46<\/strong>. My house is the house of prayer<\/em> ] Isa 56:7<\/span>. See on Luk 1:10<\/span>, Luk 18:10<\/span>.<\/p>\n a den of thieves<\/em> ] Rather, a brigands’ cave. Our Lord had seen many of these brigands’ caves on the steep rocky sides of the Wady Hamam and elsewhere. Comp. Jer 7:11<\/span>, “Is this house which is called by my name become a den of robbers in your eyes?” It became still more a murderers’ cave when the sicarii<\/em> made its pavement swim with blood (Jos. B. J.<\/em> iv. 3, 7, 10).<\/p>\n Saying unto them, it is written<\/strong>,…. In Isa 56:7<\/span><\/p>\n my house is the house of prayer<\/strong>; built and devoted for that service:<\/p>\n but ye have made it a den of thieves<\/strong>; which clause is not written in the above prophecy, but are the words of Christ referring to Jer 7:11<\/span>. The Ethiopic version adds, “and robbers”; and the Persic version adds, “and a place of cut-purses”;<\/p>\n [See comments on Mt 21:13]<\/span>.<\/p>\n Thieves [] <\/SPAN><\/span>. See on Mt 26:55<\/span>; Luk 10:30<\/span>; Mr 11:17<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Saying unto them, It is written,” <\/strong>(legon autois pegraptai) “Telling them (as he did it) It has been and is written,” so that you all are without excuse, claiming to believe and obey the Scriptures, Psa 93:5<\/span>.<\/p>\n 2) “My house is the house of prayer,” <\/strong>(kai estai ho oikos mou oikos proseuvhes) “Even my house shall be an house of prayer,” a place to reside for prayer, for devotion, for worship, Isa 56:7<\/span>.<\/p>\n 3) “Be ye have made it a den of thieves.” <\/strong>(humeis de auton epoiesate spelaion leston) “However you all have made it (as) a conniving den of thieves,” who engage in dishonest commercial gain in a sanctified place, Jer 7:11<\/span>. It is said that the priests had entered into collusion with leading Pharisees and Sadducees to condemn, as unfit for sacrifice, animals brought from afar, if they could find the slightest bruise or mark or blemish, or the doves or pigeons brought had feathers pulled off. Thus these commercial fellows gave pay-offs to crooked Priests.<\/p>\n ‘Saying to them, “It is written, And my house shall be a house of prayer, but you have made it a den of robbers.” ’<\/p>\n And as He thrust out the dishonest traders He called on them to consider their ways, citing Jer 7:11<\/span> and pointing out their dishonesty, likening them to a bandit’s cavern. The dishonesty of the Temple trade as the chief priest sought to enrich themselves, was one of the scandals of Jerusalem, and the avariciousness of some of the High priests a byword. It was totally the opposite of those in Josiah’s day (2Ki 22:7<\/span>). And all this in the house of prayer that God had intended should be for all nations (see Isa 56:7<\/span>). But Luke’s concentration is here on the awful fact that in the House of prayer was extreme iniquity. Jerusalem was rotten at its core.<\/p>\n We note here the omission of the words ‘for all nations’. We may feel this surprising in Luke who always has the Gentiles in mind. But in fact that might be the very reason. He did not want the Genitle Christians looking with nostalgia to the Temple.<\/p>\n The trading that took place was indeed a scandal. Worshippers would find that the animals that they brought for sacrifice were declare blemished. They would then exchange them with the traders for an unblemished animal, at considerable loss to themselves. And lo, the animal would suddenly become unblemished, ready for sale to the next victim. Furthermore offerings to the Temple had to be paid in coinage not containing an image on them. These were obtainable from the money changers, but at a very inflated rate of exchange. Thus what had originally been intended as a means of assistance to worshippers had become a ramp. And a share of the profits went to the chief priests who ran the Temple. They already received the fleeces of sacrificed animals, and meat from certain types of sacrifices, both very lucrative, so that this was a bonus on top. It really was a den of thieves.<\/p>\n Some have asked why, if Jesus really did this, no witnesses could be found at His trial to testify against Him on the matter. The answer, of course, is simple. Firstly they probably recognised that to bring such a situation to court would probably only have made Pilate laugh, and would have made them look a little ridiculous. After all no one had been hurt and there had been no provable loss. He would have had Jesus beaten and probably have felt that those ‘sneaky Jewish priests’ had got what they deserved. But that was not what they wanted. They were after a capital charge. And secondly it is unlikely that those of the priests, especially the chief priests, who were involved would want to draw attention to what was an unsavoury situation. Who knew what might come out if a case actually came to court? It might not be easily hushed up. For all would know that there were probably quite a number on the Sanhedrin who were also not too happy at the situation. They could not interfere with the running of the Temple, but they certainly could have come out with some scathing comments, when the question of motive was gone into.<\/p>\n Note on the Cleansing of the Temple in Joh 2:13-16<\/span>.<\/p>\n Jesus has carried out a similar activity a few years before at the beginning of His ministry. But then as a young and enthusiastic prophet His aim had been in order to get rid of the trading from God’s house so that it would not be like a public market. He had then had no notion of the dishonesty that went on there. That incident had probably been written off by the authorities (although not totally forgotten) as the enthusiasm of a beginner, for, while it had been somewhat spectacular, it had only been a small inconvenience as far as profits were concerned, rather than a major event, and as He had subsequently visited Jerusalem a number of times since without seeming to have any intention of doing the same, their guard had been let down, and we must remember that many not involved with the Temple activities, including some priests, might secretly have sympathised. All were, however, caught unprepared by His second visit for the same purpose. The story is so different there (apart from the necessary parts that would arise in any cleansing of the Temple in this way) that it confirms that it was on a different occasion, and there its motive fits aptly into the beginning of His ministry. He now had different concerns, for He had come to know about the corruption that riddled the Temple.