Lange Commentary - Luke 19:28

Lange Commentary - Luke 19:28 - 19:40

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Lange Commentary - Luke 19:28 - 19:40

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PART THIRD

The Final Conflict and the Culmination of the Glory of the Son of Man

_________

FIRST SECTION

THE FINAL CONFLICT

Luk_19:28 to Luk_23:56

A. The Entry into Jerusalem, with its attending Circumstances Luk_19:28-48

1. The Entry Itself (Luk_19:28-40)

(Parallels: Mat_21:1-9; Mar_11:1-10; Joh_12:12-19)

²⁸And when he had thus spoken, he went before, ascending up to Jerusalem. ²⁹And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his [the] disciples, ³⁰Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring [and loosing him bring] him hither. ³¹And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. ³²And they that were sent went their way, and found even as he had said unto them. ³³And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? ³⁴And they said, [Because, V. O.] The Lord hath need of him. ³⁵And they brought him to Jesus: and they cast their [own] garments upon the colt, and they set Jesus thereon. ³⁶And as he went, they spread their clothes in the way. ³⁷And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud ³⁸voice for all the mighty works that they had seen; Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. ³⁹And some of the Pharisees from among the multitude said unto him, Master [Teacher], rebuke thy disciples. ⁴⁰And he answered and said unto them, I tell you that, if these should [shall] hold their peace, the stones would [will] immediately cry out.

EXEGETICAL AND CRITICAL

Chronology.—At the entry into the Passion-week, it becomes possible to us to follow our Lord from day to day, and at last almost hour by hour. According to Joh_12:1, He came six days before the Passover to Bethany. Since now this began with the 14th Nisan, our Lord must already on the 8th have come into the circle of His friends in Bethany, and therefore on the Friday or Saturday before His death. If we consider, however, that our Lord on His last Sabbath certainly made no extended journey, that we read nothing of any village before or in the neighborhood of Bethany where He could have spent the day of rest, that on the other hand the last-named village appears to have been also the last stopping-place of the journey, it then becomes extremely probable that He entered before the Sabbath, and therefore on Friday, into the village of Lazarus. After the ending of the weekly Divine service, the feast was held at which Mary anointed the Lord, but which Luke passes over in silence. And if now the entry into Jerusalem, Joh_12:12, took place on the day after this feast, there is then no ground to transfer this day to any other than Palm-Sunday. The view of those who, on account of some little difference in the four Evangelists, maintain that two entries took place, may well be regarded as already antiquated; ex abundanti, comp. Von Baur, Kanonische Evang. p. 196.

Luk_19:29. Bethphage and Bethany.—The designation of locality does not proceed from the position of the travellers from Jericho, in which case Bethany must have been named first, since Bethphage was almost a suburb of Jerusalem. But since the two places were so nearly contiguous that they were scarcely distinct, the account of the approach begins here in a popular manner with the more distant locality lying nearest to Jerusalem. In brief, at the moment when the two disciples are despatched, our Lord has Bethany behind Him, Bethphage before Him, and points to the latter when He says äåéêôéêῶò : Go ye into the village over against you.

Two of the disciples.—From the graphic trait of Mar_11:4, that they find the colt tied “by a door without, in a place where two ways met,” we should almost conjecture that his original authority, Peter, was eye-witness, and therefore one of the two. But that John, here also, as in the preparation for the Passover, accompanied, is, on account of the tone of his narrative of the entry, less probable. In vividness, at least, his representation is inferior to that of the Synoptics.

Luk_19:30. Whereon yet never man sat.—“A creatively fresh new time, a new prince, a new beast.” Lange. We may compare the new grave in which no one was ever yet laid, Luk_23:53, and, from the Old Testament, the young heifers on which never yet a yoke had come, which upon a new wagon drew the Ark of the Covenant, 1Sa_6:7.

Luk_19:31. And if any one ask you.—There is nothing in and of itself improbable in supposing that our Lord had friends in Bethphage, and may have made arrangements with them which He did not think necessary to communicate to His disciples. If, however, we consider the mysterious form of the command; if we consider how little it was in the spirit of our Saviour to give to something very ordinary a guise of singularity; if we compare the preparation of the Passover, and if we keep the very unique significance of this entry with its attendant circumstances well in mind,—it is then undoubtedly most natural to see here also a manifestation of that foreknowledge which, so soon as it was necessary, could penetrate even that which lay beyond the sphere of the senses and of common calculation. Without doubt, however, the owners of the beast of carriage belonged to the many concealed friends of our Lord, and He had in spirit foreseen that a command addressed in His name to these men would not be in vain.

