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Teks -- Luke 19:1-48 (NET)

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Jesus and Zacchaeus
19:1 Jesus entered Jericho and was passing through it. 19:2 Now a man named Zacchaeus was there; he was a chief tax collector and was rich. 19:3 He was trying to get a look at Jesus, but being a short man he could not see over the crowd. 19:4 So he ran on ahead and climbed up into a sycamore tree to see him, because Jesus was going to pass that way. 19:5 And when Jesus came to that place, he looked up and said to him, “Zacchaeus, come down quickly, because I must stay at your house today.” 19:6 So he came down quickly and welcomed Jesus joyfully. 19:7 And when the people saw it, they all complained, “He has gone in to be the guest of a man who is a sinner.” 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give to the poor, and if I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then Jesus said to him, “Today salvation has come to this household, because he too is a son of Abraham! 19:10 For the Son of Man came to seek and to save the lost.”
The Parable of the Ten Minas
19:11 While the people were listening to these things, Jesus proceeded to tell a parable, because he was near to Jerusalem, and because they thought that the kingdom of God was going to appear immediately. 19:12 Therefore he said, “A nobleman went to a distant country to receive for himself a kingdom and then return. 19:13 And he summoned ten of his slaves, gave them ten minas, and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to be king over us!’ 19:15 When he returned after receiving the kingdom, he summoned these slaves to whom he had given the money. He wanted to know how much they had earned by trading. 19:16 So the first one came before him and said, ‘Sir, your mina has made ten minas more.’ 19:17 And the king said to him, ‘Well done, good slave! Because you have been faithful in a very small matter, you will have authority over ten cities.’ 19:18 Then the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So the king said to him, ‘And you are to be over five cities.’ 19:20 Then another slave came and said, ‘Sir, here is your mina that I put away for safekeeping in a piece of cloth. 19:21 For I was afraid of you, because you are a severe man. You withdraw what you did not deposit and reap what you did not sow.’ 19:22 The king said to him, ‘I will judge you by your own words, you wicked slave! So you knew, did you, that I was a severe man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put my money in the bank, so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ‘Take the mina from him, and give it to the one who has ten.’ 19:25 But they said to him, ‘Sir, he has ten minas already!’ 19:26 ‘I tell you that everyone who has will be given more, but from the one who does not have, even what he has will be taken away. 19:27 But as for these enemies of mine who did not want me to be their king, bring them here and slaughter them in front of me!’”
The Triumphal Entry
19:28 After Jesus had said this, he continued on ahead, going up to Jerusalem. 19:29 Now when he approached Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 19:30 telling them, “Go to the village ahead of you. When you enter it, you will find a colt tied there that has never been ridden. Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs it.’” 19:32 So those who were sent ahead found it exactly as he had told them. 19:33 As they were untying the colt, its owners asked them, “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then they brought it to Jesus, threw their cloaks on the colt, and had Jesus get on it. 19:36 As he rode along, they spread their cloaks on the road. 19:37 As he approached the road leading down from the Mount of Olives, the whole crowd of his disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen: 19:38 “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” 19:39 But some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 19:40 He answered, “I tell you, if they keep silent, the very stones will cry out!”
Jesus Weeps for Jerusalem under Judgment
19:41 Now when Jesus approached and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, even you, the things that make for peace! But now they are hidden from your eyes. 19:43 For the days will come upon you when your enemies will build an embankment against you and surround you and close in on you from every side. 19:44 They will demolish you– you and your children within your walls– and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God.”
Cleansing the Temple
19:45 Then Jesus entered the temple courts and began to drive out those who were selling things there, 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ but you have turned it into a den of robbers!” 19:47 Jesus was teaching daily in the temple courts. The chief priests and the experts in the law and the prominent leaders among the people were seeking to assassinate him, 19:48 but they could not find a way to do it, for all the people hung on his words.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Bethany a small town on the east slope of the Mount of Olives,a town located east of the Jordan river
 · Bethphage a town located on the Mount of Olives near Bethany.
 · Jericho a town five miles west of the Jordan and 15 miles northeast of Jerusalem,a town of Benjamin 11 km NW of the mouth of the Jordan River
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Mount of Olives a ridge east of Jerusalem across the Kidron Valley and rising about 200 feet above the city (NIV note)
 · Olivet a ridge east of Jerusalem across the Kidron Valley and rising about 200 feet above the city (NIV note)
 · Pharisee a religious group or sect of the Jews
 · Zaccheus a tax collector in Jericho.


Topik/Tema Kamus: Zacchaeus | JESUS CHRIST, 4E1 | JESUS CHRIST, 4D | LUKE, THE GOSPEL OF | MILLENNIUM, PREMILLENNIAL VIEW | Jesus, The Christ | OLIVES, MOUNT OF | KING, CHRIST AS | Pound | Steward | Jericho | Kingdom | Judgment | Responsibility | Opportunity | Probation | Trustee | HEROD | Civil Service | Works | selebihnya
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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 19:1 - Was passing through Was passing through ( diērcheto ). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.

Was passing through ( diērcheto ).

Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.

Robertson: Luk 19:2 - Chief publican Chief publican ( architelōnēs ). The word occurs nowhere else apparently but the meaning is clear from the other words with archi - like archier...

Chief publican ( architelōnēs ).

The word occurs nowhere else apparently but the meaning is clear from the other words with archi - like archiereus (chief priest) archipoimēn (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.

Robertson: Luk 19:3 - He sought He sought ( ezētei ). Imperfect active. He was seeking, conative idea.

He sought ( ezētei ).

Imperfect active. He was seeking, conative idea.

Robertson: Luk 19:3 - Jesus who he was Jesus who he was ( Iēsoun tis estin ). Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was...

Jesus who he was ( Iēsoun tis estin ).

Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.

Robertson: Luk 19:3 - For the crowd For the crowd ( apo tou ochlou ). He was short and the crowd was thick and close.

For the crowd ( apo tou ochlou ).

He was short and the crowd was thick and close.

Robertson: Luk 19:3 - Stature Stature ( tēi hēlikiāi ). No doubt of that meaning here and possibly so in Luk 2:52. Elsewhere "age"except Luk 12:25; Mat 6:27 where it is prob...

Stature ( tēi hēlikiāi ).

No doubt of that meaning here and possibly so in Luk 2:52. Elsewhere "age"except Luk 12:25; Mat 6:27 where it is probably "stature"also.

Robertson: Luk 19:4 - Ran on before Ran on before ( prodramōn eis to emprosthen ). Second aorist active participle of protrechō (defective verb). "Before"occurs twice (pro - and ...

Ran on before ( prodramōn eis to emprosthen ).

Second aorist active participle of protrechō (defective verb). "Before"occurs twice (pro - and eis to emprosthen ).

Robertson: Luk 19:4 - Into a sycamore tree Into a sycamore tree ( epi sukomorean ). From sukon , fig, and moron , mulberry. The fig-mulberry and quite a different tree from the sycamine tree i...

Into a sycamore tree ( epi sukomorean ).

From sukon , fig, and moron , mulberry. The fig-mulberry and quite a different tree from the sycamine tree in Luk 17:6, which see. It bore a poor fruit which poor people ate (Amo 7:14). It was a wide open tree with low branches so that Zacchaeus could easily climb into it.

Robertson: Luk 19:4 - That way That way ( ekeinēs ). Feminine for hodos (way) is understood. Genitive case with di in composition (dierchesthai ) or as an adverbial use.

That way ( ekeinēs ).

Feminine for hodos (way) is understood. Genitive case with di in composition (dierchesthai ) or as an adverbial use.

Robertson: Luk 19:5 - Make haste and come down Make haste and come down ( speusas katabēthi ). Simultaneous aorist active participle (speusas ) with the second aorist active imperative. "Come d...

Make haste and come down ( speusas katabēthi ).

Simultaneous aorist active participle (speusas ) with the second aorist active imperative. "Come down in a hurry."

Robertson: Luk 19:6 - He made haste and came down He made haste and came down ( speusas katebē ). Luke repeats the very words of Jesus with the same idiom.

He made haste and came down ( speusas katebē ).

Luke repeats the very words of Jesus with the same idiom.

Robertson: Luk 19:6 - Received him joyfully Received him joyfully ( hupedexato auton chairōn ). The very verb used of Martha’ s welcome to Jesus (Luk 10:38). "Joyfully"is the present act...

Received him joyfully ( hupedexato auton chairōn ).

The very verb used of Martha’ s welcome to Jesus (Luk 10:38). "Joyfully"is the present active participle, "rejoicing"(chairōn ).

Robertson: Luk 19:7 - Murmured Murmured ( diegogguzonto ). Imperfect middle of this compound onomatopoetic word dia - gogguzō . In Luk 5:30 we have the simple gogguzō , a lat...

Murmured ( diegogguzonto ).

Imperfect middle of this compound onomatopoetic word dia - gogguzō . In Luk 5:30 we have the simple gogguzō , a late word like the cooing doves or the hum of bees. This compound with dia - is still rarer, but more expressive.

Robertson: Luk 19:7 - To lodge To lodge ( katalusai ). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and t...

To lodge ( katalusai ).

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 taxes.

Robertson: Luk 19:8 - Stood Stood ( statheis ). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that...

Stood ( statheis ).

Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd.

Robertson: Luk 19:8 - If I have wrongfully exacted aught of any man If I have wrongfully exacted aught of any man ( ei tinos ti esukophantēsa ). A most significant admission and confession. It is a condition of the ...

If I have wrongfully exacted aught of any man ( ei tinos ti esukophantēsa ).

A most significant admission and confession. It is a condition of the first class (ei and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb sukophantein , see discussion on Luk 3:14, the only two instances in the N.T. He had extorted money wrongfully as they all knew.

Robertson: Luk 19:8 - I return fourfold I return fourfold ( apodidōmi tetraploun ). I offer to do it here and now on this spot. This was the Mosaic law (Exo 22:1; Num 5:6.). Restitution i...

I return fourfold ( apodidōmi tetraploun ).

I offer to do it here and now on this spot. This was the Mosaic law (Exo 22:1; Num 5:6.). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the fig -shewer (sycophant)."

Robertson: Luk 19:10 - The lost The lost ( to apolōlos ). The neuter as a collective whole, second perfect active participle of apollumi , to destroy. See notes on Luke 15 for the...

The lost ( to apolōlos ).

The neuter as a collective whole, second perfect active participle of apollumi , to destroy. See notes on Luke 15 for the idea of the lost.

Robertson: Luk 19:11 - He added and spake He added and spake ( prostheis eipen ). Second aorist active participle of prostithēmi with eipen . It is a Hebrew idiom seen also in Luk 20:1. h...

He added and spake ( prostheis eipen ).

Second aorist active participle of prostithēmi with eipen . It is a Hebrew idiom seen also in Luk 20:1. he added to send (prosetheto pempsai ) and in Act 12:3 "he added to seize"(prosetheto sullabein ). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the lxx on Luke the Greek Christian.

Robertson: Luk 19:11 - To appear To appear ( anaphainesthai ). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Act 21:3.

To appear ( anaphainesthai ).

Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Act 21:3.

Robertson: Luk 19:12 - To take to himself a kingdom To take to himself a kingdom ( labein heautōi basileian ). Second aorist active infinitive of lambanō with the dative reflexive heautōi whe...

To take to himself a kingdom ( labein heautōi basileian ).

Second aorist active infinitive of lambanō with the dative reflexive heautōi where the middle voice could have been used. 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: Luk 19:13 - Trade ye herewith till I come Trade ye herewith till I come ( pragmateusasthe en hōi erchomai ). First aorist middle imperative of pragmateuomai , an old verb from prāgma , bu...

Trade ye herewith till I come ( pragmateusasthe en hōi erchomai ).

First aorist middle imperative of pragmateuomai , an old verb from prāgma , business. Here only in the N.T. Westcott and Hort in their text read pragmateusasthai , first aorist middle infinitive (-ai and -e were pronounced alike). The infinitive makes it indirect discourse, the imperative direct.

Robertson: Luk 19:13 - While I am coming While I am coming is what en hōi erchomai really means.

While I am coming

is what en hōi erchomai really means.

Robertson: Luk 19:14 - His citizens His citizens ( hoi politai autou ). That actually happened with Archelaus.

His citizens ( hoi politai autou ).

That actually happened with Archelaus.

Robertson: Luk 19:15 - When he was come back again When he was come back again ( en tōi epanelthein auton ). "On the coming back again as to him."Luke’ s favourite idiom of the articular infini...

When he was come back again ( en tōi epanelthein auton ).

"On the coming back again as to him."Luke’ s favourite idiom of the articular infinitive after en and with the accusative of general reference.

Robertson: Luk 19:15 - Had given Had given ( dedōkei ). Past perfect active indicative without augment of didōmi .

Had given ( dedōkei ).

Past perfect active indicative without augment of didōmi .

Robertson: Luk 19:15 - That he might know That he might know ( hina gnoi ). Second aorist active subjunctive of ginoskō . The optative would be gnoiē .

That he might know ( hina gnoi ).

Second aorist active subjunctive of ginoskō . The optative would be gnoiē .

Robertson: Luk 19:16 - Hath made Hath made ( prosērgasato ). Only here in the N.T. Note pros - in addition, besides, more.

Hath made ( prosērgasato ).

Only here in the N.T. Note pros - in addition, besides, more.

Robertson: Luk 19:17 - Have thou authority Have thou authority ( isthi exousian echōn ). Periphrastic present active imperative. Keep on having authority.

Have thou authority ( isthi exousian echōn ).

Periphrastic present active imperative. Keep on having authority.

Robertson: Luk 19:19 - Be thou also over Be thou also over ( kai su epano ginou ). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of t...

Be thou also over ( kai su epano ginou ).

Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in Matthew 25. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

Robertson: Luk 19:20 - I kept I kept ( eichon ). Imperfect active of echō . I kept on keeping.

I kept ( eichon ).

Imperfect active of echō . I kept on keeping.

Robertson: Luk 19:20 - Laid up Laid up ( apokeimenēn ). Present passive participle agreeing with hēn (which), used often as perfect passive of tithēmi as here, laid away ...

Laid up ( apokeimenēn ).

Present passive participle agreeing with hēn (which), used often as perfect passive of tithēmi as here, laid away or off (apo ). It is not the periphrastic construction, but two separate verbs, each with its own force.

Robertson: Luk 19:20 - In a napkin In a napkin ( en soudariōi ). A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found ...

In a napkin ( en soudariōi ).

A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries a.d., Deissmann, Bible Studies , p. 223). Used also for swathing the head of the dead (Joh 11:44; Joh 20:7).

Robertson: Luk 19:21 - I feared I feared ( ephoboumēn ). Imperfect middle, I continued to fear.

I feared ( ephoboumēn ).

Imperfect middle, I continued to fear.

Robertson: Luk 19:21 - Austere Austere ( austēros ). Old Greek word from auō , to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, str...

Austere ( austēros ).

Old Greek word from auō , to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, stringent. Here only in the N.T. Compare sklēros (hard) in Mat 25:24. "Harsh in flavour, then in disposition"(Bruce).

Robertson: Luk 19:21 - Thou layedst not down Thou layedst not down ( ouk ethēkas ). Probably a proverb for a grasping profiteer.

Thou layedst not down ( ouk ethēkas ).

Probably a proverb for a grasping profiteer.

Robertson: Luk 19:22 - Thou knewest Thou knewest ( ēideis ). Second past perfect of horaō , to see, used as imperfect of oida , to know. Either it must be taken as a question as Wes...

Thou knewest ( ēideis ).

Second past perfect of horaō , to see, used as imperfect of oida , to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (ponēros ) slave are turned to his own condemnation.

Robertson: Luk 19:23 - Then wherefore Then wherefore ( kai dia ti ). Note this inferential use of kai - in that case.

Then wherefore ( kai dia ti ).

Note this inferential use of kai - in that case.

Robertson: Luk 19:23 - Into the bank Into the bank ( epi trapezan ). Literally, upon a table. This old word trapeza , from tetrapeza (tetra , four, pous , foot). It means then any tab...

Into the bank ( epi trapezan ).

Literally, upon a table. This old word trapeza , from tetrapeza (tetra , four, pous , foot). It means then any table (Mar 7:28), food on the table (Act 16:34), feast or banquet (Rom 11:9), table of the money-changers (Joh 2:15; Mar 11:15; Mat 21:12), or bank as here. Our word bank is from Old English bench .

Robertson: Luk 19:23 - With interest With interest ( sun tokōi ). Not usury, but proper and legal interest. Old word from tiktō , to bring forth. In the N.T. only here and Mat 25:27.

With interest ( sun tokōi ).

Not usury, but proper and legal interest. Old word from tiktō , to bring forth. In the N.T. only here and Mat 25:27.

Robertson: Luk 19:23 - Should have required it Should have required it ( an auto epraxa ). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming"(e...

Should have required it ( an auto epraxa ).

Conclusion of second-class condition the condition or apodosis being implied in the participle "coming"(elthōn ), and the previous question. On this technical use of prassō (epraxa ) See note on Luk 3:13.

Robertson: Luk 19:25 - And they said unto him And they said unto him ( kai eipan autōi ). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this ...

And they said unto him ( kai eipan autōi ).

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 (Luk 19:11).

Robertson: Luk 19:26 - That hath not That hath not ( tou mē echontos ). The present tense of echō here, that keeps on not having, probably approaches the idea of acquiring or getti...

That hath not ( tou mē echontos ).

The present tense of echō here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

Robertson: Luk 19:27 - Reign Reign ( basileusai ). First aorist active infinitive, ingressive aorist, come to rule.

Reign ( basileusai ).

