Luke Chapter 19 [KJVwc]

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1 And Jesus entered and passed through Jericho.
2 And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. There was a man – Several observations in this narrative claim our special attention: (1) the desire and earnest effort of the publican to learn of Jesus; (2) the courage and generous kindness of the Lord in running against the popular current of public sentiment to bless an outcast from the public favor; (3) the proper attitude of heart in coming to Jesus, as illustrated in the publican; and (4) the reward of obedient faith. R1783:2

Zacchaeus – His name in the Hebrew comes from a root signifying pure, and the inference is not unreasonable that his ancestors had been noble and holy people. R2730:6

Apparently a prominent and wealthy citizen. R3848:5

Not a Pharisee. He did not profess holiness of life. He was one of those condemned and ostracized by the Pharisees. R5464:4

The chief – Probably employing under-collectors to assist him in his contract. R2730:3

A prominent one amongst them, and rich. R3848:6

The publicans – He had accepted a minor office under the Roman government; he was a tax collector for the Romans, a publican. On this account he was despised, and declared to be disloyal to Judaism. R5464:5, 3848:6, 2730:2, 1783:3

A disreputable class amongst their own people, esteemed as financially immoral, and unworthy of the confidence and honor of faithful Jews. R2730:3

To be a publican came to signify an irreligious, unpatriotic, unscrupulous character. R3848:6

And he was rich – Some of his wealth having, no doubt, been dishonestly acquired. R3848:6

3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. Sought to see Jesus – Evidently it was not a Lukewarm curiosity. R1783:3

Probably he had qualms of conscience respecting his business and business methods, and a longing for peace with God. R2730:3

Probably he had heard that, unlike the Pharisees, this great Teacher did not spurn publicans and sinners, but, on the contrary, treated them kindly. R2730:3

It is a hopeful sign when we see any desiring to have clearer views of the Lord or his Word or his plan. R3849:1

For the press – There was a throng at this season, going up to the Passover, and so notable a person as Jesus would always be an attraction. R2730:3

Little of stature – Though one may feel himself sadly short of the stature of a man in Christ, if he has in his heart a longing desire for righteousness and to behold the Lord's face, he will find opportunity to do so. R2731:4

4 And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that way. Ran before – We admire the courage of this little rich man, ordinarily probably dignified enough in his bearing, but now running along like a boy and climbing the tree. R2730:6

Climbed up – And sat on one of its branches over the road. R3849:1

5 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. When Jesus came – Possibly by that power of knowledge which is beyond our comprehension, or possibly by reason of hearing the crowd jeer and laugh at the little rich publican in his lugubrious position. R2730:6

And said unto him – So he would have his followers "mind not the high things"--popular ideas, methods, etc.--"but condescend to men of low estate"--the despised, the poor and the unpopular. (Rom. 12:16) R1783:5, 1104:3*

Is your former pride crucified, so that you would not be ashamed to be seen with that coarse, uncouth neighbor, or to be called her friend, if thereby you can feed her with the bread of life? R1104:3*

Today I must – And the disciples also, we may presume. R2730:6

So great an honor as this Zacchaeus had not dreamed of, and the multitude of Jews were likewise surprised. R2730:6

We have here evidences of the Lord's knowledge of what is in man, that he reads the heart and makes no mistakes. R3849:2

We find today some backsliders, living in a measure of sin, in business which they admit is unjust. We are not to pass them by with the Gospel message if any such manifest an interest, but are to seek to assist them. R2731:4

Abide at thy house – Perhaps in part to give the Pharisees a lesson, as well as to provide for his own entertainment. R2730:6

Our Lord showed courage and generous kindness by thus running against popular public sentiment. R1783:2

A sinner – Being cast off from the sympathies and friendship of the Jews in general, publicans were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3

6 And he made haste, and came down, and received him joyfully.
7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.
8 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. Zacchaeus stood – In the presence of his own family, in the presence of Jesus and his disciples, and probably numerous friends and neighbors. R2731:1

Nor was he content merely to determine upon reform in his heart. He would seal the matter by a public confession. R2731:1

Evidently the murmuring reached his ears, for forthwith he addressed the Lord in self-defence--as though urging that these charges against him should not hinder the Master from coming to be his guest. R5464:5

Said unto the Lord – The rich Zacchaeus had been soundly converted. R2735:2

Making a full surrender of his heart, that henceforth he would not only forsake sin and evil customs, but so far as possible would make restitution for wrong doing and injustice. R3849:2

Lord – His acceptance of Jesus as his Lord, his teacher. R5464:5

Half of my goods – Not merely a half of his annual income, but a half of all the principle. R3849:4

Our reasonable service should surely be more than the one-tenth of the Jews. The hymn expresses our sentiments: "All my little life I give thee, use it, Lord in ways of thine." R3849:4

To the poor – Probably to off-set many cases of small injustices which it would be impossible for him to ever correct in detail. R2731:1

Taken any thing – The methods of collecting the taxes were frequently along the lines of extortion. R3848:3

False accusation – Publicly acknowledging that he had gained part of his wealth by unjust exactions. R2731:1

I restore – Not "I have restored fourfold," but "I will restore fourfold." R3849:3

When he did so, the change, the conversion, the transformation of life, must have been appreciable, even by the most unsympathetic of Zacchaeus' neighbors. R2731:4

The intimation is that Zacchaeus was more than ordinarily upright as a publican, otherwise to have restored fourfold would of itself have ruined a large fortune. R3849:3

Many today make a great mistake in not following the course of Zacchaeus in that they continually hold on to something which really belongs to another; and secondly, they do not consecrate more of their wealth to the Lord. R3849:4

Sincere reformation today must be like that of Zacchaeus; it must make some outward manifestation expressive of contrition and of a desire to make reparation to the extent of ability. R2731:5

Fourfold – Probably this interest was measured by him by the amount of former extortions. R1783:6

The conversion that includes recompense--and that not merely in a skimped manner, but abundantly--four-fold--undoubtedly signifies a true conversion. R2731:4

Zacchaeus consecrated one-half of his possessions to the poor, and out of what remained he would make good fourfold, and still he hoped a reasonable competence would be left. R3849:3

