Chapter 19

1 Of Zacchжus a publican. 11 The ten pieces of money. 28 Christ rideth into Jerusalem with triumph: 41 weepeth over it: 45 driveth the buyers and sellers out of the temple: 47 teaching daily in it. The rulers would have destroyed him, but for fear of the people.

1. Entered and passed through. [Zacchaeus, Luke 19:1–10. See Closing Peraean Ministry; The Ministry of Our Lord.] For the time, circumstances, and background of this incident see on Mark 10:46. It was probably the week before the Passover of a.d. 31, and Jesus was on His way to Jerusalem.

2. Zacchжus. Gr. Zakchaios, from the Heb. Zakkai, meaning “pure.” A person bearing the name Zakkai is mentioned in the OT (see Ezra 2:9; Neh. 7:14). There is no basis for considering the story of Zacchaeus another version of the story of the call of Matthew, as some modern expositors do, especially since Luke records the latter incident also (see ch. 5:27–32). Zacchaeus was obviously a Jew (see ch. 19:9); thus the bystanders protested Jesus’ association with him on the basis that he was “a sinner,” not that he was a Gentile (see on v. 7). See on Mark 2:14, 15.

Chief among the publicans. Gr. architeloµneµs, a compound word meaning “chief tax collector.” Compare archiereus, “chief priest” (see Mark 2:26). Today we might speak of Zacchaeus as a tax commissioner, or as a collector of revenue. Evidently he was a wealthy customs officer in charge of collections at the important Judean frontier city of Jericho, which was the port of entry for all traffic crossing the river Jordan from the east. The ford to the east of Jericho is said to have been one of the three important points between the Lake of Galilee and the Dead Sea at which that river could be crossed, even in springtime. The evangelist Luke frequently mentions tax collectors (see chs. 3:12; 5:27; 7:29; 15:1; 18:10), and in each instance he speaks of these social outcasts in a favorable way, in harmony with his characteristic emphasis on Jesus as a friend of the poor, the oppressed, and the outcasts of society.

He was rich. With the power of Rome back of them, tax collectors generally collected from the people more than the law called for (see p. 66; see on ch. 3:12).

3. Sought to see Jesus. Possibly he had desired for some time to find an opportunity to see Him. John the Baptist’s early work was done at Bethabara (Bethany), unidentified, but on the eastern bank of the Jordan, perhaps near Jericho (see on Matt. 3:2; John 1:28), and Zacchaeus had joined the throngs that went out to hear him preach (DA 553). Conceivably he might have been among the tax collectors who asked John, “Master, what shall we do?” (see Luke 3:12). Zacchaeus was impressed with John’s message, and though he was not truly converted at that time, John’s words began to work like leaven in his heart (DA 553). Prior to this time Zacchaeus had heard of Jesus and had begun the task of confession and restitution (DA 553, 555). With hunger of heart he had been longing for an opportunity to see Jesus and learn from Him the way of life more perfectly. To some extent he had already put the principles of the gospel to work in his own life, by acting in harmony with the principles found in Lev. 25:17, 35–37 (see on Luke 19:8). Compare Matthew’s experience (see on Mark 2:13, 14).

Who he was. That is, Zacchaeus wished to see who Jesus was, to pick Him out of the crowd that thronged about Him in the street.

Could not for the press. The narrow streets of ancient cities, often scarcely wider from wall to wall than a man’s outstretched arms could reach, would make Zacchaeus’ problem even more difficult.

4. He ran before. Zacchaeus heard the news of Jesus’ arrival as the Master entered Jericho (see DA 553). No doubt with the throngs of people passing through the city on the way to the Passover the chief tax collector (see on v. 2) would be more than usually busy. But he left everything in order to catch a glimpse of Jesus.

Climbed up. A rather undignified procedure for a well-dressed gentleman such as Zacchaeus. He was willing to be thought odd rather than miss the opportunity of a fleeting glimpse of the Man he so much wanted to see. It is likely that the tree Zacchaeus climbed was on the western outskirts of the city (see on Mark 10:46) rather than in one of the narrow city streets (see on Luke 19:3).

