Luke 19

And Jesus entered and passed through Jericho.

And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.

And he sought to see Jesus who he was; and could not for the press, because he was little of stature.

And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.

And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.

And he made haste, and came down, and received him joyfully.

And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.

And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.

And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.

For the Son of man is come to seek and to save that which was lost.

And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

Then came the first, saying, Lord, thy pound hath gained ten pounds.

And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.

And the second came, saying, Lord, thy pound hath gained five pounds.

And he said likewise to him, Be thou also over five cities.

And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

(And they said unto him, Lord, he hath ten pounds.)

For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.

But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

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

And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,

Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

And they that were sent went their way, and found even as he had said unto them.

And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

And they said, The Lord hath need of him.

And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.

And as he went, they spread their clothes in the way.

And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;

Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

And when he was come near, he beheld the city, and wept over it,

Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

And he went into the temple, and began to cast out them that sold therein, and them that bought;

Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.

And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,

And could not find what they might do: for all the people were very attentive to hear him.

What does Luke 19:42 mean?

Explanation

This verse, found in the Gospel of Luke, records a moment of lament and foresight by Jesus regarding the city of Jerusalem.

Jesus is depicted as having a prophetic insight into the coming destruction of the city, linking it to the people's failure to recognize the “things which belong unto [their] peace.” The phrase "thy day" refers to the present opportunity the people of Jerusalem had to accept and understand the peace offered through Jesus's teachings and presence.

The fact that these things are "hid from thine eyes" suggests a willful ignorance or a spiritual blindness on the part of the inhabitants of Jerusalem to the message of reconciliation and redemption that Jesus was bringing.

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Historical Context

Luke 19:42 is part of the narrative surrounding Jesus' entry into Jerusalem, which is often referred to as the Triumphal Entry and is observed in Christianity as Palm Sunday.

The historical context of this verse is deeply rooted in the tensions between the Jewish population of Judea, the religious leadership, and the occupying Roman Empire.

Jesus was recognized by many as a prophetic figure or potential messiah who would liberate Israel.

His lament over Jerusalem likely reflects both the historical Jewish hopes for redemption and the looming conflicts that would lead to the city's siege and destruction by Roman forces in 70 A.D.

Theological Insights

From a theological perspective, this verse highlights Jesus' role as a prophet and his divine foresight.

It also points to the theme of spiritual blindness and the consequences that come from rejecting divine revelation.

Different Christian denominations have interpreted this as a call to be vigilant and responsive to God's message or as a reflection on the mercy of God, who still laments human failing and the loss that comes from it.

The concept of peace in this passage is often seen as encompassing both personal spiritual peace and the broader peace of a reconciled community.

Practical Applications

In a practical sense, this verse encourages self-reflection on how individuals and communities respond to opportunities for reconciliation and spiritual growth.

It serves as a reminder to be aware of and open to the "things which belong unto thy peace," meaning the teachings, practices, or relationships that foster inner and communal harmony.

It also warns of the potential consequences of ignoring such opportunities, suggesting that a proactive approach to spiritual awareness is necessary for peace.

Cross-References

Matthew 23:37 - "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"
Luke 13:34 - [Same as Matthew 23:37]
Luke 21:20-24 - Describes the future siege of Jerusalem and its destruction.
Isaiah 29:10 - "For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered."

Language Study

A key phrase in the original Greek text is "τὰ πρὸς εἰρήνην σοι" (ta pros eirēnēn soi), which translates to “the things which belong unto thy peace.” The word "εἰρήνην" (eirēnēn) translates to "peace," which in a biblical context often signifies not just a lack of conflict but also a state of wholeness, wellbeing, and salvation.

The verb "κρύπτω" (kruptō) used in "but now they are hid" conveys the act of hiding or concealing, indicating that the knowledge of peace is not accessible or is being ignored.

Cultural and Religious Comparisons

Comparisons might be made with other religious and mythological themes of prophets lamenting over cities or peoples, such as in the Epic of Gilgamesh or the oracles in Greek myths.

The theme of a prophet or divine figure weeping over the fate of a city also parallels with other religious narratives, such as the Hindu god Krishna's lament in the Bhagavad Gita over the impending destruction that the war will bring to his people.

Scientific Perspectives

From a scientific perspective, the discussion could revolve around the psychological and social factors that contribute to a community's resistance to new ideas, change, or warnings, as seen in this verse.

Cognitive dissonance, confirmation bias, and in-group favoritism are some of the concepts that can explain why the people of Jerusalem might have been unreceptive to Jesus' message.

Commentaries

Commentaries on Luke 19:42 often reflect on the pathos of the moment and the tragic irony of Jerusalem missing the visitation of their Messiah.

For example, Matthew Henry's commentary emphasizes that Jesus wept over the city as he foresaw the suffering that would come from their rejection of him.

Others like the Pulpit Commentary focus on the concept of "visitation," meaning the period in which the city could recognize and respond to the presence of Jesus.

John Calvin speaks of the blindness of the people as a judgment from God for their persistent unbelief.

Most commentaries underscore the mix of divine foreknowledge and deep human emotion exhibited by Jesus in this passage.

Luke 19

Luke 19

What does Luke 19:42 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 19:42 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?