Far exceeding the requirements of the Law. R3849:4

To undo any damage done to others, with large interest. R1783:6

Zacchaeus made a personal (purse-and-all) consecration. R2731:5, 3849:3

9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. Is salvation – Not in the complete sense. Salvation came to him in the sense that his heart was turned from sin and selfishness toward God and righteousness. R3849:6

Salvation begins to those of the spiritual house when they repent of their sins, come into harmony with the Lord, and seek to walk according to his ways. R2731:2, 5464:6

Two salvations--one savior. R5465:1

A son of Abraham – In reference to the fact that the gospel was to be preached first to the house of Israel. R1783:6

From the Lord's standpoint, all the sons of Abraham were eligible to discipleship. The thing required was an honest confession of imperfection, a turning from sin, a hearty acceptance of Christ and an endeavor to walk in his steps. R5464:6

All who have the faith of Abraham may be counted in as children of Abraham by becoming related to the divine plan as disciples of Jesus. R5464:6

Implying that the Gospel was to be preached first to the house of Israel. R1783:6

Now all who have the faith of Abraham may be counted as children of Abraham as disciples of Jesus. R5464:6

10 For the Son of man is come to seek and to save that which was lost. Son of man – The implication is that since he had come to save the thing lost, men were unable to save it for themselves, which experience and many scriptures clearly prove. R603:2*

The seed of Adam, through Eve; the Son of the Man. E152, E153; R944:1

Is come – To give a universal blessed opportunity for life. Christ died for all--redeemed all. R2049:3

To seek – The Lord was seeking to reach the heart of Zacchaeus when he offered to be the guest of one popularly despised and hated. R1784:1

Let us imitate the Master's care in seeking the heart; for the seeking is more than half the work of saving, so far as the will of the individual is concerned. R1784:4

Jesus did seek out a certain class, the meek, who were waiting for the promised salvation. R604:2*

To save – Reckoning saved. R604:2*

To justify or restore the redeemed race to the perfection and glory and dominion of earth lost in Eden. R1267:2

To understand what is to be saved or recovered, we must first learn what was lost. R1264:3

We do not say that you are saved, but that you will be saved. R604:4*

They are not yet saved. It will be the great work of Christ's Millennial Kingdom to save them. They will be saved by a restitution process. R1264:6

Although we might truly say men are saved when first awakened from death, they are not "saved to the uttermost" (Heb. 7:25) until brought to full perfection of being. R604:6*

Then he purchased them with his own blood, and though not liberated from the prison of death, they may be truly reckoned as saved ever since their ransom was paid, for their raising out of death was from that moment made sure. R603:5*

Men could only be saved by a payment of their penalty which would be the basis of their reconciliation and atonement with God. R604:1*

Christ will do this in such a manner as will do man most good. He will make known to him its advantages and opportunities (bring him to "a knowledge of the truth") while saving him out of Adamic death. (1 Tim. 2:4) R770:3

We see in our Lord the manifestation of the perfection of restitution life, and we see in his sacrifice how he secured that restitution life for all who will have it at his hand. R4155:5

All are to be saved, as all were ransomed. (1Tim. 2:5,6) For all to be thus reached by the knowledge, ability and opportunity of salvation is for all to be saved. Whether they make a good or bad use of God's gift after it has reached them is another matter. R1265:2,4

As all mankind shared by heredity the sentence of death which came upon the first man Adam, so the redemption accomplished by the second Adam shall be co-extensive with the fall. OV291:2

The whole world will have a full opportunity to come to a knowledge of right and wrong, a full opportunity to come to perfection of human life and to attain all that was lost in the fall of man. R4629:5

He beheld mankind as a treasure in a field and bought the whole field that he might develop the treasure. (Matt. 13:44) HG423:4

This salvation from what was lost is a gift from God through Christ Jesus, our Lord. We do not merit it, and could not demand or secure it for ourselves in any way. R1265:4

But though nothing that you have done nor could do could save you from death, that which Christ has done procures your release from it. R604:5*

"Believe on the Lord Jesus Christ and thou shalt be saved." This is the condition on which we receive the reckoned salvation now, and it will also be the condition on which the world will receive their actual full salvation in the ages to come. (Acts 16:31) R604:5*

There is a special salvation for some, as well as a general salvation for others. Jesus is here speaking of the general salvation of all men. R603:3* Some are saved by faith in advance. R1264:6

The key to the Gospel of Luke. Matthew presents Christ the king, Mark shows him as the worker, Luke as the philanthropist and John as the manifestation of God. R1046:6*

That which was lost – Adam lost life. He did not lose heaven, for he never possessed it. He lost earthly life, an Eden home, human perfection. R4941:6

Man, by disobedience, lost the right to eternal life. It was this life-right that Christ came to give back to him. NS3:1

Man did not lose a heavenly, but an earthly paradise. Under the death penalty, he did not lose a spiritual, but a human existence. A177

Man could not lose what he never had. R603:2*

What therefore will be restored in due time will be that which was possessed by Adam in the beginning, and representatively by him for the whole race--the glorious perfection of human nature, pronounced "very good" by God himself. HG131:2

Everlasting life was lost, Eden was lost, human perfection was lost, the image of the divine character was lost. R5464:6; SM48:1, 153:3

Human nature--a fleshly image of the divine--in all its beauty and perfection of mind and body, and a right as such to live forever. R609:3, 603:3*

Let us not get the thought that our Redeemer's death was intended merely to justify Adam to an enfeebled condition. Adam will be awakened in the condition in which he died, but he will be granted the opportunity of standing up again, of resurrection, of full recovery from his fall into sin and imperfection. HG228:6

Including the power with which his Creator endowed him, when he gave him power over every creature, to prevent or destroy such formation as bacteria. R1685:2

The whole world was lost in father Adam because, when he came under the penalty of sin, the impairment of his dying process extended to all his posterity as yet unborn according to the laws of nature. R2395:3

All men are lost until found or recovered. R857:5

Our Lord's mission is for an elect class, but in conjunction with that election, he is to give the opportunity for life everlasting to every man. NS352:5