Luk_19:32. They that were sent went their way.—The purpose of this whole command was not so much to come into possession of a beast of carriage, as rather to exercise the disciples in unconditional obedience, even there where something remained inexplicable to them, and at the same time to strengthen them in their faith in the superhuman foreknowledge and the Messianic character of the Lord; for foreknowledge of hidden things belonged undoubtedly to the traits which were especially expected in the perfect Servant of God, comp. Joh_16:30; and with wisdom does the Lord reveal this trait of His Messianic character, in that very hour in which He permits homage to be offered to Him, in His dignity as the Messiah.

Luk_19:33. The owners thereof.—In Mark: “Certain of them that stood there.” What the Saviour foresaw, takes place actually; objections are raised; but at the appointed watchword ( ä ́ ôé , the definite answer to the question äéὰ ôß ) every objection is let fall. “Non potuere, Domino huic obsequentes, frustrari.” Bengel.

Luk_19:35. Their own garments.—“ Ἑáõôῶí colors this act of honor.” Meyer. A similar hearty homage appears in this, that they, according to Luke, set our Lord upon the colt ( ἐðåâßâáóáí ). while the others only speak in general of His sitting thereon ( êáèßæåéí ). Besides the disciples, who in this way displayed their reverence for Him, there are, Luk_19:36, others named who spread out their garments as a carpet before His feet, while, Luk_19:37, the jubilant exclamations of the multitude, which here is to be carefully distinguished from the disciples, are spoken of.

Luk_19:37. At the descent of the mount of Olives, ðñὸò ôῇ êáôáâÜóåé ôïῦ ü ̓ ñïõò , ê . ô . ë .—According to Luke, who distinguishes the different elements of the act of homage, even somewhat more accurately than Matthew and Mark, the enthusiasm begins there to reach its culmination precisely when the final goal of the peaceful train is in sight. When they have come near to the point of descent of the mount of Olives, to the height from which the whole city spreads itself out like a great panorama before the view of the beholders, the jubilant joy rises higher and higher, while the way begins to descend.

The mighty works.—Matter for praise is least of all lacking; Barimæus is found in person among the multitude, Luk_19:43; the View of the capital city awakens again remembrance of similar miracles, and the name Lazarus is upon the lips of all; comp. Joh_12:17. The notice of Luke, Luk_19:37, although he keeps silence otherwise as to the miracle at Bethany, contains however so far an indirect proof of the truth of the narrative, John 11., as this, that it appears from it that our Lord, without doubt, in the time immediately preceding, must have performed some great óçìåῖï , which was yet entirely fresh in memory, and raises enthusiasm even to such a height. What particular miracle this however was, we learn only from John.

Luk_19:38. Blessed be the King.—It is noticeable that the report of the hymn in Luke shows a less specifically Old Testament character than in Matthew and Mark. In this respect the Paulinist does not belie himself. The parallelism requires us to understand åἰñÞíç here not in the literal sense of “peace,” pax, since this reigns in heaven evermore, and is never troubled, never disturbed; but in the signification of laus or gloria. In heaven, therefore, is given to God the Lord honor, in the highest [regions] glory. See Luk_2:14.

Luk_19:39. Some of the Pharisees.—This feature also is peculiar to Luke, and has the highest internal probability. In their eyes our Lord is nothing but a Rabbi in Israel, who is riding on an ass to the city, and who has it at any moment in his power to repress the enthusiasm of the disciples within the bounds of the most unsympathizing composure. [“Their spirit was just that of modern Socinianism: the prophetic expressions used, the lofty epithets applied to Him, who was simply in their view a äéäÜóêáëïò , offended them.” Alford.] He himself is more or less responsible for it, if they in their pious zeal go too far, and he will do well to give the fathers of the people no just cause of offence. We recognize here quite the same men who before also had often attempted to make our Lord responsible for that which displeased them in His friends, who, besides, despised the people, that knew not the law. It was permitted to no one to strike a higher key of joy than Pharisaism found consistent with decorum.

