew 21:12). Jesus then spoke to the startled crowds: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (verse 22, KJV). The same incident is recorded in Mark 11 and Luke 19. John 2 records similar actions of Jesus at the beginning of His ministry. In speaking of a “house of prayer” and a “den of thieves” (the NIV has “den of robbers”), Jesus cited two passages from the Tanakh. In Isaiah 56:7 God says, “These [faithful foreigners] I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.” Twice in this verse, God’s temple is called “a house of prayer.” God’s design was for His house in Jerusalem to be a gathering place for worshipers from all nations, a place where prayers would rise like incense from the hearts of the faithful to the presence of the living God. The phrase den of thieves comes from Jeremiah 7:11, where God says, “Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the LORD.” The prophet Jeremiah was rebuking the temple leaders for their abuses. Even as they continued going through the motions of their religion, they were oppressing the needy and violently taking what was not theirs. God saw through their pretense, however, and promised to deal with the thieves in His sanctified house. Jesus takes these two verses from the Old Testament and applies them to His day. One verse was full of purity and promise: God’s temple would be an inviting house of prayer. The other verse was full of conviction and warning: people had perverted God’s right purposes for their own gain. In the courts of the temple, people were being taken financial advantage of, being cheated through exorbitant exchange rates and being compelled to buy “temple-approved” animals for sacrifice, on the pretext that their own animals were unworthy. Jesus denounced such greedy goings-on and physically put a stop to the corruption. In His righteous indignation, He quoted Isaiah and Jeremiah to show that He had biblical warrant for His actions. What should have been a sanctuary for the righteous had become a refuge for the wicked, and the Son of God was not going to put up with it. God’s design for the temple was that it be a house of prayer, a place to meet with God and worship Him. But when Jesus stepped into its courts, He found not prayer but avarice, extortion, and oppression. It’s always good to remember the Lord’s purpose for what He makes. Whether it’s the temple, the church, marriage, the family, or life itself, we should follow God’s design and seek to honor Him. Any twisting or perverting of God’s design for selfish purposes will draw the Lord’s righteous anger. GotQuestions.org QUESTION - What was the Court of the Gentiles in the Jewish temple? ANSWER - Herod’s temple, destroyed along with the rest of Jerusalem by the Romans in AD 70, contained four separate “courts,” separated from one another and each designed for a different purpose: the Court of the Gentiles, the Court of the Women, the Court of Israel (or the Court of Men), and the Court of Priests. The Court of the Gentiles is referred to as “the outer court” in Revelation 11:2. The Court of the Gentiles was the outermost courtyard and the only area of the temple where non-Jews were allowed. As its name implies, the Court of the Gentiles was accessible to Gentiles, foreigners, and those who were considered impure. There, worshippers could mill about, exchange money, and even buy animals for sacrifices. It was from the Court of the Gentiles that Jesus, on two occasions (John 2:11–12; Matthew 21:17–23), drove out the money changers, declaring, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers” (Matthew 21:13). The Court of the Women, the only area of the temple complex in which women could worship, contained the poor boxes. One of these boxes was where the poor widow offered her two mites (Luke 21:1–4). Ceremonially clean Jewish men could enter the Court of Israel, and the Court of Priests, where the altar stood, was accessible only to Levitical priests. Non-Jews were allowed to enter the Court of the Gentiles, but they were forbidden to go any farther than the outer court. The inner temple courtyards were enclosed by a balustrade, and at the entrances to it notices were posted in both Greek and Latin, warning foreigners and uncircumcised persons that crossing into one of the other courtyards was punishable by death. One of those ancient notices is now on display in a museum in Istanbul. On Paul’s last visit to Jerusalem, some Jews stirred up a crowd and grabbed Paul in the temple, alleging that he had taken Trophimus, a Gentile, into one of the forbidden courtyards (Acts 21:27–29). Paul was innocent of the charge, but the mob beat him with the intent to kill him; it was the quick action of a Roman garrison commander that preserved Paul’s life on that occasion (verses 30–34). GotQuestions.org Luke 19:47 And He was teaching daily in the temple; but the chief priests and the scribes and the leading men among the people were trying to destroy Him, He was teaching daily in the temple Lk 21:37,38; Matthew 21:23; Mark 11:27-33; John 18:20 the chief priests Matthew 26:3,4; Mark 11:18; 12:12; 14:1; John 7:19,44; 8:37-40; 10:39; John 11:53-57 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:45-20:8 