Luke 19:38

The Evangelist John calls it a "title", John 19:19, and Luke, a "superscription", Luke 23:38, and Mark, the "superscription of his accusation", Mr 15:26: it was what contained the sum and substance of what he was accused, and for which he was condemned, and suffered. The Syriac and Persic versions here render it, "the cause of his death". It was written by Pilate in Hebrew, Greek, and Latin, that all might read it; and by his orders it was put upon the cross, and over the head of Jesus by the soldiers. This title, or inscription, setting forth the person's crime, used to be carried before him, or put upon him, as he was led to execution {x}: but here it was set upon the cross, and perhaps nailed unto it; to which the apostle seems to allude in Colossians 2:14, the substance of it was, this is Jesus the king of the Jews. This was what the chief priests accused him of to Pilate, and about which he questioned him, and for which they desired he might be crucified; urging, that should he let him go, he could not be Caesar's friend. Hence Pilate wrote his accusation in this form, not so much in derision of Jesus; for by conversation with him he understood what sort of a king he was, as to the reproach of the Jews for crucifying him who was their king; being the person that was prophesied of in their books, as king of Zion, and whom they expected as such, though now they denied and rejected him. {x} Lipsius de Cruce, l. 2. c. 11. Matthew 27:38 Ver. 38.

The Arabic and Persic versions divide these words, and read, "the multitude, and the disciples"; not only the apostles, but the whole body of the people that were with Christ: began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion. {o} Joseph. Antiqu l. 20. c. 6. Luke 19:38 Ver. 38. Saying, blessed be the King,....

19:28-40 Christ has dominion over all creatures, and may use them as he pleases. He has all men's hearts both under his eye and in his hand. Christ's triumphs, and his disciples' joyful praises, vex proud Pharisees, who are enemies to him and to his kingdom. But Christ, as he despises the contempt of the proud, so he accepts the praises of the humble. Pharisees would silence the praises of Christ, but they cannot; for as God can out of stones raise up children unto Abraham, and turn the stony heart to himself, so he can bring praise out of the mouths of children. And what will be the feelings of men when the Lord returns in glory to judge the world!

Saying, blessed be the King,.... The King Messiah, the King of Israel, the son of David, the Christ of God; so the Ethiopic version adds, "blessed be the King of Israel"; they sung their "Hosannas" to him, as the other evangelists say: that cometh in the name of the Lord; See Gill on Matthew 21:9. peace in heaven; all heavenly peace and prosperity attend him; or let peace be made with God in heaven, by the Prince of Peace on earth, for sinful men: and glory in the highest; glory be given to God for peace, life, and salvation by his son; and that in the highest heavens, by the angels there, as well as by men on earth, and in the highest notes and strains.

Luke 19:38 . A free reproduction of the popular acclaim as reported by Mt. and Mk., not without variations even between them. The Hebrew Hosanna is omitted and translated into equivalents which recall the gloria in excelsis ( Luke 2:14 ), “already become a church hymn” (Holtz., H. C.). Lk.’s version runs: Blessed is He that cometh, the King, in the name of the Lord! In heaven peace, And glory in the highest. In comparison with Mt. and Mk. this version seems secondary.

Luke 19:38 . [ Λέγοντες , saying ) The very prophecy which the Saviour had uttered in Galilee, ch. Luke 13:35 , was in this place fulfilled.—Harm., p. 445.[210]]— βασιλεὺς , King ) It was a noble movement on the part of the people [although His external appearance was not kingly.—V. g.]; but yet they did not understand in its deep significance what they were saying. Comp. Luke 19:11 , and John 12:16 .— εἰρήνη ἐν οὐρανῷ , peace in heaven ) See note, ch. Luke 2:14 .[211] [210] But see my note, Luke 13:35 , winch shows that the full accomplishment of the prophecy must be yet future: see below Luke 19:44 ; Luke 19:46 .—E. and T. [211] See also note, at the latter end, on Colossians 1:20 . Angels looked on men with displeasure, because of the sin of the latter. Jesus hath ‘reconciled’ the former to the latter by the atonement, and so there is “peace in heaven.”—E. and T. Luke 19:38

(38) Peace in heaven, and glory in the highest. The substitution of “glory” for the “Hosanna” of St. Matthew and St. Mark is characteristic of the Gentile Evangelist. The parallelism between the shouts of the multitude before the Passion, and the song of the angels at the Nativity ( Luke 2:14 ) is, in many ways, suggestive. There the voices spoke of “peace on earth;” here the multitude, prophesying unconsciously, speak of “peace in heaven.”

38. Blessed be the King, &c.—Mark (Mr 11:9, 10) more fully, "Hosanna," that is, "Save now," the words of Ps 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Ps 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer. peace, &c.—(See on [1702]Lu 2:13, 14).