Sycomore. Gr. sukomorea, the sycamore-fig tree, also called the white, or fig, mulberry tree. The name sukomorea is believed to have been derived from sukon, “fig,” and morea, “mulberry tree,” because of the fact that its leaves resembled those of the mulberry tree, and its fruit that of the fig tree. It has low, spreading branches, and makes a fine shade tree. Trees such as this would seldom if ever be found in the narrow streets of ancient cities, but often by the roadside beyond the city gates (see on Mark 10:46). See on Amos 7:14; Luke 17:6.

5. And saw him. Textual evidence favors (cf. p. 146) the omission of these words.

Abide at thy house. This could refer either to an extended rest during the daytime or to spending the night. This is the only recorded occasion on which Jesus invited Himself to anyone’s home. A man of Zacchaeus’ position would certainly have ample facilities for entertaining guests, and Jesus knew that Zacchaeus would not be embarrassed even if the guests were unexpected. We are not told how Jesus recognized Zacchaeus, so as to be able to call him by name. To be sure, it is possible that some of the bystanders told Him, but it is far more probable that this is an instance of supernatural knowledge similar to that illustrated in John 1:47. Jesus knew that He would be more than welcome; Zacchaeus had greatly desired an opportunity to “see Jesus” (Luke 19:3), and he must have felt highly honored and pleased at the privilege of entertaining this great Teacher in his own home. Jesus knew all this, and went to the tax collector’s home for the specific purpose of instructing him in the way of the kingdom (DA 556).

6. Joyfully. Literally, “rejoicing,” from the Gr. chairoµ (see on ch. 1:28).

7. Murmured. Gr. diagogguzzoµ, an emphatic form of gogguzzoµ, also translated “murmured” (see on Matt. 20:11; Luke 5:30). There were no doubt also in the throng many citizens of Jericho who had virtually been robbed by Zacchaeus or by his agents, and consequently considered him a thief.

8. Stood. Apparently Zacchaeus was walking with Jesus, but upon hearing the angry protests of the crowd (v. 7), he turned to face his detractors, and addressed himself to Jesus.

Half of my goods. Willingness to part freely with the wealth he had unjustly acquired was one of the best possible evidences he could have given of his conversion. “No repentance is genuine that does not work reformation” (DA 555). Compare the willing, voluntary undertaking of Zacchaeus with the refusal of the rich young ruler to part with his wealth even when called upon to do so (see on Matt. 19:21, 22). The experience of Zacchaeus was evidence that a rich man could enter the kingdom of heaven (see on Matt. 19:23–26).

The poor. Among the Jews the care of the poor was considered a most important act of piety and applied religion. God had given specific instruction about their care (see Lev. 19:10, 15; 25:35–43; Esther 9:22; Rom. 15:26; see on Matt. 5:3).

By false accusation. Zacchaeus had already begun to make restitution of his ill-gotten gains (see on v. 3). Now he set about making a thorough and systematic attempt to restore all that he had acquired wrongfully. This was more than his worst accusers in the throng, the priests, scribes, and Pharisees, could say of their conduct. The Temple traffic afforded them unlimited opportunity for defrauding all those who came to worship (see on Matt. 21:12).

Restore him fourfold. Where restoration was voluntary, the law of Moses required simply the addition to the principal of one fifth of the amount taken (see Lev. 6:5; Num. 5:7). A fourfold restoration was one of the extreme penalties for deliberate robbery followed by loss of the goods (see Ex. 22:1; see on 2 Sam. 12:6). Ordinarily the amount restored was to be double that taken, if the original property or money was also recovered (Ex. 22:4, 7). The amount Zacchaeus promised to restore was the best of evidence that he had experienced a change of heart.

9. This day. Probably spoken with reference to the decision reflected by the confession and promise of Zacchaeus (v. 8), in view of the transformation that had taken place in his life.

This house. Members of Zacchaeus’ household benefited by the decision he had made.

He also. See ch. 13:16. Jewish society had stricken Zacchaeus out of the book of respectability. It had branded him a “sinner” (see ch. 19:7), and therefore ineligible for the rewards the Jews considered automatically came to all literal descendants of father Abraham. In language all could understand, Jesus now reads him into the book of divine favor. For the Jewish concept of the importance and value of literal descent from Abraham see on Matt. 3:9; John 8:39.

