From: Over 50 Interpreters Explain the Gospel of
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By
Roland H. Worth, Jr. © 2015
Over 50 Interpreters
Explain the Gospel of Luke
A COMPENDIUM OF THE MOST INSIGHTFUL MATERIAL FROM COMMENTARIES
AND OTHER WORKS
NOW IN THE PUBLIC DOMAIN
Volume 4:
Chapters 19-24
Compiled and Edited
By
Roland H. Worth, Jr.
Copyright © 2015 by author
Reproduction of this book for
non-profit circulation
by
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If accompanied by additional,
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it
must be clearly and visibly distinguishable
from
the original text.
The primary text of this work is the traditional King
James Version. More modern renditions
are included from the New King James Version of selected words and phrases and
occasionally others.
Scripture taken from the New King
James Version. Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. All rights reserved.
*
CHAPTER NINETEEN
Books Utilized Code Numbers at End of Chapter
19:1 Translations
WEB: He
entered and was passing through
Young’s: And having entered, he was passing
through Jericho,
Conte (RC): And having entered,
he walked through
19:1 And Jesus entered and passed through. Literally, “having entered
Implies that Zacchaeus
lived in the further part of the town. [7]
Jericho
was celebrated for its production of highly prized balsam, and other articles
of commerce; and lying on the only route of trade across Southern Palestine,
between the West and the East, must have given much occupation to the exactors
of revenue. [52]
It was from a point
opposite to it that Moses had viewed
19:2 Translations
WEB: There was
a man named Zacchaeus. He was a chief tax collector,
and he was rich.
Young’s: and lo, a man, by name called Zaccheus, and he was a chief tax-gatherer, and he was rich,
Conte (RC): And behold, there
was a man named Zacchaeus. And he was the leader of
the tax collectors, and he was wealthy.
19:2 And, behold, there
was a man named Zacchaeus. Zakkai signifies "pure" (see Ezra
2:9; Nehemiah
which was the chief among the publicans. Who presided over tax-collectors, or who received
their collections and transmitted them to their government. [11]
One who, by his superior
wealth, was able to receive the lighter offices of his trade. A whole province was farmed, or hired out to
single persons, who employed deputy collectors to receive its taxes, and were
necessarily responsible for the payment of the income of the province. [4]
He
may even have risen as some Jews did, from the subordinate rank of the portitores to that of publicanus
(Josephus, B. J., ii. 14.9).
Priests and publicans—the latter employed to regulate the balsam-duties,
and the exports and imports between the domains of the Romans and of
Antipas—were the chief classes at
and he was rich. As his office of chief collector of taxes shows. Despised as the publicans were by the Jews,
there was nothing absolutely wrong in their occupation. Taxes are necessary, and of course persons to
collect them must be found. [4]
How unlike the rich man in
19:3 Translations
WEB: He was
trying to see who Jesus was, and couldn't because of the crowd, because he was
short.
Young’s: and he was seeking to see Jesus, who he
is, and was not able for the multitude, because in stature he was small,
Conte (RC): And he sought to see
Jesus, to see who he was. But he was unable to do so, because of the crowd, for
he was small in stature.
19:3 And he sought to see. The tense implies that he had tried
repeatedly to catch a sight of Jesus, but could not for the crowd. [6]
Jesus
who He was. What
sort of person He was or how He appeared.
He had that curiosity which is natural to men to see one of whom they
have heard much. [11]
and could not for the press [because of the crowd, NKJV]. The multitude that
surrounded Jesus. Earthly princes
are often borne in splendid equipages, or even carried, as in eastern nations,
in palanquins on the shoulders of men.
Jesus mingled with the multitude, not seeking distinctions of that sort,
and perhaps, in appearance, not distinguished from thousands that followed
him. [11]
The earnestness of his desire [to
see Jesus] appears in the manner in which he overcame the difficulty. [52]
because he was
little of stature.
Short. Not a tall man. [11]
19:4 Translations
WEB: He ran on
ahead, and climbed up into a sycamore tree to see him, for he was to pass that
way.
Young’s: and
having run forward before, he went up on a sycamore, that he may see him,
because through that way he was about to pass by.
Conte (RC): And running ahead,
he climbed up a sycamore tree, so that he might see him. For
he was to pass near there.
19:4 And he ran before
. . . for He was to pass that way. Since he couldn’t get a decent view—perhaps
no more than a fleeting (“was that Him?”) moment—he dealt with the problem by
running ahead of the direction the crowd was moving and get himself a little
height to compensate for his own lack of it.
[rw]
and climbed up
into a sycomore tree to see Him. The fig-mulberry, resembling the fig in its fruit, and the mulberry
in its leaves. Some old writers
derived it from [a Greek term meaning] foolish, because it produced
worthless figs. Dr. Thomson says that it
bears several crops yearly, which grow on short stems along the trunk and the
large branches. They are very insipid,
and none but the poorer classes eat them.
Hence Amos expressed the fact that he belongs to the humblest class of
the community, by calling himself a gatherer of sycamore fruit (Amos vii.
14). It grows with its large branches
low down and wide open, so that Zacchaeus could
easily have climbed into it. [2]
19:5 Translations
WEB: When
Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at
your house."
Young’s: 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;'
Conte (RC): And when he had
arrived at the place, Jesus looked up and saw him, and he said to him: "Zacchaeus, hurry down. For today, I should lodge in your
house."
19:5 And when Jesus
came to the place, he looked up, and saw him. Did He
look up out of curiosity?—although people often reacted energetically to Jesus’
presence, finding someone in a tree was not one of the normal
events of His everyday ministry! [rw]
and said unto him, Zacchaeus. Zacchaeus was so prominent a person in
Or: Running
before, and climbing the sycamore tree, he waited for Him to pass. It is also altogether probable that the
multitude, seeing the well-known little man resorting to this device, spoke of
it one to another, mentioning him by name.
It is not necessary, therefore, to suppose, as some have done, a
previous acquaintance with him by the Savior, to account for His addressing him
by name. [3]
make haste, and
come down. We may well suppose that [Zacchaeus’]
conduct, interpreted by the look and air of the man, as Jesus drew near, would
indicate in him an unusual preparedness for the reception of the gospel. Hence the seemingly abrupt direction, “Make
haste.” [52]
for today I must abide at thy house. Jesus waits not for the uttered invitation,
for he knows that a wish in the publican's heart, deeper than words can express,
invites Him. He does not say "I
will;" it is a settled case. [14]
In a priestly city Jesus selected a
publican's house and that as an evidence that He came
to seek and to save them that are lost.
Jesus acted His parables of the Lost Sheep and of the Lost Drachma. [6]
Jesus never declined an
invitation to hospitality, but this is the first instance in which He ever
invited Himself. [40]
19:6 Translations
WEB: He
hurried, came down, and received him joyfully.
Young’s: and he having hastened did come down, and
did receive him rejoicing;
Conte (RC): And hurrying, he
came down, and he received him joyfully.
19:6 And he made haste,
and came down. He
could have hung in the tree motionless in shock until reminded a second
time. After all, this was not the
kind of treatment he expected from a firm advocate of strict morality and
upstanding behavior—both of which were virtually antonyms for “publicans and
tax-collectors.” [rw]
and received him
joyfully. This
public honor done by the Messiah to one so despised by all classes of his
countrymen, ennobled him with a new feeling of happiness and self-respect. [56]
19:7 Translations
WEB: When they
saw it, they all murmured, saying, "He has gone in to lodge with a man who
is a sinner."
