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 19:46 mean?

Explanation

Luke 19:46 speaks to Jesus’ condemnation of the practices that were occurring in the Temple of Jerusalem, where the verse is set.

The phrase begins with Jesus speaking to those gathered, reminding them of scripture: "It is written, My house is the house of prayer." This appeal to what is "written" is a reference to established religious texts, indicating that the Temple is intended as a place dedicated to worship and communion with God.

The second part of the phrase, "but ye have made it a den of thieves," indicates a stark contrast between the Temple's intended purpose and the current practices that Jesus observes.

The term "den of thieves" suggests that the Temple has become a place where unrighteous, perhaps even exploitative activities are taking place – a severe deviation from its sanctified purpose as a place of prayer.

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Historical Context

The event referenced in Luke 19:46 occurs during Jesus' entry to Jerusalem, which is sometimes referred to as the 'Cleansing of the Temple.' This event is believed to have taken place during the week of Passover, a time when Jews from all over would convene in Jerusalem.

The Temple served as the epicenter of Jewish religious life.

In the historical context, the Temple was both a religious and economic hub. Money changers and merchants set up in the Temple's courts to exchange foreign currency and sell animals for sacrifices.

While these services were necessary for the observance of religious duties by pilgrims, Jesus' condemnation suggests that the practices had become corrupt or exploitative in nature.

Theological Insights

Theologically, this verse reinforces the notion of maintaining the sanctity of holy places, emphasizing that religious spaces should be preserved for their intended purposes of worship and prayer.

From a Christian perspective, the actions of Jesus in this narrative underscore His role as both a reformer and as one with authority over religious practices and spaces.

Some theologians view Jesus’ act of cleansing the Temple as symbolic of His role in renewing and purifying religious practice, positioning Jesus as the mediator of a new covenant with God where the focus is on internal piety rather than external ritual.

Others may interpret this verse as an indictment of religious hypocrisy, where outward forms of religiosity are criticized when not matched by inward devotion.

Practical Applications

The teachings of this verse can be applied in everyday life by encouraging individuals to reflect on the authenticity of their spiritual practices.

It asks believers to consider whether their places of worship have maintained their sacredness or if they have allowed secular and perhaps unethical practices to encroach upon the spiritual.

It also serves as a call to purify personal intentions and actions, ensuring that they align with the teachings and principles of one's faith.

Cross-References

Isaiah 56:7: "Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people."
Jeremiah 7:11: “Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.”
Matthew 21:13: "And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves."

Language Study

In the original Greek text, key words such as "house of prayer" (oikos proseuchēs) convey the concept of the Temple as a place dedicated to communion with God.

The term "den of thieves" (spēlaion lēstōn) suggests a hideout for bandits, metaphorically indicating a place where dishonest or immoral activity is taking place.

The word "lēstēs" (thief) in this context could be referring to someone who is involved in more than theft, such as a plunderer or revolutionary, intensifying the condemnation.

Cultural and Religious Comparisons

The notion of sacred spaces and the desecration of these places can be found in various religious and cultural contexts.

In ancient myths, temples often served not only as the dwelling place of the deity but also as a microcosm of the universe and a center of the community's moral order.

The corruption or desecration of these spaces could signify a society's ethical decay or invite divine wrath, a theme that parallels the message of Luke 19:46.

Scientific Perspectives

From a scientific perspective, this verse does not directly intersect with modern scientific understandings; it speaks more to moral and ethical conduct within religious practice.

However, social sciences such as anthropology and sociology may view the verse as an example of how religious leaders attempt to reform or regulate behaviors within their communities to maintain social cohesion and adherence to shared values.

Commentaries

Various biblical scholars and theologians have commented on Luke 19:46.

Many agree that the verse reflects Jesus' emphasis on authentic worship and the misappropriation of religious space for economic gain.

Some suggest that Jesus is enacting a prophetic sign act: a form of prophetic teaching where an action speaks louder than words.

Others point out that Jesus' actions confront the power structures of his day, challenging the economic and political interests intertwined with the Temple's leadership.

Overall, the scholarly consensus acknowledges this event as a significant moment in Jesus' ministry that highlights his critique of the religious establishment of his time.

Luke 19

Luke 19

What does Luke 19:46 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 19:46 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?