Luk_19:40. If these should hold their peace.—Proverbial expression, to indicate that it is in individual cases harder to impose silence on men, than to cause that which itself is speechless to speak, comp. Hab_2:11. A covert intimation of the destruction of Jerusalem, in which the stones of the city and the temple should proclaim the majesty of our Lord. An intimation which is the more striking, if we imagine to ourselves that at this very moment perhaps the echo of the Hosannas was heard against the marble temple, and the acclamations of the people were thus given back from the heights of Zion. “With these words our Lord at the same time expresses a great law of the life of the kingdom of God. When men hold their peace from praising God, and very especially, when a dark despotism imposes silence on the better-minded, when the gospel is suppressed, then the stones begin to cry out: they proclaim the judgments of the Lord, whose glory can have no end.” Lane.

DOCTRINAL AND ETHICAL

1. See the parallels on Matthew, Mark, and John.

2. In His entry into Jerusalem, the Lord has been sent to some for a fall, and to others for a rising again. At all times this event in His history has called forth scandal and gainsaying. We may remember the unbelieving heathen who at the time of Tertullian (see Apol. advers. Gentec, Luke 10) scoffed at the Christians as asinarii; the scoffing Jew who asked them: If thy Christ is a God, why has He then ridden upon an unclean beast? (Lipmannus in his now almost forgotten Nizachon), and especially the English atheists, the Wolfenbüttel fragmentists, and many younger heroes in the domain of the negative criticism. Here also holds good the saying: Luk_7:35.

3. The whole entry of our Lord has no lesser purpose than this, to reveal Himself as King in the spiritual kingdom of God. Before His death He will by an unequivocal act proclaim the great truth which He, as the holy secret of His life, had hidden from most of the uninitiated, and only as it were whispered in the car of receptive individuals. Once in His life He grants to His own publicly to proclaim what lies so deeply at their heart, and He fulfils intentionally a prophecy which at His time was unanimously interpreted of the Messiah. If He has previously considered the declaration of His dignity as dangerous, He now counts silence inconceivable. It is the day on which He who came to His own and His own received Him not, commits Himself to the love of those who so deeply honored Him, and reveals himself to the gaze of those who look with devotion upon Him. This was for His cause, yea, for the whole Israelitish nation, necessary. It was hereafter never possible to say that He had never declared Himself in a wholly unequivocal manner. When Jerusalem afterwards was accused of the murder of the Messiah, it should not be able to say that the Messiah had omitted to give a sign intelligible for all alike. Our Lord will prove that He is more than a prophet mighty in word and deed; that He is King in the full force of the word.

4. But His kingdom is not of this world; can He show it more evidently? His attire, the beast He sits on, His train, His whole demeanor proclaims it. No wonder that afterwards Herod no more than Pilate founded on this entry any imputation whatever. The Roman garrison may remain composedly in the tower Antonia, when this peaceful festal throng enters in at the gates of Jerusalem.

5. The deepest significance of this act of our Lord will be understood only when it is brought into direct connection with the history of His Passion. Voluntarily does the Lamb approach His murderers now that the time of slaughter has arrived. By such a public step He guards on the one hand against an assassination, and on the other hand brings on more rapidly His suffering and dying, for by this very act the hate of His enemies increases; Judas sees himself again deceived, when the Lord suffers even this opportunity of mounting an earthly throne to pass by unused; and while Jesus does nothing more to keep the enthusiasm of the multitude alive by brilliant miracles, the whole enthusiasm of the multitude at the end is nothing more than the last upstreaming brilliancy of an evening sun, before it vanishes beneath the horizon.

6. In connection with the fate of all Israel, this hour may be named the decisive and irrevocable turning-point. Assuredly we may, if we look at the same time at Jesus’ words and tears, Luk_19:41-42, regard this entry as a carefully prepared last attempt to preserve Israel as a people. Because Jerusalem contents itself to-day with the fleeting Hosannas, it has drawn upon itself the fulfilment of the judgment that its stones hereafter shall yet cry out: for the entry now gave to all opportunity to show their temper without disguise; the people now did not stand under the influence of the priests; no one’s tongue was bound to silence by a command; it was the day which decided whether Jerusalem would become the blessed centre of all nations, or the terrible monument of retributive justice. What would have happened if Jerusalem had considered on this day the things which belonged unto her peace,—this is a question not capable of solution, and therefore also an idle one. Suffice it, since they now remained hidden from her eyes, the die was cast, and after the hen had vainly essayed to gather her brood together, the eagles, forty years after, stretch out not in vain their talons upon the carcass.

