·  21 Thomas Cranmer, Archbishop of Canterbury and Martyr, 1556 was a leader of the English Reformation and Archbishop of Canterbury during the reigns of Henry VIII, Edward VI and, for a short time, Mary I.

·  22 James De Koven, Priest, 1879

·  23 Gregory the Illuminator, Bishop and Missionary of Armenia, c. 332 is the patron saint and first official head of the Armenian Apostolic Church. He was a religious leader who is credited with converting Armenia from paganism to Christianity in 301.

·  24 Oscar Romero, Archbishop of San Salvador, 1980

·  25 The Annunciation of Our Lord Jesus Christ to the Blessed Virgin Mary

·  26 Richard Allen, First Bishop of the African Methodist Episcopal Church, 1831

·  27 Charles Henry Brent, Bishop of the Philippines, and of Western New York, 1929

GOSPEL:  Luke 19: 28 - 40   (all)

Luke 19:28 (NRSV) After he had said this, he went on ahead, going up to Jerusalem.

29 When he had come near Beth'phage and Beth'any, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, "Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, "Why are you untying it?' just say this, "The Lord needs it.'" 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, "Why are you untying the colt?" 34 They said, "The Lord needs it." 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying,

"Blessed is the king

who comes in the name of the Lord!

Peace in heaven,

and glory in the highest heaven!"

39 Some of the Phar'isees in the crowd said to him, "Teacher, order your disciples to stop." 40 He answered, "I tell you, if these were silent, the stones would shout out."

H/t Montreal Anglican

In Luke, Jesus’ journey to Jerusalem begins in Galilee. In 9:51, we read “When the days drew near for him to be taken up, he set his face to go to Jerusalem”. Jesus has gone “through one town and village after another, teaching as he made his way to Jerusalem” ( 13:22). This journey nears its end.
Now Jesus approaches Jerusalem from the east. “Bethphage and Bethany” (v. 29) are villages on the slope of “the Mount of Olives” opposite the Temple Mount. It is likely that the colt is owned by followers of Jesus. That he is able to ride a colt that has “never been ridden” (v. 30) suggests that even the animal realizes that Jesus comes in peace. In Zechariah 9:9 we find the prophecy that the ideal, future king, “triumphant and victorious” will come “humble and riding on a donkey, on a colt”. (Normally triumphant kings rode war-horses.)
Perhaps poor people spread “their cloaks on the road” (v. 36) being their most valuable possession, and/or this recalls the acknowledgement given Jehu when he was anointed King of Israel, for he restored worship of God to the nation (see 2 Kings 9:12-13). V. 38a is a quotation from Psalm 118:26, a psalm of praise sung on major festivals. V. 38b is like the song the angels sing at Jesus’ birth ( 2:14). “The stones would shout out” (v. 40) is a quotation from Habakkuk 2:11, a book that tries to understand why godly people suffer injustice. Or perhaps Jesus speaks of the destruction of the city. The events described in vv. 43-44 did occur when the Romans razed the city in 70 AD. They did so in the midst of a civil war.

Verses 11-27: Comments on the Parable of the Pounds

In Luke, Jesus’ entry into Jerusalem is preceded by the Parable of the Pounds. Luke tells us that he tells this parable “because he [Jesus] was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately” (v. 11). A nobleman “went to a distant country to get royal power for himself and then return” (v. 12). Before leaving, he gives some of his slaves ten pounds each with which they are to “Do business” (v. 13, invest) until he returns. Some “citizens” (v. 14) do not want him to rule over them. He returns, with “royal power” (v. 15); he asks three of the slaves what “they had gained by trading”: one has doubled the money, a second has gained 50%, but the third has just kept the money safe. The king rewards the first two, but he takes away the money from the third one, for failing to take risk, and gives it to one who gained most.

Jesus makes three points in the parable: (1) those who oppose his rule are to be judged harshly; (2) being a good steward of the good news (and taking risks for the Kingdom) is expected, otherwise one may be cut off from God; and (3) Christ will return to establish God’s kingdom, but not immediately.