10. The Son of man. See on Matt. 1:1; Mark 2:10.

To seek and to save. See on Matt. 1:21; 10:6; Luke 15:6, 9, 20.

That which was lost. See on Matt. 1:21. One might well expect here the phrase “those who were lost,” meaning all sinners. But Jesus came to restore not only man but also all that had been lost by man’s sin. The world itself will be brought once again to Edenic beauty, inhabited by a sinless race, and all “that which was lost” will be restored in “the times of restitution of all things” (Acts 3:21).

11. As they heard. [The Nobleman and the Pounds, Luke 19:11–28. Cf. on Matt. 25:14–30; on parables see pp. 203-207.] These words closely connect the parable of the Pounds with what Jesus said at the home of Zacchaeus (see vs. 9, 10). Thus it was given probably in or near the home of Zacchaeus in Jericho, or possibly a little later at some pause for rest along the way from Jericho to Bethany, a distance of about 15 mi. It was now probably the week before the Passover of a.d. 31. For the background, circumstances, and events immediately preceding the giving of this parable see on Matt. 20:17.

Added and spake. This reflects a typical Hebrew idiom used elsewhere in the NT, an idiom seen best in the original Hebraistic Greek or in the Hebrew itself (Luke 20:11, 12; Acts 12:3; etc.; see also Gen. 4:2; 8:12; 25:1; Job 29:1).

Nigh to Jerusalem. In spite of all that Jesus had told them about His going up to Jerusalem to die (see on Matt. 16:21; 20:17–19; Mark 9:31; Luke 18:31), the disciples still fondly believed that He was to be acclaimed king of Israel and that He would accept the throne of David. This false hope had led to repeated arguments among them as to who would be first in the kingdom (see on Mark 9:33–40; Matt. 20:20). A year earlier a popular attempt had been made in Galilee to crown Jesus king (see on Matt. 14:22; Mark 6:42; John 6:15; DA 377, 378). Popular sentiment increasingly favored such a course, and the disciples now no doubt encouraged the proposal as they had upon that earlier occasion. The basis for this mistaken concept of Christ’s objectives was the false Messianic hope disseminated by the rabbis, which was, in turn, based on a false interpretation of the Messianic prophecies of the OT (Vol. IV, pp. 26-34; see on Luke 4:19; cf. Rom. 11:25; 2 Cor. 3:14–16).

Because they thought. The false concept of the Messianic kingdom, treasured alike by Jesus’ disciples and by their fellow countrymen generally, provided the occasion for the narration of this parable. The disciples confidently expected that the kingdom would be set up at the time of the coming Passover season. The Passover commemorated the deliverance of Israel from Egypt and, more than any other national festival, marked the birth of the Hebrew nation.

The kingdom of God. For the true nature of Christ’s kingdom see on Matt. 3:2, 3; 4:17; 5:2; for the false concept of it see on Luke 4:19. Each of Christ’s parables was spoken to illustrate some particular truth related to His kingdom, most frequently with respect to the kingdom of divine grace in the hearts of men, but also, as here, with respect to the establishment of the kingdom of glory.

Immediately appear. Every step in the direction of Jerusalem increased the excitement of the disciples. They were now not more than 15 mi. (24 km.) distant from it. Probably they considered themselves on the triumphal march up to Jerusalem to take possession of the kingdom and to place their Master upon the throne of Israel. Various remarks Jesus had recently made they interpreted as conclusive evidence that this was to be so (see on ch. 18:31).

12. A certain nobleman. Obviously, Jesus here represents Himself. There is a striking similarity between this parable, commonly known as the parable of the Pounds, and that of the Talents recorded in Matt. 25:14–30. There are, as well, equally striking dissimilarities. Some have proposed that these are two variant accounts of the same original story, but the dissimilarities of the parables themselves and the circumstances under which they were given make this conclusion impossible for one who believes in the inspiration of the Bible writers (see on Matt. 25:14). For the similarity of the two parables see comment on the parable of the Talents (Matt. 25:14–30). The comment here in Luke deals, for the most part, with aspects of the parable of the Pounds that differ from those of the parable of the Talents.

