Luke 19:38

19:38 Blessings on the King . . . glory in highest heaven! See Pss 118:26; 148:1. Psalm 118 was one of the psalms sung by pilgrims traveling to Jerusalem for one of the festivals (Pss 113–118). • Jesus brought peace in heaven—reconciliation between God and human beings—but peace on earth awaits the future (cp. Luke 2:14; see 12:51-53; 19:41-44).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 19:38. [Λέγοντες, saying) The very prophecy which the Saviour had uttered in Galilee, ch. Luk 13:35, was in this place fulfilled.—Harm., p. 445.[210]]—βασιλεὺς, King) It was a noble movement on the part of the people [although His external appearance was not kingly.—V. g.]; but yet they did not understand in its deep significance what they were saying. Comp. Luk 19:11, and Joh 12:16.—εἰρήνη ἐν οὐρανῷ, peace in heaven) See note, ch. Luk 2:14.[211]

[210] But see my note, Luk 13:35, winch shows that the full accomplishment of the prophecy must be yet future: see below Luk 19:44; Luk 19:46.—E. and T.

[211] See also note, at the latter end, on Col 1:20. Angels looked on men with displeasure, because of the sin of the latter. Jesus hath ‘reconciled’ the former to the latter by the atonement, and so there is “peace in heaven.”—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 19:38 . A free reproduction of the popular acclaim as reported by Mt. and Mk., not without variations even between them. The Hebrew Hosanna is omitted and translated into equivalents which recall the gloria in excelsis (Luk 2:14 ), “already become a church hymn” (Holtz., H. C.). Lk.’s version runs:

Blessed is He that cometh, the King, in the name of the Lord!

In heaven peace,

And glory in the highest.

In comparison with Mt. and Mk. this version seems secondary.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Blessed be the King, &c.--Mark (Mar 11:9-10) more fully, "Hosanna," that is, "Save now," the words of Psa 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Psa 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer.

peace, &c.--(See on Luk 2:13-14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 38. Glory in the highest.] Mayst thou receive the uttermost degrees of glory! See Clarke on Mt 21:9.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(38) Peace in heaven, and glory in the highest. The substitution of “glory” for the “Hosanna” of St. Matthew and St. Mark is characteristic of the Gentile Evangelist. The parallelism between the shouts of the multitude before the Passion, and the song of the angels at the Nativity (Luk_2:14) is, in many ways, suggestive. There the voices spoke of “peace on earth;” here the multitude, prophesying unconsciously, speak of “peace in heaven.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. Blessed be the King] The various cries recorded by the three Evangelists all come from the Great Hallel (Psalms 113-118). St John alone (Joh_12:17 reading on) points out that the Messianic enthusiasm had been mainly kindled by the raising of Lazarus.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he answered and said unto them, I tell you,.... As a truth, which may be depended on, and you may be assured of; this he spake with great earnestness, fervour, and courage:

that if these should hold their peace; be silent, and not sing the praises of God, and ascribe glory to him, and profess the Messiah, and make this public acknowledgment of him:

the stones would immediately cry out; either against them, or in a declaration of the Messiah: by which expression our Lord means, that it was impossible it should be otherwise; it would be intolerable if it was not; and rather than it should not be, God, who is able out of stones to raise up children to Abraham, would make the stones speak, or turn stones into men, who should rise up and praise the Lord, and confess the Messiah; hereby commending his disciples, and tacitly reflecting upon the Pharisees, for their stupidity; and also giving a hint of the conversion of the Gentiles, who might be compared to stones, especially in the opinion of the Jews.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Peace in heaven - God being reconciled to man.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

38. ὁ ἐρχόμενος βασιλεύς, AL. ὁ βασιλεύς, א. ὁ ἐρχόμενος, D. ἐρχόμενος, ὁ βασιλεύς, B.

38. εὐλογημένος ὁ ἐρχόμενος. The various cries recorded by the three Evangelists all come from the Great Hallel (Psalms 113-118). St John alone (Luk 12:17 reading ὅτι) points out that the Messianic enthusiasm had been mainly kindled by the raising of Lazarus. St Luke omits Hosanna, which would have been unintelligible to his Greek readers.

ἐν ὑψίστοις. Sub. τόποις as in Luk 2:14. Comp. ἐν τοῖς ἐπουρανίοις, Eph 1:3.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

38.] ἐν οὐρανῷ = ἐν ὑψίστοις, and was probably added by them to fill out the parallelism.

39,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

38. Εὐλογημένος … ἐν ὀνόματι κυρίου. In these words all four agree. Lk. and Jn. add ὁ βασιλεύς which in Mk. is represented by ἡ ἐρχομένη βασιλεία and in Mt. Ὡσαννὰ τῷ υἱῷ Δαυείδ Lk. substitutes δόξα (more intelligible to Gentiles) for the Hosanna of the other three. See on 2:14. “He that cometh in the name of the Lord” means God’s representative, envoy, or agent. The words ἐν οὐρανῷ εἰρήνη are in Lk. alone, and are perhaps part of his paraphrase of Hosanna. Heaven is the abode of God, and there is peace there because man is reconciled to God, or perhaps because peace is now prepared for man in the heavenly Kingdom.

These cries (comp. 4:34) clearly recognize Jesus as the Messiah. The Psalms from which they come were sung at the Passover and at the F. of Tabernacles, and hence were familiar to the people. Psa 118. is said by some to have been written for the F. of Tabernacles after the Return, by others for the dedication of the second temple. The supposition that the Evangelists have confounded the Passover with the F. of Tabernacles, and have transferred to the former what was customary at the latter, is gratuitous. These responses from the Hallel were sung, not only at the Passover, but at other Feasts; and the waving of palm branches was not confined to the F. of Tabernacles (1 Mac. 13:5). see Edersh. L. & T. 2. p. 371.

Hase calls attention to the audacity of the whole transaction. Jesus and His disciples were under the ban of the hierarchy. The Sanhedrin had issued a decree that, if any one knew where He was, he should give information, that they might arrest Him (Joh 11:57). And yet here are His disciples bringing Him in triumph into Jerusalem, and the populace enthusiastically joining with them. Moreover, all this had been arranged by Jesus Himself, when He sent for the colt. What He had hitherto concealed, or obscurely indicated, or revealed only to a chosen few, He now, seeing that the fulness of time is come, makes known to the whole world. He publicly claims to be the Messiah. This triumphal procession is the Holy One of God making solemn entry into the Holy City. Hase is justly severe on Strauss for the way in which he changed his view from edition to edition: the truth being that the triumphal entry is an historical fact, too well attested to be discredited (Gesch. Jesu, §94).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.