·
14 Edward Thomas Demby,
1957, and Henry Beard Delany,
1928, Bishops
·
16 Mary (Molly) Brant (Konwatsijayenni), Witness
to the Faith among the Mohawks, 1796
·
19 Alphege, Archbishop of Canterbury, and Martyr,
1012 was an Anglo-Saxon Bishop of Winchester, later Archbishop of Canterbury. He became an anchorite before being elected abbot of Bath Abbey. His reputation
for piety and sanctity led to his promotion to the episcopate, and eventually,
to his becoming archbishop. Ælfheah furthered the cult of Dunstan and also
encouraged learning.
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."
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 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]
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. 44from
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.
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