Young’s: and having seen it, they were all
murmuring, saying -- 'With a sinful man he went in to lodge!'
Conte (RC): And when they all
saw this, they murmured, saying that he had turned aside to a sinful man.
19:7 And when they saw it. The accompanying multitude. [52]
they
all murmured.
Found fault, complained. [11]
Rather,
“they all began to murmur aloud.”
The “all” is very significant as showing how deep-seated was the
national feeling which, because it was unworthy, our Lord at the very zenith of
His earthly popularity thus unflinchingly braved. Many of them may not have heard His previous
vindication of His object (Matthew
saying, That He was gone to be guest. This term means "to lodge" or put
up for the night. It may here mean only
to make a friendly visit to his house and be entertained by him. [8]
with a man that is a sinner. All
publicans they regarded as great sinners; and the chief of the
publicans, therefore, they regarded as peculiarly [= specially] wicked. It would appear from Zacchaeus'
confession that his character had been that of an oppressive man. [11]
19:8 Translations
WEB: Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have
wrongfully exacted anything of anyone, I restore four times as much."
Young’s: And Zaccheus
having stood, said unto the Lord, 'Lo, the half of my goods, sir, I give to the
poor, and if of any one anything I did take by false accusation, I give back
fourfold.'
Conte (RC): But Zacchaeus,
standing still, said to the Lord: "Behold, Lord, one half of my goods I
give to the poor. And if I have cheated anyone in any matter, I will repay him
fourfold."
19:8 And Zacchaeus stood. The word
means “taking his position” in sight of all the crowd;
see
By standing, everyone present could see and
clearly hear him making his pledge of reformation. Words spoken quietly in the ear of Jesus
could easily be “overlooked” by him later, but he told Jesus in a manner that
everyone else could hear it as well—assuring that word would spread throughout
the local public of his vow of behavioral change. That would seal “in concrete” his
pledge, because now he could not go back on his words without becoming a
laughing stock and subject of public mockery.
Being considered dishonest is one thing; being a laughing stock as well,
would carry a public, self-inflicted humiliation that would be virtually
impossible for most men to endure. [rw]
and said unto the Lord. Not to the crowd who had nothing but contempt
and hatred for him, but to Him who loved the nobler self which He saw in him,
and of whose notice he desired to be more worthy. [56]
Behold, Lord,
the half of my goods I give. As a reference
to future behavior: Not, “It is my practice to give.” Zacchaeus' statement is not a vindication, but a vow. "I now give by way of
restoration." [2]
As a reference to past, on-going behavior: The chief publican's words do not refer
to a future purpose, but they speak of a past rule of life which
he had set for himself to follow, and probably had followed for a long
period. So Godet,
who paraphrases thus: "He whom thou hast thought good to choose as thy
host is not, as is alleged, a being unworthy of thy choice. Lo, publican though I am, it is no ill-gotten
gain with which I entertain thee."
In a profession like his, it was easy to commit involuntary injustice.
There may, too, have been, probably was, many a hard if not an unjust act worked
by the chief of the tax-gatherers and his subordinates in their difficult
employment. [18] Also
see “In depth” section at end of verse.
half of my goods. Half of his yearly income he meant to bestow
on the poor as a way of making restitution to those whom he had ignorantly
defrauded. [6]
If I have taken anything by false
accusation. If--anything
does not state a merely possible case, as if Zacchaeus
were unconscious of any such extortion; but is a milder way of saying
"Whatever I have taken."
[2]
false accusation. By making out false estimates of the taxes due on any property. This is a common mode of extortion in the
East, and is eluded by the inhabitants adopting every possible device to
conceal their wealth from the tax gatherers.
See Luke 14:14. [4]
This term is
the same used in 3:14, where [John the Baptist] replied to the inquiring
soldiers that they should accuse no man falsely, that is, should not be
informants against any wrongfully, for extortion. Here it may easily apply to the publican's
office taxing unjustly or otherwise extorting.
[8]
fourfold. Four times as much as had been
unjustly taken. This was the amount that
was required in the Jewish law when a sheep had been stolen and a man was
convicted of the theft by trial at law (Exodus 22:1). If he confessed it himself, without
being detected and tried, he had only to restore what was stolen and add to it
a fifth part of its value (Numbers 5:6-7).
The sincerity of Zaccheus' repentance was
manifest by his being willing to make restoration as great as if it had been
proved against him. The Jews were
allowed to take no interest of their brethren (Leviticus 25:35-36) and this is
the reason why that is not mentioned as the measure of the restitution. [11]
In depth: The
improbability that Zacchaeus’ vow refers to past
rather than future behavior [52]. At some point of the time,
he, being aware of their cries [against him], resolved to meet them before the
Savior, and so stood forth, in calm and unabashed dignity. Was it the dignity of conscious innocence
toward their accusations, or of penitent rectification of conscious wrongs?
Godet and others take the former view, according to which
the publican says: “Lord, I am not so
unworthy of Thy attention as they allege; I give, habitually, the half of my
goods to the poor,” etc. This has in its
favor the present tense of the verbs, “I give, I restore.” But against it lies the absurdity of
habitually giving half one’s goods, and remaining rich; that it almost
precludes the question of such a man’s exacting aught “wrongfully” of any man;
and, above all, that it breathes no whisper of repentance.
Therefore,
we hold to the common view, that Zaccheus now meets
his defamers by declaring that he does, here and now, to Jesus vow the gift of
half his fortune to the poor, both out of gratitude for the blessing which
comes to him through the presence of the Lord, and also as a restitution of
what he may have acquired not with that honesty which, in Christ’s presence, at
least, he feels right. To make this last
point sure he specifically vows to restore fourfold to any individuals from
whom it shall appear that he has, in his office, taken what they should not
have paid. Thus, the present tense of
the verb is fully justified.
The
resolution and promise went far beyond anything required in the law in such a
case. Here was such exercise of the
spirit of the law of love as had been required of the rich young man (
19:9 Translations
WEB: Jesus
said to him, "Today, salvation has come to this house, because he also is
a son of Abraham.
Young’s: And Jesus said unto him -- 'To-day
salvation did come to this house, inasmuch as he also is a son of Abraham;
Conte (RC): Jesus said to him:
"Today, salvation has come to this house; because of this, he too is a son
of Abraham.
19:9 And Jesus said unto him, This
day is salvation come to this house. This family. They this day received the
blessings of the gospel and became interested in the Messiah's kingdom. [11]
Not simply because it has received the personal
visit of Christ, but because, by means of that visit, Zacchaeus
has been shown to be not the abandoned sinner which the multitude thought, but
a true son of Abraham. Under the warming
influence of the Savior’s favor, the latent capacity for salvation has
been developed—and filled. [3]
forasmuch as he also is a son of Abraham. The last sentence, while addressed to the
publican, is modified in form into a justification of the favor shown him as
against the reproaches of the people.
Christ would say, “in blessing him, I go not beyond the circle of My mission” (Matthew 10:5, 6;
Hitherto,
although a Jew, yet he was a great sinner.
He was not worthy to be called a son of Abraham. Now by repentance, and by receiving the
Christ whose day Abraham saw and was glad (John
WEB: For the
Son of Man came to seek and to save that which was lost."
Young’s: for the Son of Man came to seek and to
save the lost.'
Conte (RC): For the Son of man
has come to seek and to save what had been lost."