First aorist active infinitive, ingressive aorist, come to rule.

Robertson: Luk 19:27 - Slay Slay ( katasphaxate ). First aorist active imperative of katasphazō , to slaughter, an old verb, but only here in the N.T.

Slay ( katasphaxate ).

First aorist active imperative of katasphazō , to slaughter, an old verb, but only here in the N.T.

Robertson: Luk 19:28 - Went on before Went on before ( eporeueto emprosthen ). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.

Went on before ( eporeueto emprosthen ).

Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.

Robertson: Luk 19:29 - Unto Bethphage and Bethany Unto Bethphage and Bethany ( eis Bēthphagē kai Bēthania ). Both indeclinable forms of the Hebrew or Aramaic names. In Mar 11:1 "Bethany"is infl...

Unto Bethphage and Bethany ( eis Bēthphagē kai Bēthania ).

Both indeclinable forms of the Hebrew or Aramaic names. In Mar 11:1 "Bethany"is inflected regularly.

Robertson: Luk 19:29 - Of Olives Of Olives ( Elaiōn ). As in Mar 11:1; Mat 21:1, though some editors take it to be, not the genitive plural of elaia (olive tree), but the name of...

Of Olives ( Elaiōn ).

As in Mar 11:1; Mat 21:1, though some editors take it to be, not the genitive plural of elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Act 1:12. See notes on Mat 21:1 and notes on Mar 11:1 for details.

Robertson: Luk 19:30 - Whereon no man ever yet sat Whereon no man ever yet sat ( eph' hon oudeis pōpote anthrōpōn ekathisen ). Plummer holds that this fact indicated to the disciples a royal pro...

Whereon no man ever yet sat ( eph' hon oudeis pōpote anthrōpōn ekathisen ).

Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.

Robertson: Luk 19:32 - As he had said unto them As he had said unto them ( kathōs eipen autois ). Luke alone notes this item.

As he had said unto them ( kathōs eipen autois ).

Luke alone notes this item.

Robertson: Luk 19:33 - As they were loosing As they were loosing ( luontōn autōn ). Genitive absolute.

As they were loosing ( luontōn autōn ).

Genitive absolute.

Robertson: Luk 19:33 - The owners thereof The owners thereof ( hoi kurioi autou ). The same word kurios used of the Lord Jesus in Luk 19:31 (and Luk 19:34) and which these "owners"would und...

The owners thereof ( hoi kurioi autou ).

The same word kurios used of the Lord Jesus in Luk 19:31 (and Luk 19:34) and which these "owners"would understand. See note on Mat 21:3 and note on Mar 11:3 for kurios used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the lxx to translate the Hebrew Elohim (God).

Robertson: Luk 19:35 - Set Jesus thereon Set Jesus thereon ( epebibasan ton Iēsoun ). First aorist active. Old verb, to cause to mount, causative verb from bainō , to go. In the N.T. onl...

Set Jesus thereon ( epebibasan ton Iēsoun ).

First aorist active. Old verb, to cause to mount, causative verb from bainō , to go. In the N.T. only here and Luk 10:34; Act 23:24.

Robertson: Luk 19:36 - They spread They spread ( hupestrōnnuon ). Imperfect active describing the continued spreading as they went on. Hupostrōnnuō is a late form of the old ve...

They spread ( hupestrōnnuon ).

Imperfect active describing the continued spreading as they went on. Hupostrōnnuō is a late form of the old verb hupostorennumi . Here only in the N.T.

Robertson: Luk 19:37 - At the descent At the descent ( pros tēi katabasei ). Epexegetic of "drawing nigh."They were going by the southern slope of the Mount of Olives. As they turned do...

At the descent ( pros tēi katabasei ).

Epexegetic of "drawing nigh."They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (Luk 19:41). It was a shout of triumph from the multitude with their long pent-up enthusiasm (Luk 19:11), restrained no longer by the parable of the pounds.

Robertson: Luk 19:37 - For all the mighty works which they had seen For all the mighty works which they had seen ( peri pasōn eidon dunameōn ). Neat Greek idiom, incorporation of the antecedent (dunameōn ) into...

For all the mighty works which they had seen ( peri pasōn eidon dunameōn ).

Neat Greek idiom, incorporation of the antecedent (dunameōn ) into the relative clause and attraction of the case of the relative from the accusative has to the genitive hōn . And note "all."The climax had come, Lazarus, Bartimaeus, and the rest.

Robertson: Luk 19:38 - The king cometh The king cometh ( ho erchomenos , ho basileus ). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A y...

The king cometh ( ho erchomenos , ho basileus ).

The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king"(Joh 6:15). The phrase "the coming king"like "the coming prophet"(Joh 6:14; Deu 18:15) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship.

Robertson: Luk 19:38 - Peace in heaven, and glory in the highest Peace in heaven, and glory in the highest ( en ouranōi eirēnē kai doxa en hupsistois ). This language reminds one strongly of the song of the a...

Peace in heaven, and glory in the highest ( en ouranōi eirēnē kai doxa en hupsistois ).

This language reminds one strongly of the song of the angels at the birth of Jesus (Luk 2:14). Mar 11:10; Mat 21:9 have "Hosannah in the highest."

Robertson: Luk 19:39 - Some of the Pharisees Some of the Pharisees ( tines tōn Pharisaiōn ). Luke seems to imply by "from the multitude"(apo tou ochlou ) that these Pharisees were in the pr...

Some of the Pharisees ( tines tōn Pharisaiōn ).

Luke seems to imply by "from the multitude"(apo tou ochlou ) that these Pharisees were in the procession, perhaps half-hearted followers of the mob. But Joh 12:19 speaks of Pharisees who stood off from the procession and blamed each other for their failure and the triumph of Jesus. These may represent the bolder spirits of their same group who dared to demand of Jesus that he rebuke his disciples.

Robertson: Luk 19:40 - If these shall hold their peace If these shall hold their peace ( ean houtoi siōpēsousin ). A condition of the first class, determined as fulfilled. The use of ean rather than...

If these shall hold their peace ( ean houtoi siōpēsousin ).

A condition of the first class, determined as fulfilled. The use of ean rather than ei cuts no figure in the case (See note on Act 8:31; note on 1Th 3:8; and the note on 1Jo 5:15). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative.

Robertson: Luk 19:40 - The stones will cry out The stones will cry out ( hoi lithoi kraxousin ). A proverb for the impossible happening.

The stones will cry out ( hoi lithoi kraxousin ).

A proverb for the impossible happening.

Robertson: Luk 19:41 - Wept Wept ( eklausen ). Ingressive aorist active indicative, burst into tears. Probably audible weeping.

Wept ( eklausen ).

Ingressive aorist active indicative, burst into tears. Probably audible weeping.

Robertson: Luk 19:42 - If thou hadst known If thou hadst known ( ei egnōs ). Second aorist active indicative of ginōskō . Second-class condition, determined as unfulfilled.

If thou hadst known ( ei egnōs ).

Second aorist active indicative of ginōskō . Second-class condition, determined as unfulfilled.

Robertson: Luk 19:42 - Even thou Even thou ( kai su ). Emphatic position of the subject.

Even thou ( kai su ).

Emphatic position of the subject.

Robertson: Luk 19:42 - But now But now ( nun de ). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive.

But now ( nun de ).

Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive.

Robertson: Luk 19:42 - They are hid They are hid ( ekrubē ). Second aorist passive indicative of kruptō , common verb, to hide.

They are hid ( ekrubē ).

Second aorist passive indicative of kruptō , common verb, to hide.

Robertson: Luk 19:43 - Shall cast up a bank Shall cast up a bank ( parembalousin charaka ). Future active indicative of paremballō , a double compound (para , en , ballō ) of long usage, f...

Shall cast up a bank ( parembalousin charaka ).

Future active indicative of paremballō , a double compound (para , en , ballō ) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. So also the word charaka (charax ) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek.

Robertson: Luk 19:43 - Compass thee round Compass thee round ( perikuklōsousin se ). Future active indicative. Another common compound to make a circle (kuklos ) around (peri ), though he...

Compass thee round ( perikuklōsousin se ).

Future active indicative. Another common compound to make a circle (kuklos ) around (peri ), though here only in the N.T.

Robertson: Luk 19:43 - Keep thee in Keep thee in ( sunexousin se ). Shall hold thee together on every side (pantothen ). See about sunechō on Luk 4:38.

Keep thee in ( sunexousin se ).

Shall hold thee together on every side (pantothen ). See about sunechō on Luk 4:38.

Robertson: Luk 19:44 - Shall dash to the ground Shall dash to the ground ( edaphiousin ). Attic future of edaphizō , to beat level, to raze to the ground, a rare verb from edaphos , bottom, base,...

Shall dash to the ground ( edaphiousin ).

Attic future of edaphizō , to beat level, to raze to the ground, a rare verb from edaphos , bottom, base, ground (Act 22:7), here alone in the N.T.

Robertson: Luk 19:44 - Because Because ( anth' hōn ). "In return for which things."

Because ( anth' hōn ).

"In return for which things."

Robertson: Luk 19:44 - Thou knewest not Thou knewest not ( ouk egnōs ). Applying the very words of the lament in the condition in Luk 19:42. This vivid prophecy of the destruction of Jeru...

Thou knewest not ( ouk egnōs ).

Applying the very words of the lament in the condition in Luk 19:42. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.

Robertson: Luk 19:45 - Began to cast out Began to cast out ( ērxato ekballein ). So Mar 11:15 whereas Mat 21:12 has simply "he cast out."See Mark and Matthew for discussion of this second ...

Began to cast out ( ērxato ekballein ).

So Mar 11:15 whereas Mat 21:12 has simply "he cast out."See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in Joh 2:14-22. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

Robertson: Luk 19:47 - He was teaching He was teaching ( ēn didaskōn ). Periphrastic imperfect.

He was teaching ( ēn didaskōn ).

Periphrastic imperfect.

Robertson: Luk 19:47 - Daily Daily ( to kath' hēmeran ). Note the accusative neuter article, "as to the according to the day,"very awkward English surely, but perfectly good Gr...

Daily ( to kath' hēmeran ).

Note the accusative neuter article, "as to the according to the day,"very awkward English surely, but perfectly good Greek. The same idiom occurs in Luk 11:3.

Robertson: Luk 19:47 - Sought Sought ( ezētoun ). Imperfect active, conative imperfect, were seeking, trying to seek.

Sought ( ezētoun ).

Imperfect active, conative imperfect, were seeking, trying to seek.

Robertson: Luk 19:47 - The principal men of the people The principal men of the people ( hoi prōtoi tou laou ). The first men of the people. The position after the verb and apart from the chief priests ...

The principal men of the people ( hoi prōtoi tou laou ).

The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men"were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (apolesai ) of Jesus. The raising of Lazarus from the dead brought them together for this action (Joh 11:47-53; Joh 12:9-11).

Robertson: Luk 19:48 - They could not find They could not find ( ouch hēuriskon ). Imperfect active. They kept on not finding.

They could not find ( ouch hēuriskon ).

Imperfect active. They kept on not finding.

Robertson: Luk 19:48 - What they might do What they might do ( to ti poiēsōsin ). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the arti...

What they might do ( to ti poiēsōsin ).

First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article to (neuter accusative) with the question.

Robertson: Luk 19:48 - Hung upon him Hung upon him ( exekremeto autou ). Imperfect middle of ekkremamai , an old verb (mi form) to hang from, here only in the N.T. The form is an omega...

Hung upon him ( exekremeto autou ).

Imperfect middle of ekkremamai , an old verb (mi form) to hang from, here only in the N.T. The form is an omega form from ekkremomai , a constant tendency to the omega form in the Koiné. It pictures the whole nation (save the leaders in Luk 19:47) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."

Vincent: Luk 19:1 - Jericho 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 ch...

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; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Mat 9:9; Luk 3:12.

Vincent: Luk 19:1 - Jericho 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 ch...

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; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Mat 9:9; Luk 3:12.

Vincent: Luk 19:2 - Named Named ( ὀνόματι καλούμενος ) Lit., called by name. Compare Luk 1:61.

Named ( ὀνόματι καλούμενος )

Lit., called by name. Compare Luk 1:61.

Vincent: Luk 19:2 - Zacchaeus Zacchaeus Saccai, " the just."

Zacchaeus

Saccai, " the just."

Vincent: Luk 19:3 - He sought He sought ( ἐζήτει ) Imperfect. He was busy seeking as Jesus passed.

He sought ( ἐζήτει )

Imperfect. He was busy seeking as Jesus passed.

Vincent: Luk 19:3 - Who he was Who he was Lit., is. Not to see what kind of a person, but which one of the crowd he was.

Who he was

Lit., is. Not to see what kind of a person, but which one of the crowd he was.

Vincent: Luk 19:3 - Stature Stature ( ἡλικίᾳ ) See on Luk 12:25.

Stature ( ἡλικίᾳ )

See on Luk 12:25.

Vincent: Luk 19:4 - Sycamore Sycamore ( συκομορέαν ) From συκῆ , fig-tree, and μόρον , the mulberry. The fig-mulberry, resembling the fig in its f...

Sycamore ( συκομορέαν )

From συκῆ , fig-tree, and μόρον , the mulberry. The fig-mulberry, resembling the fig in its fruit, and the mulberry in its leaves. Some old writers derived it from μωρὸς , foolish, because it produced worthless figs. Dr. Thomson says that it bears several crops yearly, which grow on short stems along the trunk and the large branches. They are very insipid, and none but the poorer classes eat them. Hence Amos expresses the fact that he belongs to the humblest class of the community, by calling himself a gatherer of sycamore fruit (Amo 7:14). It grows with its large branches low down and wide open, so that Zacchaeus could easily have climbed into it. It is a favorite and pleasant conceit with old commentators that Zacchaeus' sycamore that day bore precious fruit.

Vincent: Luk 19:5 - I must abide I must abide " Adopting the royal style which was familiar to him, and which commends the loyalty of a vassal in the most delicate manner by free...

I must abide

" Adopting the royal style which was familiar to him, and which commends the loyalty of a vassal in the most delicate manner by freely exacting his services" (" Ecce Homo" ).

Vincent: Luk 19:7 - To be guest To be guest ( καταλῦσαι ) More correctly, Rev., lodge . See on Luk 9:12.

To be guest ( καταλῦσαι )

More correctly, Rev., lodge . See on Luk 9:12.

Vincent: Luk 19:7 - A sinner A sinner See on Luk 3:12.

A sinner

See on Luk 3:12.

Vincent: Luk 19:8 - Stood Stood ( σταθεὶς ) See on Luk 18:11. Describing a formal act, as of one who is about to make a solemn declaration. He was like the Pharis...

Stood ( σταθεὶς )

See on Luk 18:11. Describing a formal act, as of one who is about to make a solemn declaration. He was like the Pharisee in attitude, but not in spirit. The more formal word for standing, applied to the Pharisee in the temple, is here used of the publican.

Vincent: Luk 19:8 - I give I give Not, It is my practice to give. Zacchaeus' statement is not a vindication, but a vow. " I now give by way of restoration."

I give

Not, It is my practice to give. Zacchaeus' statement is not a vindication, but a vow. " I now give by way of restoration."

Vincent: Luk 19:8 - If I have taken anything by false accusation If I have taken anything by false accusation ( εἴ τι ἐσυκοφάντησα ) If - anything does not state a merely possible case...

If I have taken anything by false accusation ( εἴ τι ἐσυκοφάντησα )

If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying " Whatever I have taken." See on Luk 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Mat 18:28; Luk 12:58.

Vincent: Luk 19:8 - Fourfold Fourfold The restoration required of a thief (Exo 22:1).

Fourfold

The restoration required of a thief (Exo 22:1).

Vincent: Luk 19:11 - Appear Appear ( ἀναφαίνεσθαι ) Only here and Act 21:3. It means to be brought to light; shown forth. The common phrase s how up (ἀ...

Appear ( ἀναφαίνεσθαι )

Only here and Act 21:3. It means to be brought to light; shown forth. The common phrase s how up (ἀνά ) represents it.

Vincent: Luk 19:13 - His ten servants His ten servants ( δέκα δούλους ἑαυτοῦ ) Rev., rightly, changes to ten servants of his, since the his is emphatic; lit...

His ten servants ( δέκα δούλους ἑαυτοῦ )

Rev., rightly, changes to ten servants of his, since the his is emphatic; lit., his own. Moreover, it would be absurd to suppose that this nobleman, of consequence enough to be raised to a royal dignity, had but ten servants. The number of slaves in a Roman household was enormous, sometimes reaching hundreds. Toward the end of the Republic, it was considered reprehensible not to have a slave for every sort of work.

Vincent: Luk 19:13 - Pounds Pounds ( μνᾶς ) Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks: " The small sum astonishes us. Compare, on ...

Pounds ( μνᾶς )

Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks: " The small sum astonishes us. Compare, on the other hand, the talents (Matthew 25). But in Matthew, the Lord transfers to his servant his whole property; here he has only devoted a definite sum of money to the purpose of putting his servants to the proof therewith; and the smallness of the amount corresponds to what is so carefully emphasized in our parable, viz., the relation of faithfulness in the least to its great recompense (Luk 19:17); which relation is less regarded in the parable in Matthew" (" Commentary on Luke" ).

Vincent: Luk 19:13 - Occupy Occupy ( πραγματεύσασθε ) The word occupy has lost the sense which it conveyed to the makers of the A. V. - that of using or ...

