Introductory remarks:
This chapter opens with Jesus continuing His journey through Jericho on His way to Jerusalem and the cross. This chapter may be outlined as follows: Jesus and Zacchaeus vv. 1-10; the parable of the ten pounds vv. 11-27; the triumphal entry into Jerusalem vv. 28-44; the cleansing of the Temple vv. 45-48.
Jesus and Zacchaeus
Verse 1, "And Jesus entered and passed through Jericho."
LGT "And having entered, He was passing through Jericho."
"The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam (ointment); and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues" (Vincent). "It was necessary to rest at Jericho before entering on the dangerous, rocky, robber-haunted gorge which led from it to Jerusalem, and formed a rough, almost continuous, ascent of six hours, from 600 feet below to nearly 3,000 feet above the level of the Mediterranean" (Farrar-The Christ).
McGee adds:
"Jericho was the city that God had given into the hand of Joshua. A curse was placed on whoever would rebuild it. The man who rebuilt it in the days of Ahab reaped the curse in all its fullness. In Jesus' day it was like a resort area, the Las Vegas of that time. Many people spent their vacations there. Here the publicans lived. The publicans were like modern Mafia. They were tax gatherers and were despised."
Verse 2, "And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich."
LGT "And, behold, a man called by name Zacchaeus, and he was a chief tax gatherer, and was rich."
"The name Zacchaeus is Hebrew, and shows that this man was a Jew. The name properly means pure, and is the same as Zacchai in Ezra 2:9; Neh. 7:14" (Barnes). Zacchaeus was the head of the tax-collecting agency in Jericho, that is, he was the chief tax collector. Three things are noted about this man in verse two; 1) his name was Zacchaeus, 2) he was the chief tax collector, and 3) he was very rich. Publicans would pay Rome for a certain territory and then collect the taxes in that territory to pay to Rome. Of course, as any good publican knows, you would need to collect more taxes from the people than you would pay Rome, and that way you became rich. The tax collector could not be a man of compassion; otherwise it would be difficult to collect enough to become rich. This is why the publican was hated among the Jews.
Verse 3, "And he sought to see Jesus who he was; and could not for the press, because he was little of stature."
LGT "And he was seeking to see Jesus - who He is; and was not able for the crowd, because he was small in stature."
Zacchaeus had heard so much about this Jesus, he was seeking to see which one of the crowd He was; it was impossible for him to see, because the crowd was so thick and he was so small. Why did he want to see Jesus? "Zacchaeus was wealthy but he was not happy. Inevitably he was lonely, for he had chosen a way that made him an outcast. He had heard of this Jesus who welcomed tax collectors and sinners, and wondered if He would have any word for him. Despised and hated by all, Zacchaeus was reaching after the love of God" (William Barclay).
Edersheim notes:
"Zacchaeus was in the crowd that had come to see Jesus. What had brought him? Certainly, not curiosity only. Was it the long working of conscience; or a dim, scarcely self-avowed hope of something better; or had he heard Him before; or of Him, that He was so unlike those harsh leaders and teachers of Israel, who refused all hope on earth and in heaven to such as him, that Jesus received - nay, called to Him the publicans and sinners? Or was it only the nameless, deep, irresistible inward drawing of the Holy Ghost, which may perhaps have brought us, as it has brought many, we know not why or how, to the place and honor of eternal decision for God, and of infinite grace to our souls? Certain it is, that, as so often in such circumstances, Zacchaeus encountered only hindrances, which seemed to render his purpose almost impossible. The narrative is singularly detailed and pictorial. Zacchaeus, trying to push his way through the press, and repulsed; Zacchaeus, little of stature, and unable to look over the shoulders of others: it reads almost like a symbolical story of one who is seeking to see Jesus, but cannot push his way because of the crowd - whether of the self-righteous, or of his own conscious sins, that seem to stand between him and the Savior, and which will not make room for him, while he is unable to look over them because he is, so to speak, little of stature."
Verse 4, "And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way."
LGT "And having run forward to the front, he went up into a sycomore, in order that he might see Him, because that [way] He was about to pass."
Zacchaeus, in desperation, runs ahead and climbs into a Mulberry-fig tree; it had a wide trunk with low branches, which made it easy for him to climb; it is reported by historians, such as Thompson - the Land and the Book, that the fruit of this sycamore tree was only eaten by the low-class poor. He was not going to let the crowd keep him from seeing Jesus.
Verse 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."
