Luke 19:39

Luk 19:39. Φαρισαίων, of the Pharisees) Unseasonable interrupters. [Whatever is not common, and of an every-day kind, seems an excess to inflated and envious hypocrisy; but the Divine power knows of no opponent that can check it.—Harm., p. 445.]

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

Luk_19:39 ff. Peculiar to Luke, and as far as Luk_19:44 taken from tradition.

ἀπὸ τοῦ ὄχλου] from out of the multitude, among whom they found themselves.

ἐπιτίμησον] rebuke (this crying).

σιωπήσουσιν] (see the critical remarks) indicative after ἐάν, so that the meaning of ἄν clings wholly to the conditioning particle, and does not affect the verb: if these become silent. See Klotz, ad Devar. p. 474.

οἱ λίθοι κράξ.] The sense is: this outbreak of the divine praise is not to be restrained. Comp. Hab_2:11; Servius, ad Virg. Ecl. v. 28; Chagiga, f. 16. 1 : Ne dicas: quis testabitur contra me? Lapides domus ejus … testabuntur contra eum. See also the passages in Wetstein.

Luk_19:41. ἐπʼ αὐτήν] over it, comp. Luk_23:28. The direction of the weeping to its object; in the classical writers with a simple accusative, also with ἐπί τινι (Rev_18:11). Observe, further, the audible weeping of Jesus at the view of Jerusalem, not the silent δακρύειν as at the grave of Lazarus, Joh_11:35.

εἰ ἔγνως κ.τ.λ.] if only thou hadst known and, indeed, in this thy day, what belongs to thy salvation! Pathetic aposiopesis, and consequently an expression of the fruitlessness of the wish; comp. on Luk_22:42, and on Joh_6:62; Buttmann, Neut. Gr. p. 339 [E. T. 396]. Euthymius Zigabenus aptly says: εἰώθασι γὰρ οἱ κλαίοντες ἐπικόπτεσθαι τοὺς λόγους ὑπὸ τῆς τοῦ πάθους σφοδρότητος. What served for the salvation of Jerusalem was the reception of Jesus as the Messiah.

καὶ σύ] as my μαθηταί.

καί γε] et quidem. See on Act_2:18.

ἐν τῇ ἡμ. σου] i.e. in this day given to thee for thy deliverance. Comp. τὸν καιρὸν τῆς ἐπισκοπῆς σου, Luk_19:44; Psa_118:24.

νῦν δέ] as, however, now the circumstances actually are, but thus; often thus since Homer after conditional clauses (Joh_8:40; 1Co_12:20).

ἐκρύβη] by divine decree; see Joh_12:37 ff.; Rom_11:7 f.

Luk_19:43. ὅτι ἥξουσιν κ.τ.λ.] ὅτι on does not introduce what has been concealed (this is rather τὰ πρὸς εἰρήνην σου), but it brings a prophetic confirmation of the νῦν δὲ κ.τ.λ. that has just been said: for there shall come (not tarry), etc. The certainty of this miserable future proves that what serves for thy salvation has become veiled from thine eyes. Following Lachmann, only a comma is to be placed before ὅτι. In what follows, observe the solemn five-fold repetition of καί in the affecting unperiodic discourse. The first takes the place of ὅτε (Luk_17:22, Luk_23:44; Rom_2:16; Joh_4:21; and see on Mar_15:25).

χάρακα] masculine: a palisaded wall, Polyb. i. 29. 3, viii. 34. 3, x. 39. 1, xviii. 1. 1. On χάρακα βάλλειν, see Plut. Aem. P. 17, Marcell. 18. As a feminine, it is limited by the grammarians to the signification of vine-prop, but see Lobeck, ad Phryn. p. 61 f.

