GOD'S WORD® Translation (©1995)
Jesus taught in the temple courtyard every day. The chief priests, the scribes, and the leaders of the people looked for a way to kill him.

King James Bible
And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,

Douay-Rheims Bible
And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him:

Darby Bible Translation
And he was teaching day by day in the temple: and the chief priests and the scribes and the chief of the people sought to destroy him,

English Revised Version
And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him:

Webster's Bible Translation
And he taught daily in the temple. But the chief priests, and the scribes, and the chief of the people sought to destroy him,

Weymouth New Testament
And day after day He taught in the Temple, while the High Priests and the Scribes were devising some means of destroying Him, as were also the leading men of the people.

World English Bible
He was teaching daily in the temple, but the chief priests and the scribes and the leading men among the people sought to destroy him.

Young's Literal Translation
And he was teaching daily in the temple, but the chief priests and the scribes were seeking to destroy him -- also the chiefs of the people --

Cross References

Matthew 26:55 At that time Jesus said to the crowds, "Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me.

Mark 14:49 "Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures."

Luke 19:48 and they could not find anything that they might do, for all the people were hanging on to every word He said.

Luke 20:19 The scribes and the chief priests tried to lay hands on Him that very hour, and they feared the people; for they understood that He spoke this parable against them.

Luke 21:37 Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 41-48

The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a nest of vipers he was throwing himself into, and yet see here two instances of his love to that place and his concern for it.

I. The tears he shed for the approaching ruin of the city (v. 41): When he was come near, he beheld the city, and wept over it. Probably, it was when he was coming down the descent of the hill from the mount of Olives, where he had a full view of the city, the large extent of it, and the many stately structures in it, and his eye affected his heart, and his heart his eye again. See here,

1. What a tender spirit Christ was of; we never read that he laughed, but we often find him in tears. In this very place his father David wept, and those that were with him, though he and they were men of war. There are cases in which it is no disparagement to the stoutest of men to melt into tears.

2. That Jesus Christ wept in the midst of his triumphs, wept when all about him were rejoicing, to show how little he was elevated with the applause and acclamation of the people. Thus he would teach us to rejoice with trembling, and as though we rejoiced not. If Providence do not stain the beauty of our triumphs, we may ourselves see cause to sully it with our sorrows.

3. That he wept over Jerusalem. Note, There are cities to be wept over, and none to be more lamented than Jerusalem, that had been the holy city, and the joy of the whole earth, if it be degenerated. But why did Christ weep at the sight of Jerusalem? Was it because "Yonder is the city in which I must be betrayed and bound, scourged and spit upon, condemned and crucified?" No, he himself gives us the reason of his tears.

(1.) Jerusalem has not improved the day of her opportunities. He wept, and said, If thou hadst known, even thou at least in this thy day, if thou wouldst but yet know, while the gospel is preached to thee, and salvation offered thee by it; if thou wouldest at length bethink thyself, and understand the things that belong to thy peace, the making of thy peace with God, and the securing of thine own spiritual and eternal welfare-but thou dost not know the day of thy visitation, v. 44. The manner of speaking is abrupt: If thou hadst known! O that thou hadst, so some take it; like that O that my people had hearkened unto me, Ps. 81:13; Isa. 48:18. Or, If thou hadst known, well; like that of the fig-tree, ch. 13:9. How happy had it been for thee! Or, "If thou hadst known, thou wouldest have wept for thyself, and I should have no occasion to weep for thee, but should have rejoiced rather." What he says lays all the blame of Jerusalem's impending ruin upon herself. Note, [1.] There are things which belong to our peace, which we are all concerned to know and understand; the way how peace is made, the offers made of peace, the terms on which we may have the benefit of peace. The things that belong to our peace are those things that relate to our present and future welfare; these we must know with application. [2.] There is a time of visitation when those things which belong to our peace may be known by us, and known to good purpose. When we enjoy the means of grace in great plenty, and have the word of God powerfully preached to us-when the Spirit strives with us, and our own consciences are startled and awakened-then is the time of visitation, which we are concerned to improve. [3.] With those that have long neglected the time of their visitation, if at length, if at last, in this their day, their eyes be opened, and they bethink themselves, all will be well yet. Those shall not be refused that come into the vineyard at the eleventh hour. [4.] It is the amazing folly of multitudes that enjoy the means of grace, and it will be of fatal consequence to them, that they do not improve the day of their opportunities. The things of their peace are revealed to them, but are not minded or regarded by them; they hide their eyes from them, as if they were not worth taking notice of. They are not aware of the accepted time and the day of salvation, and to let it slip and perish through mere carelessness. None are so blind as those that will not see; nor have any the things of their peace more certainly hidden from their eyes than those that turn their back upon them. [5.] The sin and folly of those that persist in a contempt of gospel grace are a great grief to the Lord Jesus, and should be so to us. He looks with weeping eyes upon lost souls, that continue impenitent, and run headlong upon their own ruin; he had rather that they would turn and live than go on and die, for he is not willing that any should perish.