LGT "And as He came to the place, looking up, Jesus said to him, Zacchaeus, come down in a hurry, for to-day in your house it is necessary for Me to remain."
Jesus looked up into that sycamore tree and saw Zacchaeus sitting on one of the wide branches and said, Come down, for I am coming to your house this day to abide. He did not go into the house of one of the Pharisees, or some religious dignitary, but a tax-gathering sinner.
Verse 6, "And he made haste, and came down, and received him joyfully."
LGT "And he came down in a hurry and received Him rejoicing."
What a wonderful demonstration on the part of Jesus of His willingness to go and abide wherever He is sought; this publican was thrilled beyond his wildest dreams, for he simply wanted to get a glimpse of the Christ he had heard so much about. Christ would have been welcomed in most any home in Jericho, but He chose the home of this despised Jewish tax collector.
Verse 7, "And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner."
LGT "And having seen [it] all murmured, saying, That with a sinful man He has entered to lodge."
If Christ wouldn't abide with the sinners, where would we all be? For didn't Christ come to seek and to save that which was lost? Zacchaeus knew he was a sinner, (this will be obvious by his later confession) and was thrilled at the prospect of entertaining the only One who could help him. The Pharisees had no need for Christ, because they didn't think they were sinners; all they could do is stand there and mutter to themselves. "Jesus was the hero of this crowd from Galilee on their way to the Passover. But here He had shocked their sensibilities and those of the people of Jericho by inviting Himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant [excessive] taxes" (Robertson).
Verse 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."
LGT "But standing, Zacchaeus said to the Lord, Behold, the half of my possessions, Lord, I give to the poor, and if of any one anything I took by false accusation, I return fourfold."
By standing and addressing the Lord, Zacchaeus made a formal declaration of his intention. The "if" was a condition of the first-class, and it meant that he knew he had wrongfully extorted money from the people; he now made the solemn oath that he would return to the four-times the amount. This declaration was proof of his sincerity. "Something had happened to this man! He admitted that he had been robbing the poor and promised to give half of his goods to the poor and to restore fourfold to those whom he had falsely taxed. He was acting according to the Mosaic Law (Exod. 22). Something had happened inside Zacchaeus, and he was a new man" (McGee).
Verse 9, "And Jesus said unto him, This day is salvation come to this house, for so much as he also is a son of Abraham."
LGT "And Jesus said to him, To-day salvation is come to this house, and because he also is a son of Abraham:"
His works did not save him; his works were a demonstration he was saved. Remember, we do not serve the Lord to be accepted, we serve Him because we are accepted. The fact that he was a child of Abraham was proof he was saved, for all believers are by faith, children of Abraham.
Verse 10, "For the Son of man is come to seek and to save that which was lost."
LGT "For the Son of Man came to seek and to save that which has been lost."
With Christ doing the seeking and the saving we all are safe in eternal hands; this declaration by Christ is proof that Zacchaeus made a decision that night for Christ. "The priests had not come to Him to acknowledge their sin and seek forgiveness. The wealthy traders did not come to acknowledge that they were sinners and seek His forgiveness. But Zacchaeus had come and in response to his faith he was forgiven. What Christ had done for Zacchaeus, He could do for any other person who would place faith in Him. This, then, was a lesson concerning entrance into the kingdom" (Pentecost).
The Parable of the Ten Pounds
(Matt. 25:14-30)
Verse 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."
LGT "But as they were hearing these things, adding He spoke a parable, because He was near Jerusalem, and because they thought that the kingdom of God was about to be manifested."
As Christ and His disciples drew near to Jerusalem, about fifteen miles away (TEG NT), He had to speak a parable to them to correct their misunderstanding of His going to Jerusalem. The disciples thought that He was going to Jerusalem to receive a crown, and then He would set up His earthly Davidic Kingdom; Christ now speaks this parable to correct their expectation.
Verse 12, "He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return."
LGT "He said therefore, A certain well-born [man] proceeded into a distant country to take to himself a kingdom and to return."
This nobleman is representative of our Lord Jesus Christ. John the Baptist preached The kingdom heaven is at hand, and Christ had preached the same message; this is the reason He is giving this parable to the disciples, in order to relieve their misconceptions. "Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge" (Robertson). This historical account of Archelaus would make it very discernable to His disciples.
Verse 13, "And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come."
LGT "And having called ten of his own servants, he gave to them ten minas, and said to them, Trade herewith while I come."