Went into a far country. Possibly Jesus based this parable on one or more historical incidents with which His hearers were thoroughly familiar (see on ch. 15:4). The first incident suggested as a possibility is a journey made by Herod the Great to Rome in 40 b.c. to oppose the claims of Antigonus and to have himself appointed king of Judea. The Roman Senate dismissed Antigonus’ claims and confirmed Herod as king (Josephus Antiquities xiv. 14. 1–5 [370–389]; War i. 14. 2–4 [279–285]). But an even closer parallel to the parable is found in the second incident often suggested as a historical basis for the parable. This is the journey to Rome made by Archelaus, son of Herod the Great, who went there to secure confirmation of his father’s bequest to him of the kingdom of Judea. His right to the royal title was denied by Augustus Caesar (Josephus Antiquities xvii. 8. 1; 9. 3; 11. 4; War ii. 1. 1 [1–3]; 6. 1–3 [80–97]).

And to return. See on Matt. 20:14.

13. His ten servants. Or, “ten servants of his.” The “servants” here represent the disciples and all Christians, to whom Christ has entrusted His interests here on earth during His absence in the “far country” (see on Matt. 16:19). There is no particular significance in the number “ten,” which Jesus commonly used as a round number (see on Luke 15:8).

Pounds. Gr. mnai, a word derived from the Heb. maneh, “mina” (see Vol. I, pp. 163, 167). In the time of Christ the mna, “pound,” was 11.46 oz. troy, or 356.4 g., 1/60 of a silver talent, worth 100 drachmas (p. 49; see on ch. 15:8). The purchasing value of that amount of silver would, of course, be far greater than today, for one mina was the equivalent of 100 days’ wages (see on Matt. 20:2). Each servant received one “pound.” Compare the talents in the parable of the Talents (see on Matt. 25:15).

Occupy till I come. The word “occupy” here means to carry on trade (see Luke 19:15; cf. Eze. 27:9, 16, 19, 21, 22). The amount of $10.37 seems very small for a “nobleman” to assign to one of his “servants” as capital. Even the “lord” refers to it, upon his return, as “a very little” (Luke 19:17). However, this was a means of testing the ability of each servant, with the objective of assigning him more important responsibilities later on. The words “till I come” indicate that the nobleman anticipated being away for an indefinite period of time. By these words Jesus implies that He, too, will remain away for a consideration period of time before He returns to reward His faithful ones.

14. His citizens hated him. In the application of the parable to the kingdom of heaven (v. 11), the nobleman represents Jesus and the “citizens” represent the Jews. Jewish hatred of Jesus was wholly without cause (see on Ps. 69:4; John 1:11). Concerning the reasons for their hatred see on John 6:60, 61, 66.

We will not. The Jews did not want to accept Christ as their king. When, before Pilate, they declared, “We have no king but Caesar” (John 19:15), their rejection of Christ was complete.

15. When he was returned. The parable of the Talents gives the experience of the servants during their master’s absence (Matt. 25:16–18), and also mentions that the master’s return came “after a long time” (v. 19).

He commanded these servants. Matthew adds that the master’s purpose in calling them was to reckon accounts. The nobleman desired to know how the servants had proved themselves as administrators of his property, and planned to assign them responsibilities as officers in his kingdom, each according to the ability he had demonstrated.

16. The first. Compare Matt. 25:20. The experiences of but three of the ten servants are here related, as samples of varying degrees of success. The first had much to report, the second some to report, and the third nothing to report. In the parable of the Talents there were but three servants to begin with, and all three were called to render account.

Thy pound. Each of the servants recognizes that the “pound” entrusted to him is still his master’s property.

Gained ten pounds. Literally, “worked in addition ten minas,” or “gained in addition ten minas.” The gain was 1,000 per cent of the capital invested. The capital being 100 days’ wages, the profit was 1,000 days’ wages. This first servant now had a total of 11 minas, more than 3.5 years’ pay (see on v. 13). The first servant had demonstrated unusual skill in his business ventures, and this reflected his devotion to his master and his diligence and fidelity in his activities.