σοι] Comp. Xen. Mem. ii. 1. 14 : ταῖς πόλεσιν ἐρύματα περιβάλλονται. According to Herod. i. 163, and elsewhere, σέ might also be used. In the Jewish war the rampart was actually erected (hence Schenkel considers this point as vaticinium ex eventu), burnt up by the Jews, and replaced by Titus with a wall. See Joseph. v. 6. 2, v. 12. 2 ff.

συνέξουσι] keep close, see on Php_1:23.

Luk_19:44. ἐδαφιοῦσί σε] they shall level thee (Polyb. vi. 33. 6), i.e. make thee like to the ground. Comp. Amo_9:14; also κατασκάπτειν εἰς ἔδαφος, Thuc. iv. 109. 1. Comp. 3:68. 2. The following κ. τὰ τέκνα σ. ἐν σοί is added by a zeugma, so that now ἐδαφίζω has the signification, frequent in the LXX., to dash on the ground (Hos_14:1; Nah_3:10; Psa_137:9). The children of the city are its inhabitants, Mat_23:37; Luk_13:34; Gal_4:25. The city is figuratively regarded as a mother, hence τὰ τέκνα are not to be understood (Kuinoel) of the actual children (infantes).

τὸν καιρ. τ. ἐπισκ. σου] the time of the solicitude concerning thee, when God interested Himself for thee by means of the offer of the Messianic salvation through me. Comp. 1Pe_2:12; Pro_29:13; Job_29:4; Wis_2:10; Wis_3:7; Sir_18:19; 3Ma_5:42, and thereon Grimm, ἐπισκοπή in itself is a vox media, and in the LXX. and Apocrypha (Wis_14:11; Wis_19:15) is frequently also used when God concerns Himself with any one in punishment. The word does not occur in the classical writers.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 19:39-44 . Pharisces murmur and Jesus weeps , peculiar to Lk. ἀπὸ τοῦ ὄχλου , from within the crowd, or on account of the crowd and what they had been saying = prae turba as in Luk 19:3 . Loesner cites from Philo instances of the use of ἀπὸ in this sense (but in reference to Luk 19:3 ).

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

When they linger which ought to be the chiefest preachers and setters forth of the kingdom of God, he will raise up others extraordinarily, in despite of them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(39) And some of the Pharisees.—The comparative brevity of St. Luke’s description is more than compensated by the interest of the two narratives that follow, and which are found in his Gospel only. The section of the Pharisees that spoke was probably that which had all along more or less acknowledged our Lord as a “Master” (i.e., Teacher or Rabbi), and were willing to give Him what they thought a fair share of respect as such. To go beyond that, to receive Him as the promised “He that cometh,” as “the king of Israel, the Christ,” seemed to them but the wild frenzy of the disciples, which the Master ought to check.

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

39. Master, rebuke thy disciples] St Matthew puts into the mouth of “the Chief Priests and scribes” the ruder interpellation, “Hearest thou what these say?”

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 when he was come near, he beheld city,.... Of Jerusalem; being now nearer, and in a situation to take a full view of it, he lift up his eyes, and looking wistfully on it, and beholding the grandeur and magnificence of it, the number of the houses, and the stately structures in it, and knowing what calamities, in a few years, would come upon it; with which being affected, as man, he looked upon it,

and wept over it; touched with a tender concern for it, his natural passions moved, and tears fell plentifully from his eyes. This must be understood of Christ merely as man, and is a proof of the truth of his human nature, which had all the natural properties, and even the infirmities of it; and as affected with the temporal ruin of Jerusalem, and as concerned for its temporal welfare; and is not to be improved either against his proper deity, or the doctrines of distinguishing grace, relating to the spiritual and eternal salvation of God's elect; things that are foreign from the sense of this passage: some ancient Christians, and orthodox too, thinking that this was not so agreeable to Christ, but reflected some weakness and dishonour upon him, expunged this clause concerning his weeping; but we have another instance besides this; see Joh 11:35 and even the Jews themselves cannot think this to be unsuitable to the Messiah, when they represent the Shekinah, and God himself weeping over the destruction of the temple (p); and it is particularly (q) said by them of the Messiah, that he shall weep over the wicked among the Jews, according to Isa 53:5 and they encourage persons to mourn over Jerusalem: they say (r) whoever does any business on the ninth of Ab, (the day that city was destroyed,) and does not mourn over Jerusalem, shall not see its joy; but whoever does mourn over it, shall see its joy, according to Isa 66:10 (s).