It is not supposed that these ten servants were all that this nobleman had; but for the purpose of the parable he calls ten of his servants only and delivers to them ten minas, which was approximately three months wages. The last phrase "Occupy till I come" is more precisely, Trade wherewith while I come or am coming. They were given this money to test them on their tradesmanship.
Verse 14, "But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us."
LGT "But his citizens hated him and sent an embassy after him, saying, We will not [have] this man to reign over us."
This is exactly what happened to Christ; He came unto His own people [the Jews], and His own people received Him not. He came to be their King, and they rejected Him; for three long years He walked and ministered among them, but that did not change their hate towards Him.
Verse 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 money, that he might know how much every man had gained by trading."
LGT "And it came to pass on his coming back again, having received the kingdom, that he directed these servants to be called to him, to whom he gave the money, in order that he might know what each had gained by trading."
When the king returns he calls his servants together to have them give an account of their stewardship; this is a picture of Christ's second coming to literally set up His earthly one thousand year reign. There will be a Bema Seat where all believers must give an account of their willingness to be used by Him.
Verse 16, "Then came the first, saying, Lord, thy pound hath gained ten pounds."
LGT "And the first came, saying, Lord, thy mina has produced ten minas."
The first servant came and said that he had produced ten times the master's money. He said this as if he had no hand in the matter.
Verse 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."
LGT "And he said to him, Well! Good servant; because in a very little you were faithful, be thou having authority over ten cities."
The king gave him authority over ten cities in his realm. "This is what the king has had in view all along - to get capable and trusty governors. A new king needs to take special pains about this. The trial of character through trade is not unsuitable, as governors would have much to do with the provincial revenues" (The Expositor's Greek NT).
Verse 18, "And the second came, saying, Lord, thy pound hath gained five pounds."
LGT "And the second came, saying, Lord, your mina has made five minas."
The second servant reported that the master's money had produced five times the master's money..
Verse 19, "And he said likewise to him, Be thou also over five cities."
LGT "And he said also to this one, And you be over five cities."
His administrative responsibility is considered by his faithfulness, he is given governorship over five cities.
Verses 20, 21, "And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: for I feared thee, because thou art an austere [severe] man: thou takest up that thou layedst not down, and reapest that thou didst not sow."
LGT "And another came, saying, Lord, behold your mina, which I have kept laid up in a handkerchief: for I kept fearing you, because you are a harsh [cruel] man: you take up you did not lay down, and you reap what you did not sow."
His answer was that he feared his master because he says that he had a harsh or cruel disposition, and he feared taking any risks with his master's money, for fear of the consequences; so he hid the money, and in that way, he would not have lost it. He accuses his master of an excessive demand for profit.
Verse 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:"
LGT "He says to him, Out of your mouth I judge you, wicked servant. Did you know that I am a harsh man, taking up what I did not lay down, and reaping what I did not sow?"
This verse is to be read interrogatively; did you know this for a fact, that I am a harsh man? If so, this should have made you even more faithful; you have condemned yourself with your own mouth.
Verse 23, "Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own usury?"
LGT "Then wherefore did you not give my money to the bank, that at my coming I might have required interest with it?"
In this verse he is referring to the treasury where legal interest is paid, and not usury as with the moneychangers in the temple.
Verse 24, "And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds."
LGT "And to the ones standing by he said, Take from him the mina and give to the one who has the ten minas."
This is the manner in which the king will distribute the minas; while the king is away waiting for his reign to be given him, he expects his servants to be working.
Verse 25, "(And they said unto him, Lord, he hath ten pounds.)"
LGT "(And they said, Lord, he has ten minas)"
"Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke 19:11)" (Robertson).
Verse 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."
LGT "I say to you, that to everyone who has shall be given; but from the one who has not, even that which he has shall be taken away."
Deprivation is the only punishment; there is no casting into outer darkness; that merciless action will be reserved for the enemies of the King. This is nature and grace.
Verse 27, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me."
LGT "Moreover, those mine enemies, who were unwilling [for] me to reign over them, bring here and slay [them] before me."
The king could not let the bad influence continue on into his reign; the influence would be destructive. The Millennial reign of Christ will begin with only believers.
The Triumphal Entry into Jerusalem
(Matt. 21:1-11; Mark 11:1-11; John 12:12-19)
Verse 28, "And when he had thus spoken, he went before, ascending up to Jerusalem."
LGT "And having said these things, He went on before, going up to Jerusalem."