The Parable of the Talents is found in Matthew 25:14-30. Luke has combined it with another parable about acquisition of a kingdom. There allegorizing is much more evident. The parable of the pounds is in vv. 12-13, 15b-26; that of the kingdom is in vv. 12, 14-15a, 27. They overlap in some verses. If we remove the details about acquiring the kingdom from Luke, we see a parable which is very close to the Parable of the Talents. [ JBC]
Luke places the parable in the period after the Ascension and before the Second Coming. The kingdom story reflects many details about Jesus: departure from the land, rejection by his people, punishment of his people, and their loss of privileges, the administration of the Kingdom by the disciples, the expansion of the Kingdom, and Jesus’ eventual return. [ JBC]
This parable appears in a modified form in the Gospel of the Nazareans . There one servant wastes the money on harlots, one increases it by trading, and one hides it and earns nothing. [ JBC]
Verses 12,14,15: These verses closely parallel the details of the journey of Archelaus, son of Herod the Great, to Rome in 4 BC. He sought the Emperor’s ratification of his hereditary claim to rule all the territory his father governed. A Jewish delegation promptly appeared before Caesar Augustus to protest. He was refused the title of king, and only received control over Judea and Samaria. [ CCB] [ JBC] [ Blomberg]
Verse 13: “ten of his slaves”: The story only tells us the judgement the nobleman makes of three of them. [ NOAB]
Verse 13: “ten pounds”: The master in the Parable of the Talents give much more money to the servants. There he gives at least 75, 30 and 15 years of wages for a labourer; here he gives about 100 days of wages. [ NOAB] The smaller sums here indicate that the nobleman wishes to see whether his servants can be trusted with much larger sums in the future. [ JBC] In v. 17, the nobleman says that the money handed out is “a very small thing”.
Verse 17: In 16:10 (the Parable of the Dishonest Manager), Jesus says “‘Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much’”. [ NOAB]
Verse 20: “a piece of cloth”: In the Parable of the Pounds, the unresourceful servant can hide the money in a piece of cloth, but in the Parable of the Talents it is large enough that he buries it. [ JBC]
Verse 21: “‘I was afraid of you, because you are a harsh man”: This is simply part of the story; we should not seek something for which it stands. [ JBC]
Verse 21: “ you take what you did not deposit, and reap what you did not sow”: Probably a current proverbial expression for a grasping person. [ NOAB]
Verses 22-24: While Jewish law commended the burial of money spoke of safeguarding the trust of a friend or client, it did not specify an appropriate way of dealing with money intended for investment, the intention of the nobleman in v. 13. So the behaviour of the third servant was foolish. Thus neither the action of the servant, nor the response of the nobleman, is implausible. [ Blomberg]
Verse 26: Luke has already presented this saying in 8:18 (the importance of hearing with understanding). Its original setting has been lost. [ JBC]
Verse 26: Matthew 13:12 is similar. See also 8:18; Matthew 25:29; Mark 4:24-25. [ NOAB]
Verse 27: The intention to slaughter those opposed to the nobleman’s rule suggests an allegorical meaning, where the nobleman stands for God, and the servants for various kinds of people. God rewards generously and will judge sternly. [ Blomberg]
Verses 28-44: The parallels are Matthew 21:1-9 Mark 11:1-10; John 12:12-18. [ NOAB]
Verse 28: At the Transfiguration, Moses and Elijah “were speaking of his [Jesus’] departure, which he was about to accomplish at Jerusalem” ( 9:31). [ NJBC]
Verse 30: “colt”: See also Genesis 49:11 (rule of Judah over the twelve tribes) and I Kings 1:38 (Solomon rides a mule to his anointing as king). [ JBC]
Verse 36: “spreading their cloaks on the road”: A brief chronology:

• Ahab becomes king of Israel, the northern kingdom (1 Kings 16:29)
• Ahab marries Jezebel, promoting the worship of Baal (1 Kings 16:31-32)
• Pagan worship permeates Israel. Elijah demonstrates that Yahweh is superior to Baal (1 Kings 18:20-40)
• God commands Elijah to anoint Jehu as king of Israel (1 Kings 19:16)
• Ahab dies in battle (1 Kings 22:29-40). He is succeeded by his son Ahaziah. Pagan worship continues.
• Elijah ascends to heaven, Elisha succeeds him, and takes on his responsibilities, including the anointing Jehu as king (2 Kings 2:1-18).
• Joram succeeds Ahaziah. Baal worship continues (2 Kings 3:1-3)
• Elisha sends one of his disciples to anoint Jehu as king, during a military council. (2 Kings 9:1-10).
• When Jehu tells his fellow commanders that he has been anointed king, they throw their cloaks on the ground before him and proclaim him king (2 Kings 9:11-13).
• Jehu eliminates pagan worship from Israel by killing (or having killed) Joram, Jezebel, Ahab’s descendants, and many worshippers of Baal (2 Kings 9:14-10:31). Worship of Yahweh is restored.