<\/p>\n End of Note.<\/p>\n 46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 46. See Mat 21:12-13<\/span> , &c.; See Trapp on “<\/em> Joh 2:14 “<\/em> <\/p>\n Luk 19:46<\/span> . : the , a well-attested reading, does not occur in the text quoted (Isa 56:7<\/span> ). The words , which do occur, are strangely omitted by Lk., the Gentile evangelist, perhaps to sharpen the contrast between the ideal a house of prayer<\/em> , and the reality a den of robbers<\/em> , i.e.<\/em> , of dishonest traders, or it may be because the temple was now in ruins. The last part of the saying is from Jer 7:11<\/span> .<\/p>\n It is written = It standeth written. Quoted from Isa 56:7 and Jer 7:11. See App-107. <\/p>\n a den of thieves = a robbers’ cave. <\/p>\n den = cave. Greek. spelaion. Occurs six times: Mat 21:13. Mar 11:17. Joh 11:38 (cave), Heb 11:38, and Rev 6:15. <\/p>\n thieves = robbers, or brigands. As in Joh 10:1, Joh 10:8; Joh 18:40 and 2Co 11:26, and should be so rendered in Mat 21:13; Mat 26:55; Mat 27:38, Mat 27:44, &c. Not kleptes = a thief. <\/p>\n Luk 19:46. , it is written) See Mat 21:13, note.<\/p>\n Psa 93:5, Isa 56:7, Jer 7:11, Eze 43:12, Hos 12:7, Mat 23:14 <\/p>\n Reciprocal: Isa 1:23 – companions Eze 28:16 – the multitude Mat 21:12 – and cast Mat 21:13 – ye Mar 11:17 – Is it Luk 18:10 – into Luk 20:2 – Tell Joh 2:14 – General<\/p>\n A HOUSE OF PRAYER<\/p>\n It is written, My house is the house of prayer.<\/p>\n Luk 19:46<\/p>\n A house of prayerthis is what the Jewish Temple ought to have been, this is what the Church of the living God is.<\/p>\n Why is it that we fail so miserably to use our churches as the houses of prayer which God designed them to be? It is obvious to say that we are deficient in faith. But faith is one of those words which we think we understand when we really do not.<\/p>\n I. What do we mean by faith?Surely without entering into the depth of the meaning of this mysterious gift of God, it may mean for us, in this connection, the power of realising the unseen; and this is a thing which some people never attempt to do. If we only realised the difference there is between what we see and what we do not see in this church at the present moment we should be surprised. And yet any of us might find it, if we resolutely pressed up any of those paths which lie before us in prayer. If we tried to enter into them, to pass up through their overstrained language as it seems to us, until we found something to correspond with such words as Almighty, Everlasting, King of kings, Lord of lords, the Fountain of all goodness, the Creator and Preserver of all mankind, Father of all mercies, Mediator and Advocate, Eternal, Invisible, what a difference this would make to us. We are terribly blind to all the beauty that is around us. We are terribly deaf to the sounds which are challenging our attention and wonder.<\/p>\n II. Why do we fail to realise the unseen?There are really two reasons.<\/p>\n (a) Have we blinded ourselves by a careless life? Have we soiled our face by deeds of shame? The sons of Eli saw no vision, heard no voice such as that which was revealed to the innocent child Samuel. We prepare for prayerless hours and dry services and empty forms by worldly lives, by deeds of ill, and thoughts of shame. Blessed are the pure in heart, for they shall see God, carries with it a monitory clause, which speaks only of gloom and an empty void, which awaits the soul which has lost sight of God in the paths of a vicious life. Like the seraphs, we need to veil our feet in penitence if we would find God Whom we would fain worship.<\/p>\n (b) And prayer has no message for the spiritually ignorant. We are not going to saunter into Gods presence as we might into a concert room. The seraphs used two of their wings for energetic flight, to keep themselves poised in an attitude of adoration befitting the service of God. Go into some large counting-house, some place of business in the city, and then into some House of Prayer. Compare the different attitudes of those engaged, the one in business, the other in prayer. And yet it is Coleridge who says, Of all mental exercises, earnest prayer is the most severe.<\/p>\n Let Christ arouse us from our spiritual torpor, and lift us up to the sense of our privileges. Life, then, will have a new joy, religion will have a fresh charm to the man who has awakened himself to penetrate the secret of those Divine words: My house is the House of Prayer.<\/p>\n Rev. Canon Newbolt.<\/p>\n Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. 46. My house is the house of prayer ] Isa 56:7. See on Luk 1:10, Luk 18:10. a den of thieves ] Rather, a brigands’ cave. Our Lord had seen many of these … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:46”<\/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-25759","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25759","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=25759"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25759\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25759"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25759"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25759"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/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: Commentary Series on the Bible by Peter Pett<\/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: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"