17. Thou good servant. The servant in the parable of the Talents is called “faithful” as well as good (see Matt. 25:21). Probably no difference is intended, for the “lord” here proceeds immediately to give this first servant credit for being faithful “in a very little.” For comment see on Matt. 25:21.

Authority over ten cities. The administrative skill the first servant had demonstrated gave evidence that he could be trusted with the affairs of a small province of his lord’s kingdom. He was not retired and pensioned, nor was he given any material reward. Rather, his reward consisted in greater responsibility and in promotion to a higher position, and no doubt higher rank. He was eminently successful in the test (see on Luke 19:13; see also on Matt. 25:21).

18. Five pounds. Or a profit of 500 per cent (see on v. 17). The second servant now had altogether six “minas,” or about 600 days’, or about two years’, wages.

19. Over five cities. His promotion was proportionate to the ability he had demonstrated (see on v. 17).

20. Another came. That is, another one of the ten (Luke 19:13; cf. Matt. 25:24).

Here is thy pound. In the parable of the Talents the third servant said, “Thou hast that is thine” (see on Matt. 25:25).

Kept laid up. He had taken good care of the talent entrusted to him; he had neither lost nor squandered it.

Napkin. Gr. soudarion, from the Latin sudarium, from the root sudor, “sweat.” The “napkin” was a sweatcloth or handkerchief of some kind used as part of the personal wardrobe. In the papyri mention is made of a soudarion as part of a bride’s dowry.

21. I feared thee. The basic cause of the fear of this servant was his own wrong attitude toward his master, who apparently expected every man to do his best, and not one whit less. The servant was obviously lazy. The test that the “nobleman” had given him was one which, if capitalized on, would have led him to overcome these traits.

Austere. Gr. austeµros, literally, “harsh to the taste,” hence, “harsh,” “severe,” or “rough.” How could the laziness of this servant elicit anything but such a reaction from the master?

Layedst not down. The servant says, in effect, “You would take whatever I earned anyway, and I would have no reward for my efforts. So what is the use of going to all that bother?” The rewards given to the first and second servants are proof that the fault lay with the third servant and not with his master (see on Matt. 25:24).

22. Out of thine own mouth. No further examination of the facts was necessary. The third servant had proved himself utterly unreliable. Those who are forever placing the blame for their lack of success on others thereby clearly announce their own defects of character. They make it obvious that they cannot be trusted with major responsibilities of any kind.

Judge. Or, “condemn” (see on Matt. 7:1).

Thou wicked servant. He had abused his master’s trust and neglected the opportunity provided him to succeed. Those who accomplish nothing with the talents entrusted to them are, in the sight of Heaven, “wicked,” and are certain to reap the reward of the wicked. In the parable of the Talents the third servant is censured for being “slothful” as well as wicked (see on Matt. 25:26).

Thou knewest. The remainder of the verse could be considered as interrogative, “Didst thou know?” This servant’s failure was not due to ignorance, but to laziness. He knew better. He knew that his master would require a strict account of the use made of the opportunity afforded him—and if he knew, why did he not do something about it? This it was clearly in his power to do. Herein lay his guilt.

23. Wherefore then? Since he knew what to expect upon his master’s return, the least he could have done would be to let the money work for him, even if he were unwilling to work himself. Why did he accept the money in the first place unless he intended to do something with it? It might have been given to another servant who would have done something worth while with it.

Bank. Gr. trapeza, “a table”; here referring to the table of a money-changer, hence “a bank” (see Matt. 21:12; Mark 11:15; John 2:15). Our English word “bank” has a similar origin, being derived from the Italian banca, meaning “bench,” “table,” or “counter.” It would have taken little effort on the servant’s part to take the money to one of the money lenders in the city. Hence, not only did his conduct mark him as foolish and lazy; it appeared that he had deliberately planned to deprive his master of a rightful profit (see on Matt. 25:27).

Usury. That is, “interest.” The modern connotation of exorbitant interest is not here intended. For the teachings of the Bible with respect to charging interest for money lent, see on Ex. 22:25.