Verse 37: “the path down from the Mount of Olives”: The road traverses a ridge into the valley of the Kidron. [ NOAB]
Verse 37: “deeds of power”: i.e. the cures witnessed up to this time. [ JBC] A summary statement of Jesus’ ministry to the blind, lame, crippled, and poor – in fulfilment of Scripture. See slo 4:18-19 (Jesus reads from Isaiah in the synagogue at Nazareth) and 7:22 (Jesus answers emissaries from John the Baptizer). [ NJBC]
Verse 38: “Blessed is the king who comes in the name of the Lord’”: In the Greek, this is a quotation from Psalm 117:26 in the Septuagint translation (118 in the NRSV), with two changes:

• Luke omits the Aramaic word Hosanna (meaning save us) perhaps because it would be unintelligible to a Gentile audience [ BlkLk]
• He changes kingdom to “king”, focussing on the person of Jesus. [ JBC]

In 13:35, Jesus says: “you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.’”. [ NOAB]
Verse 40: By silencing the disciples of Jesus, their persecutors will witness a still more resounding judgement that will come upon them in the destruction of the city and of the Temple. [ JBC]
The Babylonian Talmud, commenting on Habakkuk 2:11, says “Perhaps you will say, ‘Who witnesses against me? The stones and boards of a man’s house witness against him’”. [ JBC]
Verse 41: In 13:33, Jesus says “Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem”. [ NOAB]
Verse 41: “wept”: The Greek word, klaio, registers deep emotion. Seldom does Luke reveal such anguished emotion in Jesus. [ JBC] 13:33-34
Verse 42: “that make for peace”: The peace proclaimed by the “disciples” in v. 38 is not acceptable; yet peace shall come, but only through the most tragic sorrow and sternest detachment. [ JBC]
Verses 43-44: These verses appear to show that Luke was written before the destruction by the Romans in 70 AD, but this may not be the case. [ BlkLk] Luke draws imagery and language from Jeremiah: in v. 43 from Jeremiah 6:6, and in v. 44 from Jeremiah 6:21, 17. [ JBC] The prediction of the destruction of Jerusalem includes the methods the Romans will use to besiege the city and starve the inhabitants. [ CCB]
Verse 43: See also 21:20-24 (“When you see Jerusalem surrounded by armies, then know that its desolation has come near ...”); 21:6 (“As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down”), Isaiah 29:3; Ezekiel 4:2 (prophecy of the siege of Jerusalem in 586 BC). [NOAB]
Vere 43: “ramparts”: A palisade, that would keep out all supplies of food. [ NOAB]
Verse 44: “children”: The word includes all the inhabitants. [ NJBC]
Verse 44: “ they will not leave within you one stone upon another”: Haggai 2:15 uses this expression to describe the building of a marvellous Temple in the future (Haggai 2:6-9). [ JBC]
Verse 44: “the time of your visitation”: the time of Christ’s ministry. [ NOAB]

PSALM 118: 1 - 2, 19 - 29   (RCL)

Psal 118:1 (NRSV) O give thanks to the LORD, for he is good;

his steadfast love endures forever!

2 Let Israel say,

"His steadfast love endures forever."

19 Open to me the gates of righteousness,

that I may enter through them

and give thanks to the LORD.

20 This is the gate of the LORD;

the righteous shall enter through it.

21 I thank you that you have answered me

and have become my salvation.

22 The stone that the builders rejected

has become the chief cornerstone.

23 This is the LORD's doing;

it is marvelous in our eyes.

24 This is the day that the LORD has made;

let us rejoice and be glad in it.

25 Save us, we beseech you, O LORD!

O LORD, we beseech you, give us success!

26 Blessed is the one who comes in the name of the LORD.

We bless you from the house of the LORD.

27 The LORD is God,

and he has given us light.

Bind the festal procession with branches,

up to the horns of the altar.

28 You are my God, and I will give thanks to you;

you are my God, I will extol you.

29 O give thanks to the LORD, for he is good,

for his steadfast love endures forever.

118   Confitemini Domino   (ECUSA BCP)

  

1          Give thanks to the Lord, for he is good; *

     his mercy endures for ever.

2          Let Israel now proclaim, *

     “His mercy endures for ever.”

19  Open for me the gates of righteousness; *

 I will enter them;

 I will offer thanks to the Lord.

20  "This is the gate of the Lord; *

 he who is righteous may enter."

21  I will give thanks to you, for you answered me *

 and have become my salvation.

22  The same stone which the builders rejected *

 has become the chief cornerstone.

23  This is the Lord's doing, *

 and it is marvelous in our eyes.

24  On this day the Lord has acted; *

 we will rejoice and be glad in it.

 

25  Hosanna, Lord, hosanna! *

 Lord, send us now success.

26  Blessed is he who comes in the name of the Lord; *

 we bless you from the house of the Lord.

27  God is the Lord; he has shined upon us; *

 form a procession with branches up to the horns of the altar.

28  "You are my God, and I will thank you; *

 you are my God, and I will exalt you."

29  Give thanks to the LORD, for he is good; *

 his mercy endures for ever.