By What Authority? - Steven Cole Luke 19:45-48 The King Confronts Corruption - John MacArthur DO BUSINESS UNTIL I RETURN: TEACH AND PROCLAIM THE GOSPEL And He was teaching daily in the temple - One has to love this simple statement. Jesus' death is imminent and He knows it and yet what does He deem to be of the highest value, the greatest yield with the precious seconds He has left on this earth which He created? Teaching! Luke 20:1 adds "preaching the Gospel!" Given that we "have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps" (1 Peter 2:21) and we claim that we abide "in Him (we) ought (ourselves) to walk in the same manner as He walked" (1 John 2:6), teaching and proclaiming the Gospel! Time was running out quickly for Jesus and yet Jesus continues daily teaching and preaching! Beloved, if we are truly His followers, our holy charge, our holy privilege is to be diligent to redeem the short time left in each of our lives and enabled by His Spirit and His all sufficient Word of Truth, we should be about our Father's business just as was our Lord! Are you? The sands of time are running out of the hour glass and eternity is your doorstep. Beloved, do not waste your life in frivolous, trivial activities. God grant you the desire and the power to redeem the time teaching and proclaiming the Gospel for the glory of the Lord. Amen Daily - Monday through Thursday, right up to the time of His betrayal. Luke 21:37 adds that "during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet." (cf Mt 21:17) Teaching (present tense - continually)(1321)(didasko) indicates that Jesus was the passing on information focused on content, with the purpose of discovering the truth Synagogue teaching, as illustrated by that of Jesus, was basically expository. The root meaning of didasko carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing the understanding and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness. The essence of a disciple in fact is that he or she is a learner. The teacher teaches and the disciple hears and processes what is heard so that this truth affects his or her innermost being. Ultimately the purpose of didasko is to shape the will of the one taught. And this is what Jesus was trying to do in these last of His last days! Matthew adds that Jesus also continued to perform miraculous healing recording "And the blind and the lame came to Him in the temple, and He healed them. But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, “Hosanna to the Son of David,” they became indignant" (Mt 21:14-15) The religious leaders saw the miracles, but still refused to acknowledge Jesus as Messiah. But - What bitter irony -- Jesus is giving out the Word of Life and the "religious" folks are seeking to take His life! Beware, dear faithful follower of Christ that often the most pointed, painful attack at Christ in you will come from those WITHIN the established church! Do not be surprised (cf "there will also be false teachers AMONG you" = 2 Pe 2:1+ and "savage wolves will come in AMONG you" = Acts 20:28-30+, cf Jude 1:4+) RELIGIOUS PEOPLE HATE JESUS! The chief priests and the scribes and the leading men among the people were trying to destroy Him - Daily they sought to destroy Him even as he daily taught. What an example of focus - only a few days to live and even be attacked in the interim, all the while staying focused on the most important thing in all eternity - teaching and preaching the Way of God in truth (Mt 22:16)! Mark writes that "The chief priests and the scribes heard this (Mk 11:17), and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching." (Mark 11:18) Chief priests (749)(archiereus from arche = first in a series, the leader or ruler, idea of rank or degree + hiereus = priest - hieros is that which is determined, filled or consecrated by divine power) refers to the priest that was chief over all the other priests in Israel. This office was established by God through Moses instructions in the Pentateuch. In the plural archiereus refers to all the ruling priests, the members of the high-priestly families as a group, the upper echelons of the priestly class, especially those who served on the Sanhedrin, the Jewish high court (Lk 9:22, Mk 8:31). In the singular archiereus refers to the acting high priest (Lk 3.2, Mk 14:47, 53, 54, 60, 61, 63, 66), who by Jesus' day was more of a role obtained by political connections than priestly lineage. Don't miss the fact that the chief priests missed the One Who today mediates for all believers as our Great High Priest! (Hebrews 4:14-16+). Scribes (1122)(grammateus from grapho = to write) was one skilled in Jewish law and theology scribe, expert, scholar (Mt 2.4). Jesus gives a long rebuke including 8 WOES primarily to the Scribes and Pharisees which should be read to help understand how this group of Jewish religious men functioned (See Mt 23:1-39, 13, 14, 15, 16, etc). Most sources consider the lawyers (nomikos - meaning one skilled in the Mosaic law) to be scribes specialized in the jurisprudence of the Law of Moses. Finally the scribes in Lk 5:17 (nomdidaskalos) were teachers of the Jewish law who were equal to the