Occupy ( πραγματεύσασθε )

The word occupy has lost the sense which it conveyed to the makers of the A. V. - that of using or laying out what is possessed. An occupier formerly meant a trader. Occupy, in the sense of to use, occurs Jdg 16:11 : " new ropes that never were occupied; " which Rev. changes to wherewith no work hath been done. Compare the Prayer-Book version of the Psalter, Psa 107:23 : " occupy their business in great waters." So Latimer, " Sermons," " He that occupieth usury." Rev., trade ye. Wyc., merchandise ye. Tynd., buy and sell. See on traded, Mat 25:16.

Vincent: Luk 19:13 - Till I come Till I come ( ἕως ἔρχομαι ) It is strange that the Rev. follows this reading without comment, while the Revisers' text takes no...

Till I come ( ἕως ἔρχομαι )

It is strange that the Rev. follows this reading without comment, while the Revisers' text takes no notice whatever of the reading of four of the leading manuscripts, which is adopted by both Tischendorf and Westcott and Hort; ἐν ᾧ ἔρχομαι , " while I come," a condensed form of expression for while I go and return.

Vincent: Luk 19:15 - Had gained by trading Had gained by trading ( διεπραγματεύσατο ) Only here in New Testament. See on Luk 19:13.

Had gained by trading ( διεπραγματεύσατο )

Only here in New Testament. See on Luk 19:13.

Vincent: Luk 19:16 - Hath gained Hath gained ( προσηργάσατο ) Only here in New Testament. Lit., hath worked besides (πρὸς ) the original sum. Rev., made.

Hath gained ( προσηργάσατο )

Only here in New Testament. Lit., hath worked besides (πρὸς ) the original sum. Rev., made.

Vincent: Luk 19:16 - Have thou authority Have thou authority ( ἴσθι ἐξομσίαν ἔχων ) Lit., Be thou having authority.

Have thou authority ( ἴσθι ἐξομσίαν ἔχων )

Lit., Be thou having authority.

Vincent: Luk 19:16 - Cities Cities " A city for a pound, yet not even a cottage could be bought for a pound" (Bengel).

Cities

" A city for a pound, yet not even a cottage could be bought for a pound" (Bengel).

Vincent: Luk 19:18 - Made Made ( ἐποίησεν ) See on Mat 25:16.

Made ( ἐποίησεν )

See on Mat 25:16.

Vincent: Luk 19:20 - I kept I kept ( εἶχον ) The imperfect. I was keeping while thou wert absent.

I kept ( εἶχον )

The imperfect. I was keeping while thou wert absent.

Vincent: Luk 19:20 - Napkin Napkin ( σουδαρίῳ ) The Latin sudarium, from sudor , perspiration: a cloth for wiping off the sweat. Trench notes that the napki...

Napkin ( σουδαρίῳ )

The Latin sudarium, from sudor , perspiration: a cloth for wiping off the sweat. Trench notes that the napkin which the idle servant does not need for its proper use (Gen 3:19) he uses for the wrapping up of his pound.

Vincent: Luk 19:21 - Austere Austere ( αὐστηρὸς ) From aὔω , to dry. Dry , and thence hard. See on hard, Mat 25:24.

Austere ( αὐστηρὸς )

From aὔω , to dry. Dry , and thence hard. See on hard, Mat 25:24.

Vincent: Luk 19:21 - Sow Sow ( ἔσπειρας ) See on strawed, Mat 25:24.

Sow ( ἔσπειρας )

See on strawed, Mat 25:24.

Vincent: Luk 19:22 - Thou knewest Thou knewest To be read interrogatively. " Didst thou know that? Then, for that reason, thou shouldst have been the more faithful."

Thou knewest

To be read interrogatively. " Didst thou know that? Then, for that reason, thou shouldst have been the more faithful."

Vincent: Luk 19:23 - Bank Bank ( τράπεζαν ) Lit., the table of the money-changer. Wyc., board. See on exchangers, Mat 25:27.

Bank ( τράπεζαν )

Lit., the table of the money-changer. Wyc., board. See on exchangers, Mat 25:27.

Vincent: Luk 19:23 - Usury Usury ( τόκῳ ) Better interest, as Rev. See on usury, Mat 25:27.

Usury ( τόκῳ )

Better interest, as Rev. See on usury, Mat 25:27.

Vincent: Luk 19:27 - But But ( πλὴν ) Rev., howbeit . However it may be with the unfaithful servant.

But ( πλὴν )

Rev., howbeit . However it may be with the unfaithful servant.

Vincent: Luk 19:27 - Slay Slay ( κατασφάξατε ) Only here in New Testament. A strong word: s laughter; cut them down (κατά ).

Slay ( κατασφάξατε )

Only here in New Testament. A strong word: s laughter; cut them down (κατά ).

Vincent: Luk 19:29 - Bethphage Bethphage See on Mat 21:1.

Bethphage

See on Mat 21:1.

Vincent: Luk 19:31 - The Lord The Lord See on Mat 21:3.

The Lord

See on Mat 21:3.

Vincent: Luk 19:35 - Their garments Their garments More strictly, their own garments (ἑαυτῶν ), in their reverence and love for their Lord. See oil Mat 25:7.

Their garments

More strictly, their own garments (ἑαυτῶν ), in their reverence and love for their Lord. See oil Mat 25:7.

Vincent: Luk 19:36 - Spread Spread ( ὑπεστρώννυον ) Only here in New Testament.

Spread ( ὑπεστρώννυον )

Only here in New Testament.

Vincent: Luk 19:37 - The descent The descent 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. ...

The descent

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. Luk 19:37 marks the first sight, Luk 19:41 the second and nearer view (see Introduction, on Luke's topographical accuracy). " A t this point (the former) the first view is 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" (Stanley, " Sinai and Palestine" ).

Vincent: Luk 19:41 - He drew nigh He drew nigh " Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the int...

He drew nigh

" 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).

Vincent: Luk 19:42 - Wept Wept ( ἔκλαυσεν ) With audible weeping.

Wept ( ἔκλαυσεν )

With audible weeping.

Vincent: Luk 19:43 - A trench A trench ( χάρακα ) Rev., correctly, as Tynd., a bank. Only here in New Testament. The word literally means a pointed stake, used in ...

A trench ( χάρακα )

Rev., correctly, as Tynd., a bank. Only here in New Testament. The word literally means a pointed stake, used in fortifying the intrenchments of a camp, and thence the palisade itself. In fortifying a camp or besieging a city, a ditch was dug round the entire circuit, and the earth from it thrown up into a wall, upon which sharp stakes were fixed. Every Roman soldier carried three or four of these stakes on the march. Wyc., with pale.

Vincent: Luk 19:43 - Keep thee in Keep thee in ( συνέξουσιν ) See on Luk 4:38.

Keep thee in ( συνέξουσιν )

See on Luk 4:38.

Vincent: Luk 19:44 - Lay thee even with the ground Lay thee even with the ground ( ἐδαφιοῦσιν ) Only here in New Testament. Primarily, to beat level, like a threshing-floor or pave...

Lay thee even with the ground ( ἐδαφιοῦσιν )

Only here in New Testament. Primarily, to beat level, like a threshing-floor or pavement. The Septuagint uses it in the sense of dashing down to the ground (Psalms 137:9, and elsewhere). So Rev., from the succeeding reference to the children, and in allusion to the Psalms.

Vincent: Luk 19:44 - Visitation Visitation See on 1Pe 2:12.

Visitation

See on 1Pe 2:12.

Vincent: Luk 19:46 - Thieves Thieves ( λῃστῶν ) See on Mat 26:55; Luk 10:30; Mar 11:17.

Thieves ( λῃστῶν )

See on Mat 26:55; Luk 10:30; Mar 11:17.

Vincent: Luk 19:48 - Were very attentive Were very attentive ( ἐξεκρέματο ) Only here in New Testament. Lit., as Rev., hung upon him. Tynd., stuck by h im.

Were very attentive ( ἐξεκρέματο )

Only here in New Testament. Lit., as Rev., hung upon him. Tynd., stuck by h im.

Wesley: Luk 19:1 - He passed through Jericho So that Zaccheus must have lived near the end of the town: the tree was in the town itself.

So that Zaccheus must have lived near the end of the town: the tree was in the town itself.

Wesley: Luk 19:1 - And he was rich These words seem to refer to the discourse in the last chapter, Luk 18:24-27, particularly to Luk 18:27. Zaccheus is a proof, that it is possible by t...

These words seem to refer to the discourse in the last chapter, Luk 18:24-27, particularly to Luk 18:27. Zaccheus is a proof, that it is possible by the power of God for even a rich man to enter into the kingdom of heaven.

Wesley: Luk 19:2 - The chief of the publicans What we would term, commissioner of the customs. A very honourable as well as profitable place.

What we would term, commissioner of the customs. A very honourable as well as profitable place.

Wesley: Luk 19:4 - And running before With great earnestness.

With great earnestness.

Wesley: Luk 19:4 - He climbed up Notwithstanding his quality: desire conquering honour and shame.

Notwithstanding his quality: desire conquering honour and shame.

Wesley: Luk 19:5 - Jesus said, Zaccheus, make haste and come down What a strange mixture of passions must Zaccheus have now felt, hearing one speak, as knowing both his name and his heart!

What a strange mixture of passions must Zaccheus have now felt, hearing one speak, as knowing both his name and his heart!

Wesley: Luk 19:7 - They all murmured All who were near: though most of them rather out of surprise than indignation.

All who were near: though most of them rather out of surprise than indignation.

Wesley: Luk 19:8 - And Zaccheus stood Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately.

Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately.

Wesley: Luk 19:9 - He also is a son of Abraham A Jew born, and as such has a right to the first offer of salvation.

A Jew born, and as such has a right to the first offer of salvation.

Wesley: Luk 19:10 - -- Mat 18:11.

Wesley: Luk 19:11 - They thought the kingdom of God A glorious temporal kingdom, would immediately appear.

A glorious temporal kingdom, would immediately appear.

Wesley: Luk 19:12 - He went into a far country to receive a kingdom Christ went to heaven, to receive his sovereign power as wan, even all authority in heaven and earth. Mat 25:14; Mar 13:34.

Christ went to heaven, to receive his sovereign power as wan, even all authority in heaven and earth. Mat 25:14; Mar 13:34.

Wesley: Luk 19:13 - Trade till I come To visit the nation, to destroy Jerusalem, to judge the world: or, in a more particular sense, to require thy soul of thee.

To visit the nation, to destroy Jerusalem, to judge the world: or, in a more particular sense, to require thy soul of thee.

Wesley: Luk 19:14 - But his citizens Such were those of Jerusalem, hated him, and sent an embassy after him - The word seems to imply, their sending ambassadors to a superior court, to en...

Such were those of Jerusalem, hated him, and sent an embassy after him - The word seems to imply, their sending ambassadors to a superior court, to enter their protest against his being admitted to the regal power. In such a solemn manner did the Jews protest, as it were, before God, that Christ should not reign over them: this man - So they call him in contempt.

Wesley: Luk 19:15 - When he was returned In his glory.

In his glory.

Wesley: Luk 19:23 - With interest Which does not appear to be contrary to any law of God or man. But this is no plea for usury, that is, the taking such interest as implies any degree ...

Which does not appear to be contrary to any law of God or man. But this is no plea for usury, that is, the taking such interest as implies any degree of oppression or extortion.

Wesley: Luk 19:25 - They said With admiration, not envy.

With admiration, not envy.

Wesley: Luk 19:26 - -- Mat 25:29; Luk 8:18.

Wesley: Luk 19:27 - He went before The foremost of the company, showing his readiness to suffer.

The foremost of the company, showing his readiness to suffer.

Wesley: Luk 19:29 - -- He drew nigh to the place where the borders of Bethphage and Bethany met, which was at the foot of the mount of Olives. Mat 21:1; Mar 11:1.

He drew nigh to the place where the borders of Bethphage and Bethany met, which was at the foot of the mount of Olives. Mat 21:1; Mar 11:1.

Wesley: Luk 19:37 - The whole multitude began to praise God Speaking at once, as it seems, from a Divine impulse, words which most of them did not understand.

Speaking at once, as it seems, from a Divine impulse, words which most of them did not understand.

Wesley: Luk 19:38 - Peace in heaven God being reconciled to man.

God being reconciled to man.

Wesley: Luk 19:39 - Rebuke thy disciples Paying thee this immoderate honour.

Paying thee this immoderate honour.

Wesley: Luk 19:40 - If these should hold their peace, the stones, which lie before you, would cry out That is, God would raise up some still more unlikely instruments to declare his praise. For the power of God will not return empty.

That is, God would raise up some still more unlikely instruments to declare his praise. For the power of God will not return empty.

Wesley: Luk 19:42 - O that thou hadst known, at least in this thy day After thou hast neglected so many.

After thou hast neglected so many.

Wesley: Luk 19:42 - Thy day The day wherein God still offers thee his blessings.

The day wherein God still offers thee his blessings.

Wesley: Luk 19:43 - Thine enemies shall cast a trench about thee, and compass thee around All this was exactly performed by Titus, the Roman general.

All this was exactly performed by Titus, the Roman general.

Wesley: Luk 19:44 - And thy children within thee All the Jews were at that time gathered together, it being the time of the passover.

All the Jews were at that time gathered together, it being the time of the passover.

Wesley: Luk 19:44 - They shall not leave in thee one stone upon another Only three towers were left standing for a time, to show the former strength and magnificence of the place. But these likewise were afterward levelled...

Only three towers were left standing for a time, to show the former strength and magnificence of the place. But these likewise were afterward levelled with the ground.

Wesley: Luk 19:45 - -- Mat 21:12; Mar 11:11.

Wesley: Luk 19:46 - -- Isa 56:7.

JFB: Luk 19:2-4 - chief among the publicans Farming a considerable district, with others under him.

Farming a considerable district, with others under him.

JFB: Luk 19:2-4 - rich Ill-gotten riches some of it certainly was. (See on Luk 19:8.)

Ill-gotten riches some of it certainly was. (See on Luk 19:8.)

JFB: Luk 19:3 - who he was What sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.

What sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.

JFB: Luk 19:4 - sycamore The Egyptian fig, with leaves like the mulberry.

The Egyptian fig, with leaves like the mulberry.

JFB: Luk 19:5-6 - looked up, In the full knowledge of who was in the tree, and preparatory to addressing him.

In the full knowledge of who was in the tree, and preparatory to addressing him.

JFB: Luk 19:5-6 - Zaccheus Whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3).

Whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3).

JFB: Luk 19:5-6 - make haste, and come down To which he literally responded--"he made haste and came down."

To which he literally responded--"he made haste and came down."

JFB: Luk 19:5-6 - for to-day, &c. Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces...

Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated.

JFB: Luk 19:5-6 - to-day . . . abide (Compare Joh 1:39), probably over night.

(Compare Joh 1:39), probably over night.

JFB: Luk 19:6 - joyfully Whence this so sudden "joy" in the cold bosom of an avaricious publican? The internal revolution was as perfect as instantaneous. "He spake and it was...

Whence this so sudden "joy" in the cold bosom of an avaricious publican? The internal revolution was as perfect as instantaneous. "He spake and it was done." "Then shall the lame man leap as an hart, and the tongue of the dumb sing" (Isa 35:6).

JFB: Luk 19:7 - to be guest Or lodge: something more than "eating with" such (Luk 15:2).

Or lodge: something more than "eating with" such (Luk 15:2).

JFB: Luk 19:7 - a sinner That was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would ...

That was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.

JFB: Luk 19:8-10 - stood Before all.

Before all.

JFB: Luk 19:8-10 - said unto the Lord, Behold, Lord Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.

Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.

JFB: Luk 19:8-10 - if I have That is, "so far as I have," for evidently the "if" is so used (as in Phi 4:8).

That is, "so far as I have," for evidently the "if" is so used (as in Phi 4:8).

JFB: Luk 19:8-10 - taken by false accusation Defrauded, overcharged (Luk 3:12-13).

Defrauded, overcharged (Luk 3:12-13).

JFB: Luk 19:8-10 - fourfold The Roman law required this; the Jewish law, but the principal and a fifth more (Num 5:7). There was no demand made for either; but, as if to revenge ...

The Roman law required this; the Jewish law, but the principal and a fifth more (Num 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.

JFB: Luk 19:9 - Jesus said unto him But also before all.

But also before all.

JFB: Luk 19:9 - This day, &c. Memorable saying! Salvation already come, but not a day old.

Memorable saying! Salvation already come, but not a day old.

JFB: Luk 19:9 - to this house So expressed probably to meet the taunt, "He is gone to be guest," &c. The house is no longer polluted; it is now fit to receive Me. But salvation to ...

So expressed probably to meet the taunt, "He is gone to be guest," &c. The house is no longer polluted; it is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members (Psa 118:15; Act 16:15-16, Act 16:31).

JFB: Luk 19:9 - son of Abraham He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.

He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.

JFB: Luk 19:10 - lost And such "lost" ones as this Zaccheus. (See on Luk 15:32.) What encouragement is there in this narrative to hope for unexpected conversions?

And such "lost" ones as this Zaccheus. (See on Luk 15:32.) What encouragement is there in this narrative to hope for unexpected conversions?

JFB: Luk 19:12 - a far country Said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.

Said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.

JFB: Luk 19:12 - to receive . . . a kingdom Be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitt...

Be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."

JFB: Luk 19:12 - to return At His second coming.

At His second coming.

JFB: Luk 19:13 - Occupy "negotiate," "do business," with the resources entrusted.

"negotiate," "do business," with the resources entrusted.

JFB: Luk 19:14 - his citizens His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, the...

His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.|| 25747||1||12||0||(See on Mat 25:19-29.)

JFB: Luk 19:14 - ten . . . five cities Different degrees of future gracious reward, proportioned to the measure of present fidelity.

