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30 saying, 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 him hither. 31 And if any man ask you, why do ye loose him? thus shall ye say [ unto him], i Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, The Lord

hath need of him. 35 And they brought him to Jesus:


26. ch. xiii.

p ch. ii. 14.

Eph. ii. 14.

" and they cast their garments upon the colt, and they set n 2 Kings ix. Jesus thereon. 36 And as he went, they spread their clothes in the way. 37 And 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 voice for all the mighty works that they had seen; 38 saying, • Blessed be the King that cometh in o P. cxviii. the name of the Lord: P peace in heaven, and glory in the,. highest. 39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones m would imme- 9 Hab. ii. 11. diately cry out. 41 And when he was come near, he beheld the city, and wept over it, 42 saying, If thou hadst r John xi. 35. homitted by many ancient authorities. i or, that: see on ver. 34. j literally, that the Lord: see on ver. 31. k or, is not expressed in the original. 1 render, shall.


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JERUSALEM. Matt. xxi. 1-9. Mark
xi. 1-10. John xii. 12-19, where see
37. the whole multitude
of the disciples] In the widest sense;
it is equivalent to "the multitudes," Mat-
thew. The "mighty work," which dwelt
mostly on their minds, was the raising of
Lazarus, John xii. 17, 18:-but as this
perhaps was not known to St. Luke, we
must understand him to mean, all that
they had seen during their journey with
Him. 38.] in heaven is equivalent
to in the highest, and was probably added
by them to fill out the parallelism.

39, 40.] THE PHARISEES MURMUR: OUR LORD'S REPLY. Peculiar to Luke.

39.] These Pharisees could hardly in any sense be disciples of Jesus. Their spirit was just that of modern Socinianism: the prophetic expressions used, and the lofty epithets applied to Him, who was VOL. I.

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m read, will.

merely in their view a teacher (so is the word rendered "master"), offended them. 40.] A proverbial expression-but probably not without reference to Habakkuk ii. 11.

41-44.] OUR LORD WEEPS OVER JERUSALEM. Peculiar (in this form) to Luke. 41.] Our Lord stood on the lower part of the Mount of Olives, whence the view of the city even now is very striking. What a history of divine Love and human ingratitude lay before him!

When He grieved, it was for the hardness of men's hearts: when He wept, in Bethany and here, it was over the fruits of sin. 42.] "Those who lament," says Euthymius in reference to the unfinished form of this sentence, "are in the habit of breaking off their sayings, by reason of the vehemence of their affection." Perhaps in the actual words spoken by the


known, even thou, ["at least] in this [° thy] day, the things which belong unto [ thy] peace. . . but now they are hid from thine eyes. 43 For the days shall come upon thee, s Isa. xxix. 3, that thine enemies shall cast a trench about thee, and

4. Jer. vi. 3, 6. ch. xxi. 20.


compass thee round, and keep thee in on

t1 Kings ix. 7, 4+ and shall lay thee even with the ground, and thy

8. Micah iii.


every side, u Matt. xxiv. 2. children within thee; and "they shall not leave in thee one stone upon another; because thou knewest not the ch. i. 68, 78. time of thy visitation. 45 w And he went into the temple,

Mark xiii. 2.

ch. xxi. 6.

v Dan. ix. 24.

1 Pet. ii.

w John ii. 14, 15.

x Isa. lvi. 7. y Jer. vii, 11.

and began to cast out them that sold [therein] [P and them that bought]; 46 saying unto them, It is written,


My house is the house of prayer: but ye have made it a den of thieves. 47 And he taught daily in the temple. z Mark xi. 18, But the chief priests and the scribes and the chief of the

vii. 19:

viii. 37.

a Acts iv.7: vii. 27.


people sought to destroy him, 48 and could not find what they might do for all the people were very attentive to hear him. XX. 1 And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders, 2 and spake unto him, saying, Tell us aby

П omitted by several of the oldest MSS.

• omitted by many ancient authorities.

Pomit, with many ancient authorities, and the express testimony of Origen. 9 read, And my house shall be.


I literally, hung on him in hearing him. See Acts xvi. 14.

render, the.