24. Them that stood by. Probably some of the nobleman’s attendants, other than the servants. To “stand” by, or before, a superior meant to be in his service (see 1 Kings 10:8; see on Dan. 1:19).

Take from him. Apparently no punishment was inflicted except the negative punishment of being required to return the unimproved capital entrusted to him (see on v. 26).

Give it to him. The unimproved talent was given to the first servant, not so much as a reward as that he had given evidence that he would accomplish more with it than others. It was simply good business on the part of the nobleman to place his money and affairs in the hands of those who would make the most of the opportunities thus afforded them. The first servant now had altogether 12 minas. This was twice as much as the second servant now had. Apparently the king did not require the return of either principal or interest, but left it in the hands of these men to continue working and improving it (cf. Matt. 25:28).

25. They said unto him. It is not altogether clear whether “they” are the attendants of the nobleman (see on v. 24) protesting to him, or those who listened to the narration of the parable protesting to Jesus Himself. In the latter case this entire verse (v. 25) would be in the nature of a parenthesis.

26. Unto every one. For comment on the principle here stated in the form of a paradox see on Matt. 13:12; 25:27. This is the nobleman’s explanation of his reason for giving the unimproved “pound” to the man who already had more than any of his fellow servants.

Taken away from him. Here the lazy servant is simply deprived of the capital that had been entrusted to him. His counterpart in the parable of the Talents was severely punished as well (see on Matt. 25:30).

27. Those mine enemies. That is, those who had rebelled in the absence of the nobleman, and who had sought to prevent him from receiving his kingdom (see on v. 14).

Slay. Gr. katasphazoµ, “to slaughter.” Apparently those who had opposed the nobleman had not reformed. They were still opposed to his rule, and the only way to safeguard the peace and security of the realm was to dispose of them once and for all.

28. Ascending. That is, from Jericho in the Jordan valley (see on v. 11). In about 15 mi. (24 km.) they climbed 3,300 ft. (1,500 m.) (see on ch. 10:30). The quick transition of Luke’s record here seems to allow but a little time interval between the incidents in Jericho (vs. 1–28) and the Triumphal Entry (vs. 29–44).

29. It came to pass. [The Triumphal Entry, Luke 19:29–44=Matt. 21:1–11=Mark 11:1–11=John 12:12–19. Major comment: Matthew.] Only Luke narrates the climax of the Triumphal Entry, which came at the crest of the Mount of Olives (vs. 41–44).

33. The owners. Only Luke notes that it was the owners of the ass and the colt (see Matt. 21:2) who challenged the two disciples sent to procure them.

37. Come nigh. That is, to the descent toward Jerusalem from the Mount of Olives.

The descent. That is, downward into the Kidron Valley, on the farther side of which Jerusalem was situated.

Rejoice and praise God. Ps. 122 was a favorite for the use of pilgrims as the towers of the city of Jerusalem came into view, and its words were appropriate indeed: “Our feet shall stand within thy gates, O Jerusalem” (Ps. 122:2, 7; see DA 76). This occasion, when those who accompanied Jesus thought He was soon to be crowned king of Israel, was no doubt marked by unprecedented rejoicing.

38. Peace in heaven. Compare ch. 2:14.

39. Some of the Pharisees. Only the night before, the leaders of Israel had taken counsel together to kill Jesus. Judas then met with them for the first time, angered by the implied rebuke he had received at the home of Simon in Bethany (DA 558, 563, 564; see on Matt. 21:1). For vast multitudes to forsake the Temple service in favor of a glimpse of Jesus (DA 571), especially with the Passover season at hand, was an ominous portent of the waning power of the nation’s religious leaders, who now feared that Jesus would permit the multitude to crown Him king (DA 572).

Master. Or, “teacher,” a term used in addressing Jesus, even by His enemies. The leaders refused to admit what the common people believed, that Jesus was at least a “prophet” (cf. Matt. 21:11). The term “teacher” implied no recognition of divine power or authority.