Even the prodigies of manhood--musical, poetic, mathematical, etc.--cannot give us a correct concept of the perfect man, as he was before sin marred the likeness of God in him. R1683:6

According to the Evolution theory nothing was ever lost, all that we have as a race is gain. According to this theory, therefore, our Redeemer's statement was a falsehood. R2395:2, 866:3; HG492:6; NS427:5, 562:5

Man and all his forfeited rights and possessions. R2454:3; E153, E457

Home, happiness, communion with God, health, life itself. R603:2*

A fleshly image of the divine, in all its beauty and perfection of mind and body, and a right to live. R609:3, 1264:3 19:11

11 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. And spake – Addressing those who be alive at his second advent, and speaking as if they were the representatives of His faithful followers throughout the Gospel Age. Changing times and circumstances vary conditions, but the principles enunciated in the Scriptures continue in force and meaning. SM629:2

A parable – To point out to the disciples, and vaguely to others, that Kingdom glories were yet a considerable distance in the future. R2735:3, 1972:6, 1951:6, 1093:2, 603:5*; HG664:1

Showing that before revealing himself in any manner to the world, he calls first his own servants and reckons with them. R2956:6*

We are not to confound the parable of the pounds with the parable of the talents. They teach totally different lessons. R5492:2, 2764:1, 2736:2; Q536:4

The Parable of the Pounds and the Parable of the Talents, as companion parables, illustrate from different standpoints the responsibilities of the stewardship of God's people. R1972:3

This parable ignores the individual abilities of the servants and shows them each as receiving the same thing and for the same purpose. R2736:2, 1972:6; HG665:2

Jerusalem – Where shortly he was to be crucified. R5492:2

The kingdom of God – Telling us clearly that the kingdoms of this world are not the kingdoms of our Lord. R5204:4

The Millennial Reign, which should bless all the families of the earth. R396:6, 3213:4

The Church is the Kingdom now, only in the prospective sense, by faith. R397:4

Immediately appear – When Jesus stated that he had now come to save the lost (v. 10), they at once concluded that the Kingdom of God should immediately appear. R603:5*

That they would see Jesus assume regal robes, power and authority. R2735:2

12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. A certain nobleman – The Lord was drawing an illustration from Herod's course, who went to Rome to be invested with authority as king. Herod, when he came back, rewarded those who would be faithful to him and punished those who were unfaithful. HG146:6[HG146:8]

The Lord referred to himself as the nobleman. R2735:5[R2735:11]; CR491:4[CR491:7]; HG663:2[HG663:3]

Went – His going away was necessary to the exaltation to the right hand of God – an exaltation which is also greatly to our present as well as our future benefit. R1829:3

He had gone to prepare a place for the Church, and would come again and receive them. (John 14:2,3) B120[B120:1]

A far country – Heaven. CR491:4[CR491:7]; HG663:2[HG663:2]

To the central seat of government and receive his commission from Jehovah, the Father, and return. R2735:3[R2735:9]; HG663:2[HG663:2]

Jesus was the appointee for the Messianic Kingdom of the world; but he would go to heaven itself and there appear in the presence of the heavenly Father, the Overlord or Emperor of the universe. R5492:2[R5492:9]

Jesus had talked of the Kingdom, but not until now had he explained that he must die, and must then leave them to go into a far country to receive the Kingdom and to return. E265; R372:1

Evidence that heaven is a place, and not merely a condition. R2075:5

To receive for himself – One of the Herods went to Rome, seeking an appointment to a kingdom. Some who hated him sent a message to Rome, discrediting him and declaring their preference for another king. Jesus seized this circumstance as an illustration in his own case. R5492:2, 2735:3; HG146:6

A kingdom – Jesus would be invested by the Father with the ruling authority, and later return to earth and exercise his dominion. R5492:2; CR491:4; HG439:1; 663:2; Q91:4

This is exactly the presentation of the matter given us prophetically in Psa. 2:8. R5492:3

Mentioned in such an unequivocal manner, that none can doubt that the Millennial Reign is referred to. R396:6

Clearly the kingdoms of this world are not the kingdoms of our Lord. HG569:3

Not only was the Kingdom the topic with which the Lord began his public ministry, but it was really the main topic of all his preaching, other topics being mentioned merely in connection with or in explanation of this one subject. A273

And to return – To take possession of his Kingdom and to share its honors with those faithful to him during his absence. R1951:6

And set up his Kingdom at the second advent. A249, A283; R5386:6

To receive his faithful people as "joint-heirs." (Rom. 8:17) R1908:6

This parable was intended to inform them that a considerable period of time would elapse before the Kingdom would be established. R5492:2

13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. His ten servants – The Revised Version points out that these were only a part of all the nobleman's servants. They would seem to represent the consecrated class who have professed full devotion to the Lord. R2736:1

Chosen as a general number to represent all of the consecrated, but only three of these are mentioned as illustrations of faithfulness and unfaithfulness. R2736:4

The Lord avoids even intimating how many of the whole will prove faithful and how many will fail; and, of these, how many accounted worthy of the Second Death and how many will come, through faithfulness in tribulation, to be honored servants in the Kingdom. (Rev. 7:9-15) R2736:4

Nothing is committed to the masses of the people, and no judgment or reward is made in their case at the return of the Master as King. R5492:3

Delivered them – Individually, not collectively, as in a commune. R1862:5; D480

As stewards of God we have nothing of our own, nothing with which we may do as we please: for, says the Apostle, "What hast thou that thou didst not receive?" (1 Cor. 4:7) Nothing. R1972:3

Unto them – Only to his servants did he give the pounds--only his servants had the responsibility of those pounds, and only those servants will be reckoned with or held responsible. R5492:3

Ten pounds – This parable deals with something that is common to all of the class to whom reference is made. R5492:2

The pound is the same to all. It represents justification. R5492:5; HG665:4; Q536:4

Not the holy Spirit, for all have not the same measure or capacity; not faith, for all cannot exercise it in the same degree. HG665:3