WEB: As they
heard these things, he went on and told a parable, because he was near
Young’s: And while they are hearing these things,
having added he spake a simile, because of his being
nigh to Jerusalem, and of their thinking that the reign of God is about
presently to be made manifest.
Conte (RC): As they were
listening to these things, continuing on, he spoke a parable, because he was
nearing
He added and spake a parable
because. Luke gives two
reasons for the parable: (1) The crowd
thought that Jesus was about to set up the
He was nigh to Jerusalem.
and because
they thought that the
That Jesus
would give the word, and marshal His servants into an army, assume royal state,
and begin His reign in the city. This vain
dream, drawn from the letter of prophecy, and cherished by the carnal hearts of
the disciples, blinded their eyes to the spiritual
By this approaching
In depth: The
different central points of the parable of the pounds and the parable of the
talents [47]. The relation between this parable of the
pounds and the other of the talents has often been misunderstood, and is very noteworthy. They are not two editions of one parable
variously manipulated by the Evangelists, but they are two parables presenting
two kindred and yet diverse aspects of one truth. They are neither identical, as some have
supposed, nor contradictory, as others have imagined; but they are
complementary.
The parable of
the talents represents the servants as receiving different endowments; one gets
five; another two; another one. They
make the same rate of profit with their different endowments. The man that turned his two talents into four
did just as well as he that turned his five into ten. In either case the capital is doubled. Since the diligence is the same, the rewards are the same, and to each is given the identical
same eulogium and the same entrance into the joy of his Lord. So the lesson of that parable is that,
however unequal are our endowments, there may be as much diligence shown in the
use of the smallest as in the greatest, and where that is the case, the man
with the small endowments will stand on the same level of recompense as the man
with the large.
But that is not
all. This parable comes in to complete
the thoughts. Here all the servants get
the same gift, the one pound, but they make different profits out of it, one
securing twice as much as the other.
And, inasmuch as the diligence has been different, the rewards are
different.
So the lesson
of this parable is that unequal faithfulness in the use of the same
opportunities results in unequal retribution and reward. Unequal faithfulness, I say, because, of
course, in both the profit is not any accidental circumstance, but the
earnestness and faithfulness of the servant.
Christ does not pay for results; He pays for motives. And it is not because the man has made a
certain number of pounds, but because in making them he has shown a certain
amount of faithfulness, that he is rewarded.
Christ does not say, "Well done! good and successful
servant," but "Well done good and faithful servant."
In depth: Further
thoughts on the meaning of the two parables and why they can not be regarded as
variant versions of the same parable [9]? [This is] a different parable from
that of the Talents (Matthew 25:14-30):
For
(1) The parable was spoken "when He was nigh
to
(2) This parable was spoken to the crowd; that to
the Twelve alone. Accordingly,
(3) Besides the "servants" in this
parable, who profess subjection to him, there is a class of
"citizens" who refuse to own Him, and are treated differently; whereas,
in the Talents, spoken to the former class alone, this latter class is omitted.
(4) In the Talents, each servant receives a
different number of them (5, 2, 1); in the Pounds all receive the same one
pound, which is but about the 60th part of a talent; also, in the Talents, each
shows the same fidelity by doubling what he received (the 5 are made 10, the 2,
4); in the Pounds, each receiving the same, renders a different return
(one making his pound 10, another 5).
Plainly, therefore the
intended lesson is different, the one illustrating equal fidelity with different degrees
of advantage; the other, different degrees of improvement of the same
opportunities; yet with all this difference, the parables are remarkably
similar. [16]
Some have regarded this
parable and that of the Talents as one and the same. But they are not so. Although in many of their features there is a
strong resemblance, in others there is a decided difference. This parable was, as just intimated,
spoken in
WEB: He said
therefore, "A certain nobleman went into a far country to receive for
himself a kingdom, and to return.
Young’s: He said therefore, 'A certain man of
birth went on to a far country, to take to himself a kingdom, and to return,
Conte (RC): Therefore, he said:
"A certain man of nobility traveled to a far away region, to receive for
himself a kingdom, and to return.
went into a far country to receive for himself a kingdom, and to return. Herod and
his son had gone to Rome, which was a long way off from Judea, to receive their
investiture. Our Lord was to depart to
the regions invisible to us, that ascending up on high,
He might receive the reward of His obedience.
[4]
In depth: possible
historical allusions in the parable. As an
allusion to the reliance of the Herod family upon Roman approval of their
reigns. There is here an allusion to historical facts
with which they were very familiar. Herod the Great himself went to
As an
allusion to incidents involved in Arcelaus in
particular gaining power.
Jesus was at Jericho, the city of
Weymouth: And he called ten of his servants and gave each of them a
pound, instructing them to trade with the money during his absence.
WEB: He called
ten servants of his, and gave them ten mina coins, and told them, 'Conduct
business until I come.'
Young’s: and having called ten servants of his
own, he gave to them ten pounds, and said unto them, Do business -- till I
come;
Conte (RC): And calling his ten
servants, he gave them ten pounds, and he said to them: 'Do business until I
return.'
The [English] Revised
[Version], rightly, changes to ten servants of his, since the
his is emphatic; literally, his own. Moreover, it would be absurd to suppose that
this nobleman, of consequence enough to be raised to a royal dignity, had but
ten servants. The number of slaves in a
Roman household was enormous, sometimes reaching hundreds. Toward the end of the Republic, it was
considered reprehensible not to have a slave for every sort of work. [2]
and delivered them. The servants represent the disciples of Jesus; not the twelve only, but
all those who are employed in the sacred duties of the Church. [4]
ten pounds. The
word translated "pound" is mina = 100 drachmas or denarii. It
therefore represents a sum that a working man could earn in 100 days'
work. [6]
Here we note a
radical difference between this parable and that of the talents. In that the gain and reward are proportioned
to the original gift, the underlying principle being that where much is given
much will be required. Here the
endowment is made the same in each case, not to represent the actual fact, but
to bring out into greater prominence the truth that the future reward is not
dependent (as it might seem to be in the parable of the talents) upon the amount
given, but upon faithfulness in the use of that which is given. [3]
and said unto them, Occupy [do
business, NKJV] till I come. The word
"occupy" here means not merely to possess, as it often does in our
language, but to improve, to employ in business, for the purpose of
increasing it, or of making profit on it.
The direction was to use this money so as to gain more. So Jesus commands His disciples to improve
their talents; to make the most of them; to increase their capability of doing
good, and to do it until He comes to call us hence, by death, to meet Him. See 1 Corinthians 12:7; Ephesians 4:7. [11]
Keep and use these
pounds, in such ways as to increase them.
The disciples received a stewardship which they were to exercise for the
glory of the absent Prince, until His return.
[4]
Historical note: Archelaus
did actually leave money in the charge of some of his servants, especially
entrusting Philippus to look after his pecuniary
interests in his absence. [56]
WEB: But his
citizens hated him, and sent an envoy after him, saying, 'We don't want this
man to reign over us.'
Young’s: and his citizens were hating him, and did
send an embassy after him, saying, We do not wish this
one to reign over us.