Lord there may have been an allusion to
the name Jerusalem, which itself imports
the seeing of peace. even thou] or thou
also, as well as these My disciples. 43.]
For contains the awful reason which there
was for the fervent wish just expressed it
was the Lord's desire, because....
a trench] Literally, a mound with palisades.
Josephus gives an account of its being
built. When the Jews destroyed this,
Titus built a wall round them,-see Isa.
xxix. 2, 3, 4,-to which our Lord here
tacitly refers. 44.] The verb ren-
dered shall lay thee even with the ground
is used in two meanings:-shall level
thy buildings to the foundation, and
dash thy children against the ground.
thy children] Not infants merely;
the meaning is general.
shall not
leave in thee one stone upon another]
See Matt. xxiv. 2 and note there.
because thou knewest not.. .] Not,
'because of thy sins and rebellions;'-those
might be all blotted out, hadst thou known,

recognized, the time of thy visiting by Me. visitation is a word of ambiguous meaning, either for good or for evil. It brings at once here before us the coming seeking fruit, ch. xiii. 7-and the returning of the Lord of the vineyard, ch. xx. It is however the first or favourable meaning of visitation, that is here prominent.


45, 46.] CLEANSING OF THE TEMPLE. See on Matt. xxi. 12, 13: Mark xi. 1517.

47, 48.] A general description of His employment during these last days, the particulars of which follow. It is rightly however placed at the end of a chapter, for it forms a close to the long section wherein the last journey to Jerusalem has been described.

CHAP. XX. 1-8.] HIS AUTHORITY QUESTIONED. HIS REPLY. Matt. xxi. 23-27. Mark xi. 27-33, where see notes. (The history of the fig-tree is not in our text.) 1.] the days, viz. of this His

what authority doest thou these things? or who is he that gave thee this authority? 3 And he answered and said unto them, I will also ask you one thing; and answer me : 4 The baptism of John, was it from heaven, or of men? 5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why [then] believed ye him not? 6 But [and] if we say, Of men; all the people will stone us: for they be persuaded that John was a b Matt. xiv. 5. prophet. 7 And they answered, that they could not tell whence it was. 8 And Jesus said unto them, Neither tell


ch. vii. 29.

Mark xii. 1.

I you by what authority I do these things. 9 Then began he to speak to the people this parable; A [t certain] man Matt. xxi. 33. planted a vineyard, and let it forth to husbandmen, and ▾went into a far country for a long time. 10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. 11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12 And again he sent a third: and they wounded him also, and cast him out. 13 Then said the lord of the vineyard, What shall I do? I will send beloved son: it be they will reverence him [w when they see him]. 14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: [come,] let us kill him, that the inheritance may be our's. 15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? 16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, y God forbid. 17 And he beheld them, and said, What is u not in the original.

t omit.


▾ the original has only, left the country.


W omitted by many ancient authorities, but perhaps as not being expressed in Matthew and Mark.

I omit.

being in Jerusalem.

"to speak more definitely."

Y literally, Let it not be.

2.] or that is, chief priests and scribes. Bengel suggests
that He addressed it to the people, to
guard against interruption on the part of
the chief priests. 14. when the hus-
bandmen saw him] This is taken up from
when they see him of the verse before, and
is emphatic-On the contrary, when they
saw him.
17.] The then infers
the negation of Let it not be-'How then,

9-19.] PARABLE OF THE VINEYARD LET OUT TO HUSBANDMEN. Matt. xxi. 33-46. Mark xii. 1-12. See notes on Matthew for the sense; and for comparison of the reports, on Mark. 9.] The parable was spoken to the people-but (ver. 19) at, with reference to, against the

d Ps. cxviii. 22. this then that is written, The stone which the builders rejected, the same is become the head of the corner?

18 Whosoever shall fall upon that stone shall be broken; e Dan.ii. 34, 35. but on whomsoever it shall fall, it will grind him to powder. 19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people for they perceived that he had spoken this parable against them.

f Acts xxiii. 6,

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20 And they watched him, and sent forth a spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. 21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly: 22 Is it lawful for us to give tribute unto Cæsar, or no? 23 But he perceived their craftiness, and said unto them, [cc Why tempt ye me?] 24 Shew me a dpenny. Whose image and superscription hath it? They answered and said, Cæsar's. 25 And he said unto them, Render therefore unto Cæsar the things which be Cæsar's, and unto God the things which be God's. 26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.