"A measure of the spirit is given to every man [in the true, consecrated Church] to profit withal." (1 Cor. 12:7) It is the same gift to all, the same spirit working amongst all, and the duty of each one is to use this gift of the Lord for its increase. R2736:1

Fitly represents those blessings of divine grace which are common to all God's people--the Word of God, helps to its understanding, the influences of the holy spirit, faith, prayer and communion with God and fellowship with Christ and his people. R1972:6

Worth approximately sixteen dollars each. R5492:2

Special opportunities as a justified person that he would not otherwise have had. R3948:3; CR491:5; Q536:4

The one thing which the Redeemer does for all who become his followers is to justify them. R5492:5, 5387:1,4; Q536:4

"A measure of the Spirit to every man, to profit withal." (1 Cor. 12:7) R2736:1

Occupy – In old English, signifying "do business with," "use," "traffic with." R1973:1

Take that which my blood has justified and made acceptable, and which you have in sacrifice presented to me and use in my service until I come and reckon with you. HG665:5

To show their loyalty as his servants by the degree of their activity in his interest. R664:2

It is a steward's place to seek and find places where he can dispose of the talents and moneys consecrated to the Lord to the best advantage, as his sanctified judgment, under the guidance of the Lord's Word, may dictate. R855:4

Here is the work of the gospel. The reigning and the gospel are distinct. HG13:4

The duty of the hour is not the uplifting of heathendom--for which work God has specially appointed a coming age and is specially preparing teachers, who will be granted plenary powers for that work. R2490:2

"Moreover, it is required in stewards that a man be found faithful." (1 Cor. 4:2) The entire body of Christ is called, not to indolent, self-complacent ease, but to diligent and enterprising activity; not in the spirit of a hireling, but with the intelligent, loving interest of sons and heirs of God. R2157:5*, 1972:3

Till I come – Not pointing to a special moment, hour or day, but to the period of his presence (Greek: parousia), during which his "harvest" work will gather and glorify his saints and establish his promised Kingdom. R3652:6

14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. Citizens hated him – Showing that, during the absence of the Nobleman, the opponents of his rule are in the majority and hold sway. R1093:3

We will not have – Preferring to be let alone as they are. R1093:3

More or less in love and in league with the darkness of sin. Everyone who opposes righteousness, or who loves and serves unrighteousness, is thereby declaring his opposition to the reign of righteousness. R2735:5

The world will need strong restraints, coercions and stripes during the Millennium to enforce obedience. R4310:5

This man to reign – The Jews were willing to concede that our Master's teachings were grand in many particulars, but they did not wish to be put under such restraints--they would not have him for their Master, their king, their lawgiver. NS191:5

They esteem him not as a ruler. They prefer to keep the reins of their own hearts and in their own hands. They prefer their plan to his, even as respects the establishment of his Kingdom and the method by which the world shall be blessed. NS191:6

Herein the world differs from the true followers of Jesus, who so desire that Christ shall be their King. NS191:5

15 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. When he was returned – We are living in the very time represented--the time when our Lord, invested with the authority of the Father, is about to take to himself his great power and reign. R2736:3

Invested with the majesty, authority and power of a Kingdom. SM52:1

Having received – This Kingdom was not "set up" at the first advent of Christ. Not until his second advent, will Christ take the Kingdom, the power and glory, and reign Lord of all. A249, A283

Christ is in the Kingdom first, or is inaugurated in the kingly office, before others can share that honor as his cabinet. R82:1*, 60:4*

A rebuke to those who claim that the Kingdom of God was set up at Pentecost or who claim that in some manner the second advent took place 1800 years ago, at the time of Israel's overthrow, about AD 70. R2735:6

The kingdom – Preparatory to that reign, he is reckoning with his servants now living, with a view to their appointment to a place in the Kingdom he is about to inaugurate. R2736:3

Then he commanded – The first work of the King on coming into his dominion is not to deal with the public in general, or even with his enemies; but he will first call for his own servants and reckon with them. HG664:5; F419, F663; Q91:4

This makes evident the fact that at first the Kingdom of Christ will not be generally recognized by mankind. HG664:6

The judgment of Babylon, Christendom, social and ecclesiastical, is another sign that the Judge has come, and is reckoning first of all with those to whom as stewards he committed his goods. D599[D599]

These servants – At his return, all these servants will be reckoned with, and the degree of their zeal and efficiency as servants will be manifested by the results; and the rewards given them will be proportionate. R5492:3

To be called – It is evident that the inspection is a work done in reference to the living, while they are yet mortal, for two reasons: first, the reward follows the inspection, and second, the unfaithful was cast out. R58:5*

As a test of their fidelity of stewardship, to determine what place, if any, should be granted them in his Kingdom. R1973:1, 817:5, 58:5*; Q615:T

"We [the Church] must all appear before the tribunal of Christ." (2 Cor. 5:10) F418

That he might know – A work of examination after he had returned, and before the reward. R155:1*, 82:1*

As to the faithfulness or slothfulness of their stewardship. R817:5

Our business we manage as trustees for the Lord--not to be turned over at death in prosperous condition to children or friends, possibly to their injury, but to be used by the trustee as wisely as he knows how before death; for then his trusteeship ends, and he must render his account. R3148:6

Fortunately for us, the reckoning is not one of an instant, but time is granted to us to make up our account. R2736:4

16 Then came the first, saying, Lord, thy pound hath gained ten pounds. Then came the first – Reckoning with them as individuals, and not by groups or classes. R1973:1

Gained ten pounds – Proportionately increased talents, blessings, opportunities and authority over the one who gained five pounds. F725

The right use of the "pound" is to diligently profit by all the means of grace for the spiritual upbuilding of ourselves and others. R1973:1

So such noble characters as St. Peter, St. Paul, St. John and others, sacrificed themselves over and over again in the divine service. R5492:6; HG665:6

17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. Said unto him – In the first resurrection. NS137:1

Thou good servant – How few of those who recognize their trusteeship are faithful to it, and will be able to render their report with joy. R3148:6