Different degrees of future gracious reward, proportioned to the measure of present fidelity.

JFB: Luk 19:27 - bring hither, &c. (Compare 1Sa 15:32-33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion...

(Compare 1Sa 15:32-33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.|| 25761||1||10||0||@@CHRIST'S TRIUMPHANT ENTRY INTO JERUSALEM AND TEARS OVER IT.==== (Luke 19:28-44)

JFB: Luk 19:27 - Bethphage "house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.

"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.

JFB: Luk 19:30 - whereon, &c. (See on Joh 19:41).

(See on Joh 19:41).

JFB: Luk 19:31 - the Lord hath need, &c. He both knew all and had the key of the human heart. (See on Luk 19:5.) Perhaps the owner was a disciple.

He both knew all and had the key of the human heart. (See on Luk 19:5.) Perhaps the owner was a disciple.

JFB: Luk 19:35 - set Jesus on He allowing this, as befitting the state He was for the first and only time assuming.

He allowing this, as befitting the state He was for the first and only time assuming.

JFB: Luk 19:37 - whole multitude, &c. The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.

The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.

JFB: Luk 19:38 - Blessed be the King, &c. Mark (Mar 11:9-10) more fully, "Hosanna," that is, "Save now," the words of Psa 118:25, which were understood to refer to Messiah; and so they add, "t...

Mark (Mar 11:9-10) more fully, "Hosanna," that is, "Save now," the words of Psa 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Psa 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer.

JFB: Luk 19:38 - peace, &c. (See on Luk 2:13-14).

(See on Luk 2:13-14).

JFB: Luk 19:40 - the stones, &c. Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield Hi...

Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).

JFB: Luk 19:41-44 - when beheld . . . wept Compare Lam 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jes...

Compare Lam 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mat 23:37.)

JFB: Luk 19:42 - at least in this, &c. Even at this moving moment. (See on Luk 13:9.)

Even at this moving moment. (See on Luk 13:9.)

JFB: Luk 19:42 - thy peace Thinking perhaps of the name of the city. (Heb 7:2) [WEBSTER and WILKINSON]. How much is included in this word!

Thinking perhaps of the name of the city. (Heb 7:2) [WEBSTER and WILKINSON]. How much is included in this word!

JFB: Luk 19:42 - now . . . hid It was His among His last open efforts to "gather them," but their eyes were judicially closed.

It was His among His last open efforts to "gather them," but their eyes were judicially closed.

JFB: Luk 19:43 - a trench A rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This "cut off al...

A rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See JOSEPHUS, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.

JFB: Luk 19:45-46 - den of thieves Banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

Banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

JFB: Luk 19:47 - sought Continued seeking, that is, daily, as He taught.

Continued seeking, that is, daily, as He taught.

JFB: Luk 19:48 - were very attentive to hear him Hung upon His words.

Hung upon His words.

Clarke: Luk 19:1 - Entered and passed through Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of ...

Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, Luk 19:5, was in it.

Clarke: Luk 19:2 - Zaccheus Zaccheus - It is not unlikely that this person was a Jew by birth, see Luk 19:9; but because he had engaged in a business so infamous, in the eyes o...

Zaccheus - It is not unlikely that this person was a Jew by birth, see Luk 19:9; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, Luk 19:7

Clarke: Luk 19:2 - Chief among the publicans Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorab...

Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho

Clarke: Luk 19:2 - He was rich He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-...

He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial.

Clarke: Luk 19:3 - And he sought to see Jesus who he was And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole fami...

And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, Luk 19:9.

Clarke: Luk 19:4 - He ran before He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd,...

He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.

Clarke: Luk 19:5 - Make haste, and come down Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most i...

Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain.

Clarke: Luk 19:6 - Received him joyfully Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now confe...

Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him.

Clarke: Luk 19:7 - To be guest with a man that is a sinner To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his u...

To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on Luk 7:37.

Clarke: Luk 19:8 - The half of my goods I give to the poor The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions...

The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do

Clarke: Luk 19:8 - If I have taken any thing - by false accusation If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among ...

If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter’ s Antiq. vol. i. c. 21, end

Clarke: Luk 19:8 - I restore him fourfold I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppres...

I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and Num 5:7 (note).

Clarke: Luk 19:9 - Jesus said unto him Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before call...

Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; (Luk 19:7); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him."This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two

Clarke: Luk 19:9 - To this house To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need ...

To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, Luk 19:10; and therefore to save this lost soul is a part of my errand into the world."See the sentiment contained in this verse explained on Mat 18:11 (note).

Clarke: Luk 19:11 - And as they heard these things And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the par...

And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past; for this discourse appears to have taken place the next day after he had lodged at the house of Zaccheus; for the text says that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were nigh to Jerusalem

Clarke: Luk 19:11 - Immediately appear Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king.

Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king.

Clarke: Luk 19:12 - A certain nobleman A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior...

A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him

1.    By the behavior of the citizens, and their punishment, (Luk 19:14, Luk 19:27), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Luk 19:11. And they thought that the kingdom of God should immediately appear

2.    The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Mat 25:14, etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce

The meaning of the different parts of this parable appears to be as follows

A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews

Clarke: Luk 19:12 - Went into a far country Went into a far country - Ascended to the right hand of the Divine Majesty

Went into a far country - Ascended to the right hand of the Divine Majesty

Clarke: Luk 19:12 - To receive a kingdom To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8...

To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8, Phi 2:9; Heb 1:3, Heb 1:8, Heb 1:9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way

Clarke: Luk 19:12 - And to return And to return - To judge and punish the rebellious Jews.

And to return - To judge and punish the rebellious Jews.

Clarke: Luk 19:13 - Ten servants Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See Luk 14:31; ...

Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See Luk 14:31; Luk 15:8; Mat 15:1

Clarke: Luk 19:13 - Ten pounds Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh , from which it is evidently derived; and it ap...

Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh , from which it is evidently derived; and it appears from Eze 45:12, to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9£ English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. Suidas says, "The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta.

By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.

Clarke: Luk 19:14 - His citizens His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God

His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God

Clarke: Luk 19:14 - Hated him Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification no...

Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind

Clarke: Luk 19:14 - Sent a message after him Sent a message after him - As, in Luk 19:12, there is an allusion to a person’ s going to Rome, when elected to be ruler of a province or kingd...

Sent a message after him - As, in Luk 19:12, there is an allusion to a person’ s going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government

Clarke: Luk 19:14 - We will not have this man, etc. We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a...

We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a murderer, one of their own temper, to the Redeemer of their souls.

Clarke: Luk 19:15 - When he was returned When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Mat 2...

When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Mat 25:14 (note), etc.

Clarke: Luk 19:16 - Lord, thy pound hath gained ten Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to...

Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man’ s ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved.

Clarke: Luk 19:17 - Over ten cities Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faith...

Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas.

Clarke: Luk 19:20 - Lord, behold, here is thy pound Lord, behold, here is thy pound - See Mat 25:18.

Lord, behold, here is thy pound - See Mat 25:18.

Clarke: Luk 19:23 - With usury? With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using ...

With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit.

Clarke: Luk 19:25 - And they said unto him, Lord, he hath ten pounds And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is...

And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer."

Clarke: Luk 19:26 - And from him that hath not And from him that hath not - See this particularly explained Mat 13:12 (note). Perhaps it would be well, with Bishop Pearce, to supply the word gain...

And from him that hath not - See this particularly explained Mat 13:12 (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.

Clarke: Luk 19:27 - Those - enemies - bring hither Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.

Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.

Clarke: Luk 19:28 - He went before He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disci...

He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.

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See this triumphal entry into Jerusalem explained at large on Mat 21:1-11 (note), and Mar 11:1-10 (note).

Clarke: Luk 19:38 - Glory in the highest Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on Mat 21:9 (note).

Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on Mat 21:9 (note).

Clarke: Luk 19:40 - If these should hold their peace, the stones would - cry out If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predic...

If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zec 9:9, as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated.

Clarke: Luk 19:41 - And wept over it And wept over it - See Mat 23:37.

And wept over it - See Mat 23:37.

Clarke: Luk 19:42 - The things which belong unto thy peace! The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ...

The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh , he shall see, and שלום shalom , peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name.

Clarke: Luk 19:43 - Cast a trench about thee Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the buildi...

Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader’ s attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3.

Clarke: Luk 19:44 - The time of thy visitation The time of thy visitation - That is, the time of God’ s gracious offers of mercy to thee. This took in all the time which elapsed from the pre...

The time of thy visitation - That is, the time of God’ s gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

Clarke: Luk 19:45 - Went into the temple Went into the temple - See all this transaction explained, Mat 21:12-16 (note).

Went into the temple - See all this transaction explained, Mat 21:12-16 (note).

Clarke: Luk 19:47 - And he taught daily in the temple And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week ...

And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Mat 21:17.

Clarke: Luk 19:48 - Were very attentive to hear him Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung ...

Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. -

Ex vultu dicentis, pendet omnium vultus

The face of every man hung on the face of the speaker

- Pendetque iterum narrantis ab ore

Virg. Aen. iv. 7

And she hung again on the lips of the narrator

The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation

The reader is requested to refer to Matthew 24 (note), and to Mat 25:14 (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed.

Calvin: Luk 19:1 - NO PHRASE This shows how little attention Luke paid to observing the order of dates; for, after having detailed the miracle, he now relates what happened in th...

This shows how little attention Luke paid to observing the order of dates; for, after having detailed the miracle, he now relates what happened in the city of Jericho He tells us that, while Christ presented himself to the view of all, as he went along the streets, Zaccheus alone was very desirous to see him. For it was an evidence of intense desire that he climbed up a tree; since rich men are, for the most part, haughty, and plume themselves on affected gravity. It is possible, indeed, that others entertained the same wish, but this man was most properly singled out by Luke, both on account of his rank, and on account of his wonderful conversion, which took place suddenly. Now, though faith was not yet formed in Zaccheus, yet this was a sort of preparation for it; for it was not without a heavenly inspiration that he desired so earnestly to get a sight of Christ; I mean, in reference to that design which immediately appeared. Some were led, no doubt, by vain curiosity to run even from distant places, for the purpose of seeing Christ, but the event showed that the mind of Zaccheus contained some seed of piety. In this manner, before revealing himself to men, the Lord frequently communicates to them a secret desire, by which they are led to Him, while he is still concealed and unknown; and, though they have no fixed object in view, He does not disappoint them, but manifests himself in due time.

Calvin: Luk 19:5 - Zaccheus, make haste, and come down 5.Zaccheus, make haste, and come down It is a remarkable instance of favor, that the Lord anticipates Zaccheus, and does not wait for his invitation...

5.Zaccheus, make haste, and come down It is a remarkable instance of favor, that the Lord anticipates Zaccheus, and does not wait for his invitation, but of his own accord asks lodging at his house. We know how hateful, nay, how detestable the name of publican at that time was; and we shall find that this is shortly afterwards mentioned by Luke. It is therefore astonishing kindness in the Son of God to approach a man, from whom the great body of men recoil, and that before he is requested to do so. But we need not wonder, if he bestows this honor on one who was already drawn to him by a secret movement of the Spirit; for it was a more valuable gift to dwell in his heart than to enter his house. But by this expression he made it evident, that he is never sought in vain by those who sincerely desire to know him; for Zaccheus obtained vastly more than he had expected. Besides, the great readiness of Zaccheus to obey, his hastening to come down from the tree, and his joy in receiving Christ, exhibit still more clearly the power and guidance of the Holy Spirit; for, though he did not yet possess a pure faith, yet this submissiveness and obedience must be regarded as the beginning of faith.

Calvin: Luk 19:7 - And when they saw it, they all murmured 7.And when they saw it, they all murmured The inhabitants of the town — and, perhaps, some of Christ’s followers — murmur that he goes to lo...

7.And when they saw it, they all murmured The inhabitants of the town — and, perhaps, some of Christ’s followers — murmur that he goes to lodge with a man who is looked upon as wicked and infamous, even though nobody invited him. It is thus that the world disregards the offer of the grace of God, but complains bitterly 678 when it is conveyed to others. But let us consider how unjust this murmuring was. They think it unreasonable that Christ should bestows so great an honor on a wicked man; for in this passage, as in many others, the word sinner is not taken in the ordinary sense, 679 but denotes a man of disgraceful and scandalous life. Let us suppose that Zaccheus was a person of this description. Still, we ought first to inquire for what purpose Christ chose to become his guest; for, while out of doors men are murmuring, within the house God displays magnificently the glory of this name, and refutes their wicked calumny.

The conversion of Zaccheus was an astonishing work of God, and yet there was no good reason why Zaccheus should be marked with infamy. He had the charge of collecting the taxes. Now to collect taxes was no crime in itself, but men of that class were exceedingly despised and hated by the Jews, because they reckoned it to be in the highest degree unjust that they should pay tribute. But whatever might be the character of Zaccheus, still the kindness of Christ ought not to be blamed, but commended, in not refusing his assistance to a wretched man, to rescue him from destruction, and bring him to salvation. And therefore the offense which was wickedly taken did not hinder him from proceeding to execute his Father’s command. With such magnanimity ought all his ministers to be endued, as to think more highly of the salvation of one soul than of the murmurs which all ignorant persons may utter, and not to desist from their duty, even though all their actions and words may expose them to reproaches.

Calvin: Luk 19:8 - And Zaccheus stood, and said 8.And Zaccheus stood, and said From this result they ought to have formed their opinion of what Christ did; but men are so hasty and precipitate, tha...

8.And Zaccheus stood, and said From this result they ought to have formed their opinion of what Christ did; but men are so hasty and precipitate, that they do not take time to wait for God. 680 The conversion of Zaceheus is described by fruits and outward signs. As it was probable that he had enriched himself to the injury of others,

if he had wronged any man, he was ready to restore fourfold. Besides, the half of his goods he dedicates to the poor. A man might indeed bestow all his goods on the poor,
(1Co 13:3,)

and yet his generosity might be of no value in the sight of God; but, though no mention is here made of inward repentance, yet Luke means that the godly zeal, which he commends in Zaccheus, proceeded from that living root. In like manner, Paul, when treating of repentance, exhorts us to those duties, by which men may learn that we are changed for the better.

Let him that stole steal no more; but rather let him labor with his hands, that he may assist the poor and needy,
(Eph 4:28.)

We ought therefore to begin with the heart, but our repentance ought also to be evinced by works.

Now let us observe that Zaccheus does not make a present to God out of his extortions, as many rich men give to God a portion of what they have obtained by dishonesty, that they may the more freely pillage in future, and that they may be acquitted of the wrongs which they have formerly done. But Zaccheus devotes the half of his goods to God in such a manner, as to give, at the same time, compensation for whatever wrongs he has done; and hence we infer that the riches which he possessed were not the fruit of dishonest gain. Thus Zaccheus is not only ready to give satisfaction, if he has taken any thing by fraud, but shares his lawful possessions with the poor; by which he shows that he is changed from a wolf not only into a sheep, but even into a shepherd. And while he corrects the faults which had been formerly committed, he renounces wicked practices for the future, as God demands from his people, first of all, that they abstain from doing any act of injury. Zaccheus has not laid others under obligation, by his example, to strip themselves of the half of their goods; but we have only to observe the rule which the Lord prescribes, that we dedicate ourselves, and all that we have, to holy and lawful purposes.

Calvin: Luk 19:9 - Today is salvation come to this house 9.Today is salvation come to this house Christ, bearing testimony to Zaccheus, declares that his professions were not hypocritical. And yet he does n...

9.Today is salvation come to this house Christ, bearing testimony to Zaccheus, declares that his professions were not hypocritical. And yet he does not ascribe to the good works of Zaccheus the cause of salvation; but, as that conversion was an undoubted pledge of the divine adoption, he justly concludes from it that this house is a possessor of salvation Such, to is the import of the words for, since Zaccheus is one of the children of Abraham, he argues that his house is saved. In order that any man may be reckoned among the children of Abraham, it is necessary for him to imitate Abraham’s faith; nay, Scripture expressly bestows on faith this commendation, that it distinguishes the genuine children of Abraham from strangers. Let us therefore know that in Zaccheus faith is chiefly commended, on account of which his good works were acceptable to God. Nor is there reason to doubt that the doctrine of Christ went before the conversion of Zaccheus; and, consequently, the commencement of his salvation was, to hear Christ discoursing on the undeserved mercy of God, and on the reconciliation of men to Him, and on the redemption of the Church, and to embrace this doctrine by faith.

In consequence of the Greek word οἴκος; (house) being of the masculine gender, this passage is explained in two ways. The old translator 681 has made the reference to be to Zaccheus, which I also prefer. 682 Erastians has chosen to render it, inasmuch as The House, itself is a Daughter of Abraham; 683 and although I do not disapprove of this, I think it more natural to explain it as referring to Zacche u s For, since God, when he adopts the head of a family, promises that He will be a God even to his whole house, salvation is, with propriety, extended from the head to the whole body. Now the particle καὶ (also) is emphatic; for Christ means, that Zaccheus, not less than the other Jews who haughtily detested him, is a son of Abraham And that his former life may not seem to have shut against him the gate of salvation, Christ argues from his own office, that there is nothing in this change at which any man ought to take offense, since he was sent by the Father to save those who were lost.

Calvin: Luk 19:11 - While they were hearing these things Luk 19:11.While they were hearing these things It was next to a prodigy that the disciples, after having been so frequently warned as to the approachi...