41. He was come near. That is, in sight of the city of Jerusalem, which lay to the west across the narrow Kidron Valley.

Beheld the city. From the crest of the Mount of Olives (GC 17) the entire city, including the Temple, could be seen. The Mount of Olives was about 300 ft. higher than the Temple. Calvary was also visible, not far from the Sheep Gate, which was near the northeast corner of the city (DA 576). The resplendent beauty of the Temple, its white marble and gilded domes glistening in the reflected light of the late afternoon sun, must have been an inspiring sight indeed to the Jews (see DA 575). Pride and joy naturally filled the hearts of all true sons and daughters of Israel upon catching the first glimpse of the Holy City. But here Jesus wept audibly, for He could see what the multitude could not see, the awful fate of Jerusalem at the hands of Roman armies, less than 40 years later.

42. The things. That is, the things that leaders and people needed to know in order to avert calamity and assure peace and prosperity. These “things” were the requirements God expected the Jews to fulfill so that He could fully honor them as a nation and make them His representatives to the nations of earth. For an outline of the glorious destiny God had marked out for Israel see Vol. IV, pp. 26-30. On the one hand Jesus saw clearly what might have been, and on the other, what was to be (see DA 576).

Now they are hid. That is, they were not to be realized.

43. The days shall come. With divine foresight Jesus’ eye pierces the future and sees the armies of Rome surrounding the city of Jerusalem and laying it desolate. He subsequently discussed briefly the future of Jerusalem with some of His disciples two days later on the western slope of the Mount of Olives (Mark 13:3; see on Matt. 24:15–20).

Thine enemies. In this case, the Romans (see on ch. 21:20).

Trench. Gr. charax, “a stake,” “a palisade,” or “a rampart.” Josephus (War vi. 2; ix. 2; xi. 4 to xii. 2 [262–265; 356, 357; 466–511]) describes in detail the fulfillment of this prophecy. In laying siege to Jerusalem, the Romans at first built timbered earthworks, but when the Jews destroyed them the Romans replaced them with a wall.

Compass thee round. The Romans surrounded Jerusalem and starved it into submission. When famine reached the point of driving the inhabitants into panic, Roman legions stormed the city and took it.

44. Even with the ground. See on Matt. 24:2.

One stone upon another. Probably here a hyperbolic figure of speech indicating complete destruction.

Visitation. See on Ps. 8:4; 59:5. That is, for the sins of the nation, particularly their rejection of the messengers of mercy God had sent them from time to time (see on Matt. 23:34, 35). Retribution for all these crimes was to “come upon this generation” (see on Matt. 23:36, 37; Luke 19:41).

45. Went into the temple. [Second Cleansing of the Temple, Luke 19:45–48=Matt. 21:12–17=Mark 11:15–19. Major comment: Matthew.]

Therein, and them that bought. Textual evidence favors (cf. p. 146) the omission of these words. See on Matt. 21:12.

Ellen G. White comments

1, 2 DA 552

1–10DA 552–556

3 DA 553

5 COL 236

5–7DA 554

8 5T 339

8–10DA 555

9 DA 556

10 AA 467; CSW 69; CT 29; Ev 462; FE 183, 199, 206; LS 246; MH 105, 448; ML 300; MM 301; 2T 27, 224, 467; 3T 49; 4T 377; 5T 603; 8T 310

13 CS 116; CT 309; FE 229; 2T 668; 3T 386

14 PK 140; TM 467

16 CS 111; 9T 58

16–202T 285

20 CS 125; FE 83; 3T 57; 5T 465; 6T 434; 8T 55

20–23CS 40

29–44DA 569–579

37–40EW 109; TM 104

39, 40 DA 572

40 CW 38; EW 244; GC 404; SR 373; 1T 57; 5T 462; 8T 55

41 DA 575, 577, 587; GC 18, 21; 1T 505; 4T 191; 5T 72, 258, 346; 8T 32

42 COL 302; DA 576; TM 410; 4T 187; 5T 73, 76, 77, 258

42–44DA 577; GC 17

44 COL 302; DA 235, 626; GC 315, 316; LS 412; TM 402; 4T 187, 191; 5T 72; 6T 315, 426; 9T 97

45–48DA 589–592