Thou hast been faithful – He did not say. "Thou hast done great things," but, "Thou hast been faithful over a few things." He knew that they could not do very much, but they had shown their loyalty, their faithfulness, and that is what the Lord desires to see. CR491:5

We may be ever so faithful and have so many difficulties in the way that what we do might seem slight, or we might be able to do much more. Let each do in the sight of the Lord what we believe would be pleasing and acceptable to him. CR345:1

The Lord's method is to advance only him whose zeal and faithfulness and patient perseverance in well-doing has shown itself in little things. F296

Have thou authority – The Master is now teaching us to rule ourselves that we may know how to rule others; opening our eyes to the weakness of our own flesh, that we may have patience with those over whom we will be given authority. R405:4*, 12:6*

This giving of the dominion to his faithful servants signified their sharing with him in the Kingdom at the time of its establishment at his second coming. HG439:2

The high reward of being joint-heirs with Christ. NS627:2; Q91:4

"He that is faithful in that which is least is faithful also in much." ( Luke 16:10) F296; CR344:6

Over ten cities – Ruler over what? Some say everything is to be destroyed. Not so. The world will be to rule over, to be brought into harmony with God. HG147:1

These ruling judges would not take personal cognizance of each offender, because there might be many trying to do wrong at the same time. Therefore it will be necessary to have somebody to look out for each of these. Q437:3

These, who have gladly spent themselves zealously in the service of the Lord, are to have the highest rewards. R5492:6

The degrees of exaltation in the Kingdom differ according to the measure of their fruitage here. R1973:4; Q500:4; SM512:1

Greater sacrifices in the present work out "a far more exceeding and eternal weight of glory." (2Cor. 4:17) R2736:2

Those who are rich in talents, opportunities and privileges, if faithful, achieve a larger victory and grander reward than those who sacrifice less. R2736:2

"The saints shall judge the world." (1Cor. 6:2) CR345:4; Q437:2

18 And the second came, saying, Lord, thy pound hath gained five pounds. Gained five pounds – The various means of grace to the heart differ in different individuals, and the consequent fruitfulness also differs. R1973:2

19 And he said likewise to him, Be thou also over five cities. Said likewise – Perhaps the differences of opportunities are to be understood as implied, because the Lord expressed as hearty approval of the one who gained four pounds as he did of the one who gained nine. R2736:2

Over five cities – The rewards will not all be alike as respects glory and honor, though all will be glorious and honorable--"as star differeth from star in glory." (1 Cor. 15:41) F419, F725; SM512:1; NS608:5

Even the same means of grace do not profit all to exactly the same extent. Some, for instance, are by nature more studious and thoughtful, or more generous, or grateful. R1973:2

Another illustration of the same thing is also found in the parable of the sower (Matt. 13:8), where the seed in good ground produces fruit in varying quantities--some thirty, some sixty, and some an hundred fold. R1973:2

A less influential place in the Messianic Kingdom. R5492:6, 1973:4

He had been less faithful and the reward was less. R5492:6

20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: Another came – He represented quite a large class of the Lord's servants who are seeking merely to live in a justified condition and are not striving to use the time, influence and opportunity in the service of the Truth. HG666:1

Perhaps he represents a class whose love for the Lord has been greatly marred by reason of the false teaching and "doctrines of devils" which so egregiously misrepresent him. HG666:1

Although he returned it, he had failed to use it. R5386:6

If one fails to use his opportunities and privileges, they will be given to another. Q537:1

Kept laid up – By neglecting to ponder the precepts and principles of God's Word, to follow the leadings of the holy Spirit, the privilege of prayer and communion with God and cultivating the fellowship and communion of saints. It cannot yield its legitimate increase while thus unused. R1973:1

Represents a fully consecrated class, that say, I endeavored to maintain my justification, but I did not sacrifice myself. R2736:2, 5492:6

Christian character cannot grow and develop in the neglect of the very means which God has provided for its perfecting. R1973:1,5; CR254:5

21 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. I feared thee – The servant had more fear than love, and the fear hindered his usefulness. HG666:1

Fear is not a good motive to obedience. Loving obedience is an expression involving both heart and life. As fear was the cause of unfaithfulness, so love is the cause of faithfulness. R21:5*

In fact he did not have enough zeal to use it. HG666:1

An austere man – He believed the Lord was unjust because he was unjust himself. R21:5*

"Who through fear of death were all their lifetime subject to bondage." (Heb. 2:15) R5493:3

22 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: Of thine own mouth – Since we are in the day of accounting, we understand each one is now giving account. The merciful may expect mercy, the unmerciful may not expect mercy. R4473:2

Because you have prayed, "Thy Kingdom come." ( Luke 11:2) C21, C22

Will I judge thee – What a fearful retribution apparently awaits the professed ministers of God and of Christ, who, instead of using their great opportunities for emancipating the people from the slavery of ignorance, superstition and error, are using them to promote mental bondage. OV389:1

Each one is now giving an account to the Lord. R4473:2

"It is required in stewards, that a man be found faithful." (1 Cor. 4:2) R2157:4*

Wicked servant – Still a servant, but a wicked servant. R5493:1

Wicked, not because he had committed murder or robbery; but because, having assumed an obligation by which he was entrusted with certain of the Master's goods not given to others, he failed of his covenant. R2736:3

This class is represented in the foolish virgins, who failed to enter in to the wedding; and so these will fail to become members of the Bride, the Lamb's wife. R5493:1

Representing a class, not merely justified, but sanctified--consecrated fully to the Lord, and made recipients of the holy Spirit, even as the other members of the body. R2736:2

Represents a considerable class who have entered into a covenant with the Lord, but have neglected self-sacrifice. R5493:1

Punished because he was unfaithful: he failed in the obligation he had assumed, becoming unfit for any share in the Kingdom. R5386:6, 2736:2,3

Had he not professed to be a servant, he would have received no pound and had no responsibility. R5493:1

23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? Mine own with usury – Interest on a business loan is quite proper. F568

24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. Take from him – Not lost, in the worst sense of that word. They will indeed lose the great prize, but because they still remain servants and have a love for righteousness, they will be saved so as by fire; that is, through tribulations. R5493:2