Conte (RC): But his citizens
hated him. And so they sent a delegation after him, saying, 'We do not want
this one to reign over us.'
hated him. On account of his character and their fear of oppression. [11]
Historical note: And this was not strange, seeing that the
very beginning of his reign had been signalized by a hideous massacre of his
subjects. (Josephus Antiquities,
xvii. 9.3.)
and sent a message after him, saying, We will not have this man
to reign over us. His
discontented subjects, fearing what would be the character of his reign, sent
an embassy to [argue] against his being appointed as the ruler. By this part, Christ designed to denote that
the Jews would reject Him—the Messiah--and would say that they did not desire
Him to rule over them. See John 1:11. So it is true of all sinners, that they do
not wish Jesus to reign over them; they reject Him; and, if it were possible,
would cast Him off, and never submit to His reign. [11]
Historical note: History
supplies the framework. This was what
the Jews had done in the case of Archelaus. They had sent a hostile deputation to
complain of their future king before the emperor's court at
this man. The “this” is supremely contemptuous. [56]
They were not contemptuous of having a ruler over them
nor—at least openly—of the authority of the ruler to appoint whoever he wished
to this subordinate kingship position.
Anyone was acceptable to them—but this man. [rw]
Weymouth: And upon his
return, after he had obtained the sovereignty, he ordered those servants to
whom he had given the money to be summoned before him, that he might learn
their success in trading.
WEB: "It
happened when he had come back again, having received the kingdom, that he
commanded these servants, to whom he had given the money, to be called to him,
that he might know what they had gained by conducting business.
Young’s: 'And it
came to pass, on his coming back, having taken the kingdom, that he commanded
these servants to be called to him, to whom he gave the money, that he might
know what any one had done in business.
Conte (RC): And it happened that
he returned, having received the kingdom. And he ordered the servants, to whom
he had given the money, to be called so that he would know how much each one
had earned by doing business.
then he commanded
these servants to be called unto him, to whom he had given the money. A natural and inevitable action upon the
part of any ruler: to know how much cash
and other reserves he has available and how effective his various appointees
were in administering what he left under their responsibility. This element works as a parable and story
point for the same reason others of Jesus do—it is grounded in reality and how
real people react to events in the world around them. Parables are normally of this nature: Things that either have occurred or could
occur. [rw]
that he might know
how much every man had gained by trading. This verse is prophetic of Christ’s procedure
when He shall come in royal authority at the end of the world. The Greek is nearly, “Who had accomplished
anything by trading, and what.” This
would determine with what fidelity and success they had occupied [their
time]. In “that day” the Judge will
strictly inquire who has turned to account that fund of truth and grace which
was lent to each one, and how much more there is of it now for future use. [52]
WEB: The first
came before him, saying, 'Lord, your mina has made ten more minas.'
Young’s: 'And the first came near, saying, Sir,
thy pound did gain ten pounds;
Conte (RC): Now the first
approached, saying: 'Lord, your one pound has earned ten pounds.'
saying, Lord, thy pound hath gained ten pounds. He does not take the credit of having done
it; the master’s pound has wrought with this result. [52]
Literally, “earned in addition.” As though there were no merit
of his own in the matter. [56]
In depth: the small
amount given as a warning to the apostles that they would not receive the
immediate abundance of influence and importance that they assumed they would [18].
Here the very smallness of the
sum entrusted to the servants has its deep meaning. The “nobly born” one who is about to receive
a kingdom, represents our Lord, who here is in a state of the deepest
poverty and humiliation. The little sum
in one sense represents the work he was able then to entrust to his
own. Again, the paltriness of the sum
given them seems to suggest what a future lay before
them.
No sharing in
what they hoped for--the glories of a Messianic kingdom on earth. No rest in repose under the shadow of the
mighty throne of King Messiah. The “very
little” (verse 17) told them--if they would only listen--that their future as
his servants would be a life of comparatively obscure inglorious activity,
without rank or power, landless, homeless, well-nigh
friendless. But the sequel of the
parable told more than this. It
proclaimed that their Master was able to estimate the moral worth of those who
had been faithful and true in a “very little;” ay, more, was in a position to
reward the faithful servant. And the
recompense, a city for a pound, just hints at the magnificent possibilities of
the heaven-life, just suggests the splendor of its rewards.
WEB: "He
said to him, 'Well done, you good servant! Because you were found faithful with
very little, you shall have authority over ten cities.'
Young’s: and he said to him, Well done, good
servant, because in a very little thou didst become faithful, be having authority over ten cities.
Conte (RC): And he said to him:
'Well done, good servant. Since you have been faithful in a small matter, you
will hold authority over ten cities.'
because thou hast been
faithful in a very little. That
results will vary is the normal course of human affairs. It will vary by our intelligent and
perceptive use of our resources and the amount of work we put into it—not to
mention good luck. But for the result to
be maximized it virtually always requires that we put our full effort
into it; anything less and we fall short.
Hence the Lord faces a person who has, though possessing little, used it
with the maximum success that his labor could produce. [rw]
have thou
authority over ten cities. This
is to be understood as referring to the new kingdom which the nobleman had just
received. His former trustiest and most faithful servants he now represents as
being made governors, under him, over a number of cities, according to the
capacity he found in each; which capacity was known by the improvement of the
minas. [1]
Historical note: Another strange touch explained by the
history of the times. Archelaus had actually assigned the government of cities to
his adherents who had proved faithful, and this was
not an uncommon plan among the Herodian princes. “We shall also reign with Him,” 2 Timothy
WEB: "The
second came, saying, 'Your mina, Lord, has made five minas.'
Young’s: 'And the second came, saying, Sir, thy
pound made five pounds;
Conte (RC): And the second came,
saying: 'Lord, your one pound has earned five pounds.'
WEB: "So
he said to him, 'And you are to be over five cities.'
Young’s: and he said also to this one, And
thou, become thou over five cities.
Conte (RC): And he said to him,
'And so, you shall be over five cities.'
WEB: Another
came, saying, 'Lord, behold, your mina, which I kept laid away in a
handkerchief,
Young’s: 'And another came, saying, Sir, lo, thy
pound, that I had lying away in a napkin;
Conte (RC): And another
approached, saying: 'Lord, behold your one pound, which I kept stored in a
cloth.
Weymouth: For I was afraid of you, because you are a severe man: you
take up what you did not lay down, and you reap what you did not sow.'
WEB: for I
feared you, because you are an exacting man. You take up that which you didn't
lay down, and reap that which you didn't sow.'
Young’s: for I was afraid of thee, because thou
art an austere man; thou takest up what thou didst
not lay down, and reapest what thou didst not sow.
Conte (RC): For I feared you,
because you are an austere man. You take up what you did not lay down, and you
reap what you did not sow.
because thou art an austere man. [Austere:] Hard, severe. The word is commonly applied to unripe fruit,
and means sour, unpleasant, harsh. [11]
thou takest up that thou layedst not
down, and reapest that thou didst not sow. Sounds like
a proverbial euphemism for “dost commit robbery.” [52]
WEB: "He
said to him, 'Out of your own mouth will I judge you, you wicked
servant! You knew that I am an exacting man, taking up that which I didn't lay
down, and reaping that which I didn't sow.
Young’s: 'And he saith
to him, Out of thy mouth I will judge thee, evil servant: thou knewest that I am an austere man, taking up what I did not
lay down, and reaping what I did not sow!