Luk 19:11.While they were hearing these things It was next to a prodigy that the disciples, after having been so frequently warned as to the approaching death of Christ, flew aside from it to think of his kingdom. There were two mistakes; first, that they pictured to themselves rest and happiness without the cross; secondly, that they judged of the kingdom of God according to their own carnal sense. Hence it appears how slight and obscure their faith was; for though they had entertained a hope of the resurrection, yet the taste was too slight for forming a fixed and decided opinion about Christ. They believe him to be the Redeemer who had been formerly promised, and hence they conceive a hope that the Church will be renewed; but that knowledge immediately degenerates into vain imaginations, which either overturn or obscure the power of his kingdom. But the strangest thing of all was, that so many warnings should have passed away from their recollection without yielding any advantage. At least, it was brutal stupidity that, though Christ had lately declared, in express terms, that he was just about to undergo a bitter and ignominious death, they not only remained unconcerned, but rushed forward, as if to a joyful triumph.

Calvin: Luk 19:12 - A certain nobleman. Matthew // Into a distant country 12.A certain nobleman. Matthew interweaves this parable with others, without attending to the order of time; but, as his intention was, in the twenty...

12.A certain nobleman. Matthew interweaves this parable with others, without attending to the order of time; but, as his intention was, in the twenty-second chapter, to make a collection of Christ’s latest discourses, readers ought not to trouble themselves greatly with the inquiry which of them was delivered on the first, or the second, or the third day within that short period. But it is proper to observe the difference between Matthew and Luke; for, while the former touches only on one point, the latter embraces two. This point is common to both, that Christ resembles a nobleman, who, undertaking a long journey for the sake of obtaining a kingdom, has entrusted his money to the management of his servants, and so on. The other point is peculiar to Luke, that the subjects abused the absence of the prince, and raised a tumult in order to shake off his yoke. In both parts Christ intended to show, that the disciples were greatly mistaken in supposing that his royal authority was already established, and that he was coming to Jerusalem, in order to commence immediately a course of prosperity. Thus by taking away the expectation of an immediate kin g dom, he exhorts them to hope and patience; for he tells them that they must long and steadily endure many toils, before they enjoy that glory for which they pant too earnestly.

Into a distant country As the disciples thought that Christ was now about to enter into the possession of his kingdom, he first corrects this mistake by informing them, that he must undertake a long journey, in order to obtain the kingdom 686 As to what is meant by the distant country, I leave it to the ingenious expositions of those who are fond of subtleties. For my own part, I think that Christ expresses nothing more than his long absence, which would extend from the time of his death to his last coming. For, though he sits at the right hand of the Father, and holds the government of heaven and earth, and though, from the time that he ascended to heaven, all power was given to him, (Mat 28:18,) that every knee might bow before him, (Phi 2:10;) yet as he has not yet subdued his enemies — has not yet appeared as Judge of the world, or revealed his majesty — it is not without propriety that he is said to be absent from his people, till he return again, clothed with his new sovereignty. It is true, indeed, that he now reigns, while he regenerates his people to the heavenly life, forms them anew to the image of God, and associates them with angels; while he governs the Church by his word, guards it by his protection, enriches it with the gifts of the Spirit, nourishes it by his grace, and maintains it by his power, and, in short, supplies it with all that is necessary for salvation; while he restrains the fury of Satan and of all the ungodly, and defeats all their schemes. But as this way of reigning is concealed from the flesh, his manifestation is properly said to be delayed till the last day. Since, therefore, the apostles foolishly aimed at the shadow of a kingdom, our Lord declares that he must go to seek a distant kingdom, that, they may learn to endure delay. 687

Calvin: Luk 19:13 - And having called his ten servants 13.And having called his ten servants We must not inquire anxiously into the number of the servants, or into the sums of money. For Matthew, by expre...

13.And having called his ten servants We must not inquire anxiously into the number of the servants, or into the sums of money. For Matthew, by expressing various sums, includes a more extensive doctrine, namely, that Christ does not lay on all an equal charge of trafficking, but commits to one a small, and to another a larger sum of money. Both agree in this, that till the last day of the resurrection Christ, in some respects, goes to a distance from his people, but yet that it would be highly improper for them to sit down in idleness and do no good; for each has a certain office enjoined him, in which he ought to be employed, and, therefore, they ought to be diligent in trading, that they may be careful to increase their Lord’s property.

Luke says simply, that to each he gave a pound; because, whether more or less may be committed to us by our Lord, every man must equally give account for himself. Matthew, as I have said, is more full and copious; for he states various degrees. Let us know that the Lord does not bestow on all indiscriminately the same measure of gifts, (Eph 4:7,) but

distributes them variously as he thinks proper,
(1Co 12:11,)

so that some excel others. But whatever gifts the Lord has bestowed upon us, let us know that it is committed to us as so much money, that it may yield some gain; for nothing could be more unreasonable than that we should allow to remain buried, or should apply to no use, God’s favors, the value of which consists in yielding fruit.

Calvin: Luk 19:27 - But those my enemies Luk 19:27.But those my enemies In this second part, he appears to glance principally at the Jews, but includes all who in the absence of their master,...

Luk 19:27.But those my enemies In this second part, he appears to glance principally at the Jews, but includes all who in the absence of their master, determine to revolt. Now Christ’s intention was, not only to terrify such persons by threatening an awful punishment, but also to keep his own people in faithful subjection; for it was no small temptation to see the kingdom of God scattered by the treachery and rebellion of many. In order then that we may preserve our composure in the midst of troubles, Christ informs us that he will return, and that at his coming he will punish wicked rebellion. 697

Calvin: Luk 19:41 - And wept over it 41.And wept over it As there was nothing which Christ more ardently desired than to execute the office which the Father had committed to him, and as ...

41.And wept over it As there was nothing which Christ more ardently desired than to execute the office which the Father had committed to him, and as he knew that the end of his calling was to gather the lost sheep of the house of Israel, (Mat 15:24,) he wished that his coming might bring salvation to all. This was the reason why he was moved with compassion, and wept over the approaching destruction of the city of Jerusalem. For while he reflected that this was the sacred abode which God had chosen, in which the covenant of eternal salvation should dwell — the sanctuary from which salvation would go forth to the whole world, it was impossible that he should not deeply deplore its ruin. And when he saw the people, who had been adopted to the hope of eternal life, perish miserably through their ingratitude and wickedness, we need not wonder if he could not refrain from tears.

As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. And it is necessary that we should always give due consideration to the character which he sustains, when he speaks, or when he is employed in accomplishing the salvation of men; as in this passage, in order that he may execute faithfully his Father’s commission, he must necessarily desire that the fruit of the redemption should come to the whole body of the elect people. Since, therefore, he was given to this people as a minister for salvation, it is in accordance with the nature of his office that he should deplore its destruction. He was God, I acknowledge; but on all occasions when it was necessary that he should perform the office of teacher, his divinity rested, and was in a manner concealed, that it might not hinder what belonged to him as Mediator. By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love.

Calvin: Luk 19:42 - O if even thou hadst known! // The things which belong to thy peace // But now they are hid from thy eyes 42.O if even thou hadst known! The discourse is pathetic, and therefore abrupt; for we know that by those who are under the influence of vehement pas...

42.O if even thou hadst known! The discourse is pathetic, and therefore abrupt; for we know that by those who are under the influence of vehement passion their feelings are not more than half-expressed. Besides, two feelings are here mingled; for not only does Christ bewail the destruction of the city, but he likewise reproaches the ungrateful people with the deepest guilt, in rejecting the salvation which was offered to them, and drawing down on themselves a dreadful judgment of God. The word even, which is interwoven with it, is emphatic; for Christ silently contrasts Jerusalem with the other cities of Judea, or rather, of the whole world, and the meaning is: “If Even thou, who art distinguished by a remarkable privilege above the whole world, — if thou at least, (I say,) who art a heavenly sanctuary in the earth, hadst known ” This is immediately followed by another amplification taken from the time: “Though hitherto thou hast wickedly and outrageously rebelled against God, now at least there is time for repentance.” For he means that the day is now at hand, which had been appointed by the eternal purpose of God for the salvation of Jerusalem, and had been foretold by the prophets. Thus (says Isaiah) is the accepted time, this is the day of salvation, (Isa 49:8; 2Co 6:2.)

Seek the Lord while he may be found; call upon him while he is near,
(Isa 55:6.)

The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness. Nor does he simply say, that Jerusalem did not know her peace, but the things which belonged to her peace; for it frequently happens that men are far from being unacquainted with their happiness, but they are ignorant of the way and means, (as we say,) because they are blinded by their wickedness. Now since the compassion is mingled with reproach, let us observe, that men deserve the heavier punishment in proportion to the excellence of the gifts which they have received, because to other sins there is added an impious profanation of heavenly grace. Secondly, let us observe, that the nearer God approaches to us, and holds out the light of sound doctrine, the less excusable are we, if we neglect this opportunity. The gate of salvation, indeed, is always open; but as God is sometimes silent, it is no ordinary privilege, when He invites us to himself with a loud voice, and in a familiar manner, and therefore the contempt will be visited by severer punishment.

But now they are hid from thy eyes This is not said for the purpose of extenuating the guilt of Jerusalem; for, on the contrary, it marks with disgrace the monstrous stupidity of that city, that, when God is present, it does not perceive him. I do acknowledge that it belongs to God alone to open the eyes of the blind, and that no man is qualified for understanding the mysteries of the heavenly kingdom, unless God enlighten him inwardly by his Spirit; but it does not follow from this that they who perish through their own brutal blindness are excusable. Christ intended also to remove an offense, which might otherwise have perplexed the ignorant and weak; for when the eyes of all were directed to that city, his example might have very great influence in both respects, either for evil or for good. That no man then may be perplexed by its unbelief and proud contempt of the Gospel, Jerusalem is condemned for disgraceful blindness.

Calvin: Luk 19:43 - For the days shall come upon thee 43.For the days shall come upon thee He now assumes, as it were, the character of a judge, and addresses Jerusalem with greater severity. In like man...

43.For the days shall come upon thee He now assumes, as it were, the character of a judge, and addresses Jerusalem with greater severity. In like manner the prophets also, though they shed tears over the destruction of those about whom they ought to feel anxiety, yet they summon up courage to pronounce severe threatenings, because they know that not only are they commanded to watch over the salvation of men, but that they have also been appointed to be the heralds of the judgment of God. Under these terms Jesus declares that Jerusalem will suffer dreadful punishment, because she did not know the time of her visitation; that is, because she despised the Redeemer who had been exhibited to her, and did not embrace his grace. Let the fearful nature of the punishments which she endured now alarm us, that we may not, by our carelessness, extinguish the light of salvation, but may be careful to receive the grace of God, and may even run with rigor to meet it.

Calvin: Luk 19:47 - And he taught daily in the temple Luk 19:47.And he taught daily in the temple Mark and Luke point out, first, what was the class of men of which the Church consisted, namely, of the ...

Luk 19:47.And he taught daily in the temple Mark and Luke point out, first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely, the priests and scribes, and all the rulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised. Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins. Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.

Defender: Luk 19:2 - chief among the publicans Zacchaeus was very rich and powerful, and not many such as these are ever saved (Luk 18:24; 1Co 1:26). Yet this man showed his humility and his desire...

Zacchaeus was very rich and powerful, and not many such as these are ever saved (Luk 18:24; 1Co 1:26). Yet this man showed his humility and his desire to know Christ (Luk 19:4), and the Lord saw a repentant, believing heart and recognized him, desiring to "sup with him" (Rev 3:20)."

Defender: Luk 19:10 - to save "Christ Jesus came into the world to save sinners" (1Ti 1:15). "As many as received Him, to them gave He power to become the sons of God" (Joh 1:12), ...

"Christ Jesus came into the world to save sinners" (1Ti 1:15). "As many as received Him, to them gave He power to become the sons of God" (Joh 1:12), and Zacchaeus had "received Him joyfully!" (Luk 19:6)."

Defender: Luk 19:12 - to return The "parable of the pounds" obviously speaks of the return of Christ to heaven ("the far country") until the time of His second coming."

The "parable of the pounds" obviously speaks of the return of Christ to heaven ("the far country") until the time of His second coming."

Defender: Luk 19:13 - Occupy The servants of Christ are instructed herein to continue working at their vocations, without hesitation when they see (or think they might see) the da...

The servants of Christ are instructed herein to continue working at their vocations, without hesitation when they see (or think they might see) the day approaching. The Greek for "occupy" is the word from which we derive our English word "pragmatic," and occurs elsewhere in the New Testament only in 2Ti 2:4."

Defender: Luk 19:14 - not have this man This pronouncement succinctly represents the basic attitude of all those who reject Christ in this age between His first and second comings."

This pronouncement succinctly represents the basic attitude of all those who reject Christ in this age between His first and second comings."

Defender: Luk 19:17 - authority over ten cities In the parable of the pounds, the Lord rewards His servants in accordance with the quantity of return produced from equal gifts. In the somewhat simil...

In the parable of the pounds, the Lord rewards His servants in accordance with the quantity of return produced from equal gifts. In the somewhat similar parable of the talents (Matthew 25:14-30), the reward is based on proportionate return from unequal gifts. The conclusion from the two parables is that our rewards when Christ returns are based on both quantitative and qualitative criteria. The Lord will take a full and understanding account of our opportunities and our works. He is well able to discern and to "give every man according as his work shall be" (Rev 22:12). In the parable of the pounds, the nobleman went "into a far country" (Luk 19:12). In the parable of the talents, Jesus gives the additional information that the master only returned "after a long time" (Mat 25:19)."

Defender: Luk 19:28 - ascending up to Jerusalem On the prophetic significance of the so-called "triumphal entry," see notes on Mat 21:1-9."

On the prophetic significance of the so-called "triumphal entry," see notes on Mat 21:1-9."

Defender: Luk 19:40 - the stones Even the inanimate creation is under God's control for He made it, and the opposition of mere men to the fulfillment of prophecy is no impediment to t...

Even the inanimate creation is under God's control for He made it, and the opposition of mere men to the fulfillment of prophecy is no impediment to the Creator and Sustainer of all things. When God created Adam, He breathed life into the dust of the ground; He could do the same for stones if need be."

Defender: Luk 19:42 - this thy day "This thy day" was the day when the Scriptures had said that Messiah would present Himself to Judah and Jerusalem as their promised King. The time of ...

"This thy day" was the day when the Scriptures had said that Messiah would present Himself to Judah and Jerusalem as their promised King. The time of His coming had been foretold in Dan 9:25, and the manner of His coming in Zec 9:9. A believing remnant had recognized Him, but the leaders and most of the people did not. On the very day when they should have crowned Him King, they set about to destroy Him (Luk 19:47)."

Defender: Luk 19:44 - even with the ground This terrible prophecy was fulfilled in a.d. 70 when the Roman army under Titus destroyed the temple completely. The destruction of the city and dispe...

This terrible prophecy was fulfilled in a.d. 70 when the Roman army under Titus destroyed the temple completely. The destruction of the city and dispersion of its people was completed in a.d. 135.

Defender: Luk 19:44 - knewest not the time If the Jewish scribes had really searched and studied the Scriptures (especially Dan 9:24, Dan 9:25), they could have known "the time of thy visitatio...

If the Jewish scribes had really searched and studied the Scriptures (especially Dan 9:24, Dan 9:25), they could have known "the time of thy visitation.""

TSK: Luk 19:1 - Jericho Jericho : Jos 2:1, 6:1-25, Jos 6:26, Jos 6:27; 1Ki 16:34; 2Ki 2:18-22

TSK: Luk 19:2 - the chief // and he the chief : Αρχιτελωνης [Strong’ s G754], rather, ""a chief publican,""or tax gatherer. Probably Zacchaeus, who appears from his n...

the chief : Αρχιτελωνης [Strong’ s G754], rather, ""a chief publican,""or tax gatherer. Probably Zacchaeus, who appears from his name to have been a Jew, farmed the revenue of the district around Jericho, having others under him, who either rented of him smaller portions, or were employed as servants to collect the taxes.

and he : Luk 18:24-27; 2Ch 17:5, 2Ch 17:6

TSK: Luk 19:3 - he sought // because he sought : Luk 9:7-9, Luk 23:8; Joh 12:21 because : Luk 12:25

he sought : Luk 9:7-9, Luk 23:8; Joh 12:21

because : Luk 12:25

TSK: Luk 19:4 - climbed // a sycamore climbed : Luk 5:19 a sycamore : 1Ki 10:27; 1Ch 27:28; Isa 9:10; Amo 7:14

climbed : Luk 5:19

a sycamore : 1Ki 10:27; 1Ch 27:28; Isa 9:10; Amo 7:14

TSK: Luk 19:5 - he looked // Zacchaeus // for he looked : Psa 139:1-3; Eze 16:6; Joh 1:48, Joh 4:7-10 Zacchaeus : Ecc 9:10; 2Co 6:1 for : Luk 19:10; Gen 18:3-5, Gen 19:1-3; Psa 101:2, Psa 101:3; J...

TSK: Luk 19:6 - he // joyfully he : Luk 2:16; Gen 18:6, Gen 18:7; Psa 119:59, Psa 119:60; Gal 1:15, Gal 1:16 joyfully : Luk 5:29; Isa 64:5; Act 2:41, Act 16:15, Act 16:34

TSK: Luk 19:7 - they all they all : Luk 5:30, Luk 7:34, Luk 7:39, Luk 15:2, Luk 18:9-14; Mat 9:11, Mat 21:28-31

TSK: Luk 19:8 - Behold // by false // I restore Behold : Luk 3:8-13, Luk 11:41, Luk 12:33, Luk 16:9, Luk 18:22, Luk 18:23; Psa 41:1; Act 2:44-46, Act 4:34, Act 4:35; 2Co 8:7, 2Co 8:8; 1Ti 6:17, 1Ti ...