His loss was a heavy one. He failed to enter into the privileges and blessings of the faithful servants. That failure would be punishment enough for him. HG666:2

Give it to him – If one fails to use his opportunities and privileges, they will be given to another. Q537:1

25 (And they said unto him, Lord, he hath ten pounds.)
26 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. Which hath – Hath used. R2496:6

Shall be given – Following this just principle, the Logos had always proved faithful in all things. "It pleased the Father that in him should all fullness dwell." (Col. 1:18-19) Faithfulness shall have its reward even though this shall mean trials. F64

That hath not – Hath not used. R2496:6

Even that he hath – This parable illustrates the differing abilities of God's people, and their duty to make good use of them. R2764:1, 1973:1, 2

27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. But those – Not until first he shall have finished dealing with his own servants at his second coming will the glorious Messiah begin to deal with the world, and especially with his enemies. R5493:3

Mine enemies – Representing not only the Jews who cried, "Away with him!" but including also all who, having come to a knowledge of Christ and his coming Kingdom, are so out of accord with righteousness that they do not desire the promised Millennial Kingdom. R1973:5

Which would not – The parable implies four classes: (1) The king's servants; (2) those specially granted the pounds for use in his service; (3) the citizens; (4) the class of the latter opposed to the king and his laws. R2736:5

When mankind is brought back in the Millennial age they will be given the opportunity to decide whether they are enemies of him or not. HG148:3

After the Kingdom has been established some of the citizens, who had misunderstood the King's character, will have the eyes of their understanding opened. Many of them, instead of longer being enemies, will become staunch friends and supporters. R2736:5

Slay them – Wrath will come upon these, a great "time of trouble, such as was not since there was a nation." (Dan. 12:1) R1973:6

Chastening and correcting all who have sympathy with wrong principles, and who are his enemies, and ultimately to destroy them if they continue in their wrong attitude. HG666:4

Those who are in opposition to the Kingdom of God, and its scepter of righteousness, impartiality and justice, are being gathered to the great slaughter. R817:5; B300

Not literal carnage, but a great triumph of the Word of the Lord over all during the reign of the Millennial Kingdom. SM53:T

He will be doing the greatest good for his enemies in bringing upon them punishments for their wrong course--shame, publicity, contempt. These things will be necessary to arouse them to an appreciation of their true condition and show them their privileges. R5493:5

The Lord smites to heal, and when his Word cuts to the heart the effect is to destroy the enemy. Unless the enemies of the Lord be thus brought into subjection to him, nothing will remain for them but the final extinction. R5493:6

"Thine arrows shall be sharp in the hearts of the King's enemies; whereby the people shall fall under thee." (Psa. 45:3-5) SM53:T

There surely will be some lost as well as some saved. Such destruction is reasonable, just and merciful. R3083:2,6

The slaying of the enemies represents clearly and distinctly the punishment which the Lord prescribes for the enemies of righteousness, viz., the Second Death. R2736:5

Those who will not have this King to reign over them shall eventually die the Second Death, from which there is no recovery. HG148:3

"His enemies shall lick the dust." (Psa. 72:9) B300

Corresponding with the Revelation picture of the sword of Messiah's mouth which will smite the nations (Rev. 19:15), and the sharp arrows of Messiah in the hearts of his enemies (Psa. 45:5). SM52:1, 53:T; R5493:5,6

The Lord's righteous indignation against evil-doers; but leaving hope of forgiveness for those who will repent and become loyal subjects of the King. R1973:6

The sword of the Lord, the Word of Truth, shall discover the secret springs of their hearts and either slay their enmity ("cut them to the heart" --Acts 7:54) and make them friends, or utterly destroy them in the second death. R5493:5, 2736:6; SM440:1; CR62:4

28 And when he had thus spoken, he went before, ascending up to Jerusalem. Ascending up – After the feast made by Lazarus, Martha and Mary, at which were present some of the Pharisees from Jerusalem. R5230:3

29 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, Bethphage – Though a short distance from Jerusalem, nevertheless the city was hid from view by the Mount of Olives. R2746:1

30 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. Go ye – On previous occasions, when they sought to make Jesus a king, he withdrew himself. But now he knew his hour was come and hence, instead of hindering, he helped on with the enthusiasm by sending for the ass, etc. NS779:5

Whereon yet never man sat – If this expression were not here we would not know that this cold had never before been ridden. What naturally takes place when a man tries to ride an animal that has not previously been ridden? The animal bucks in an attempt to dislodge his rider. Clearly that did not take place here. This proves that Jesus had dominion. - Compare Gen. 1:26,28.
31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.
32 And they that were sent went their way, and found even as he had said unto them.
33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
34 And they said, The Lord hath need of him.
35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. Cast their garments – As marks of honor of the King. R2296:2

36 And as he went, they spread their clothes in the way. As he went – The triumphal entry into Jerusalem, together with its chronological order, prefigured the coming of Christ as king, in the end of this Gospel age, the antitype of the Jewish age, the two being exact parallels in both time and circumstances. R1795:2

In the way – Forming, as it were, a carpet in the road leading to Jerusalem. NS779:5

37 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; The whole multitude – Which had come from Jerusalem to see Jesus because of the awakening of Lazarus. NS779:4

Some thought that now was the moment of Jesus' glorification, and this, they felt sure, meant also their own glorification. R5230:3

Thus selecting its Paschal Lamb on the 10th of Nisan. F461

The Lamb of God offered himself to Israel as a nation, as their Passover Lamb. R2296:6

Began to rejoice – Their unstable and fickle minds, swayed by their false teachers and unwilling to act upon their convictions in the face of opposition, would only a few days later cry, Crucify him! crucify him! R1795:2

Ours is Palm Sunday in the highest sense of all. How are we receiving the great blessings which betoken the parousia of the Master? NS781:5

38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. Blessed be the King – It is in order for all of God's people who now get awake from the slumber of worldliness to join hearts and voices in a great shout--the shout that the Kingdom is at hand! The shout of Hosanna to the Son of David! NS781:4