(p) Zohar in Gen. fol. 114. 4. & in Exod. fol. 76. 1. T. Bab. Beracot, fol. 3. 2. Prafat Echa Rabbati, fol. 89. 4. (q) Zohar in Exod. fol. 85. 2. (r) T. Bab. Taanith, fol. 30. 2. (s) T. Bab Bathra, fol. 60. 2. & Caphtor, fol. 118. 2.

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

How peevish were these wretched Pharisees, to envy our Saviour this little triumph, of coming into the city upon an ass’s colt, with garments under him instead of a saddle, or any stately furniture and trappings, and attended by a company of poor people throwing their garments and boughs of trees in the way! Yet these they would have silenced. Our Saviour’s reply,

If these should hold their peace, the stones would immediately cry out, seemeth to have been a proverbial speech used amongst them, to signify a thing which could not be. This day was accomplished God’s decree in that particular passage of providence, concerning our Saviour, which could not be defeated.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

39. Pharisees from among the multitude—They seemed to be spectators of the procession, who called to Jesus as he passed to moderate the voices of the chanters.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 39, 40. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. These Pharisees were probably some of that great and influential sect who had all along listened with respect and attention to the Master, looking upon him as a most able and powerful Rabbi, but refusing to entertain any of the growing Messianic conceptions respecting his person. Godet graphically paints the scene in his suggestion that the words, "Rebuke thy disciples," were accompanied with an irritated and anxious look towards the frowning citadel of Antonia, where the Roman garrison of Jerusalem lay. It was there in full view of Jesus and the crowds. The anxious look seemed to say that the Romans were on the watch for any signs of disaffection on the part of the hated and suspected Jews. The answer of Jesus, continues the same writer, has a terrible majesty. "If I could silence all these," looking round on the impassioned faces of the multitude as they waved their palm branches in homage to their King, "the very stones on the ground would cry aloud." This striking imagery was a memory of our Lord of the prophecy of Habakkuk: "The stone shall cry out of the wall, and the beam out of the timber shall answer it". (Hab_2:11)

Vers. 39, 40. Suppression and expression.

It is not difficult to find the meaning of our Lord in this hyperbolical utterance of his. "Why should I silence my disciples?" he says. "Of what use would it be to suppress such strong feelings as theirs? Feeling will always find its vent. If suppressed in one form, it will express itself in another; if driven underground in one spot, it will only come up in another; if these human beings whose hearts are so filled with exultation were silenced, the very stones would cry out." It is useless, and worse than useless, to try to extinguish enthusiasm by a hard repressive commandment. The folly of suppression and the wisdom of allowing and inviting, indeed of providing, the means of suitable expression will apply to many things.

I YOUTHFUL CURIOSITY. Curiosity is an irrepressible thing; it will be satisfied. Age cannot extinguish it, try how it may. It may have occasion to check it, but its true wisdom is to guide it to take the necessary trouble to satisfy it in the best possible way. Curiosity is not a plant of the evil one; it is rooted in the soul by the heavenly Father; it is a main source of knowledge; it ought to be wisely but amply nourished. If we endeavour to suppress it we shall find that it will not be suppressed, but will find other ways of satisfaction than those we disallow.

II THE LOVE OF LIBERTY. A desire for freedom and independence is a strong sentiment of the human soul. Where intelligence exists there it will arise and assert itself. It will not be put down; it cannot be put out. Authority may "rebuke" it, as the Pharisees wanted Christ to act on this occasion; but the Lord of our nature knows that it will be heard and must be respected. Neither domestic, nor social, nor national, nor ecclesiastical despotism can survive beyond a certain time. The aspirations of the human soul for freedom will not be denied. If not permitted a wise and rightful form of action, they will take improper and harmful ones.