TSK: Luk 19:9 - unto him // This day // forsomuch unto him : Rather, as Elsner renders προς [Strong’ s G4314], αυτον [Strong’ s G847], concerning him; for our Lord speaks of h...

unto him : Rather, as Elsner renders προς [Strong’ s G4314], αυτον [Strong’ s G847], concerning him; for our Lord speaks of him in the third person.

This day : Luk 2:30, Luk 13:30; Joh 4:38-42; Act 16:30-32; 1Co 6:9-11; 1Pe 2:10

forsomuch : Luk 13:16; Rom 4:11, Rom 4:12, Rom 4:16; Gal 3:7, Gal 3:14, Gal 3:29

TSK: Luk 19:10 - -- Luk 5:31, Luk 5:32, Luk 15:4-7, Luk 15:32; Eze 34:16; Mat 1:21, Mat 9:12, Mat 9:13, Mat 10:6, Mat 15:24, Mat 18:11; Rom 5:6; 1Ti 1:13-16; Heb 7:25; 1J...

TSK: Luk 19:11 - they thought they thought : Luk 17:20; Act 1:6; 2Th 2:1-3

they thought : Luk 17:20; Act 1:6; 2Th 2:1-3

TSK: Luk 19:12 - A certain // a far // to // and A certain : Matt. 25:14-30; Mar 13:34-37 a far : Luk 20:9, Luk 24:51; Mat 21:38; Mar 12:1, Mar 16:19; Act 1:9, Act 1:10 to : Mat 28:18; Joh 18:37; 1Co...

TSK: Luk 19:13 - his // delivered // pounds his : Mat 25:14; Joh 12:26; Gal 1:10; Jam 1:1; 2Pe 1:1 delivered : Mat 25:15; Rom 12:6-8; 1Co 12:7-11, 1Co 12:28, 1Co 12:29; 1Pe 4:9-11 pounds : ""Min...

his : Mat 25:14; Joh 12:26; Gal 1:10; Jam 1:1; 2Pe 1:1

delivered : Mat 25:15; Rom 12:6-8; 1Co 12:7-11, 1Co 12:28, 1Co 12:29; 1Pe 4:9-11

pounds : ""Mina, here translated a pound, is 12, 1/2 oz., which, according to 5s. the ounce, is 3£. 2s. 6d.""

TSK: Luk 19:14 - -- Luk 19:27; 1Sa 8:7; Psa 2:1-3; Isa 49:7; Zec 11:8; Joh 1:11, Joh 15:18, Joh 15:23, Joh 15:24; Act 3:14, Act 3:15, Act 4:27, Act 4:28, Act 7:51, Act 7:...

TSK: Luk 19:15 - having // money // that he having : Psa 2:4-6 money : Gr. silver, and so, Luk 19:23 that he : Luk 12:48, Luk 16:2-13; Mat 18:23-35, Mat 25:19; Rom 14:10-12; 1Co 4:1-5

having : Psa 2:4-6

money : Gr. silver, and so, Luk 19:23

that he : Luk 12:48, Luk 16:2-13; Mat 18:23-35, Mat 25:19; Rom 14:10-12; 1Co 4:1-5

TSK: Luk 19:16 - Lord Lord : 1Ch 29:14-16; 1Co 15:10; Col 1:28, Col 1:29; 2Ti 4:7, 2Ti 4:8; Jam 2:18-26

TSK: Luk 19:17 - Well // been Well : Gen 39:4; 1Sa 2:30; Mat 25:21; Rom 2:29; 1Co 4:5; 2Ti 2:10; 1Pe 1:7, 1Pe 5:4 been : Luk 16:10, Luk 22:30; Mat 25:21; Rev 2:26-29

TSK: Luk 19:18 - thy thy : Mat 13:23; Mar 4:20; 2Co 8:12

TSK: Luk 19:19 - Be Be : Isa 3:10; 1Co 3:8, 1Co 15:41, 1Co 15:42, 1Co 15:58; 2Co 9:6; 2Jo 1:8

TSK: Luk 19:20 - Lord Lord : Luk 19:13, Luk 3:9, Luk 6:46; Pro 26:13-16; Mat 25:24; Jam 4:17

TSK: Luk 19:21 - I feared // because I feared : Exo 20:19, Exo 20:20; 1Sa 12:20; Mat 25:24, Mat 25:25; Rom 8:15; 2Ti 1:7; Jam 2:10; 1Jo 4:18 because : 1Sa 6:19-21; 2Sa 6:9-11; Job 21:14, ...

TSK: Luk 19:22 - Out // Thou knewest Out : 2Sa 1:16; Job 15:5, Job 15:6; Mat 12:37, Mat 22:12; Rom 3:19 Thou knewest : Mat 25:26, Mat 25:27

TSK: Luk 19:23 - Wherefore // usury Wherefore : Rom 2:4, Rom 2:5 usury : Exo 22:25-27; Deu 23:19, Deu 23:20

TSK: Luk 19:24 - Take Take : Luk 12:20, Luk 16:2

TSK: Luk 19:25 - Lord Lord : Luk 16:2; 2Sa 7:19; Isa 55:8, Isa 55:9

TSK: Luk 19:26 - That unto // and from That unto : Luk 8:18; Mat 13:12, Mat 25:28, Mat 25:29; Mar 4:25; Joh 5:1-3 and from : That is, the poor man, who possesses but little. Luk 16:3; 1Sa 2...

That unto : Luk 8:18; Mat 13:12, Mat 25:28, Mat 25:29; Mar 4:25; Joh 5:1-3

and from : That is, the poor man, who possesses but little. Luk 16:3; 1Sa 2:30, 1Sa 15:28; 2Sa 7:15; Psa 109:8; Eze 44:12-16; Mat 21:43; Act 1:20; 2Jo 1:8; Rev 2:3, Rev 3:11

TSK: Luk 19:27 - -- Luk 19:14, Luk 19:42-44, Luk 21:22, Luk 21:24; Num 14:36, Num 14:37, Num 16:30-35; Psa 2:3-5, Psa 2:9, Psa 21:8, Psa 21:9; Psa 69:22-28; Isa 66:6, Isa...

TSK: Luk 19:28 - he went he went : Luk 9:51, Luk 12:50, Luk 18:31; Psa 40:6-8; Mar 10:32-34; Joh 18:11; Heb 12:2; 1Pe 4:1

TSK: Luk 19:29 - when // Bethany when : Mat 21:1-11; Mar 11:1-11; Joh 12:12-16 Bethany : Luk 19:37, Luk 21:37, Luk 22:39, Luk 24:50; Zec 14:4; Act 1:12

TSK: Luk 19:30 - -- Luk 19:32, Luk 22:8-13; 1Sa 10:2-9; Joh 14:29

TSK: Luk 19:31 - the Lord the Lord : Psa 24:1, Psa 50:10-12; Mat 21:2, Mat 21:3; Mar 11:3-6; Act 10:36

TSK: Luk 19:34 - -- Zec 9:9; Joh 10:35, Joh 12:16; 2Co 8:9

TSK: Luk 19:35 - they cast they cast : 2Ki 9:13; Mat 21:7; Mar 11:7, Mar 11:8; Joh 12:14; Gal 4:15, Gal 4:16

TSK: Luk 19:36 - -- Mat 21:8

TSK: Luk 19:37 - at // the whole at : Luk 19:20; Mar 13:3, Mar 14:26 the whole : Luk 7:16; Exod. 15:1-18; Judg. 5:1-31; 2Sa 6:2-6; 1Ki 8:55, 1Ki 8:56; 1Ch 15:28; 1Ch 16:4-7; 2Ch 29:28...

TSK: Luk 19:38 - Blessed // peace // glory Blessed : Luk 13:35; Psa 72:17-19, Psa 118:22-26; Zec 9:9; Mat 21:9; Mar 11:9, Mar 11:10 peace : Luk 2:10-14; Rom 5:1; Eph 2:14-18; Col 1:20 glory : E...

TSK: Luk 19:39 - rebuke rebuke : Isa 26:11; Mat 23:13; Joh 11:47, Joh 11:48, Joh 12:10,Joh 12:19; Act 4:1, Act 4:2, Act 4:16-18; Jam 4:5

TSK: Luk 19:40 - -- Psa 96:11, Psa 98:7-9, Psa 114:1-8; Isa 55:12; Hab 2:11; Mat 3:9, Mat 21:15, Mat 21:16; Mat 27:45, Mat 27:51-54; 2Pe 2:6

TSK: Luk 19:41 - and wept and wept : Psa 119:53, Psa 119:136, Psa 119:158; Jer 9:1, Jer 13:17, Jer 17:16; Hos 11:8; Joh 11:35; Rom 9:2, Rom 9:3

TSK: Luk 19:42 - If // in this // the things // but If : Deu 5:29, Deu 32:29; Psa 81:13; Isa 48:18; Eze 18:31, Eze 18:32, Eze 33:11 in this : Luk 19:44; Psa 32:6, Psa 95:7, Psa 95:8; Isa 55:6; Joh 12:35...

TSK: Luk 19:43 - the days // cast the days : Luk 21:20-24; Deu 28:49-58; Psa 37:12, Psa 37:13; Dan 9:26, Dan 9:27; Mat 22:7, Mat 23:37-39; Mar 13:14-20; 1Th 2:15, 1Th 2:16 cast : Or, "...

the days : Luk 21:20-24; Deu 28:49-58; Psa 37:12, Psa 37:13; Dan 9:26, Dan 9:27; Mat 22:7, Mat 23:37-39; Mar 13:14-20; 1Th 2:15, 1Th 2:16

cast : Or, ""cast a bank""or rampart χαραξ [Strong’ s G5482]. This was literally fulfilled when Jerusalem was besieged by Titus; who surrounded it with a wall of circumvallation in three days, though not less than 39 furlongs in circumference; and when this was effected, the Jews were so enclosed on every side, that no person could escape from the city, and no provision could be brought in. Isa 29:1-4; Jer 6:3-6

TSK: Luk 19:44 - lay // thy children // leave // because lay : 1Ki 9:7, 1Ki 9:8; Mic 3:12 thy children : Luk 13:34, Luk 13:35; Mat 23:37, Mat 23:38 leave : Luk 21:6; Mat 24:2; Mar 13:2 because : Luk 19:42, L...

TSK: Luk 19:45 - went // sold went : Mat 21:12, Mat 21:13; Mar 11:15-17; Joh 2:13-17 sold : Deu 14:25, Deu 14:26

TSK: Luk 19:46 - -- Psa 93:5; Isa 56:7; Jer 7:11; Eze 43:12; Hos 12:7; Mat 23:14

TSK: Luk 19:47 - taught // the chief priests taught : Luk 21:37, Luk 21:38; Mat 21:23; Mar 11:27-33; Joh 18:20 the chief priests : Mat 26:3, Mat 26:4; Mar 11:18, Mar 12:12, Mar 14:1; Joh 7:19, Jo...

TSK: Luk 19:48 - could // were very attentive to hear him could : Luk 20:19, Luk 20:20, Luk 22:2-4; Mat 22:15, Mat 22:16 were very attentive to hear him : or, hanged on him, Εξεκρεματο [Strong...

could : Luk 20:19, Luk 20:20, Luk 22:2-4; Mat 22:15, Mat 22:16

were very attentive to hear him : or, hanged on him, Εξεκρεματο [Strong’ s G2910], αυτου [Strong’ s G847], ακουων [Strong’ s G191], literally, ""they hung upon him hearing;""which is beautifully expressive of their earnest attention, and high gratification. Neh 8:3; Joh 7:46-49; Act 16:14

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Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 19:1 - -- Luk 19:1-10 Christ visiteth Zacchaeus the publican. Luk 19:11-27 The parable of a nobleman who left money with his servants to trade with in his ...

Luk 19:1-10 Christ visiteth Zacchaeus the publican.

Luk 19:11-27 The parable of a nobleman who left money with his

servants to trade with in his absence.

Luk 19:28-40 Christ rideth in triumph into Jerusalem.

Luk 19:41-44 He weepeth over the city,

Luk 19:45,46 driveth the buyers and sellers out of the temple,

Luk 19:47,48 teacheth daily therein: the rulers seek to destroy him.

Jericho was a very rich city, in the tribe of Benjamin, less than twenty miles distance from Jerusalem, (whither our Saviour was going), and less than eight miles distance from Jordan: See Poole on "Num 22:1" . It was the first place which Joshua sent persons to spy out, before he had conducted the Israelites over Jordan, Jos 2:1-24 ; he took it, Jos 6:1-27 , and cursed the man that should rebuild it, for he burned it, Jos 6:24 . He prophesied, that he who should go about to rebuild it, should lay the foundation of it in his first born, and set up the gates thereof in his youngest son; which accordingly fell out in Ahab’ s time, to one Hiel, a Bethelite, 1Ki 16:34 . Through this town, or city, which now had been rebuilt many years, our Saviour passeth in his way to Jerusalem.

Poole: Luk 19:2 - -- We have had frequent occasions to hint, that the publicans were the gatherers of the public revenue for the Romans. Amongst them there was an order of...

We have had frequent occasions to hint, that the publicans were the gatherers of the public revenue for the Romans. Amongst them there was an order of superior and inferior officers: Zacchaeus was the chief of them that were in that commission.

And he was rich; which is not to be wondered at, considering his employment; and is particularly mentioned doubtless to magnify the grace of God towards him, of which we shall by and by hear more; as well as to let us know, that though it be a hard thing for a rich man to be saved, yet with God it is possible, as we heard before, as, that though publicans were most of them rapacious and exceedingly given to extortion, and the love of money commonly increaseth with the increase of men’ s estate, yet Christ can change the heart of such a man, and work it into a contempt of riches, and into a freedom to part with them at the command of Christ, or where they hinder the embraces of him.

Poole: Luk 19:3-4 - -- Ver. 3,4. All this was but curiosity; he saw a great crowd passing by, and asks what was the matter. The people tell him, that it was Jesus of Nazare...

Ver. 3,4. All this was but curiosity; he saw a great crowd passing by, and asks what was the matter. The people tell him, that it was Jesus of Nazareth, that famous Prophet, whose fame had filled Judea as well as Galilee. He hath a great curiosity to see him, and runs before to find out a convenient station; but perceiving the crowd was great, and knowing that he was too low of stature to look over all their heads so well as to satisfy himself, he climbeth up upon a sycamore tree, by the way side in which he knew that he must pass.

Poole: Luk 19:5 - Come down; for today I must abide at thy house! I see no ground for their opinion who think that before this time Zacchaeus’ s heart was touched with any love or affection to Christ. The evan...

I see no ground for their opinion who think that before this time Zacchaeus’ s heart was touched with any love or affection to Christ. The evangelist seemeth to represent Zacchaeus before this as a mere stranger to Christ, he sought to see who he was. But Christ’ s looks are healing looks, there went virtue along with them to convert Zacchaeus, though a publican, and to recover Peter, who had denied his Master; but they must be such looks as carried with them a design to do good to souls. Christ looked upon thousands to whom his looks conveyed no spiritual saving grace. He that could heal by the hem of his garment touched, could change a heart by his look. How good a thing it is to be near the place where Christ is, whatever principle brings men thither! Provided men come not as the Pharisees used to come, to execute their malice. Zacchaeus was brought to the bodily view of Christ out of mere curiosity, but being there he receiveth a saving look from him. How many have had their hearts changed by gospel sermons, who never went to hear the preachers with any such desire or design! Christ’ s design may be executed in the conversion of sinners, though not ours. He is found of them that seek him not, and of those that inquire not after him. Preparatory dispositions in us are not necessary to the first grace. God can at the same time prepare and change the heart. Zacchaeus is the first man we read of to whose house Christ (not asked) invited himself, and in it did more for Zacchaeus than he expected. Oh the freeness and riches of Divine grace! Which seeketh not a worthy object, but makes the object worthy, and therefore loveth it. What a word was this,

Come down; for today I must abide at thy house!

Poole: Luk 19:6 - -- Curiosity carried Zacchaeus up, but love to Christ bringeth him down; he therefore makes haste to come down, and he receiveth Christ joyfully, glad ...

Curiosity carried Zacchaeus up, but love to Christ bringeth him down; he therefore makes haste to come down, and he receiveth Christ joyfully, glad to entertain such a guest. When Christ cometh to any soul, he never brings any sorrow to it, nor any thing but glad tidings.

Poole: Luk 19:7 - All All here must not be taken for every individual person, that is not to be presumed either of all the inhabitants of Jericho, or, much less, of all th...

All here must not be taken for every individual person, that is not to be presumed either of all the inhabitants of Jericho, or, much less, of all that were in Christ’ s company: amongst others Mary Magdalene was at this time in his company, who had no reason to murmur at that. But of what sort of people were these murmurers? The voice is the voice of Pharisees, who had often quarrelled at Christ for this, and of their disciples; for there were multitudes of the Jews that had drunk in the superstitions of that faction, and were more afraid of keeping company with sinners, than themselves being so; of having fellowship with their excommunicates in their houses, than of having fellowship with their, or greater, works of darkness. Our Saviour had before answered this cavil, he will now come to show them they were mistaken in the man; that he whom they counted a sinner, was a better man than themselves generally were.

Poole: Luk 19:8 - I restore See here the first effects of Christ’ s saving looks upon any soul. The soul presently begins to cry out with the prophet, Isa 6:5 , Woe is me...

See here the first effects of Christ’ s saving looks upon any soul. The soul presently begins to cry out with the prophet, Isa 6:5 , Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Zacchaeus is now made sensible of his covetousness, and hardness of heart towards the poor, of his extortion and oppression, and resolves upon an effectual reformation. Christ never looks any soul in the face, but he looks his scandalous sinnings out of countenance. Acts of charity and justice are the first fruits of true repentance. The world, and the love of it, go out of the heart as soon as ever the true love of Christ comes into it; the soul knows that it cannot serve God and mammon. In case of wrong done to others, there can be no repentance, nor (consequently) any remission, without restitution and satisfaction, so far as we know it, and are able.

