Entering Jerusalem, Jesus weeps over its fate. He clearly foresees the city's sad destiny: in A.D. 70, after the anti-Roman revolt raised by the Zealots and the war that followed, Jerusalem will be razed to the ground by the Roman army sent to suppress the revolt...
Entering Jerusalem, Jesus weeps over its fate. He clearly foresees the city's sad destiny: in A.D. 70, after the anti-Roman revolt raised by the Zealots and the war that followed, Jerusalem will be razed to the ground by the Roman army sent to suppress the revolt. In the Middle Ages, and partly also in modern times, an opinion was widespread and popular among Christians that this catastrophe became a punishment for the Jewish people's rejection of the Messiah sent to them. Yet Jesus Himself looks at the situation differently. For Him this is above all a tragedy, a national catastrophe. He does not look at it as just retribution. For Him it is rather a rejected and therefore missed opportunity.
In the lives both of individuals and of whole peoples, there are crossroads at which the direction of further spiritual movement is determined and set for years ahead, if we are speaking about a person, or for centuries ahead, if we are speaking about a people. There is nothing predetermined here, no program written in advance, no fate or doom. On the contrary, such a crossroads is always a moment of highest freedom. A moment of that choice when the person himself or the people themselves choose and determine what later may look to them like doom or fate. The day of the Savior's entry into Jerusalem became such a moment for the Jewish people.
Of course, one can say that the enthusiasm with which the crowd met Him in the streets of Jerusalem was not worth much: the enthusiasm of crowds never lasts long. But the people did have the possibility of a choice, a serious choice determining further history for centuries ahead, and Jesus understands this perfectly. He also understands something else: like all such choices, this one essentially comes down to whether to follow God or one's own opinions, traditions, and habits. And the second option is always catastrophic. The only question is how soon this catastrophe will come. That it will come is beyond doubt: missed opportunities always exact a price, and the greater the opportunity, the more terrible the catastrophe will be if that opportunity is missed.
That is why Jesus weeps over Jerusalem. He understands as no one else does what has been given and what has been missed. And He also understands what the consequences will be.
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10:8 And - what follows from this verse to Rev 11:13, runs parallel with the oath of the angel and with "the fulfilling of the mystery of God," as it follows under thetrumpet of the seventh angel; what is said, Rev 11:11, concerning st. John's "prophesying again," isunfolded immediately after; what is said, Rev 11:7, concerning "the fulfilling the mystery of God," is unfolded, Rev 11:15-19, and in the following chapters.
10:9 Eat it up - The like was commanded to Ezekiel. This was an emblem of thoroughly considering and digesting it. And it will make thy belly bitter, but it will be sweet as honey in thy mouth - The sweetness betokens the many good things which follow, Rev 11:1, Rev 11:15, etc; the bitterness, the evils which succeedunder the third woe.
10:11 Thou must prophesy again - Of the mystery of God; of which the ancient prophets had prophesied before. And he did prophesy, by "measuring the temple," Rev 11:1; as a prophecy may be delivered either by words or actions. Concerning people, and nations, and tongues, and many kings - The people, nations, and tongues are contemporary; but the kings, being many, succeed one another. These kings are not mentioned for their own sake, but with a view to the "holy city," Rev 11:2. Here is a reference to the great kingdoms in Spain, England, Italy, etc , which arose from the eighth century; or at least underwent a considerable change, as France and Germany in particular; to the Christian, afterward Turkish, empire in the east; and especially to the various potentates, who have successively reigned at or over Jerusalem, and do now, at least titularly, reign over it.