Luke 19:48 - Printer Friendly

ESV: but they did not find anything they could do, for all the people were hanging on his words.

NIV: Yet they could not find any way to do it, because all the people hung on his words.

NASB: and yet they could not find anything that they might do, for all the people were hanging on to every word He said.

CSB: but they could not find a way to do it, because all the people were captivated by what they heard.

NLT: But they could think of nothing, because all the people hung on every word he said.

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

NKJV: and were unable to do anything; for all the people were very attentive to hear Him.

God chose Abraham to be the father of a people: a great nation that would bless the world (Genesis 12:1–3). Several hundred years later, when Moses found himself overwhelmed by the complaints of the people, his father-in-law Jethro told him to create a council of judges who could take some of the burden. About forty years later, God refined Jethro's instruction, telling Moses to choose seventy men to judge the people. At the time of Jesus, this council—the Sanhedrin—is still in effect. It is comprised mostly of Sadducees. This sect follows only the first five books of the Old Testament. They have friendly financial relationships with the Romans. Also in the Sanhedrin are some Pharisees: devout and well-loved by the people. Other Sanhedrin are elders, civil leaders, and businessmen in Jerusalem.

Somewhere between Moses and Jesus, the focus of the Sanhedrin changed. If they led the people to God, it was to prevent another exile. Instead of encouraging the people to bless the Gentiles, they gloried in their own power. And yet, they were afraid of the people. Various rebellions over the centuries had taught them that the people did not easily submit to their authority. If Jesus led the people to rebellion, the wrath of the Roman army would come down on Jerusalem, which would be especially irksome for the elders and Sadducees who got rich off their occupiers. For their part, the Pharisees were jealous; until Jesus came along, they'd had the hearts and praise of the people.

Each sect within the Sanhedrin had their own motives to destroy Jesus. But to keep their influence and authority, they must do it in a way that won't upset the people. Jesus is too popular. So, they hatch a plan. They try to discredit Him (Luke 20:1–8). Then they try to trick Him into either breaking the Roman law or the Mosaic law (Luke 20:19–26). When that doesn't work, they try to catch Him in a contradiction (Luke 20:27–40). Jesus not only passes their tests, but He makes them look like fools for their trouble (Luke 20:41–47).

Luke 19:45–48 records Jesus cleansing the temple of merchants and money changers after His triumphal entry. It also contains the growing threat of religious leaders who oppose His teaching. It's as if Jesus is a living prophecy of how the Romans will rob the temple and roll over the corrupt Jewish religious leaders when they sack Jerusalem in AD 70 (Luke 19:43–44). More detailed versions of this story are in Matthew 21:12–13 and Mark 11:15–18.

Jesus approaches Jerusalem by way of Jericho. Along the road, he encounters Zacchaeus: an unusually short man and infamous tax collector. Zacchaeus responds to Jesus' invitation and demonstrates humility and repentance. Jesus gives a parable explaining a believer's obligation to encourage the spread of the gospel. Jesus enters Jerusalem to great fanfare, upsetting local Pharisees. As He rides, Jesus weeps to think of the future destruction in store for the city. He once again drives corrupt businessmen from the temple grounds. His enemies are furious, but too afraid of the adoring crowds to take direct action.

Luke 19 finishes the "travelogue of Christ to Jerusalem" and introduces His first actions there (Luke 9:51—19:27). This long passage semi-chronologically records Jesus' journey to Jerusalem and the theological reasons why He must go to the cross. It finishes here, in this chapter, with Jesus meeting Zacchaeus and the parable of the ten minas. The chapter continues with Jesus' entry into Jerusalem as its king—the triumphal entry. Jesus mourns over Jerusalem, its rejection of their Messiah, and its coming destruction in AD 70. He also cleanses the temple and teaches there. In the next segments, Luke covers the last hours of Jesus' earthly life (Luke 22—23) as well as Jesus' resurrection (Luke 24).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.