Our Lord's previous ministry to Israel had not been as their King, but as John had introduced him, as their Bridegroom and their Teacher. R2296:3

As the King, he is now taking possession of his Kingdom--first, as with the Jews, offering himself to his professed people--but now, as then, finding only a remnant in the nominal mass truly anxious for his Kingdom. R2297:2

"He is King of kings and Lord of lords." (Rev. 19:16) D17; B238

That the people would receive him as King looked very favorable. R5230:3

The heads of Israel will acknowledge him as King of kings and Lord of lords at his second advent. R2746:2

"Ye shall say, Blessed is he that cometh in the name of the Lord" (Matt. 23:39), the very shout the Pharisees objected to. R2296:6

This exercise of kingly power and authority in the Spring of 33 AD marked a parallel point of time in this harvest for the raising of the sleeping saints in 1878 AD. C233, C234

"Even to day do I declare that I will render double unto thee." (Zech. 9:12) B225

39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. Rebuke thy disciples – God might have avoided sending our Lord in this formal way, knowing in advance that they would reject him, but had he done so, his course would not have been so clear. God's judgment would have been just, but the justice would not have been apparent to his creatures. R2296:3

Although they could not object to anything which our Lord said or did. R2746:4

As the chief priests, the clergy, do today against those whose blindness and lameness the Lord has healed. R1795:5

40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. Cry out – In order that the prophecy of Zech. 9:9 might be fulfilled. B225; R5362:4, 5090:6, 2296:3, 1795:5; NS630:1

How strengthening it is to faith to realize that even the jots and tittles of prophecy must all be fulfilled. NS630:1

Today, while the King of glory has actually come, and while the great majority of his professed living witnesses are dumb, the very stones of the Great Pyramid are crying out in no uncertain tones. C376

The stones would immediately cry out – Jesus here is declaring that the Word of God MUST be fulfilled. It is at least as sure as gravity or sunlight or the laws of motion. Because God had declared that this must take place (Zech. 9:9), and if the people did not fulfill this then God was able to make the very stones cry out in order to make His Word come to pass.

This is exactly the faith we should all have in God's Word.

41 And when he was come near, he beheld the city, and wept over it, And when – At the time of his triumphal entry. B226

He beheld the city – Jerusalem, typifying Christendom in the harvest of the Gospel age. R1847:1

Wept over it – The deep solicitude of a noble heart which grieved for a nation that failed so sadly to realize both its privileges and its degradation, and which therefore must soon receive the fearful visitation of divine wrath. R1846:5

As Paul's tears (Acts 20:37; 2 Cor. 2:4; Phil. 3:18,19), the grief of an unselfish heart yearning over the salvation of others, and dreading lest they should be lost, or lamenting because the Christian profession of the Lord's people was marred and their Christian life hindered by their unholy walk. May he make us like himself in this--strong to bear our own griefs and tender to feel the sorrows and sins of others. R1886:5*

Reminiscent of King David sobbing, "O, my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33) R4278:2

42 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. If thou hadst known – From this language it is evident that our Lord did not consider the multitudes who were with him as, in any sense of the word, representing the city and nation. R2746:2

These words of lamentation apply with equal force to Christendom--nominal spiritual Israel. R1847:1

Even thou – God had greatly favored Israel, but chiefly in that to them were committed the oracles of God--the law and the testimony of God. (Rom. 3:2) R1846:2

The Messiah had been born a Jew, of the lineage of David; his advent was announced by angel messengers; his anointing received divine testimony from heaven, his claims and teachings had received the most marked seal of divine approval, and his personal character and demeanor commanded the most profound respect. R1846:2

In this thy day – The Lord's earthly ministry was fast nearing its close, as was also the time of Israel's special favor. R1846:1

The things – Nothing short of the fullest acceptance of Christ and his teachings, and obedience to them. R1847:2

The favor of God was, there and then, taken from fleshly Israel. R2746:5

Unto thy peace – The peace of God which passeth all the understanding of those who do not possess it, keeps our hearts. (Phil. 4:7) R1847:2

But now – Henceforth. B226

Hid from thine eyes – This was their blindness. R599:5

Now, that their "double" is complete, we can see that their blindness is beginning to be turned away. B226

43 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, The days shall come – All the elements of strife and discord which shall eventuate in the predicted and unparalleled trouble are in active operation. R1847:4

Thine enemies shall cast – As soon as God's call and the various siftings of divine providence shall have found the worthy ones, then the plagues shall come upon the residue, the nominal system. R2297:4

Compass thee round – Cutting off their supplies of food and driving them to all the horrors of famine, when parents actually killed and ate their own children. R1846:6

44 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. Thou knewest not – Israel's hope of the glory and honor of their coming king, inspired as it was by the types and prophecies of his greatness and power, caused them to overlook another set of types and prophecies which pointed to a work of suffering and death. A79

Even his immediate followers were sorely perplexed when Jesus died; and sadly they said, "We trusted it had been he which should have redeemed Israel." ( Luke 24:21) A79

So far from marshalling that nation in rank and file before him, they were not even aware of the test then made. The second great separation has actually been going on in our midst, and the world and worldly church know nothing of it. R267:6

Not only failed to recognize the time of their visitation, but they also conspired against the Lord to slay him. R1846:3

Their great national sin was the rejection and crucifixion of the anointed Son of God. On the part of the minority, the rulers, the sin was active; on the part of the majority the sin was passive, they weakly failed to express their right of private judgment. R1846:5

They did not know that the time had come for the establishment of the Kingdom; hence they were not alert to their privileges and failed to be in the proper condition of heart to receive the blessings. NS781:2

Not only ignorant of the matter collectively, but they were not in the heart condition to understand or appreciate. NS779:6

His words imply that their ignorance was a mark of carelessness and unworthiness, and of divine disfavor. R2981:4

They were left in ignorance because their hearts were not right. They were not worthy of the truth. R2297:5

Owing to their pride, love of self, having an imposing ceremonial service and love of the applause of men. R591:2*

Consequently, as a nation, they were blinded and cast off from divine favor for a "double," for a period of disfavor equal in length to their previous period of favor, 1845 years. R1713:2