Conte (RC): He said to him: 'By
your own mouth, do I judge you, O wicked servant. You knew that I am an austere
man, taking up what I did not lay down, and reaping what I did not sow.
thou wicked servant. His
failure to act at all showed a fundamental character fault, his “wicked[ness].” Action
and inaction both reveal our inner character. Even with the clear desire of his master to
constructively utilize his “pound” he had done absolutely nothing. As if inaction alone—what you DON’T do--were
somehow morally praiseworthy. [rw]
Thou
knewest that I was an austere man, taking up that I
laid not down, and reaping that I did not sow. You knew
my nature of ongoing success. You
weren’t ignorant of it. Even if you were
so suspicious of your talent and fearful of failure, there was always something
where you could have made at least a modest profit for me. Not the great success of these other
servants. But still something I would
find acceptable.
We
find here impressive and vital lessons for today since, truth be told, the
church is composed of far more people of modest rather than gigantic
abilities. God is not going to expect
you to do what is beyond your capacity.
But there is no way He will find acceptable using that as an excuse to
do absolutely nothing. He has given you
eyes to see and a brain to think with.
Ask yourself what are the things you can contribute and are
within your capacity? God only expects
the possible out of us and not the impossible.
[rw]
WEB: Then why
didn't you deposit my money in the bank, and at my coming, I might have earned
interest on it?'
Young’s: and wherefore didst thou not give my money
to the bank, and I, having come, with interest might have received it?
Conte (RC): And so, why did you
not give my money to the bank, so that, upon my return, I might have withdrawn
it with interest?'
Many
in "the bank" have seen mirrored those Christian societies and
religious organizations to which every believer may entrust the resources which
he is uncertain how best to use himself.
Without particularizing, however, it seems better to understand the Lord
here is simply intending to teach, by his image of the bank, that no man in
this world is doomed to inactivity or uselessness, but that there will be
opportunity afforded to every one who is willing to use his talent in a humble
and obscure, if not in a heroic and conspicuous, way. [18]
that at my coming I
might have required mine own with usury? Not as we use the term, for illegal interest,
but in the old sense of lawful interest.
The Jewish law allowed interest on money only in dealing with
"strangers." This, therefore,
would apply to his cause (Deuteronomy
Aside: Evidence for
the genuineness of a non-canonical statement attributed to Jesus [56]? The Greek word for “bank” is trapeze
(“a table”); hence a banker is trapezites. This touch contains the germ of the
unrecorded saying (agraphon dogma) of
our Lord, which is one of the most certainly genuine of those which are preserved
by tradition—“Show yourselves approved money-changers.”
WEB: He said
to those who stood by, 'Take the mina away from him, and give it to him who has
the ten minas.'
Young’s: 'And to those standing by he said, Take
from him the pound, and give to him having the ten pounds
Conte (RC): And he said to the
bystanders, 'Take the pound away from him, and give it to him who has ten
pounds.'
And give to him that
hath ten pounds. It
does not go unused, but given to someone whose “track record” is one in which
it is not only used, but used very well indeed.
[rw]
WEB: "They
said to him, 'Lord, he has ten minas!'
Young’s: (and they said to him, Sir, he hath ten
pounds) --
Conte (RC): And they said to
him, 'Lord, he has ten pounds.'
Lord, he hath ten pounds. "He has already ten pounds. Why take away this one, and add to
what he already possesses? Why should his
property be increased at the expense of this man, who has but one
pound?" The answer to this is given
in the following verse, that every one that hath, to him shall be given; every
man who is faithful and honest, and improves what God gives him, shall receive
much more. [11]
Weymouth: "'I tell
you that to every one who has anything, more shall be given; and from him who
has not anything, even what he has shall be taken away.
WEB: 'For I
tell you that to everyone who has, will more be given; but from him who doesn't
have, even that which he has will be taken away from him.
Young’s: for I say to you, that to every one
having shall be given, and from him not having, also what he hath shall be
taken from him,
Conte (RC): So then, I say to
you, that to all who have, it shall be given, and he will have in abundance.
And from him who does not have, even what he has will be taken from him.
Either
you will reap the reward of your success in your Lord’s service or you will
lose whatever you had in the first place—however little. The only loser in this story is the one who
made no effort at all. He assured
himself of avoiding mistakes by not doing anything at all. Ironically, this
hesitancy does not protect him against failure; it assured him of
ultimate failure. [rw]
WEB: But bring
those enemies of mine who didn't want me to reign over them here, and kill them
before me.'"
Young’s: but those my
enemies, who did not wish me to reign over them, bring hither and slay before
me.'
Conte (RC): 'Yet truly, as for
those enemies of mine, who did not want me to reign over them, bring them here,
and put them to death before me.' "
enemies. They had
once been “citizens,” verse 14. [56]
bring hither, and slay them before me. Expresses strongly the
severity and hopelessness of the coming retribution. [9]
WEB: Having
said these things, he went on ahead, going up to
Young’s: And having said these
things, he went on before, going up to
Conte (RC): And having said
these things, he went ahead, ascending to
He went before. A natural leadership position. Here it may suggest that He
simply did not wish to further discuss the topic that He had just brought up
and He did so by resuming the pilgrimage to
Literally, “He
began to journey in front of them;” as though, for the delivery of the parable,
He had paused to let the crowd gather round Him. [56]
ascending up to
Weymouth: And when he was come near Bethphage
and Bethany, at the Mount called the Oliveyard, He
sent two of the disciples on in front,
WEB: It
happened, when he drew near to Bethsphage and
Bethany, at the mountain that is called Olivet, he sent two of his disciples,
Young’s: And it came to pass, as he came nigh to Bethphage and Bethany, unto the mount called of the Olives,
he sent two of his disciples,
Conte (RC): And it happened that,
when he had drawn near to Bethphage and Bethania, to the mount which is called Olivet, he sent two
of his disciples,
Bethphage is never mentioned in the Old Testament,
but in the Talmud we find it specified in some interesting ceremonial
directions. It was evidently an outlying
suburb of
and
Here the throng of
Galilean pilgrims would leave Him to go to their friends in
at the mount
called the mount of Olives. This mountain, so named from ample olive
orchards on its western slope, stretches from north to south on the east of
Jerusalem, and distant, at its submit, from the wall of the city, 2,000 or
2,500 feet. It must be crossed in
passing between
He sent two of his disciples. He had now
come so near that it was necessary to make preparations that He might enter the
city conformably to the description of the prophets. [52]
The minute
touch of description in Mark 11:4 has led to the conjecture that Peter was one
of these two. [56]
In depth: Events Luke
omits between Jesus' arrival in the
(1) Jesus left
(2) There He remained with the Twelve, our Lord
doubtless being with Lazarus and his sisters.
(3) The next day, Sabbath (our Saturday), He
spent in quiet at
(4) In the evening He was at supper in the house
of Simon the leper, His disciples, with Lazarus and his sisters, being present
(Matthew 26:6; John 12:1).
(5) At this feast He was anointed by Mary (John
12:3-8; Mark 14:3-9).
(6) During the afternoon Jews of
(7) This coming to the ears of the chief priests,
a meeting of council was held at night to consider the propriety of putting
both Jesus and Lazarus to death (John 12:10-11).
(8) On the morrow (John
WEB: saying,
"Go your way into the village on the other side, in which, as you enter,
you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it.
Young’s: having said, Go away to the village
over-against, in which, entering into, ye shall find a colt bound, on which no
one of men did ever sit, having loosed it, bring it;
Conte (RC): saying: "Go
into the town which is opposite you. Upon entering it, you will find the colt
of a donkey, tied, on which no man has ever sat. Untie it, and lead it here.