lawyers and scribes. Mark 11:18 The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching. Wuest (commenting on the parallel passage in Mk 11:18) - The chief priests and the scribes.” Swete remarks that this is the first time in the Synoptics that the chief priests combine with the scribes against Jesus. Our Lord’s attack against the Temple-market, incensed them. After this, they take the lead against the Galilean Prophet. They sought means by which to do away with Him. This was not easy, for the crowds at the Passover were mostly from Galilee and the Gentile countries. And they were drawn to our Lord. Such a crowd in its present humor could be dangerous. Stoning was not impossible, even within the Temple precincts, with the priests themselves, the victims....The word “astonished” is again that very strong Greek word, ekplēssō “to strike out of one’s senses.” The teaching of our Lord was in such contrast to that of the Jewish leaders, that the people saw the difference at once, and were almost beside themselves because of it. What a commentary upon the type of teaching they had been receiving, dry, formal, stereotyped, without power, above their heads, and the powerful, simple, interesting thought-arresting teaching of our Lord. (May we all seek to imitate His teaching style for His glory. Amen) Trying (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. The imperfect tense pictures them seeking over and over, again and again to destroy Jesus. Destroy (622)(apollumi) means to kill (this was their continual goal - cf Mt 12:14), something that began the moment He was born, Matthew using this same verb apollumi writing (Angel's warning to Joseph) "Herod is going to search for the Child to destroy (apollumi) Him." (Mt 2:13) The bitter irony is that the very thing these evil men sought to do to Jesus would come to pass in their own lives for Jesus Himself had taught '“He who has found his life will lose (apollumi) it, and he who has lost (apollumi) his life for My sake will find it." (Mt 10:39, Mt 16:25) These evil men thought they had found life but in fact as eternity would prove, they actually lost their life! And the same fate awaits every man today who in one form or another tries to destroy the truth about Christ -- it is they who will be eternally destroyed! The tragic irony is that Jesus had just stated His life purpose declaring that "the Son of Man has come to seek and to save that which was lost (apollumi).”(Lk. 19:10) The Pharisees were lost and did not know it as they sought to kill the very One Who had come to save their souls from eternal punishment! What a contrast for these religious leaders were like the thief which Jesus says "comes only to steal and kill and destroy (apollumi); I came that they may have life, and have it abundantly. (Jn. 10:10) Luke 19:48 and they could not find anything that they might do, for all the people were hanging on to every word He said. they could not find anything that they might do Lk 20:19,20; 22:2-4; Matthew 22:15,16 all the people were hanging on to every word He said Nehemiah 8:3; John 7:46-49; Acts 16:14 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:45-20:8 By What Authority? - Steven Cole Luke 19:45-48 The King Confronts Corruption - John MacArthur WORDS WORTH HANGING ONTO! And they could not find anything that they might do - The religious leaders were afraid of what the Jewish crowds would do for they had just proclaimed His Messiah and King. Find (2147)(heurisko) means to find after searching and so to discover (English = "Eureka!") For - term of explanation (cf youtube video). What is Luke explaining? All the people were hanging on to every word He said - The Jews wanted to hear Him teaching. I find this amazing because we know He was telling them the way of salvation. One wonders how many actually heard and received His words? O that all the people of God would hang on the words of Jesus! Lord I beseech Thee, let this be true of myself and all who read these wonderful words that speak of worship! In His Name. Amen Were hanging (1582)(ekkremannumi from ek = out of, from + kremannumi = to hang) means literally to let hang from or hang on and figuratively means to listen attentively, paying very close attention to Jesus while He was speaking. In English we have the expression "to hang on the words” of someone. The only other use in Scripture is in the Septuagint of Ge 44:30 "his very life is bound up in (hangs on) his son's life. MacArthur on were hanging on every word - The Greek text literally says that they were hanging on to His lips, a graphic metaphor indicating that they were listening closely to His every word. David Gooding writes concerning their dilemma, "The temple authorities would have liked to destroy their ‘rival’ forthwith; but his immense popularity with the people made any immediate attempt at arrest and execution impossible and tactically unwise. To upset the people would have put at risk the very thing for which the battle was to be fought (see Lk 19:47-48). Subtler and more sophisticated tactics would have to be used. (According to Luke [Grand Rapids: Eerdmans, 1987], 314-15) (MacArthur New Testament Commentary – Luke 18-24)