51<\/strong> .<\/em> unto the blood of Zacharias<\/em> ] His murder by Joash is described in 2Ch 24:20-21<\/span>, and also filled a large place in Jewish legends. The words “the son of Barachiah,” in Mat 23:35<\/span>, are probably an erroneous gloss which has crept from the margin into the text. The murdered Zacharias was the son of the High Priest Jehoiada; the Prophet Zechariah was a son of Barachiah, but died, so far as we know, a natural death; and the Zechariah son of Barachiah, who was murdered by the Zealots, did not die till forty years later than this time. The allusions are all the more striking from the direct references to retribution in these two instances, and from the fact that they are drawn from the first and last historical books of the O. T. (Gen 4:10<\/span>; 2Ch 24:22<\/span>).<\/p>\n Verse 51<\/span>. From the blood of Abel<\/B><\/I>] See this subject explained at large on Mt 23:34<\/span>.<\/P> <\/P> Required<\/B><\/I>] may be translated either by the word visited<\/I> or revenged<\/I>, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require<\/I> it, and to inquire<\/I> how it was shed, and to punish<\/I> those who shed it.<\/P> <\/p>\n 51. blood of Zacharias<\/B>Probablythe allusion is not to any recent murder, but to 2Ch24:20-22<\/span>, as the last recorded<\/I> and most suitable case forillustration. And as Zacharias’ last words were, “The Lordrequire it,<\/I>” so they are warned that “of thatgeneration it should be required.<\/I>“<\/P><\/p>\n From the blood of Abel<\/strong>,…. “Righteous Abel”, as in<\/p>\n Mt 23:35<\/span> and so read the Arabic version here, and two manuscripts in the Bodleian library, and three of Stephens’s copies; the Persic version renders it, “innocent Abel”: he is mentioned because he was the first man that was slain, and he was slain because of his righteousness.<\/p>\n Unto the blood of Zacharias<\/strong>; in the Cambridge copy of Beza’s, it is added, “the son of Barachias”, as in Mt 23:35<\/span> and so the Arabic version, “the son of Barasciah”; who he was,<\/p>\n [See comments on Mt 23:35]<\/span><\/p>\n which perished between the altar and the temple<\/strong>; or “the house”, that is, the holy place: and the Ethiopic version renders it, “the holy house”; here he died, being slain by the Jews; see the note, as before.<\/p>\n Verily I say unto you, it shall be required of this generation<\/strong>; as it was at the time of the destruction of Jerusalem.<\/p>\n From the blood of Abel to the blood of Zachariah <\/B> ( <\/SPAN><\/span>). The blood of Abel is the first shed in the Old Testament (Ge 4:10<\/span>), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Ch 24:22<\/span>). Chronologically the murder of Uriah by Jehoiakim was later (Jer 26:23<\/span>), but this climax is from Genesis to II Chronicles (the last book in the canon). See on Mt 23:35<\/span> for discussion of Zachariah as “the son of Barachiah” rather than “the son of Jehoiada.”<\/P> Between the altar and the sanctuary <\/B> ( <\/SPAN><\/span>). Literally, between the altar and the house (Mt 23:35<\/span> has temple, <\/SPAN><\/span>). <\/P> <\/p>\n The altar and the temple. Oikou, temple, lit., house, is equivalent to naou, sanctuary (Rev.), in Mt 23:35<\/span>. The altar is the altar of burnt – offering. See on Mt 4:5<\/span>; and compare 2Ch 24:18 – 21<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “From the blood of Abel unto the blood of Zacharias,” <\/strong>(apo haimatos Abel heos haimatos Zachariou) “From the blood slaying of Abel until that (murder) of Zacharias,” Gen 4:8<\/span>; Heb 11:4<\/span>, righteous men of God who were slain in line of Divine services, as John the Baptist, Jesus, Stephen, James, etc.; Mat 5:11-12<\/span> indicates a blessing was to come to each who righteously died in this age in the church labors of the Lord.<\/p>\n 2) “Which perished between the altar and the temple:” <\/strong>(tou apolomenou metaksu tou thusiasteriou kai tou oikou) “Who came to perish between the altar and the house of God,” the temple proper, as He was preaching or proclaiming the word, 2Ch 24:20-22<\/span>.<\/p>\n 3) “Verily I say unto you,” <\/strong>(nai lego humin) “Truly I tell you all,” as also recounted Mat 23:35<\/span>.<\/p>\n 4) “it shall be required of this generation.” <\/strong>(ekzetethesetai apo tes geneas tautes) “That it will be required of this generation,” Mat 12:36<\/span>. The “this generation” referred first to the Jewish holocaust and destruction of Jerusalem AD 70, and seems to allude also to their judgment experience in rejecting Jesus, as a nation, through the 70th week of Daniel’s trouble time, Dan 9:24-27<\/span>; Rev 18:21-24<\/span>.<\/p>\n The debt of judgment on both the Jewish nation in rejecting Jesus and upon individuals will be:<\/p>\n 1. An old debt long on the books.<\/p>\n 2. An accumulated debt, of willful procrastination.<\/p>\n 3. A justly visited judgment debt, Pro 29:1<\/span>; Heb 9:27<\/span>.<\/p>\n (51) From the blood of Abel. . . .