The geographic context: In the absence of more definite topographical
knowledge, it is not clear in what sense the village was “over against”
them. Dr. F. Gardiner (Greek Harmony,
page 172, note) is authority for the statement that “the road from
in the which
at your entering ye shall find a colt tied. The
Messiah was predicted as coming on an ass.
(Zech. ix. 9.)
Asses and mules were in common use in
The account of this
transaction is less circumstantial in St. Luke than in the other
evangelists. The
reference to the prophecy of Zech. ix. 9 is
here left out. This prophecy is,
however, necessary for the full understanding of the mystic act of riding upon
an ass’s colt. St. Luke, compiling
especially for Gentile readers, would feel that such a reference to the old
Hebrew story would scarcely interest a foreigner, and would serve to distract
such a one’s interest in the progress of the great recital. [18]
whereon yet never man sat. For this reason specially adapted for a
sacred use (see Numb. xix. 2; Deut. xxi. 3; 1 Sam. vi.7). [18]
Animals that had
never been used were put to sacred purposes.
(Num. xix. 2; Deut. xxi. 3; 1 Sam. vi. 7.) [9]
loose him, and bring him hither. For Jesus’ own use. [rw]
Weymouth: And if any one asks you, 'Why are you untying the colt?'
simply say, 'The Master needs it.'"
WEB: If anyone
asks you, 'Why are you untying it?' say to him: 'The Lord needs it.'"
Young’s: and if any one doth question you, Wherefore do ye loose it? thus ye
shall say to him -- The Lord hath need of it.'
Conte (RC): And if anyone will
ask you, 'Why are you untying it?' you shall say this to him: 'Because the Lord
has requested its service.' "
thus shall ye say
unto him, Because the Lord hath need of him. The
owners' yielding to the authority of the Lord does not necessarily imply that
they were His disciples; for, attended by the applauding multitudes, He was
acknowledged Lord of the present hour.
Even the Pharisees saluted him as "master" (verse 39); with
the multitudes He is "king" (verse 38). [14]
St.
Matthew not only mentions the colt, but also the ass. This little detail is unnoticed by St.
Luke. Probably the colt, though not
broken in, would go the more quietly accompanied by its mother. But the reason of St. Matthew’s special mention
of the ass as well as of the colt was the reference to Gen. xlix.
11, in which Justin Martyr, in a curious chapter of the ‘Dialogue with Trypho,’ finds a direct reference to the ass and the foal
(see Justin Martyr, ‘Dialogue with Trypho,’ c. liii.). [18]
WEB: Those who
were sent went away, and found things just as he had told them.
Young’s: And those sent, having gone away, found
according as he said to them,
Conte (RC): And those who were
sent went out, and they found the colt standing, just as he told them.
Weymouth: And while they were untying the colt the owners called out,
"Why are you untying the colt?"
WEB: As they
were untying the colt, its owners said to them, "Why are you untying the
colt?"
Young’s: and while they are loosing the colt, its
owners said unto them, 'Why loose ye the colt?'
Conte (RC): Then, as they were
untying the colt, its owners said to them, "Why are you untying the
colt?"
WEB: They
said, "The Lord needs it."
Young’s: and they said, 'The Lord hath need of
it;'
Conte (RC): So they said,
"Because the Lord has need of it."
WEB: They
brought it to Jesus. They threw their cloaks on the colt, and set Jesus on
them.
Young’s: and they brought it unto Jesus, and
having cast their garments upon the colt, they did set Jesus upon it.
Conte (RC): And they led it to
Jesus. And casting their garments on the colt, they helped Jesus onto it.
and they cast
their garments. More strictly, their own
garments, in their reverence and love for their Lord. [2]
[Purpose:] to do Jesus royal
honor. Compare 2 Kings
upon the colt, and
they set Jesus thereon. He was now ready to receive their recognition
of His Messiahship, and for the first time in His
life, so far as we are informed, journeyed otherwise than on foot,
or in the boats on the
It
is clear that He rode upon the unused foal, which was probably led by the
bridle, while it is possible that the mother went by its side. Matthew, however, alone (apparently) mentions
two animals (21:2, 7), and possibly this may have been due to some confusion
arising out of the Hebrew parallelism (Zechariah 9:9, “riding upon an ass, even
upon a colt, son of she-asses”) in the translation into Greek from an Aramaic
document. The ass in the East is not a
despised animal (Genesis xlix. 14, 22:3; Judges 5:10), and it is only because
it was despised by Gentiles that Josephus substitutes for it “horse” or “beast
of burden,” and the Seventy (LXX) soften it down into “foal,” etc. The Gentile world abounded in sneers against
this narrative, and had all sorts of absurd stories about the Jews and the ass,
or ass’s head, which they were supposed to worship (Josephus, Against Apion, ii. 10; Tacitus, Hist., v. 3,4). The Christians were also called ass-worshippers
(Tertullian, Apol., 16; Minuc. Fel. Oct., 9), and
this calumny is alluded to in one of the hideously blasphemous wall caricatures
(Graffiti). [56]
Weymouth: So He rode on,
while they carpeted the road with their garments.
WEB: As he
went, they spread their cloaks in the way.
Young’s: And as he is going, they were spreading
their garments in the way,
Conte (RC): Then, as he was
traveling, they were laying down their garments along the way.
A common act of homage to a king or royal personage. So
in the case of Jehu, the officers of the army offered
him this tribute (2 Kings ix. 13). So Agamemnon walked on costly carpets and
tapestry when he entered his palace at
“But
my loved lord,
Leave now
that car; nor on the bare ground set
That royal
foot, beneath whose mighty tread
This
pleasing office is entrusted, spread
The streets
with tapestry; let the ground be covered
With richest
purple, leading to the palace,
That honour with just state may grace his entry.”
(905--911.) [18]
Weymouth: And when He was now getting near Jerusalem, and descending
the Mount of Olives, the whole multitude of the disciples began in their joy to
praise God in loud voices for all the mighty deeds they had witnessed.
WEB: As he was
now getting near, at the descent of the Mount of Olives, the whole multitude of
the disciples began to rejoice and praise God with a loud voice for all the mighty
works which they had seen,
Young’s: and as he is coming nigh now, at the
descent of the mount of the Olives, the whole multitude of the disciples began
rejoicing to praise God with a great voice for all the mighty works they had
seen,
Conte (RC): And when he was now
drawing near to the descent of Mount Olivet, the entire crowd of his disciples
began to praise God joyfully, with a loud voice, over all the powerful works
which they had seen,
Two distinct
sights of
The whole multitude
of the disciples. These multitudes
are called disciples in the larger sense of believers. [14]
began to rejoice and praise God with a
loud voice. Of the Messianic shouts of welcome which
sounded in the crowd, St. Luke does not mention the “Hosanna!” of St. Matthew,
no doubt because this peculiar Hebrew cry would not have conveyed any meaning
to the Gentile readers to whom his story was especially addressed. [18]
all the mighty
works that they had seen. Jesus
had visibly demonstrated the vast power He was fully capable of
exercising. It wasn’t a matter of claiming
it; it was a matter of huge numbers actually beholding Him exercising
it. What many (the bulk?) surely hoped
for was that He would soon exercise those powers to gain the kingship over
physical
WEB: saying,
"Blessed is the King who comes in the name of the Lord! Peace in heaven,
and glory in the highest!"
Young’s: saying, 'blessed is he who is coming, a
king in the name of the Lord; peace in heaven, and glory in the highest.'