(2.) Jerusalem cannot escape the day of her desolation. The things of her peace are now in a manner hidden from her eyes; they will be shortly. Not but that after this the gospel was preached to them by the apostles; all the house of Israel were called to know assuredly that Christ was their peace (Acts 2:36), and multitudes were convinced and converted. But as to the body of the nation, and the leading part of it, they were sealed up under unbelief; God had given them the spirit of slumber, Rom. 11:8. They were so prejudiced and enraged against the gospel, and those few that did embrace it then, that nothing less than a miracle of divine grace (like that which converted Paul) would work upon them; and it could not be expected that such a miracle should be wrought, and so they were justly given up to judicial blindness and hardness. The peaceful things are not hidden from the eyes of particular persons; but it is too late to think now of the nation of the Jews, as such, becoming a Christian nation, by embracing Christ. And therefore they are marked for ruin, which Christ here foresees and foretels, as the certain consequence of their rejecting Christ. Note, Neglecting the great salvation often brings temporal judgments upon a people; it did so upon Jerusalem in less than forty years after this, when all that Christ here foretold was exactly fulfilled. [1.] The Romans besieged the city, cast a trench about it, compassed it round, and kept their inhabitants in on every side. Josephus relates that Titus ran up a wall in a very short time, which surrounded the city, and cut off all hopes of escaping. [2.] They laid it even with the ground. Titus commanded his soldiers to dig up the city, and the whole compass of it was levelled, except three towers; see Josephus's history of the wars of the Jews, 5.356-360; 7.1. Not only the city, but the citizens were laid even with the ground (thy children within thee), by the cruel slaughters that were made of them: and there was scarcely one stone left upon another. This was for their crucifying Christ; this was because they knew not the day of their visitation. Let other cities and nations take warning.

II. The zeal he showed for the present purification of the temple. Though it must be destroyed ere long, it does not therefore follow that no care must be taken of it in the mean time.

1. Christ cleared it of those who profaned it. He went straight to the temple, and began to cast out the buyers and sellers, v. 45. Hereby (though he was represented as an enemy to the temple, and that was the crime laid to his charge before the high priest) he made it to appear that he had a truer love for the temple than they had who had such a veneration for its corban, its treasury, as a sacred thing; for its purity was more its glory than its wealth was. Christ gave reason for his dislodging the temple-merchants, v. 46. The temple is a house of prayer, set apart for communion with God: the buyers and sellers made it a den of thieves by the fraudulent bargains they made there, which was by no means to be suffered, for it would be a distraction to those who came there to pray.