27 Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, Deut. xxv. 5. 28 saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore seven brethren :

Z render, hath fallen.
render, the ruling power,
d render, denarius.

see note.


render, of him by a word. and unto the authority. read, of the saying.


supposing your wish to be fulfilled, could
this which is written come to pass?'
19. and they feared the people] The
copula, and, introduces the state of mind
in which this their attempt was made:
and they did so in fear of the people.

20-26.] REPLY CONCERNING THE LAWFULNESS OF TRIBUTE TO CESAR. Matt. xxii. 15-22. Mark xii. 13-17, where see notes as before. 20.] Spies: literally, men suborned, instructed and arranged for that purpose. that they might....] they, not the spies, but the

chief priests.

cc omit.


read, be.

The A.V., in rendering his words, has mistaken the construction of the clause. It is, that they might lay hold of him by some saying; "catch him by a word," as St. Mark. unto the ruling (Roman) power (genus), unto the authority of the governor (species). The form of the sentence in the original renders the separation of the two necessary.

27-40.] REPLY TO THE SADDUCEES RESPECTING THE RESURRECTION. Matt. xxii. 23-33; Mark xii. 18-27, and notes. 29.] therefore: i. e. well then

and the first took a wife, and died without children. 30 And the second [8 took her to wife, and he died childless.] 31 and the third took her; and in like manner the seven also: and they] left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection whose wife of them i is she? for i seven had her to wife. 34 And Jesus [ answering] said unto them, The children of this world marry, and are given in marriage: 35 but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 m neither can they die any more: for they are equal unto the h1 Cor. xv. 42, angels; and are the children of God, being a the children. i of the resurrection. 37 Now that the dead are raised,


49, 52. 1 John i Rom. viii. 23.

k even Moses shewed at the bush, P when he called the k Exod. iii. 6. Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 q For he is not a God of the dead, but of


the living: 'for all live unto him. 39 Then certain of the 1 Rom. vi. 10, scribes answering said, Master, thou hast well said. 40 qq And after that they durst not ask him any question at all.

8 omitted by many ancient authorities.

i read and render, doth the woman become?

j render, the seven.

1 render, have been.

n render, sons.

P render, how.

'as an example of this law,


k literally, sons.

m render, for neither.

• render, in the history concerning the bush.
I render, But.
99 read, For.

34, 35.] Peculiar to Luke, and important. For this present state of men, marriage is an ordained and natural thing; but in "that world," which is by the context the state of the first resurrection (nothing being said of the rest of the dead, though the bare fact might be predicated of them also), they who are found worthy to obtain that state of life and the resurrection from the dead, are no longer under the ordinance of marriage: for neither can they any more die; i. e. they will have no need of a succession and renewal, which is the main purpose of marriage. 36.] The fact, that they are equal unto the angels, is alleged, not as shewing them to be without passions or lusts, but as setting forth their immortality. sons of God

is here used, not in its ethical sense, as applied to believers in this world,—but its metaphysical sense, as denoting the essential state of the blessed after the resurrection they are, by their resurrection,

essentially partakers of the divine nature, and so cannot die.' When Meyer says that the Lord only speaks of the risen, and has not here in His view the 'quick' at the time of His coming, it must be remembered that the 'change' which shall pass on them (1 Cor. xv. 51-54) shall put them into precisely the same immortality as the risen (compare ibid. ver. 42). 37.] even Moses, i. e. that very Moses, whom you allege as showing by inference the contrary. 38.] On all live unto him see on Matt. vv. 31-33: but we have in this argument even a further generalization than in Matthew and Mark. There, it is a covenant relation on which the matter rests here, a life of all, living and dead, in the sight of God,-so that none are annihilated,-but in the regard of Him who inhabiteth Eternity, the being of all is a living one, in all its changes.

39, 40.] Peculiar to Luke;-implied however in Matthew ver. 34, and Mark ver. 28.

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