III THE RELIGIOUS SENTIMENT IN MAN. Philosophy has tried to silence the voice of faith; it has undertaken to rebuke the disciples; and it has temporarily and superficially succeeded. But it has found that so deep and so strong is the religious sentiment in man that when religion is driven down below the surface it comes out again in superstition in some form or other. The sense of the Supreme, a yearning of the human heart for the living God, is not to be erased from the soul, is not to be removed from the life of man.

IV DEFINITE RELIGIOUS CONVICTIONS. These also are not to be suppressed. Men have taken very various views of the doctrines of the Christian faith; and, as we know too well, opponents have not only "rebuked," but tried arrogantly and forcibly to silence, those who have differed from them. But they have not succeeded. Religious conviction is an inextinguishable force; slain in the persons of its champions, it rises again and reappears, often in tenfold power.

V RELIGIOUS ENTHUSIASM. To this the words of our Lord primarily and most properly apply. Religious fervour may frequently be disposed to take a form which we do not think the best, or even the suitable and becoming. But we must take care how we deal with it. It is not a thing to be suppressed; it is to be encouraged and enlightened and guided. It is, or it has within it, a true, living power; this power is of God, and is for good. Abruptly and harshly rebuked and silenced, it will only assert itself in other and probably still more questionable forms. Treated with Christian sympathy and encouragement, (see Mar_10:49, 50) informed and enlightened by superior intelligence, directed into wise channels, it may do a noble work for the Master and mankind.

1. Let not a young enthusiasm be mindful only of its own exuberance; let it be regardful of the judgment and feeling of experience.

2. Let experience be tolerant of eager-hearted enthusiasm, and be prepared to count it amongst its friends. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Rebuke thy disciples - Paying thee this immoderate honour.

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

in the multitude

"in the large crowd"

rebuke your disciples

"tell your disciples to stop doing these things"

I tell you

Jesus said this to emphasize what he would say next.

if these were silent ... cry out

This is a hypothetical situation. Some translators may need to make it clear what Jesus was implying when he said this: "no, I will not rebuke them, for if these people were to be silent ... cry out" (See: Hypothetical Situations and Assumed Knowledge and Implicit Information)

the stones would cry out

"the stones would call out praises"

translationWords

Pharisee

teacher

rebuke

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

39. ἐπιτίμησον τοῖς μαθηταῖς σου. St Matthew puts into the mouth of “the Chief Priests and Scribes” the ruder interpellation, “Hearest thou what these say?”

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.

39.] These Pharisees could hardly in any sense be μαθηταί of Jesus. Their spirit was just that of modern Socinianism: the prophetic expressions used, and the lofty epithets applied to Him, who was merely in their view a διδάσκαλος, offended them.

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

39, 40. Here Lk. is alone, not only in wording, but in substance. The remonstrance of these Pharisees is intrinsically probable. Having no power to check the multitude (Joh 12:19), and perhaps not daring to attempt it, they call on Jesus to do so. Possibly they wished to fasten the responsibility upon Him, and they may have been sent by the Sanhedrin to spy and report. This Messianic homage was offensive to them, and they feared a tumult which might cause trouble with Pilate.

39. ἀπὸ τοῦ ὄχλου. It matters very little whether we take these words with rives twv τινες τῶν φ. (AV. RV.) or with εἶπαν (Weiss, Hahn). Perhaps Διδάσκαλε implies that He is no more than a teacher: it is the way in which His critics and enemies commonly address Him (7:40, 20:21, 28; Mat 12:38, etc.). But comp. 21:7; Mar 4:38.

Syr-Sin. has, “Some of the people from amongst the crowd said unto Him Good Teacher, rebuke Thy disciples, that they shout not.”

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