2. He put it to the best use that ever it was put to, for he taught daily in the temple, v. 47. Note, It is not enough that the corruptions of a church be purged out, but the preaching of the gospel must be encouraged. Now, when Christ preached in the temple, observe here, (1.) How spiteful the church-rulers were against him; how industrious to seek an opportunity, or pretence rather, to do him a mischief (v. 47): The chief priests and scribes, and the chief of the people, the great sanhedrim, that should have attended him, and summoned the people too to attend him, sought to destroy him, and put him to death. (2.) How respectful the common people were to him. They were very attentive to hear him. He spent most of his time in the country, and did not then preach in the temple, but, when he did, the people paid him great respect, attended on his preaching with diligence, and let no opportunity slip of hearing him, attended to it with care, and would not lose a word. Some read it, All the people as they heard him, took his part; and so it comes in very properly as a reason why his enemies could not find what they might do against him; they saw the people ready to fly in their faces if they offered him any violence. Till his hour was come his interest in the common people protected him; but, when his hour was come, the chief priests' influence upon the common people delivered him up.

Calvin's Commentary

Luke 19:41-44

41. And when he came near, he beheld the city, and wept over it, saying, 42. O if even thou, and at least in this thy day, hadst known and considered the things which belong to thy peace! but now they are hid from thy eyes. 43. For the days will come upon thee, and thy enemies will encompass thee with a rampart; [720] and will enclose thee, and will shut thee in on all sides; 44. And will level thee with the ground, and thy children who are within thee; and will not leave in thee one stone upon another; because thou didst not know the time of thy visitation.

41. And wept over it. As there was nothing which Christ more ardently desired than to execute the office which the Father had committed to him, and as he knew that the end of his calling was to gather the lost sheep of the house of Israel, (Matthew 15:24,) he wished that his coming might bring salvation to all. This was the reason why he was moved with compassion, and wept over the approaching destruction of the city of Jerusalem. For while he reflected that this was the sacred abode which God had chosen, in which the covenant of eternal salvation should dwell -- the sanctuary from which salvation would go forth to the whole world, it was impossible that he should not deeply deplore its ruin. And when he saw the people, who had been adopted to the hope of eternal life, perish miserably through their ingratitude and wickedness, we need not wonder if he could not refrain from tears.

As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. And it is necessary that we should always give due consideration to the character which he sustains, when he speaks, or when he is employed in accomplishing the salvation of men; as in this passage, in order that he may execute faithfully his Father's commission, he must necessarily desire that the fruit of the redemption should come to the whole body of the elect people. Since, therefore, he was given to this people as a minister for salvation, it is in accordance with the nature of his office that he should deplore its destruction. He was God, I acknowledge; but on all occasions when it was necessary that he should perform the office of teacher, his divinity rested, and was in a manner concealed, that it might not hinder what belonged to him as Mediator. By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love.

42. O if even thou hadst known! The discourse is pathetic, and therefore abrupt; for we know that by those who are under the influence of vehement passion their feelings are not more than half-expressed. Besides, two feelings are here mingled; for not only does Christ bewail the destruction of the city, but he likewise reproaches the ungrateful people with the deepest guilt, in rejecting the salvation which was offered to them, and drawing down on themselves a dreadful judgment of God. The word even, which is interwoven with it, is emphatic; for Christ silently contrasts Jerusalem with the other cities of Judea, or rather, of the whole world, and the meaning is: "If Even thou, who art distinguished by a remarkable privilege above the whole world, -- if thou at least, (I say,) who art a heavenly sanctuary in the earth, hadst known " This is immediately followed by another amplification taken from the time: "Though hitherto thou hast wickedly and outrageously rebelled against God, now at least there is time for repentance." For he means that the day is now at hand, which had been appointed by the eternal purpose of God for the salvation of Jerusalem, and had been foretold by the prophets. Thus (says Isaiah) is the accepted time, this is the day of salvation, (Isaiah 49:8; 2 Corinthians 6:2.)

Seek the Lord while he may be found; call upon him while he is near, (Isaiah 55:6.)