Conte (RC): saying:
"Blessed is the king who has arrived in the name of the Lord! Peace in
heaven and glory on high!"
Christ was,
indeed, a king, but His kingdom was not, as they supposed, of this world. (John xviii. 36) They expected the kingdom of "our
father, David," to be restored, enlarged and glorified by this His more
glorious Son. (See Mark xi. 10.) As David was the conqueror of surrounding
nations, so, they supposed, this his illustrious descendant would emancipate
Israel, subdue Rome, make Jerusalem mistress of the world, and thus be, in
accordance with their desires, a temporal Messiah. [9]
that cometh in
the name of the Lord. As representing the person, wearing
the character, and sharing the authority, of Jehovah. [52]
peace in heaven. The cessation of
Divine anger toward sinners, as the fruit of the Messiah’s mission, and
consequent salvation. [52]
Or: This
may refer to the blessing of peace to be dispensed upon earth as the gift of
heaven, or it may have been a Scriptural phrase used at any period of great
religious rejoicing. [9]
and glory in the highest. Glory and salvation be ascribed to Him in the
highest heavens, and in the uttermost degree.
[9]
WEB: Some of
the Pharisees from the multitude said to him, "Teacher, rebuke your
disciples!"
Young’s: And certain of the Pharisees from the
multitude said unto him, 'Teacher, rebuke thy disciples;'
Conte (RC): And certain
Pharisees within the crowd said to him, "Teacher, rebuke your
disciples."
said unto him,
Master, rebuke thy disciples. Finding that the zeal of the people tended to
make of Jesus the Messiah, they seem to have supposed that, if reminded of it,
He would correct their mistake. He
rather rebukes them. [52]
WEB: He
answered them, "I tell you that if these were silent, the stones would cry
out."
Young’s: and he answering said to them, 'I say to
you, that, if these shall be silent, the stones will cry out!'
Conte (RC): And he said to them,
"I tell you, that if these will keep silent, the stones themselves will
cry out."
I tell you that, if these should hold their peace, the
stones would immediately cry out. Perhaps a Jewish proverb
(Habakkuk
[In that Old
Testament context, it] occurs amid denunciations of destruction on covetousness
and cruelty. [56]
Proverbs are designed to
express the truth strongly, but are not to be taken to signify as much as if
they were to be interpreted literally.
The sense is that His coming was an event of so much importance that it ought
to be celebrated in some way,
and would be celebrated. We are
not to suppose, therefore, that our Savior meant to say that the stones were conscious
of His coming or that God would make them speak, but only that there was
strong feeling among the people, that it was proper that they should
express it in this manner, and that it was not fit that He should attempt to
repress it. [11]
Godet
graphically paints the scene in his suggestion that the words, “Rebuke thy
disciples” [in Matthew’s account], were accompanied with an irritated and
anxious look towards the frowning citadel of Antonia, where the Roman garrison
of
WEB: When he
drew near, he saw the city and wept over it,
Young’s: And when he came nigh, having seen the
city, he wept over it,
Conte (RC): And when he drew
near, seeing the city, he wept over it, saying:
he beheld the
city, and wept over it. Broke out into loud and
tearful lamentations. The verb
used properly denotes “loud expressions of grief”; see Liddell and
Scott. The dreadful contrast between
what might have been and what is to be! [52]
Three times
our Savior is said to have wept: in this prophetic
foresight of the devoted city, which was so soon to fill up the measure of its
sins, and to go down to destruction; once when His heart was touched by the grief
of others (John xi. 35); and again when it was wrung by the unspeakable agonies
of the garden of Gethsemane. Heb. v. 7. While the
disciples were exulting over their vain fancies, His eyes looked onward to the
horrors that were coming fast upon the city for its cruelties. [4]
WEB: saying,
"If you, even you, had known today the things which belong to your peace!
But now, they are hidden from your eyes.
Young’s: saying -- 'If thou didst know, even thou,
at least in this thy day, the things for thy peace; but now they were hid from thine eyes.
Conte (RC): "If only you
had known, indeed even in this your day, which things are for your peace. But
now they are hidden from your eyes.
at least in
this thy day, the things which belong
unto thy peace! Isaiah 48:18,
“O that thou hadst hearkened to my commandments! Then had thy peace been as a
river.” [56]
There were preconditions to having peace with God and in past ages
“thou”—the Jewish people and its leaders, even here in Jerusalem where
Jesus was at—had turned their back on obedience to the Divine code repeatedly
(as in Isaiah 48:18 above). Now, if
anything, they were making the same mistake but with even more at
stake—for now the long sought Messiah had finally arrived and they were
unwilling to accept His wisdom and divine commission from the Father. [rw]
but now they are hid
from thine eyes. They had become so hostile to truth, that now they would not see it, though almost forced
upon them. [4]
Weymouth: For the time is coming upon thee when thy foes will throw up
around thee earthworks and a wall, investing thee and hemming thee in on every
side.
WEB: For the
days will come on you, when your enemies will throw up a barricade against you,
surround you, hem you in on every side,
Young’s: '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,
Conte (RC): For the days will
overtake you. And your enemies will encircle you with a valley. And they will
surround you and hem you in on every side.
that thine enemies. The Romans. Geographic
shall cast a trench. Rev., correctly, as Tyndale,
a bank. Only here
in New Testament. The word
literally means a pointed stake, used in fortifying the entrenchments of
a camp; and thence the palisade itself.
In fortifying a camp or besieging a city, a ditch was dug round the
entire circuit, and the earth from it thrown up into a wall, upon which sharp
stakes were fixed. Every Roman soldier
carried three or four of these
stakes on the march. [2]
about thee, and
compass thee round, and keep thee in on every side. A partial entrenchment allowed at least
limited opportunity to either flee the place or enter it. The purpose of a full entrenchment was
to totally cut off the bringing of any supplies into the city—or at
least any significant amount. It also
assured that few who escaped from the city would be able to make their way into
the countryside undetected; any who escaped would have to surrender to Romans
and the Romans would make the decision what to do with them. [rw]
WEB: and will
dash you and your children within you to the ground. They will not leave in you
one stone on another, because you didn't know the time of your
visitation."
Young’s: 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.'
Conte (RC): And they will knock
you down to the ground, with your sons who are in you. And they will not leave
stone upon stone within you, because you did not recognize the time of your
visitation."
This was literally done. Titus caused a plough to pass over the place where
the temple stood. [11]
and thy children within thee. Not
minors, but native born inhabitants of any age.
[14]
and they shall not
leave in thee one stone upon another. Speaking
of the
because thou knewest not the time of thy
visitation. The Messiah had come in mercy, and
they were about to refuse His salvation.
[6]
See
Isaiah 29:2-4; Hosea 10:14, 15. For the
word “visitation” see 1 Peter 2:12; Ecclus. 18:20. The “visitation”
which they had neglected was one of mercy (1:68). [rw]
WEB: He
entered into the temple, and began to drive out those who bought and sold in
it,
Young’s: And having entered into the temple, he
began to cast forth those selling in it, and those buying,
Conte (RC): And entering into
the temple, he began to cast out those who sold in it, and those who bought,
St. Matthew adds another
interesting detail respecting the excitement caused by the presence of Jesus in
the city. “When he was come into
and began to cast
out them that sold therein, and them that bought. That Jesus
should have thus purified the temple courts twice in His life (compare John
2:13ff), is thought by some so improbable, that they take this as only another
report of the same occurrence as that in John.