I restore saith Zacchaeus. True love to Christ never giveth him bare measure. God had no where required the giving of half a man’ s goods to the poor, nor the restoring of fourfold, except in case of theft, of which men were judicially convicted; in case of voluntary confession, the law was but for a fifth part, over and above the principal, its to which a person was wronged, Num 5:7 . In case an ox were stolen, the thief was to restore fivefold, and in case of a sheep stolen four were to be restored, if the person had alienated it; if it were found alive in his hand, he was to restore double, Exo 22:1,4 . In other cases he was to restore but double, if it came to the sentence of the judge, Exo 22:9 ; but in case of a voluntary confession, He was only tied to a fifth part above the principal, and to bring a trespass offering to the Lord, Lev 6:1-6 . This was the case of Zacchaeus; being touched with the sense of his sin, he voluntarily confesseth, and promises the highest degree of restitution. But a true love in the soul to Christ thinks nothing too much to do in the detestation of sin, or demonstration of itself in works which may be acceptable in the sight of God.

Poole: Luk 19:9-10 - Forsomuch as he also is a son of Abraham Ver. 9,10. It is the opinion of some, that by house is here to be understood Zacchaeus and his whole family. Nor can it be denied, but that God, whe...

Ver. 9,10. It is the opinion of some, that by house is here to be understood Zacchaeus and his whole family. Nor can it be denied, but that God, when he poureth out the oil of grace upon the head of a family, maketh some of it to run down to the skirts of his garments. God’ s covenant was with Abraham and his seed. There is a blessing upon whole nations, and whole families, where the heads of them receive the gospel; but this is not to be extended beyond some gospel privileges, and the liberty of the means of grace. ewthria egeneto (which we translate salvation is come ) seemeth to signify much more than this. I had rather therefore interpret this house, the head of this house.

Forsomuch as he also is a son of Abraham Here again a question ariseth, in what sense these words are to be understood, whether that he were the son of Abraham, as Abraham was the father of the Jewish nation, or as he was the father of the faithful, viz. of all those who believed, or should believe, in Christ. Those who think he was a Jew, suppose that the Romans did employ some Jews in their service, to gather the public revenue, which is not improbable, being no more than is done by all conquerors: they have also to countenance them,

1. That Zacchaeus is a name of Hebrew extraction.

2. That his mention of a fourfold restitution seemeth to have reference to the law of fourfold restitution, in case of a sheep stolen, and alienated, Exo 22:1 .

3. That the Jews did not charge our Saviour for eating with a person uncircumcised, but a person that was a scandalous sinner.

These make these words to be a reason given by our Saviour why he was so kind to Zacchaeus, because he also was a son of Abraham, one of the lost sheep of the house of Israel. If I could interpret swthria , the means of salvation, I should incline to this sense also; but taking it to signify saving grace, which brings men to a certainty of salvation, remission of sins, and the justification of the soul of this publican, I cannot but think that by a son of Abraham in this text is meant a true believer, which he might be, and yet be a native Jew also. Though all Israel did not obtain, yet the election amongst them did obtain, Rom 11:7 . All were not Israel who were of Israel. Neither, ( saith the apostle, Rom 9:7 ) because they are the seed of Abraham, are they all children. Nor were they other than Jews to whom Christ said, Joh 8:39 , If ye were Abraham’ s children, ye would do the works of Abraham; and, Joh 8:44 , Ye are of your father the devil, and the lusts of your father ye will do. Our Saviour therefore in saying, Forsomuch as he also is a son of Abraham, intendeth much more than that he was a native Jew, (if indeed he were so, for that is not certain), viz. that he was a believer, a son of Abraham considered as the father of the faithful; a genuine son of Abraham, rejoicing with him at the sight of his day, and believing with him, so as it was imputed to him for righteousness; and salvation is already come in a sure title, though not in actual possession, to every soul that is such a one.

For the Son of man (saith he) is come to seek and to save that which was lost. We had the same, Mat 18:11 : See Poole on "Mat 18:11" .

Poole: Luk 19:11 - -- We noted before, that Jericho was but a hundred and fifty furlongs from Jerusalem, (which were not twenty miles), and probably this discourse was up...

We noted before, that Jericho was but a hundred and fifty furlongs from Jerusalem, (which were not twenty miles), and probably this discourse was upon the way when he was come nearer to it. But the principal occasion of the following parable was, his discerning of the opinion which possessed some of the company which went along with him, that the time was now at hand when the kingdom of God should appear; when Christ would put forth some eminent act of his power, in delivering them from the servitude they were in to the Romans, or in destroying the unbelieving Jews and Pharisees; or when his gospel should take a further place, and prevail in the world beyond what it yet had done. He therefore putteth forth a parable to them, wherein by a familiar similitude he lets them understand, that he was going away from them, but would come again, and then receive the kingdom: that in the mean time he would employ them, as his servants, with his goods, and when he came would take an account what use and improvement they had made of them, and then he would both reward his friends and be revenged on his enemies. The parable followeth.

Poole: Luk 19:12-27 - into afar country // To receive a kingdom Ver. 12-27. The parable of the talents, which we had, Mat 25:14-30 , is of great cognation to this parable, and the doctrine of it in many things is ...

Ver. 12-27. The parable of the talents, which we had, Mat 25:14-30 , is of great cognation to this parable, and the doctrine of it in many things is the very same; but the circumstances of that and this relation are so differing, as I cannot think that both Matthew and Luke relate to the same time. I know nothing that hinders, but that our Saviour might twice repeat a parable which in substance is the same. Not to insist upon the examination of the words used in the Greek, (which is a work fit only for critical writers), for the right understanding of this parable we have three things to do:

1. To inquire what special instruction our Saviour did in this parable intend to those who heard him at that time.

2. Who the persons are, represented in it under the notion of a nobleman and servants; and what the things are, represented under the notion of going into a far country, to receive a kingdom, distributing his goods, &c.

3. What general instructions from it may be collected, which inform us as well as those to whom our Lord at that time spake. The special instructions which our Lord in this parable seemeth by it to have given his disciples were these:

a) That they were mistaken in their notions or apprehensions of the sudden coming of Christ’ s kingdom in power and glory. He had first a great journey to go, and they had a great deal of work to do. Instead of reigning amongst them, and exalting them, he was going away from them for a long time.

b) That there would be such a manifestation of his kingdom in glory and power, when he should exalt and liberally reward his friends, and severely punish all such as should be his enemies. In order to these instructions, he taketh up this parable, or speaketh to them in the use of this similitude.

c) As to the aptness of it: The nobleman here mentioned was Christ, who shall hereafter be a King in the exercise of power and justice, and distribute eternal rewards and punishments; but in his state of humiliation in which he was when he thus spake to them, was but like a nobleman, a Son of man, though the chiefest of ten thousand.

His going

into afar country signifieth his going from earth to heaven.

To receive a kingdom a kingdom of glory, honour, and power at the right hand of the Father. His returning signifies his coming again to judge the world at the last day. His calling his servants, and delivering to them ten pounds, signifieth his giving gifts unto men, when he should ascend up on high; gifts of several natures, but all to be occupied, used in a spiritual trade, for the advantage of our common Lord. Not that he giveth to all alike, (which it is manifest he doth not), for every passage in a parable is not answered in the thing which it is brought to represent or express. The citizens hating him, and sending a message after him, &c., signifies that the generality of the world are haters of Christ, and demonstrate their hatred by their refusal of his spiritual government and jurisdiction. His returning, and calling his servants to an account, signifies, that when Christ at the last day shall come to judge the world, he will have an account of every individual person, how they have used the gifts with which he hath intrusted them, whether they be longer time of life, more health than others, riches, honours, or more spiritual gifts, such as knowledge, utterance, wit, &c., or any trusty places or offices they have been in. The different account the servants brought in, signifies that men do not equally use the gifts with which the Lord blesseth them; some use them well, some ill; some bring honour and glory to God by the use of them, and that some in one degree, and some in another. Some bring him no honour or glory at all. The master’ s answer to them upon their accounts, lets us know that every man shall be rewarded according to his work. There will be degrees in glory, (though we cannot well open them), as well as of punishments. The unprofitable servant’ s excuse for himself, signifies the great itch of proud human nature to excuse itself, and lay all the blame of its miscarriages on God, either his severity, or his not giving them enough, &c. The king’ s answer, Luk 19:22,23 , lets us know, that sinners will be found to be condemned out of their own mouths: at the last day, God will be found a righteous God, and man will be found to be the liar. What the Lord further adds, Luk 19:24,26 , lets us know God’ s liberality in rewarding his saints at last. What he saith Luk 19:27 , concerning his enemies, assures us, that although God spareth men and women a long time, so long as while his Son is in the far country, while the heavens must contain him; yet in the day of judgment a most certain final ruin will be their portion. Hence we may easily gather what instructions are offered us in this parable.

1. That the state of Christ, when he shall come to judge the world, will be a far more glorious state than it was while he was here upon the earth. He was here in the appearance of a nobleman, but he shall then appear as a king.

2. That all the good things which we have in this life are our Lord’ s goods, put in trust with us to be used for his honour and glory.

3. That it must be expected that in the world there should be a great many rebels against Christ and his kingdom, a great many that shall say, We will not have this man to rule over us.

4. That some make greater improvements than others of what God intrusts them with for his honour and glory, and some make no improvement at all of them.

5. That Christ, when he cometh to judge the world, will have a strict account how men have used his goods, their time of life, or health, their capacities, honours, riches, trusts, parts, &c.

6. That those shall have the highest reward in glory who have made the highest improvements; but those who have made improvements in any proportion shall have their reward.

7. That proud and wretched sinners will think in the day of judgment to wipe their own mouths, and lay all the blame of their miscarriages on God.

8. That this is their folly, God will condemn them from their own vain pleas.

9. That in the day of judgment unprofitable creatures will, besides the loss of those rewards which they might have received from God, have all their little satisfactions taken from them, in the enjoyments of which they dishonoured God.

10. That though proud sinners here oppose the law of God revealed to them, and will not suffer Christ to reign over them; yet his power they shall not be able to resist, they shall at the last day be slain before Christ’ s face, and become his footstool. He shall break them with a rod of iron, and dash them in pieces like a potter’ s vessel, Psa 2:9 110:1 , and who shall then deliver them out of his hand?

Poole: Luk 19:28 - -- Jerusalem (as we before noted) stood upon a hill; those that went to it therefore ascended. This going before the company was noted by Mar 10:32 ; h...

Jerusalem (as we before noted) stood upon a hill; those that went to it therefore ascended. This going before the company was noted by Mar 10:32 ; here again Luke taketh notice of it; to let us know certainly with what alacrity our Saviour managed the business of man’ s redemption. He knew that he was at this time to be the sufferer, and to die at Jerusalem; to show that he was freely willing, he leadeth the way.

Poole: Luk 19:29-34 - -- Ver. 29-34. See Poole on "Mat 21:1" , and following verses to Mat 21:6 . See Poole on "Mar 11:1" , and following verses to Mar 11:6 . We have disco...

Ver. 29-34. See Poole on "Mat 21:1" , and following verses to Mat 21:6 . See Poole on "Mar 11:1" , and following verses to Mar 11:6 . We have discoursed there of Bethphage and Bethany, and whatever occurs in this history needing any explication.

Poole: Luk 19:35-38 - -- Ver. 35-38. See Poole on "Mat 21:7" and following verses to Mat 21:9 . See Poole on "Mar 11:7" and following verses to Mar 11:10 . Both which eva...

Ver. 35-38. See Poole on "Mat 21:7" and following verses to Mat 21:9 . See Poole on "Mar 11:7" and following verses to Mar 11:10 . Both which evangelists (Mark most fully) describe this great triumph.

Poole: Luk 19:39-40 - If these should hold their peace, the stones would immediately cry out Ver. 39,40. How peevish were these wretched Pharisees, to envy our Saviour this little triumph, of coming into the city upon an ass’ s colt, wit...

Ver. 39,40. How peevish were these wretched Pharisees, to envy our Saviour this little triumph, of coming into the city upon an ass’ s colt, with garments under him instead of a saddle, or any stately furniture and trappings, and attended by a company of poor people throwing their garments and boughs of trees in the way! Yet these they would have silenced. Our Saviour’ s reply,

If these should hold their peace, the stones would immediately cry out seemeth to have been a proverbial speech used amongst them, to signify a thing which could not be. This day was accomplished God’ s decree in that particular passage of providence, concerning our Saviour, which could not be defeated.

Poole: Luk 19:41 - -- Those who of old blotted out this sentence, as thinking that weeping was not becoming Christ’ s perfection, seem to have forgotten that he was ...

Those who of old blotted out this sentence, as thinking that weeping was not becoming Christ’ s perfection, seem to have forgotten that he was perfect man, and a sharer in all the natural infirmities of human nature (if weeping upon the prospect of human miseries deserveth no better name than an infirmity, being an indication of love and compassion). Those who think that it was idle for him to weep for that which he might easily have helped, seem to oblige God to give out of his grace, whether men do what he hath commanded them, and is in their power to do, yea or no. Christ wept over Jerusalem as a man, having compassion for these poor Jews, with respect to the miseries he saw coming upon them; as a minister of the gospel, pitying the people to whom he was primarily sent.

Poole: Luk 19:42 - If thou hadst known // At least in this thy day // The things which belong unto thy peace // But now they are hid from thine eyes Speeches which are the products of great passion, are usually abrupt and imperfect: If thou hadst known that is, Oh that thou hadst known, or, I w...

Speeches which are the products of great passion, are usually abrupt and imperfect:

If thou hadst known that is, Oh that thou hadst known, or, I wish that thou hadst known. We are said in Scripture not to know more than we believe, are affected with, and live up to the knowledge of. They had heard enough of the things which concerned their peace, Christ had told them to them, but they attended not to them, they believed them not, and so cared not to direct their lives according to any such notions.

At least in this thy day the time in which I have been preaching the gospel to thee (for so I had rather interpret it, than of this last journey of our Saviour’ s to Jerusalem). This was properly the Jews day, for the first preachers of the gospel spent all their time and pains amongst them.

The things which belong unto thy peace that is, to thy happiness, for so the term often signifies, and it refers as well to the happiness of the outward as of their inward man.

But now they are hid from thine eyes: God will not suffer his Spirit always to strive with man, because he is but flesh, not fit to be always waited on by the great Majesty of heaven. First men shut their eyes against the things that do concern their peace, then God hideth them from them. No man hath more than his day, his time of grace: how long that is none can tell: if he sleepeth out that, his case is desperate, past remedy.

Poole: Luk 19:43-44 - because thou knewest not the time of thy visitation Ver. 43,44. It is a plain prophecy of the final destruction of Jerusalem by the Roman armies, which came to pass within less than forty years after. ...

Ver. 43,44. It is a plain prophecy of the final destruction of Jerusalem by the Roman armies, which came to pass within less than forty years after. The cause of that dreadful judgment is assigned,

because thou knewest not the time of thy visitation God’ s visitations are either of wrath or mercy; of wrath, Exo 32:34 Lev 26:16 Jer 15:3 ; of mercy, Jer 29:10 . It is plain that our Saviour useth the term here in the latter, not the former sense; and that by God’ s visitation of this people here, is meant his visiting them with his prophets, by John the Baptist, and by himself. Their not knowing of it (here intended) was their not making use of it, not receiving and embracing the gospel. The contempt of the gospel is the great, cause of all those miseries which come upon people in this life, or shall come upon them in that life which is to come.

Poole: Luk 19:45-46 - -- Ver. 45,46. We have met with this before more fully: See Poole on "Mat 21:12" . See Poole on "Mat 21:13" . See Poole on "Mar 11:15" , and followin...

Ver. 45,46. We have met with this before more fully: See Poole on "Mat 21:12" . See Poole on "Mat 21:13" . See Poole on "Mar 11:15" , and following verses to Mar 11:17 .

Poole: Luk 19:47-48 - The chief priests and the scribes and the chief of the people sought to destroy him Ver. 47,48. This our Saviour’ s preaching daily must be understood of a very few days, for it appeareth from Joh 12:1 , that he came to Bethan...

Ver. 47,48. This our Saviour’ s preaching daily must be understood of a very few days, for it appeareth from Joh 12:1 , that he came to Bethany but six days before the passover; now upon the passover day he died; but for the intermediate time, it is plain from the other evangelists that he was wont to spend the day time at Jerusalem in the temple, and at night to return to Bethany.

The chief priests and the scribes and the chief of the people sought to destroy him only they stood in a little awe of the people, who were

very attentive to hear him

Lightfoot: Luk 19:2 - Zacchaeus. // Chief among the publicans And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.   [Zacchaeus.] there is mentio...

And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.   

[Zacchaeus.] there is mention of one of the same name, Zacchai; a father of a famous family, Ezr 2:9; and about the time wherein our Zacchaeus lived, there was one Zacchai; the father of Rabban Jochanan; than whom there was hardly a more noted Rabban in the whole catalogue. This man brought up his son Jochanan in merchandise, wherein he had employed himself for forty years, before he gave himself either to letters or religion. From whence there might arise some conjecture, as if that Zacchai was this Zacchaeus here mentioned, but that these two things make against it:  

I. Because he was a Rabbin, or preferred to be one of the elders, as the author of Juchasin doth, not without reason, conjecture. Now whereas the very employment of publicans lay under so ill a name universally in that nation, it is hardly credible that that should consist with the degree of Rabbin. To which I may add, that that Zacchai was of a priestly descent: and what a monster would that seem amongst them, a priest and a publican!  