7. In this way the event itself becomes of moment for all following times. While it prepared the way for Jesus’ death and Jerusalem’s destruction, it has at the same time prepared the way for the reconciliation of the whole world, and for the bringing in of the Gentiles. At the same time it serves as proof, that although the kingdom of God comes not with observation, yet where it comes it cannot forever remained concealed. What here took place is in no way in conflict with the parables of the Mustard-Seed and of the Leaven. “When the kingdom of God in its mustard-seed and leaven state has in a hidden way worked for a time, the working thereof must make itself known in great results, as facts which press themselves upon the attention of every one, and it is the great historical epochs of the world which are formed therefrom. What gradually goes on must also come to special view in individually great effects. We should misunderstand the force of the Leaven and of the Mustard-Seed, if we suppose that everything must always remain in this hidden gradual development. It would be just such an error as if we should suppose that the great results striking the eye were to be the first. Only in connection with that inner secretly working power, which comes therein to manifestation, can they be rightly understood. The kingdom of God is indeed also the city that lies upon the hill, and the light that must lighten all.” Neander, Der glorreiche Einzug Christi in Jerusalem, cine Palmsonntagsbetrachtung. Berlin, 1848, p. 10.

8. The entry of our Lord into Jerusalem is the fulfilment of the Old Testament prophecy, Zec_9:9. On the other hand, the entry itself is in turn the prophecy of His return in glory, when He, surrounded by His many thousands of saints, whose Hosanna has then become a Hallelujah, shall descend from heaven upon earth. 1Th_4:16; comp. Zec_14:4.

9. There is a striking contrast between the honor and esteem with which the Pharisees and Sanhedrists received an earthly conqueror, Alexander the Great, and the coldness with which they received the King of Peace three centuries after, when He also will make His entry into Jerusalem. Then no expressions of homage appeared to them strong enough; now even the least is too strong. To a contrast not less striking than that is which is to be noticed between the reception of Jesus and that of an earthly king, Erasmus alludes in his Paraphr. N. T. ad h. l. Opera, Edit. Basil. 7. p. Luke 186: to the contrast between the entry of the high-priest of the New and of the Old Testament. Externally considered, Erasmus speaks of the high-priest of Israel, but he means thereby without doubt the Pope of Rome, the so-called Vicar of Christ, whose outward, pomp stands in such glaring contrast with this humble entry of the Sovereign of the kingdom of God.

10. The stones of the temple of Jerusalem have not been the only ones which in the most literal sense of the word proclaim the glory of God and His Anointed. More and more does the testimonium lapidum become for Christian Apologetics of inestimable worth, and the inscription on the Salzburg rock-gate: te saxa loquuntur, proves itself true in the historical sphere also before our eyes and ears. Call to mind for instance the latest excavations of Nineveh, Babylon, &c., and compare the interesting writing of Otto Strauss, “Nineveh, and the Word of God,” Berlin, 1855.

HOMILETICAL AND PRACTICAL

As often, so also here, when there is anything of moment to be done, there the Lord sends His disciples two and two.—The obedience of faith: 1. Not easy; 2. never put to shame.—Whoever carries out the command of the Lord, must often reckon on opposition.—“The Lord hath need of him,” an answer before which all opposition must be dumb.—In the service of the Lord, even the unclean may be purified, the despised invaluable, that which stands idle be used.—Even earthly good must be applied to the service of the Heavenly King.—Even for the friends of the Lord there comes a time for speaking, which terminates the time of silence.—Even an humble yet upright homage is well pleasing to the Saviour.—“Prepare the way of the Lord, make straight in the desert a highway for our God.” Isa_40:3; Psa_24:7-8; Psa_68:4.—The wonderful works of our Lord the glory and joy of His disciples.—Joy in Jesus must terminate in glory rendered unto God.—The Hosanna of the people: 1. The echo of the accord of many a psalm in the Old Testament; 2. the beginning of the lay of praise in the New Testament; 3. the prophecy of the perfect festal lay in Heaven.—The enmity of the flesh against the revelation of the life of the Spirit.—The voice of the stones in honor of Christ: 1. How loud it calls; 2. how powerfully it preaches.—The entry into Jerusalem a revelation of the threefold character of our Lord: 1. Of His prophetic dignity; since He a. knows hidden things, b. accomplishes marvellous things, c. foretells future things; 2. of His high-priestly dignity: He is a. the immaculate, b. the compassionate, c. the willing High-priest of the New Covenant; 3. of His kingly dignity: He reveals Himself at this entry a. as the promised Messiah, b. as the King of the spiritual kingdom, c. as the future Vanquisher of the world.—The question: Who is this? answered out of the history of the Entry into Jerusalem, Mat_21:10.—At the entry into Jerusalem there is a threefold example given us: 1. By the people; 2. by the disciples; 3. by our Lord. The first we have to follow to a certain point, the second exactly, the third only from afar.—Our Hosanna and Hallelujah must be: 1. Of higher mood; 2. as freely rendered; 3. less transient than that before the gate of Jerusalem.—At the entry into Jerusalem, no one maintains neutrality towards our Lord; only enthusiasm on the one, and hatred on the other, side.—The vanity of the praise of a world in which the Hosanna and the “Crucify” follow so quickly on one another. Act_14:8-20.—Behold I come to do Thy will, O my God!, Psalms 40.