Robertson says, "Jesus left His parable to do its work (in their hearts), and went up the hill to Jerusalem." It was seventeen miles from Jericho to Jerusalem, and Jesus had almost reached His goal.
McGee makes this beautiful observation:
"The Gospels present a composite picture of the so-called Triumphal Entry. By piecing the Gospels together [a synopsis], the conclusion is obvious that He entered Jerusalem three times, once a day on three separate days:
First - Saturday (the Sabbath day).
There were no money changers on that day, and He looked around and left, And Jesus entered into Jerusalem, and into the temple: and when he looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve (Mark 11:11).
He entered as Priest.
Second - Sunday (first week). The moneychangers were there and He cleansed the Temple (see Matt. 21:12-13).
He entered as King.
Third - Monday (second day of the week). He wept over Jerusalem and entered the Temple and taught and healed Luke 19:41-44, 47-48).
He entered as Prophet.
Verses 29, 30, "And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither."
LGT "And it came to pass, as He drew near to Bethphage and Bethany, towards the mount, called, of Olives: He sent two of the disciples, saying, Go into the opposite [of you] village, in which entering you will find a colt tied, on which no one of man ever yet sat: and having loosed it bring [it]."
Jesus sends two of His disciples, some commentators think it was Peter and John, to a place in the village where they would find an unbroken colt tied; He tells them to untie the colt and bring it to Him.
Verse 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."
LGT "And if anyone ask you, Why do you loose it? Thus shall you say, Because the Lord has need of it."
"Christ revealed His omniscience in these directions to the two; He describes in detail not only where the colt would be found, but about the colt itself. Jesus knew the two would be challenged as to why they were leading off the property of another, and He told them to reply The Lord needs it. In referring to Himself as the Lord, Jesus was asserting His authority as Messiah, for in Psalm 110:1 this title is used of Israel's King, David's Descendant (cf. Matt. 22:41-46)" (Pentecost).
Verse 32, "And they that were sent went their way, and found even as he had said unto them."
LGT "And having departed, the ones who had been sent, found just as He had said to them."
Luke alone notes this fact that the disciples found the colt just as He had said to them. This fact again reveals that Christ was omniscient, and that it was His glory He gave up in His incarnation, and not His deity.
Verse 33, "And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?"
LGT "And on their loosing the colt, the masters of it said, Why do you loose the colt?"
The disciples did not sneak about and try and steal the colt but did just as the Lord commanded of them; they took the colt in broad daylight in front of its owners.
Verse 34, "And they said, The Lord hath need of him."
LGT "And they said, Because the Lord has need of it."
Here in this verse Jesus asserts His authority The Lord has need of it; this is done by His referring to Himself as Lord.
Verse 35, "And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon."
LGT "And they led it to Jesus: and having cast their garments on the colt, they put Jesus on [it]."
The disciples place their own clothing on the colt and then help Jesus mount the colt. In mounting this unbroken colt, Jesus was displaying his authority over all creation.
Verse 36, "And as he went, they spread their clothes in the way."
LGT "And as He went, they spreading their garments in the way."
This casting of their garments in the way was the disciple's way of honoring Christ as their King.
Verse 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 praise God with a loud voice for all the mighty works that they had seen."
LGT "And as they drew near, already at the descent of the Mount of Olives, all the multitude of disciples began rejoicing, to praise God with a great voice for all [the] works of power which they had seen."
The multitude that had followed Jesus, and had seen all the mighty works that He performed; most recently the leper and blind Bartimaeus; they burst out with praises to God, rejoicing.
Vincent quotes Stanley - Sinai and Palestine:
"Two distinct sights of Jerusalem are caught on this route, an inequality of ground hiding it for a time after one has first seen it. Verse 37 marks the first sight, verse 41 the second and nearer view. At this point (the former) the first view caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right: what is seen is only Mount Zion, now, for the most part, a rough field, crowned with the mosque of David, and the angle of the western walls, but then covered with houses to its base, and surmounted by the castle of Herod, on the supposed site of the palace of David. . . . It was at this point that the shout of triumph burst forth from the multitude."
Verse 38, "Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."
LGT "Saying, Blessed the coming King in [the] name of [the] Lord: Peace in heaven and glory in the highest."
A chorus of the Hallel broke out among the multitude as they were expecting their Messiah to finally make his proclamation of His Messiahship. "This language reminds one strongly of the song of the angels at the birth of Jesus (Luke 2:14)" (Robertson). The courage of Jesus is insurmountable riding into Jerusalem with all the pomp and glory; He was a wanted man, and would soon be killed by crucifixion. This brings to light the fact that they didn't take His life from Him, He gave it up of His own free will; Christ died for the sins of the world, and no man took His life from Him For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him, will never perish, but have everlasting life (John 3:16).