<\/strong>See Note on Mat. 23:35<\/span>. We note the absence here of the description Zacharias, son of Barachias, which causes so much perplexity in St. Matthews report. So far as it goes, the omission favours the view that the additional words were inserted by the reporter of our Lords discourse there, or by some early transcriber.<\/p>\n 51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 51. See Mat 23:35<\/span> . <\/p>\n Luk 11:51<\/span> . who perished, in place of the harsher whom ye slew of Mt. = in Mt., the temple.<\/p>\n Abel. Gen 4:8. App-117. <\/p>\n Zacharias. See note on Mat 23:35. <\/p>\n the altar. Of burnt offering, <\/p>\n the temple. Greek. the house: i.e. the naos, or Sanctuary. See note on Mat 23:16, <\/p>\n verily. See note on Mat 5:18. <\/p>\n the blood of Abel: Gen 4:8-11, Heb 11:4, Heb 12:24, 1Jo 3:12 <\/p>\n Zacharias: 2Ch 24:20-22, Zec 1:1, Mat 23:35 <\/p>\n It shall: Jer 7:28 <\/p>\n Reciprocal: Gen 42:22 – his blood Num 35:33 – it defileth 2Ki 11:11 – by the altar 2Ch 24:22 – The Lord Psa 9:12 – When Psa 10:13 – Thou Psa 109:12 – favour Eze 3:18 – but Mat 5:18 – verily Mar 14:18 – Verily Luk 21:32 – General 1Th 2:16 – for Heb 11:37 – were slain<\/p>\n From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. <\/p>\n [Unto the blood of Zacharias.] If our Saviour had not in the evangelist St. Matthew added “the son of Barachias,” no one could have doubted that it referred to any other than Zacharias the son of Jehoiada, whose slaughter is recorded 2 Chronicles_24. It is certain the Jews own no other Zacharias slain in the Temple but himself: and what they say of his slaughter, I have already taken notice upon that place in St. Matthew out of both the Talmuds. We meet with the same things in Midras Echah, and Midras Coheleth: out of which last give me leave briefly to transcribe these passages:<\/p>\n “The blood of Zachary boiled up two hundred and fifty-two years, from the days of Joash to the days of Zedekiah. What did they do? They swept into it all the dust [of the court] and made a heap; yet it ceased not, but still boiled and bubbled up. The Holy Blessed God said to the blood, Behold the time is come that thou exact [that was, Let the Lord behold, and require it at your hands]. When Nebuzaradan came and inquired, what this matter was; they answered, That it was the blood of heifers, and rams, and lambs, which they had sacrificed. Afterward, when he came to understand what the matter was, he slew eighty thousand priests, and yet the blood would not stanch, but broke out and flowed as far as the tomb of Zachary. He brought together, therefore, the Sanhedrim, both the Great and Less, and slew them over that blood, and yet it did not cease,” etc.<\/p>\n I hardly indeed think that those that relate this matter did really believe it to have been actually so; but only would by such flowers of rhetoric and strained hyperboles, paint out the horrible guilt of the murder of Zacharias; which by how much the more horrible it was, by so much the more did it agree with the guilt of the murder of our blessed Lord.<\/p>\n And however a great part of it in these relations of theirs may be mere flourish, yet by the whole framing of the thing, it must needs be observed, that the slaughter of this Zacharias was so famous and rooted in the minds of that people generally, that when our Saviour speaks of one Zacharias, slain between the Temple and the altar, it cannot be imagined that they could understand him pointing at any other than this very man. As for his father being here called Barachias, and not Jehoiada, we have spoken to that matter elsewhere.<\/p>\n If any one hesitate about the changing of the name, let him say by what name he finds Jehoiada recited in that catalogue of priests set down in 1 Chronicles 6. It must be either some other name, or else we must suppose him wholly left out of that number. If by another name, you will say (supposing he be also called Barachias) he was then a man of three names. This indeed is no unusual thing with that nation for some to have more names than one: nay, if you will believe the Jewish doctors, even Moses himself had no less than ten.<\/p>\n Verse 51 <\/p>\n Zacharias; evidently, from the connection, one of the last of the prophets that had been slain; perhaps the person mentioned 2 Chronicles 24:20,21,–It shall be required of this generation; that is, by perpetrating similar deeds, they had involved themselves in one common guilt with their fathers.<\/p>\n From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 51 . unto the blood of Zacharias ] His murder by Joash is described in 2Ch 24:20-21, and also filled a large place in Jewish … Continue reading “Exegetical and Hermeneutical Commentary of Luke 11:51”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25438","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25438","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25438"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25438\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25438"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25438"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25438"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"