Luke 19:48

19:41-48 Who can behold the holy Jesus, looking forward to the miseries that awaited his murderers, weeping over the city where his precious blood was about to be shed, without seeing that the likeness of God in the believer, consists much in good-will and compassion? Surely those cannot be right who take up any doctrines of truth, so as to be hardened towards their fellow-sinners. But let every one remember, that though Jesus wept over Jerusalem, he executed awful vengeance upon it. Though he delights not in the death of a sinner, yet he will surely bring to pass his awful threatenings on those who neglect his salvation. The Son of God did not weep vain and causeless tears, nor for a light matter, nor for himself. He knows the value of souls, the weight of guilt, and how low it will press and sink mankind. May he then come and cleanse our hearts by his Spirit, from all that defiles. May sinners, on every side, become attentive to the words of truth and salvation.

And could not find what they might do,.... The Vulgate Latin, Syriac, and Ethiopic versions, and so Beza's most ancient copy, add, "to him"; they could not find an opportunity of seizing him, nor any advantage against him; they knew not what steps to take, nor how to bring about their wicked design of destroying him. For all the people were very attentive to hear him; there were great crowds always about him, that hung upon him, as the word rendered "attentive" signifies; they heard him with great eagerness and diligence, and were ready to catch every word that dropped from his lips; and were exceedingly taken with him, having never heard any man speak like him: wherefore having so many followers, and being so high in the opinion and affection of the people, the sanhedrim were at a loss what method to make use of to gain their point; and they feared the people, should they seize him publicly, lest they should rise and rescue him, and cause a tumult and disturbance.

Luke 19:48 . τὸ τί ποιήσωσιν , “the what to do”; the will to kill there, but the way dark ( cf. Luke 1:62 , Luke 22:24 ).— ὁ λαὸς , the people, the common mass, with their inconvenient liking for a true, outspoken, brave, heroic man.— ἐξεκρέμετο α ., hung upon Him (hearing), an expressive phrase, and classical; examples in Wetstein and Pricaeus and in Loesner from Philo. From the Latins they cite: Pendentque iterum narrantis ab ore.—Virg., Aen., ver. 79. Narrantis conjux pendet ab ore viri.—Ovid., Her., 1, 30. Pricaeus suggests that the metaphor is taken from iron and the magnet.

(48) All the people were very attentive to hear him. —Literally, hung upon him as they heard. The Greek phrase is another of the words characteristic of St. Luke. Its force may be gathered by its use in the Greek version of Genesis 44:30 , where it stands for “his life is bound up in” (or, hangs upon ) “the lad’s life.”

Could not find ... - Were not able to accomplish their purpose; they did not know "how" to bring it about. Very attentive - literally, "hung upon him" to hear him. The word denotes an anxious desire, a fixed attention, a cleaving to him, and an unwillingness to "leave" him, so that they might hear his words. This is always the case when people become anxious about their salvation. They manifest it by hanging on the preaching of the gospel; by fixed attention; and by an unwillingness to leave the place where the word of God is preached. In view of the fact that the Lord Jesus wept over Jerusalem, we may remark: (1) It was on account of the sins and danger of the inhabitants, and of the fact that they had rejected offered mercy. (2) there was "occasion" for weeping. Jesus would not have wept had there been no cause for it. If they were in no danger, if there was no punishment in the future world, why should he have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger. (3) sinners are in the same danger now. They reject Christ as sinners did then. They despise the gospel as they did then. They refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger? (4) deep feeling, gushing emotions, lively affections, are proper in religion. If the Saviour wept, it is not improper for us to weep - it is right.

Nay, can it be right "not" to weep over the condition of lost man. (5) Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathize and to feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel "for others' woes," and to sympathize in the danger of others. (6) Christians and Christian ministers should weep over lost sinners. They have souls just as precious as they had then; they are in the same danger; they are going to the judgment-bar; they are wholly insensible to their danger and their duty. "Did Christ o'er sinners weep? And shall our cheeks be dry? Let floods of penitential grief. Burst forth from every eye. "The Son of God in tears. Angels with wonder see! continued...

Acts 4:21 . προσαπειλησάμενοι : “when they had further threatened them” R.V., or the word may mean “ added threats to their warning” Acts 4:18 (“prius enim tantum præceperunt,” Erasmus). So Wendt as against Meyer; cf. in LXX, Sir 13:3 , ., and Dem., p. 544, 26.— ἀπέλυσαν : “dimiserunt [ Acts 3:13 ] non absolverunt,” Blass; see St. Chrysostom’s striking contrast between the boldness of the Apostles and the fear of their judges ( Hom. , xi.).— τὸ πῶς : finding nothing, namely ( τὸ ), how they might, etc.; this use of the article is quite classical, drawing attention to the proposition introduced by it and making of it a compound substantive expressing one idea, most commonly with an interrogation; it is used by St. Luke and St. Paul, and both in St. Luke’s Gospel and in the Acts, cf. Luke 1:62 ; Luke 9:46 ; Luke 19:48 ; Luke 22:2 ; Luke 22:4 ; Luke 22:23-24 , Acts 22:30 , Romans 8:26 , 1 Thessalonians 4:1 , cf. Mark 9:23 . So here the Sanhedrists are represented as asking themselves τὸ πῶς κολ . (Friedrich and Lekebusch both draw attention to this characteristic of St. Luke’s writings). See Viteau, Le Grec du N. T. , pp. 67, 68 (1893). κολ . only here and in 2 Peter 2:9 in N.T.; cf. 3Ma 7:3, where it is also used in middle, expressing to cause to be punished, cf. 1Ma 7:7 , AS.— διὰ τὸν λαόν belongs not to ἀπέλυσαν , but rather to μὴ εὑρίσκ . κ . τ . λ .— ἐδόξαζον : see on Acts 2:46 ; cf.