Verse 39, "And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples."
LGT "And some of the Pharisees from the crowd said to Him, Teacher, rebuke your disciples."
These Pharisees desired that the Teacher, Christ, would rebuke His disciples for their songs of praise to Him as their King.
Verse 40, "And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out."
LGT "And answering He said to them, I say to you, if these should be silent, the stones will cry out."
Jesus responds with this declaration of the impossible happening if His Messianic Kingship did not receive the proper praise from the Jewish people.
McGee wrote:
"This episode of coming into Jerusalem as the Lord Jesus Christ did, was bound to incite the Roman rulers to act because of two things that He did. First, He accepted the reverence and loyalty of these followers. In the second place, He did not silence them.
It should be remembered that the so-called triumphal entry ended at the cross. Christ will come the second time in triumph. Hebrews 9:28 says, So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. The second time the Lord will come to this earth, His feet will stand on the Mount of Olives (see Zech. 14:4). Then the Lord will enter Jerusalem. His true Triumphal Entry will be at His second coming. His first entry into Jerusalem took Him to the cross to die for our sins. By His death and resurrection, salvation is offered unto us."
Verses 41, 42, "And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes."
LGT "And as He drew near, seeing the city He wept over it, saying, If you had known in this day, even you [would know] the things for peace: but now they are hid from your eyes."
"Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the intervening ridge of Olivet. A few moments, and the path mounts again; it climbs a rugged ascent, it reaches a ledge of smooth rock, and in an instant the whole city bursts into view. . . . It is hardly possible to doubt that this rise and turn of the road was the exact point where the multitude paused again, and He, when He beheld the city, wept over it" (Stanley-quoted by Vincent).
And why did Jesus weep? He wept for the nation Israel; there are many individuals that have believed, but the truth is still hidden from the nation Israel.
Verses 43, 44, "For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thy children within thee; and they shall not leave in thee one stone upon another; because thou knowest not the time of thy visitation."
LGT "Because days shall come upon thee, that thy enemies shall cast a barricade about thee, and shall close around thee, and keep thee in on every side, and shall level thee with the ground, and thy children with thee, and shall not leave in thee a stone upon a stone, because you knew not the season of your visitation."
This prophecy by the Lord was fulfilled in A.D. 70 when Titus, the Roman General, leveled Jerusalem. With all the signs He gave them, and all the warning for them to repent, Israel as a nation refused to see; they are still wandering the earth as a nomad for their unbelief. It will not be till the last forty-two months of the Time of Jacob's Trouble, the last three and one half years of the Great Tribulation Period that Israel will turn to the Lord, and receive Him as their long awaited Messiah, who, by the way, came over two thousand years ago. They may occupy Jerusalem today, but this is not the re-gathering predicted in the Scriptures.
The Cleansing of the Temple
(Matt. 21:12-17; Mark 11:15-19; John 2:13-22)
Verses 45, 46, "And he went into the temple, and began to cast out them that sold therein, and them that bought; saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves."
LGT "And having entered the temple, He began to cast out the ones selling, saying to them, It has been written, and stands written, My house shall be a house of prayer, but you have made it a den of robbers."
We learned from the other Gospel records that the priests had a very lucrative business going on in the temple court, by selling sacrifices and changing temple money for the Roman coin, charging money for the exchange; they also loaned money for exorbitant interest. They were using the Temple for profit, similar to the way clowns like Robert Schuller and Rick Warren do in our day; they write books on how to overcome in the flesh and peddle their wares as gospel truth. These modern day moneychangers bilk the ignorant and miss-lead their flocks.
Verses 47, 48, "And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, and could not find what they might do: for all the people were very attentive to hear him."
LGT "And He was teaching day by day in the temple. But the chief priests and the scribes were seeking to kill Him, and the first of the people; and found not what they might do, for all the people were hanging on Him, listening."
All the people, except for the religious leaders, stood by Christ, for they were hanging on His every word. "There is something almost incredibly audacious in the action of Jesus in teaching in the Temple courts when there was a price on His head. This was sheer defiance. At the moment the authorities could not arrest Him, for the people hung upon His every word. But every time He spoke He took His life in His hands and He knew well that it was only a matter of time until the end should come" (William Barclay).
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