Only a remnant in the close or harvest of each dispensation is prepared to receive and appreciate the truths then due, and therefore to enter into the special privileges and blessings of the dawning dispensation. B26

Although, according to the promises, they were looking for and expecting the Messiah about this time. R1846:2

Although there has always been a right and a wrong side to every question, yet the harvest in the end of the Jewish age brought a new issue and a fresh division along new lines. R3883:2

Their failure to recognize the time of their visitation meant to them a great loss of privilege--that their house must be left desolate, abandoned of the Lord during this Gospel age. R2746:2

Nominal spiritual Israel, at the parallel point of time, the harvest of this age, similarly fails to recognize the time of her visitation. R1847:2; NS781:1

The nominal Christian church, instituted by Jesus, is in a similar condition of unconsciousness regarding the time of her visitation, and for similar reasons. R591:2*

The visitation (presence) of the Lord is as a stone of stumbling and rock of offence to both the houses of Israel (Isa. 8:14; Heb. 3:5,6) The fleshly house failed to recognize his presence in the flesh; the spiritual house refuses to acknowledge his presence in a spiritual body. R505:5*

If Christendom today would awake and realize the true meaning of present conditions, it would mean a great change to the comparatively few who have made full consecration to the Lord--but others would not be able to receive the lesson: for it is written, "None of the wicked shall understand." SM700:1

They recognized not the opportunities and privileges that were theirs. NS42:5

The tests of this "harvest" must be like those of the Jewish or typical "harvest." One of them is the cross, another is the presence of Christ, another is humility, another is love. R3437:4; B237

As Israel recognized not Jesus as the Messiah and that his work was a harvest work, so likewise Christian people in general today are unaware that we are living in the second presence of the Messiah and that a similar harvesting work is now in progress. R3883:2

They are blinded by the false theory that the Lord's commission is that the church should convert the world into a kingdom of God. R2981:5

The blindest are the leaders of the blind, like their Jewish types. B237

"The light shined in the darkness, and the darkness comprehended it not." (John 1:5) Consequently the glory of the Lord was not then seen upon Israel. R2036:1

"Ye can discern the face of the sky; but cannot ye discern the signs of the times." (Matt. 16:3) R2981:4

The worldly are really in a better condition to discern the signs of the times than many prejudiced nominal Christians. R2981:5

Indifference to time prophecies is clear evidence of Lukewarmness; the majority of God's professed children were ignorant of Christ's presence at both advents. B26, B237

They did not realize they were in the harvest, nor that they were being specially favored of God. CR175:2

They did not appreciate the Greater than Solomon, nor inquire for the terms of membership in the Kingdom. R5722:5

They did not discern the signs of the times; their ignorance was a mark of carelessness, unworthiness and divine disfavor. R2981:4

Only a few were able to understand the character of the times in which they were living, and the changes in progress. R5454:6

Those who knew not were burned as "chaff" in the great trouble which overthrew their nation. R5443:2

This did not refer to the multitudes who were with him. R2746:2

Our Lord's language indicates that a time will come when Israel shall gladly acknowledge him as King. R2746:2

The time – There time of visitation was, in a sense, the whole forty years to the destruction of the nation, but there had been the time of trial first, for three and a half years. R176:6

Of their visitation – If, during the three and a half years of their trial, they had been in a condition to receive Jesus, the visitation following would have been of blessing, but unready and rejecting him, it became a visitation of wrath. R176:6

As a nation they were blinded and failed to enter into the rest of faith then offered them. R5388:5, 2036:1, 1713:2

Meant a great loss of privilege, being abandoned during this Gospel age, and the elect gathered from the Gentiles instead. R2746:2

Had they accepted their privileges, the Church would have been completed in Jesus' day. R5722:5

This time was, in a sense, of 40 years' duration to the destruction of the nation. Had they accepted Jesus in the first three and one-half years, the visitation would have been of blessing instead of wrath. R176:6; SM185:2

So here, during the first three and one-half years of harvest, from 1874 to 1878, the opportunity was given to the Gospel church to receive the presence of Christ, but they stumbled similarly and are given over to a visitation of wrath. R177:1[R177]

45 And he went into the temple, and began to cast out them that sold therein, and them that bought; Into the temple – Not to Herod's palace, to demand possession of it; nor to Pilate's palace, to demand recognition of him; but, as the representative of Jehovah, he went appropriately to the Father's house or palace, to the Temple. R2746:3

Typifying the cleansing of the consecrated Temple class since 1878, in which every selfish, carnal thought, and all worldliness, must be cast out, that the Temple may be clean, God's dwelling place. B239

Cast out them – Whether because of the dignity of our Lord's person and presence, or whether because of the large multitude, no attempt was made to resist him. R2296:5

As a typical act, indicates that in the end of this age judgment begins with the professed house of God. (1 Pet. 4:17) R1795:5

The consecrated or temple class in the nominal church stands related to the nominal church, as a whole, as the literal temple stood related to the holy city Jerusalem, as a whole. B239

The temple class, the little flock, must be purged, cleansed, before the Temple, composed of living stones, shall be ready to be filled with the glory of God, and to become the place of prayer for all nations. R2297:4

Every selfish, carnal thought must be cast out, that the temple may be clean, the dwelling place of God's holy Spirit. B239

Backed by the authority which belonged to any Jew in any station of life. R3851:4

Them that sold – The antitypical cleansing now in progress mainly affects those who make merchandise of holy things. R3851:6, 2746:6

46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. A den of thieves – Typifying Evolutionists and other professedly Christian ministers who rob God and receive money of the people under false pretenses. R3852:1

47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, The Truth is being proclaimed so often to the offense of the scribes and Pharisees of today. R2746:6, 2947:3, 1035:5, 325:1

Parallel to present-day sectarians assassinating the character of one opposing their theories and traditions. R2434:1

48 And could not find what they might do: for all the people were very attentive to hear him. Were very attentive – But the more his fame spread abroad and the people were influenced by his teaching, the more the envy and opposition of the scribes and Pharisees increased and intensified into a settled murderous hatred. R1982:3

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