The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness. Nor does he simply say, that Jerusalem did not know her peace, but the things which belonged to her peace; for it frequently happens that men are far from being unacquainted with their happiness, but they are ignorant of the way and means, (as we say,) because they are blinded by their wickedness. Now since the compassion is mingled with reproach, let us observe, that men deserve the heavier punishment in proportion to the excellence of the gifts which they have received, because to other sins there is added an impious profanation of heavenly grace. Secondly, let us observe, that the nearer God approaches to us, and holds out the light of sound doctrine, the less excusable are we, if we neglect this opportunity. The gate of salvation, indeed, is always open; but as God is sometimes silent, it is no ordinary privilege, when He invites us to himself with a loud voice, and in a familiar manner, and therefore the contempt will be visited by severer punishment.

But now they are hid from thy eyes. This is not said for the purpose of extenuating the guilt of Jerusalem; for, on the contrary, it marks with disgrace the monstrous stupidity of that city, that, when God is present, it does not perceive him. I do acknowledge that it belongs to God alone to open the eyes of the blind, and that no man is qualified for understanding the mysteries of the heavenly kingdom, unless God enlighten him inwardly by his Spirit; but it does not follow from this that they who perish through their own brutal blindness are excusable. Christ intended also to remove an offense, which might otherwise have perplexed the ignorant and weak; for when the eyes of all were directed to that city, his example might have very great influence in both respects, either for evil or for good. That no man then may be perplexed by its unbelief and proud contempt of the Gospel, Jerusalem is condemned for disgraceful blindness.

43. For the days shall come upon thee. He now assumes, as it were, the character of a judge, and addresses Jerusalem with greater severity. In like manner the prophets also, though they shed tears over the destruction of those about whom they ought to feel anxiety, yet they summon up courage to pronounce severe threatenings, because they know that not only are they commanded to watch over the salvation of men, but that they have also been appointed to be the heralds of the judgment of God. Under these terms Jesus declares that Jerusalem will suffer dreadful punishment, because she did not know the time of her visitation; that is, because she despised the Redeemer who had been exhibited to her, and did not embrace his grace. Let the fearful nature of the punishments which she endured now alarm us, that we may not, by our carelessness, extinguish the light of salvation, but may be careful to receive the grace of God, and may even run with rigor to meet it.

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October 28. "Thou Good Servant, Because Thou Hast Been Faithful in a Very Little, have Thou Authority Over Ten Cities" (Luke xix. 17).
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'Because thou hast been faithful in a very little, have thou authority over ten cities... Be thou also over five cities.'--LUKE xix. 17, 19. The relation between this parable of the pounds and the other of the talents has often been misunderstood, and is very noteworthy. They are not two editions of one parable variously manipulated by the Evangelists, but they are two parables presenting two kindred and yet diverse aspects of one truth. They are neither identical, as some have supposed, nor contradictory, …
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Effectual Calling
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Last Week of Jesus.
Jesus did in fact set out with his disciples to see once more, and for the last time, the unbelieving city. The hopes of his companions were more and more exalted. All believed, in going up to Jerusalem, that the kingdom of God was about to be realized there.[1] The impiety of men being at its height, was regarded as a great sign that the consummation was at hand. The persuasion in this respect was such, that they already disputed for precedence in the kingdom.[2] This was, it is said, the moment …
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"And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And …
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CHAPTER XXXIV. GENERAL PRINCIPLES OF INTERPRETATION. 1. Since the Bible addresses men in human language, and according to human modes of thinking and speaking, the interpreter's first work is to ascertain the meaning of the terms employed. Here he must proceed as in the case of other writings, seeking by the aid of grammars, lexicons, cognate languages, ancient versions, ancient interpreters, and whatever other outward helps are available, to gain a thorough knowledge of the language employed by …
E. P. Barrows—Companion to the Bible

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And when He was come near, He beheld the city and wept over it. Du weinest für Jerusalem [76]Heermann. 1630. trans. by Catherine Winkworth, 1855 Thou weepest o'er Jerusalem, Lord Jesus, bitter tears; But deepest comfort lies in them For us, whose sins have filled our soul with tears: Since they that tell, When sinners turn to Thee Thou lov'st it well, And surely wilt efface, of Thy unbounded grace, All the misdeeds that on our conscience dwell. When God's just wrath and anger burn Against …
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