Luke 19:28
And when he had thus spoken, he went before, ascending up to Jerusalem.
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(28) He went before, ascending up to Jerusalem.—Better, going up, as elsewhere throughout the New Testament. The words indicate the same mode of journeying as that which we have traced before—the Master going on in advance, and the disciples following. (See Notes on Luke 8:1; Mark 10:32.)

The journey from Jericho to Jerusalem was literally an ascent all the way (see Note on Luke 10:30), and in this sense, as well as following the language common to most nations, in speaking of their capitals, the verb might well be used. The English word “ascend,” however, is not used elsewhere in the New Testament of any earthly journeys.

Luke 19:28-40. When he had thus spoken — When he had finished the preceding parable in Zaccheus’s house; he went before — Continued his journey, and led the way as foremost of the company, thus showing his readiness to suffer; ascending up to Jerusalem — Being determined to appear there at the approaching passover, though he well knew that he was to encounter persecution and death there. And when he was come nigh to Bethphage and Bethany — Both these villages being situated at the foot of the mount of Olives, and Jesus being between them, on the road from Jericho to Jerusalem, he might very properly be said to have been nigh to both, and nigh to Jerusalem, which was at the distance of two miles only: he sent two of his disciples, &c. — See this paragraph explained, Matthew 21:1-16; Mark 11:1-10. The whole multitude began to praise God — Speaking at once, as it seems, from a divine impulse words which most of them did not understand. Peace in heaven — God being reconciled to man. Rebuke thy disciples — Paying thee this immoderate honour. If these should hold their peace, the stones which lie before you would immediately cry out — That is, God would raise up some still more unlikely instruments to declare his praise. Or, that he would, by a miracle, raise up others to glorify his name, rather than silence should be kept on this occasion. But though Jesus did not refuse the honours that were now paid him, he was far from assuming the dignity of an earthly prince, or any state pageantry whatsoever. On the contrary, he humbled himself exceedingly; his riding on an ass being an instance of great meekness, according to what was prophesied of him, Zechariah 9:9.19:28-40 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!See the notes at Matthew 21:1-16. Lu 19:28-44. Christ's Triumphant Entry into Jerusalem and Tears over It.

(See on [1699]Mt 21:1-11.)

Jerusalem (as we before noted) stood upon a hill; those that went to it therefore ascended. This going before the company was noted by Mark 10:32; here again Luke taketh notice of it; to let us know certainly with what alacrity our Saviour managed the business of man’s redemption. He knew that he was at this time to be the sufferer, and to die at Jerusalem; to show that he was freely willing, he leadeth the way. And when he had thus spoken,.... When he had delivered the above parable, in order to remove the prejudices of his disciples, and the multitude, concerning a temporal kingdom, and to give them true notions of his own kingdom, and the case of the Jewish nation:

he went before; his disciples: he was the foremost of them in the journey; he proceeded at the head of them, with great cheerfulness and eagerness:

ascending up to Jerusalem; through the lower lands of Judea, to the city of Jerusalem, which was built on higher ground; where he was to eat his last passover, and suffer, and die, in the room, and stead, of his people; and this shows how willing, and greatly desirous he was to finish the work of redemption he came about.

And when he had thus spoken, {f} he went before, ascending up to Jerusalem.

(f) The disciples were staggered and stopped by what Christ said, but Christ goes on boldly even though death was before his eyes.

Luke 19:28. The narrative is wanting in precision, since, according to Luke 19:5 f., this ἐπορεύετο did not take place till the next morning.

ἔμπροσθεν] He went before (“praecedebat,” Vulg.), i.e. according to the context (Luke 19:29), at the head of His disciples. Comp. Mark 10:32. Erasmus, Kypke, Kuinoel, Ewald, and others have: He went forwards, He pursued His journey. This would be the simple ἐπορεύετο (Luke 13:33 and elsewhere) or ἐπορ. εἰς τὸ ἔμπροσθεν.Luke 19:28. On the way to Jerusalem The Jericho incidents disposed of, the next centre of interest is the Holy City. Lk. connects the two parts of his narrative by a brief notice of the ascent from the smaller city at the foot of the pass to the larger and more famous at the top.—εἰπὼν ταῦτα refers naturally to the parable. As a note of time the expression is sufficiently vague, for we do not know when or where the parable was spoken, nor how much time intervened between its utterance and the commencement of the ascent. It is simply one of Lk.’s formulæ of transition.—ἔμπροσθεν = εἰς τὸ ἔμπροσθεν, not before them, but forwards: iter suum continuabat, Kypke.—ἀναβαίνων, going up. A constant ascent, steep and rugged.28. he went before] Literally, “he began to journey in front of them;” as though, for the delivery of the parable, He had paused to let the crowd gather round Him.

ascending] The road from Jericho to Jerusalem is a continual ascent. See Luke 10:30-31.Luke 19:28. Ἀναβαίνων, ascending up) Going to meet the fulfilment of the parable.Verses 28-48. - Jesus enters Jerusalem as King Messiah (vers. 29-44). His work in the temple (vers. 45-48). St. Luke here passes over in silence the events which happened after the episode at the house of Zacchaeus at Jericho and the speaking the great parable of "the pounds." This parable may have been spoken in the house of Zacchaeus before leaving Jericho, but it seems better to place it somewhere in the course of the walk from Jericho to Bethany, a distance of some twelve miles. St. John fills up the gap left in the narrative of St. Luke. The main body of pilgrims to the feast, with whom Jesus and his company were travelling, left him on the Jericho road at Bethany: they going on to their caravanserai in the holy city, he remaining for two nights with his friends at Bethany - the next evening Jesus was entertained at Bethany in the house of Simon the leper (Matthew 26:6-13; Mark 14:3-9) - the feast at which Lazarus the risen sat a guest and Martha served, and to which Mary brought her precious ointment and her contrition (John 11:1-9). Jesus must have arrived at Bethany before sunset on Friday, Nisan 7, and therefore before the sabbath began. The sabbath was spent in quiet. The supper probably took place directly after the end of the sabbath. The next morning (Palm Sunday)the Lord started for Jerusalem, and entered the holy city in the triumphant way as King Messiah related by St. Luke in our Gospel.
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