Really, however, it is not in the least unnatural that there should be
fresh occasion for our Lord’s righteous displeasure. The impression made by the former
chastisement would soon pass away. [52]
In depth: How and why
the sale of goods was likely rationalized by the religious authorities
permitting it [52]. The impression made by the former
chastisement would soon pass away. The sooner, because a great number, whose [financial] interests
were involved in the unseemly traffic, would combine their influence against
the [permanent removal].
Officials of the temple, and some of high rank in the Sadducean priesthood, whose great fortunes were at stake,
would make a mighty combination.
They
would, doubtless, insist on the great convenience of having money-changers
present at this central spot, to give coin current at
The
scruples of some might be [removed] by the consideration that it was only the
Court of the Gentiles that they used for these purposes. A number of festivals had passed since Jesus
taught them the previous lesson, and it would be strange if the old practices
had not re-established themselves in full vigor, with all the accompanying
fraud and practical robbery of the ignorant, poor, helpless worshippers in the
sacred precincts. Jesus would at once
perceive the vanity of all pleas of convenience as a justification of such
abuses and crimes.
WEB: saying to
them, "It is written, 'My house is a house of prayer,' but you have made
it a 'den of robbers'!"
Young’s: saying to them, 'It hath been written, My house is a house of prayer -- but ye made it a den of
robbers.'
Conte (RC): saying to them:
"It is written: 'My house is a house of prayer.' But you have made it into
a den of robbers."
but ye have made it a den of thieves. The translation "thieves" misses
the picturesqueness of the original, which is
"robber" or "bandit."
The stir, wrangling, fierce words of dispute, made the
Jeremiah
(7:11) had addressed his contemporaries as if they thought the house called by
Jehovah’s name “a den of robbers,” in which very words Jesus tells the people
[they have unquestionably made it into one].
[52]
Weymouth: And day after
day He taught in the Temple, while the High Priests and the Scribes were
devising some means of destroying Him, as were also the leading men of the
people.
WEB: He was
teaching daily in the temple, but the chief priests and the scribes and the
leading men among the people sought to destroy him.
Young’s: And he was teaching
daily in the temple, but the chief priests and the scribes were seeking to
destroy him -- also the chiefs of the people --
Conte (RC): And he was teaching
in the temple daily. And the leaders of the priests, and the scribes, and the
leaders of the people were seeking to destroy him.
Yet,
this
But the chief priests. [These] included (1) the high priest; (2)
those who had been high priests; (3) the chiefs of twenty-four courses (1
Chronicles 24). The various authorities
mentioned all belong to the great Sadducean party,
who found their chief source of wealth in this profanation of the
and the scribes
and the chief of the people. The
effort had a broad basis of support among the
sought to destroy Him. The favor of
the people toward Him had risen to such a pitch as to allow no delay. They must destroy Him, or a religious
revolution, through His influence, would destroy them—destroy their influence
and emoluments. [52]
WEB: They
couldn't find what they might do, for all the people hung on to every word that
he said.
Young’s: and they were not finding what they shall
do, for all the people were hanging on him, hearing him.
Conte (RC): But they could not
find what to do to him. For all the people were listening to him attentively.
Not
that scruples of conscience could have restrained them
from any measures, however violent or bloody.
But prudence hindered. [52]
for all the people were very attentive to hear Him.
Books Utilized
(with
number code)
1 = Adam Clarke. The New
Testament . . . with a Commentary and
Critical Notes.
Volume I: Matthew to the Acts. Reprint,
2 = Marvin R. Vincent. Word Studies in the New Testament. Volume I:
The Synoptic Gospels, Acts of the Apostles, Epistles
of Peter, James,
and Jude. New
York: Charles Scribner's Sons, 1887; 1911
printing.
3 = J. S. Lamar. Luke.
[Eugene S. Smith, Publisher; reprint, 1977 (?)]
4 = Charles H. Hall. Notes,
Practical and Expository on the Gospels;
volume two: Luke-John.
1871.
5 = John Kitto.
Daily Bible Illustrations. Volume II:
Evening Series:
The Life and Death of Our Lord.
Brothers, 1881.
6 = Thomas M. Lindsay. The Gospel According to St. Luke. Two
volumes.
7 = W. H. van Doren. A Suggestive Commentary on the New
Testament:
Saint Luke. Two volumes.
1868.
8 = Melancthon W. Jacobus.
Notes on the Gospels, Critical and
Explanatory: Luke and John.
Brothers, 1856; 1872 reprint.
9 = Alfred Nevin.
Popular Expositor of the Gospels and Acts: Luke.
10 = Alfred Nevin.
The Parables of Jesus.
Board of Publication, 1881.
11 = Albert Barnes.
"Luke." In Barnes' Notes on the New Testament.
Reprint, Kregel Publications,
1980.
12 = Alexander B. Bruce. The Synoptic Gospels.
In The Expositor's
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Rapids,
13 = F. Godet.
A Commentary on the Gospel of St. Luke. Translated
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and M. D. Cusin.
14 = D.D. Whedon.
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15 = Henry Alford. The
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I: The Four Gospels.
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David Brown, A
Commentary, Critical and Explanatory, on the
Old and New Testaments.
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17 = Dr. [no first name provided] MacEvilly. An Exposition of the Gospel
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1950.
19 = John Calvin. Commentary on a
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21 = Henry T. Sell. Bible Studies
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24 = John Albert Bengel. Gnomon
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Translation
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Volume One.
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Evening Readers on the New Testa-
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Commentary--Luke.
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27 = Pasquier Quesnel.
The Gospels with Reflections on Each Verse.
Volumes I and II. (Luke
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D. F. Randolph, 1855; 1867 reprint.
28 = Charles R. Erdman. The Gospel
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29 = Elvira J. Slack. Jesus: The Man of
Board of the Young Womens
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31 = Bernhard Weiss. A Commentary on the New Testament. Volume
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32 = Matthew Henry. Commentary on the Whole Bible. Volume V:
Matthew to John. 17--. Reprint,
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33 = C. G. Barth.
The Bible Manual: An
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35 = Henry Burton. The Gospel
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36 = [Anonymous]. Choice Notes on
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37 = Marcus Dods.
The Parables of Our Lord.
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38 = Alfred
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Second Edition.
1884.
39 = A. T. Robertson. Luke the Historian in the Light of Research.
New York:
Charles Scribner's Sons, 1920; 1930 reprint.
40 = James R. Gray. Christian
Workers' Commentary on the Old and
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ion/Fleming H. Revell Company, 1915.
41 = W.
Sanday. Outlines of the Life of Christ.
Scribner's Sons, 1905.
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Methodist Book Concern, 1917.
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45 = John
Laidlaw. The Miracles of Our Lord.
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George Routledge
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Whitby and Moses Lowman. A Critical Commentary and
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The Four Gospels and the Acts
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51 = Matthew
Poole. Annotations
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52 = George
R. Bliss. Luke. In An American Commentary on the New
Testament.
1884.
53 = J.
W. McGarvey and Philip Y. Pendleton. The Fourfold Gospel.
1914. Computerized.
54 = John Trapp. Commentary on the Old
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55 = Ernest D. Burton and Shailer Matthews. The Life of Christ.
Chicago, Illinois: University of
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1904.
56 = Frederic W. Farrar. The Gospel According to
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the
University Press, 1882.