Starke:—Christ avails Himself of His Divine right as the Lord and Heir of all things, and causes to come to Him what is His own.—Brentius:—The kingdom of Christ brings along with humility the greatest glory with it: Lord, open our eyes; 2Ki_6:17.—Jesus has chosen to have nothing His own.—If things often turn out very differently from what men have thought, yet they always come to pass as God has said.—Without great commotion and manifold speeches of men, there is no making progress in the cause of religion.—Servants of Christ in all emergencies appeal to their Lord’s command.—The Lord has in all places hidden friends, who reveal themselves at the right time.—Heaven and earth have been again united through Christ.—Quesnel:—God’s praise is to the ears of the world troublesome.—Zealots without understanding must be answered with forbearance and mildness.—Even to lifeless creatures does God give a tongue when it pleases Him.—Heubner:—The might of Jesus over human hearts.—Obedience is better than scrupulosity.—The kingdom of the Messiah brings on a spiritual spring.—Lifeless creatures testify against the blindness and unthankfulness of men.

Advent Sermon:—Harless:—1. The character of the King; 2. His coming; 3. those to whom He comes; 4. those with whom He abides.—Tholuck:—The Advent call: Thy King cometh.—W. Hofacker:—How Jesus, who comes in the flesh, comes yet continually in the Spirit: 1. To whom He comes; 2. with what intent; 3. with what result.—F. Arndt:—The entry of the King of all kings into the city of all cities: 1. Unimposing to the outward sense; 2. majestic to the eye of faith; 3. intensely desired by help-imploring hearts.—F. W. Krummacher:—Passions-buch, p. Luke 49: How this gospel strengthens us in faith: 1. In the Divine Messianic dignity of our Lord; 2. In the blessed coming of His kingdom.—Couard:—Thy King cometh: 1. He is come; 2. He is ever coming; 3. He will come.—Stier:—1. To whom comes He? 2. how comes He? 3. how shall we receive Him?—How in the life of Jesus continual loftiness and lowliness are found conjoined.—Fuchs:—The Palm-Sunday acclamation, a salutation of the youthful Christian throng on their confirmation day.—Niemann:—Blessed be, &c.: 1. How this acclaim then resounded; 2. and should yet resound; 3. shall hereafter resound aloud.—Rautenberg:—The diverse reception of our Lord.—Kraussold:—Beholdthy King cometh to thee.—Dittmar:—The Advent of Jesus, and the necessity of the present time.—Thomasius:—The preparation of the church for the coming of our Lord: 1. Purpose; 2. conditions.—Hauschild:—Blessed be He that cometh: 1. To suffer; 2. to rule; 3. to give everlasting salvation.—Florey:—What makes the entry of our Lord into Jerusalem so heart-cheering?—Brandt:—The final entry of Jesus into Jerusalem a blessed spectacle.

Footnotes:

[Luk_19:29.— Áὑôïῦ omitted by Tischendorf, Alford; bracketed by Tregelles with B., Cod. Sin., L.—C. C. S.]

Luk_19:30.—According to the reading of B., D., L., which here place a êáß before ëýóáíôåò .

Luk_19:34.— Ὅôé should be read, as by Lachmann and Tischendorf, [Tregelles; omitted by Tischendorf in his 7th ed.] The witnesses for it are too preponderating to allow the supposition, with Meyer [and Alford], that it has crept in from Luk_19:31. [ Ὅôé found in A., B., D., Cod. Sin., K., L., M. Yet the fact of manuscripts fluctuating here, while none omit ὅôé in Luk_19:31, favors the supposition that it has crept in from there.—C. C. S.]