The history of His last approach to Jerusalem and intercourse with it now
commences (v. 35). Here then He presents Himself anew as the Son of David,
and for the last time; laying on the conscience of the nation His
pretensions to that title, while displaying the consequences of His
rejection. Near Jericho,
[see note #39]
the place of malediction, He gives sight to a blind man who believes in His
title of Son of David. So indeed those who possessed that faith did receive
their sight to follow Him, and they saw yet greater things than these. In
Jericho (chap. 19) He sets forth grace, in spite of the pharisaic spirit.
Nevertheless it is as a son of Abraham that He points out Zacchaeus, who-in
a false position indeed as such-had a tender conscience and a generous
heart
[see note #40] by grace. His position did not, in the eyes of Jesus, take
from him the character of son of Abraham (if it had that effect, who could
have been blessed?) and did not bar the way to that salvation which was
come to save the lost. It entered with Jesus into the house of this son of
Abraham. He brought salvation, whoever might be heir to it.
Nevertheless He does not conceal from them His departure, and the character
which the kingdom would assume, owing to His absence. As for them,
Jerusalem, and the expectation of the coming kingdom, filled their minds.
The Lord therefore explains to them what would take place. He goes away to
receive a kingdom and to return. Meanwhile He commits some of His goods
(the gifts of the Spirit) to His servants to trade with during His absence.
The difference between this parable and that in the Gospel by Matthew is
this: Matthewpresents the sovereignty and the wisdom of the giver, who
varies His gifts according to the aptitude of His servants; in Luke it is
more particularly the responsibility of the servants, who each receive the
same sum, and the one gains by it, in his master's interest, more than the
other. Accordingly it is not said, as in Matthew, "Enter into the joy of
your Lord," the same thing to all, and the more excellent thing; but to the
one it is authority over ten cities that is given; to the other, over five
(that is to say, a share in the kingdom according to their labour). The
servant does not lose that which he has gained, although it was for his
master. He enjoys it. Not so with the servant who made no use of his
talent; that which had been committed to him is given to the one who had
gained ten.
That which we gain spiritually here, in spiritual intelligence and in the
knowledge of God in power, is not lost in the other world. On the contrary
we receive more, and the glory of the inheritance is given us in proportion
to our work. All is grace.
But there was yet another element in the history of the kingdom. The
citizens (the Jews) not only reject the king, but, when he is gone away to
receive the kingdom, send a messenger after him to say that they will not
have him to reign over them. Thus the Jews, when Peter sets their sin
before them, and declares to them that if they repent, Jesus would return,
and with Him the times of refreshing, reject the testimony, and, so to say,
send Stephen after Jesus to testify that they would have nothing to do with
Him. When He returns in glory, the perverse nation is judged before His
eyes. The avowed enemies of Christ, they receive the reward of their
rebellion.
He had declared that which the kingdom was-that which it should be. He now
comes to present it for the last time in His own Person to the inhabitants
of Jerusalem according to the prophecy of Zechariah. This remarkable scene
has been considered in its general aspect when studying Matthew and Mark;
but some particular circumstances require notice here. All is gathered
round His entrance. The disciples and the Pharisees are in contrast.
Jerusalem is in the day of her visitation, and she knows it not.
Some remarkable expressions are uttered by His disciples, moved by the
Spirit of God, on this occasion. Had they been silent, the stones would
have broken out in proclamation of the glory of the rejected One. The
kingdom, in their triumphant acclamations, is not simply the kingdom in its
earthly aspect. In Matthew it was, "Hosanna to the Son of David," and
"Blessed is he that cometh in the name of the Lord; Hosanna in the
highest." That was indeed true; but here we have something more. The Son of
David disappears. He is indeed the King, who comes in the name of the Lord;
but it is no longer the remnant of Israel who seek salvation in the name of
the Son of David, acknowledging His title. It is "peace in heaven and glory
in the highest." The kingdom depends on peace being established in the
heavenly places. The Son of man, exalted on high, and victorious over
Satan, has reconciled the heavens. The glory of grace in His Person is
established for the everlasting and supreme glory of the God of love. The
kingdom on earth is but a consequence of this glory which grace has
established. The power that cast out Satan has established peace in heaven.
At the beginning, in Luke 2: 14, we have, in the manifested grace, Glory to
God in the highest; peace on earth; the good pleasure [of God] in men. To
establish the kingdom, peace is made in heaven; the glory of God is fully
established in the highest.