II. We may judge from the character of that Zacchai; whether he did not live and die a Jew as to his religion, in every punctilio of it. "R. Zacchai's disciples asked him" (where note, he bears the title of Rabbi ), "How dost thou attain to old age? He answered them, 'I did never in my whole life make water within four cubits of the place of prayer: I never miscalled my neighbour: I never let slip the consecration of a day. My mother was a very old woman, who once sold her hair-lace, and bought wine with it, for me to consecrate a day with.' There is a tradition. When she died, she bequeathed to him three hundred hogsheads of wine: and when he died, he bequeathed three thousand hogsheads to his sons." The Gloss is: He that is constant in the consecration of a day, by the merit of that obtains wine.  

[Chief among the publicans.] A few things concerning the degree of publicans:  

I. The lexicographer tells us, that they called those the greater publicans who redeemed at a certain fixed price the tax and other revenues of the Romans: these were commonly called the Daciarii.  

II. "These are persons not capable of giving any public testimony, shepherds, exactors, and publicans." Upon which words R. Gaon hath this passage: "The Rabbins do not exclude the publicans upon the account that they exact more than is appointed to them; for then they would be the same with exactors. But when the king lays a tax upon the Jews, to be required of every one according to the proportion of their estates, these publicans, in whose power it is to value every one's estate, will favour some in the mitigation of their tax, and burden others beyond all measure."  

III. There were publicans (to omit those who collected the taxes in every town) who stood at gates and bridges, requiring tribute of all passengers, concerning whom we meet with something in Schabbath. Where there is also mention of the greater and the lesser publican. Concerning whom the Gloss speaks thus; "Sometimes there is a greater publican; to whom it is very grievous to stand at the bridge all the day long: he therefore substitutes an inferior or lesser publican." Let us take this story out of this same tract.  

"R. Judah, R. Joseph, R. Simeon, and R. Judah Ben Garis sitting together, R. Judah began and said, 'O how great are the works of this ( Roman) nation: they build streets and bridges and bagnios.' R. Jose held his tongue, and said nothing: but R. Simeon Ben Jochai answered and said, 'Whatsoever they have built, they have built it for their own advantage. They have built bridges that they might gain a toll by them.' R. Judah Ben Garis went and told this to the Roman empire, who thus decreed: 'Let R. Judah, who hath magnified the empire, be promoted: Jose that held his tongue [which, I imagine, ought to be rendered] let him be banished to Cyprus; and for Simeon that reproached it, let him be killed.' " Simeon hearing these things, betook himself into a cave; and there lay hid with his son for the space of thirteen years.  

Now as to what order or degree amongst the publicans our Zacchaeus held, it is neither easy nor tanti to determine it. The title of chief among the publicans; will hardly bear it, that he was one of those that received toll or custom at bridges; though even amongst those there were some who had the title of the greater publicans. He may rather be esteemed either of the first or the second class of those I have already named. In either of those it was easier for him to raise false accusation against any (which he chargeth himself with) than at the bridge or so.

Lightfoot: Luk 19:8 - The half of my goods I give to the poor 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 b...

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.   

[The half of my goods I give to the poor.] I. A distribution amongst the poor of these goods that had been ill got was necessary. In Sanhedrim there is a discourse of restitution, and distribution of dishonest gains, especially what wealth had been got by merchandise of fruits of the seventh year, which are forbidden. And this is the form of restitution: "I, N., the son of N., scraped up such a sum by the fruits of the seventh year; and behold, I bestow it all upon the poor."  

II. Alms were to be given to the poor out of wealth honestly acquired: but according to the rules and precepts of the Rabbins, they were not bound to bestow above one fifth part. "As to what help is to be afforded by mammon; there is a stated measure; a fifth part of his mammon. No one is bound to give more than one fifth." And they say, "That it is decreed in Usha, that a man should set apart the fifth part of his estate according to the command."  

The fifth part was so stated and decreed, that, 1., so far they ought to go upon the account of a command. 2. No man is bound by the law to go further. But, 3., he may do more, if he please, on his own accord. Which this Zacchaeus did in a large and generous measure. The restitution of fourfold for his sycophancy agreed with the law about theft.

Lightfoot: Luk 19:9 - This day is salvation come to this house. // Forasmuch as he also is a son of Abraham And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.   [This day is salvation come...

And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.   

[This day is salvation come to this house.] It is said, Luk 19:7, "That they all murmured that Christ was gone to be guest with a man that is a sinner." What then did they think of the house itself that belonged to this sinner? Do we think they would enter in, when they despised any thing that belonged to publicans? Perhaps that expression Zacchaeus stood and said; may seem to hint that he came forth, and stood talking with those that were without doors, and would not enter. However, if we well consider how meanly they accounted of the house of a publican, we may the more easily understand what the meaning of that expression is, This day is salvation come to this house.  

[Forasmuch as he also is a son of Abraham.] That is, say most, the son of Abraham by faith; which indeed is most true. But I doubt, however, that this is not directly the sense of these words. For I question whether the Jews knew of any kind of relation to Abraham but that which was according to the flesh, and by way of stock and offspring. The son of Abraham by faith was a notion unknown; and I scarce believe our Saviour would speak to them in an unintelligible dialect...

Lightfoot: Luk 19:11 - And because they thought that the kingdom of God should immediately appear 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 s...

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 because they thought that the kingdom of God should immediately appear.] The time draweth nigh that the kingdom of heaven shall be revealed. We have observed elsewhere, that it was the nation's universal opinion, that that very time wherein Christ did appear was the time wherein they expected the coming of Messiah, being so taught by the prophecy of Daniel. Which however the more modern Jews would now endeavour to evade, as also other more illustrious predictions that concern our Jesus, yet were those times then more truly and more sincerely interpreted. Hence that conflux of Jews from all nations to Jerusalem, Act 2:5. And to this doth that in some measure attest which the Talmudists relate concerning the paraphrast of the prophets, that when he went about to paraphrase also the Hagiographa; or holy writings; he was forbidden by Bath Kol; saying, That he must abstain from that; for in those books was the end of the Messiah, viz. Dan 9:26.

Lightfoot: Luk 19:13 - And delivered them ten pounds And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.   [And delivered them ten pounds.]...

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.   

[And delivered them ten pounds.] This parable of the pounds hath for the general the very same scope with that of the talents; Matthew_25. That nobleman or king that went into a far country to receive for himself a kingdom is Christ in his gospel, going forth to call in the Gentiles to his obedience: returning, he cuts off the nation of the Jews that would not have him to reign over them, Luk 19:27; and while they were now in expectation of the immediate revelation of the kingdom of heaven, and were dreaming many vain and senseless things concerning it, our Saviour, by this parable, warns and admonisheth them, that he must not look for any advantage by that kingdom who cannot give a good account of those talents which God had committed to his trust and improvement.  

A talent is the value of sixty pounds. A pound is a hundred drachms. A drachm is six oboli. An obolus is six pieces of brass coin. A brass piece of coin is seven mites.

Lightfoot: Luk 19:44 - Because thou knewest not the time of thy visitation 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 knewe...

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.   

[Because thou knewest not the time of thy visitation.] The Masters dispute the reason of the laying-waste of Jerusalem.  

"Abai saith, Jerusalem was not destroyed for any thing but the profanation of the sabbath. R. Abba saith, It was not destroyed for any thing but their neglect in reciting their phylacteries morning and evening. Rabh Menona saith, It was not destroyed for any thing but their not minding the bringing up of their children in the school. Ulla saith, Jerusalem had not been destroyed but for their immodesty one towards another. R. Isaac saith, It had not been destroyed, but that they equalled the inferior with the superior. R. Chainah saith, It had not been destroyed, but that they did not rebuke one another. R. Judah saith, It had not been destroyed, but that they condemned the disciples of the wise men," etc. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.  

All those great good things that were promised to mankind were promised as what should happen in the last days; i.e. in the last days of Jerusalem. Then was the Messiah to be revealed: then was the Holy Ghost to be poured out: then was the mountain of the Lord to be exalted, and the nations should flow in to it: in a word, then were to be fulfilled all those great things which the prophets had foretold about the coming of the Messiah and the bringing in of the gospel. These were the times of Jerusalem's visitation; if she could have known it. But so far was she from that knowledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described beforehand with more remarkable characters as to what God would do, than they were with black and dreadful indications as to the perverseness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that city were 'perilous times,' 2Ti 3:1; 'departing from the faith,' 1Ti 4:1; 'Scoffers' of religion, 2Pe 3:3; in a word, 'many antichrists,' 1Jo 2:18. So far was Jerusalem and the nation of the Jews from knowing and acknowledging the things that belonged unto their peace.

PBC: Luk 19:10 - -- See Philpot: THE LOST SOUGHT AND SAVED

See Philpot: THE LOST SOUGHT AND SAVED

PBC: Luk 19:13 - -- There are those who would think upon first glance that the parable of the ten pounds in this chapter and the parable of the talents in Mt 25:1-46 are ...

There are those who would think upon first glance that the parable of the ten pounds in this chapter and the parable of the talents in Mt 25:1-46 are merely Matthew and Luke’s narration of the same parable on different occasions. There are several distinctions that make me believe that is not the case. I wish Matthew and Mark would explain the purpose of the parables as clearly as Luke does. You can see the personality of each of these men even though the Holy Spirit, the divine author of scripture, superintended and guided the teaching and the writing of scripture God did use the personality and training of each man to make his writings unique. We at times tend to walk over the individuality of the individual books of the bible in our interpretations so that we’ll go to Matthew and Luke and Romans and Revelation and Psalms and think that 45 or 50 men got in one room, fostered themselves until they came out with one document -the bible. That is not historically correct and if you try to interpret the bible in that way you will be terribly confused.

In Lu 19:11 Jesus has been down in Jerico. We find that in Lu 19:1. In Lu 19:1-11 we have Jesus’ encounter with a man named Zaccheus- a tax collector, probably one of the more energetic tax collectors in the nation. He confesses such in his discussion with Jesus. Jesus transports his life, changes his attitude so that in cases where he has over-collected taxes beyond what would be reasonable he has assured Jesus that from this point onward he will not only collect the right amount of taxes but he will go back and restore what he has collected out of his own selfishness. In the closing of this discussion {Lu 19:9} Jesus said to Zaccheus, " this day is salvation come to this house forasmuch as he also is a son of Abraham." Salvation coming to a man as self-centered and ambitious for money as Zaccheus would be a monumental event. If Jesus can transform a tax collector and says salvation has come to this man’s house today and Jesus is on His way to Jerusalem surely He will, when He arrives in Jerusalem, bring the kingdom of God. It will immediately appear. And then Luke tells us that’s the purpose of the parablebecause they thought this. If they thought this and Jesus taught the parable to correct then that was not the case. There was something significantly different. Let me draw some distinctions between the two parables and then we’ll examine more specifically this parable but I believe it will do us well to compare the two because there are so many similarities.

In the case of the parable of the talents in Mt 25:1-46 you have servants identified as receiving different amounts and values of money. One received one amount, one received a lesser amount and another received yet a lesser amount and the parable says each received a talent depending on his several ability.

What’s your ability? What strengths and abilities do you possess as an individual believer in Christ? Whatever your ability is I believe, not only based on this parable but on the general tenor of scripture, your ability marks your talent. God is not going to give you a calling or talent that contradicts or is not compatible with your ability. So when you identify your natural ability you will most likely identify your talent.

In the parable of the talents in Matthew each servant receives a different amount of money. Now, let’s look at the distinctions between the Gospels themselves. It’s generally accepted that Matthew wrote his gospel to Jews to prove to Jews that Jesus was their Messiah and fulfilled biblical prophecy -Old Testament prophecy. It’s equally generally believed that Luke wrote his gospel to Gentiles. In fact he identifies a man with a Gentile name, Theophilos, as the recipient both of his gospel and the book of Acts which Luke wrote. We have essentially a two volume commentary in the gospel of Luke and the book of Acts. Acts picks up where Luke leaves off.

So, looking at the authors themselves -Matthew writing to Jews, your Messiah has come, His name is Jesus and He fulfilled biblical prophecies so that you cannot deny that He is the Messiah. You have Luke, a physician, meticulous in detail. He has often spent longer hours sitting holding a patients hand explaining a diagnosis and what they can expect from this disease than he has spent diagnosing the disease and so, when he gives us the parable he wants us to know why the parable was taught and what lesson it intended. There are different audiences- one needs to hear the lesson of talents and responsibility to talents.

The parable of the pounds in Lu 19:1-48, each servant receives exactly the same value. There are ten servants, there are ten pounds -each servant apparently receives one pound and is responsible to invest it. That’s very different than the parable where each servant receives a different amount of money. The value of the money is distinctly different. This is a surprise.

The one talent of Mt 25:1-46 was the equivalent of 20 years of wages earned. The pound in Lu 19:1-48 is the equivalent of about 100 days, roughly 3 months or better of wages earned. Three months versus 20 years? That’s enough difference to be an attention-getter. Jesus teaches the parable of the pounds in Lu 19:1-48 probably in a suburb of Jerico. He’s on His way to Jerusalem. Mt 25:1-46 is a sequel to Jesus’ Olivet discourse. He preaches it on the Mount of Olives, just outside the city of Jerusalem. Probably the two parables are not separated by more than a week’s time but they’re at two locations -one down by Jerico, one upon Olivet. One deals with equal amounts distributed to all servants, the other deals with varying amounts distributed based on the servants ability.

I believe there are some things in common we need to understand about the two parables. In this parable {Lu 19:1-48} these people think the kingdom of God will immediately appear and Jesus teaches the parable to say, " no, not yet." There is always in our study of scripture attention about the kingdom of God. In both cases the nobleman who distributes the talents to his servants is leaving for a time to receive a kingdom and then he will return and call his servants to account for the monies that he left them to invest. He comes, having received the kingdom. There are those who teach that this means the second coming. I question that view and I’ll tell you why. 1Co 15:1-58 describes, " then comes the end" (I think this is 1Co 15:24) " when He shall" receive the kingdom? At the second coming of Christ Jesus doesn’t receive the kingdom, He delivers up the kingdom He’s already received to God the Father. When did He receive the kingdom? I believe He received the kingdom either at His resurrection or at His ascension. I suspect that His ascension -Daniel gives a prophesy of One looking like the Son of man who approaches to that gray headed, senior Father, God in glory and He receives honor and dignity and power as a king. I believe the coronation of Jesus as the king over His kingdom occurred at His ascension and shortly thereafter He, as the King of kings, and Lord of lords sent the Holy Spirit to be His administrator of the kingdom here upon earth.

In the lesson in Mt 25:1-46, the parable preceding this parable of the talents deals with ten virgins. Of the ten virgins, five are wise and five are foolish. Jesus identifies a specific time when the kingdom is like these ten virgins. It is not the end of time -I believe it was something that occurred in the first century. Then He gives the parable of the talents. Immediately following the parable of the talents is NOT a parable but a factual lesson that deals, by definition and name, with the second coming. When the Lord comes back, and as a King in His position, but in the function as a shepherd dividing sheep from goats in His flock, separates humanity into the wicked and the righteous and judges and sends each to his several punishment or blessing. First century -second coming- the kingdom of God comes immediately? Jesus says no, there is something that will happen in between. What goes on from the first advent to the second advent? Both parables, I believe, teach the truth that fills the gap in time. In both cases the nobleman, the master, is the Lord Jesus Christ. In this case we have servants- ten servants, nine of them supposedly although we only hear about three of them, are faithful. They invest, they bring their report- you gave me one pound, here’s what I have gained in return. One servant is unfaithful. Here you also have citizens who, while this king goes away (or the nobleman goes away) to receive his kingdom the citizens actually send a group of messengers wherever this king has gone to receive his kingdom the report " we will not have this man to rule over us." It’s interesting -the son of Herod the great when Jesus was probably six to ten years of age travelled to Rome to receive blessing and authority of the Roman government on his kingship to replace his father and the Jews sent 50 noble Jews to Rome to protest his appointment as king. This historically had occurred in this very time.

Now, the challenge then becomes " what’s the difference between varying talent based on ability and everyone receiving the same thing exactly?" (and therein is some tension) I’m not sure what to make of the monetary distinction here but let me just throw a thought your way. It doesn’t matter what your ability is that God has given you, God calls on you and me to use whatever He has given us as if it were worth our whole lifes wages and probably in the first century a man because of the shortness of the natural lifespan, 20 years would be about as long as a man could work productively in his life. He’s growing up and training in the first 20 years of his life, he spends another 20 in productive labor and by that time he’s too old to work if he’s not already dead. So, it’s essentially a life time of work.

In Lu 19:13 this nobleman who goes into the far country, before he leaves calls his ten servants and delivered to them ten pounds and said unto them " occupy till I come." We get the impression that the word " occupy" and the command to occupy is somewhat passive. In the case of this parable the occupation of the servant was to a aggressively, eagerly invest the money given to them on behalf of the master that when he returned they could report growth and increase to him. When he comes back (and he does return) he calls the servants to report on their duty.

What is it in the spiritual realm -a parable, a story which Jesus tells in which every servant receives the same value? What is it that this common value could represent? We’ve already seen from the parable of the talents that with talents, several ability of the individual receiving the talent determines what amount of talent is received and it’s not the same amount with each servant. What is it then that comes to all of us of equal value and of precious value? Let me offer my thought. The gospel of the Lord Jesus Christ, the blessings today, not the eternal blessings reserved of our participation in the kingdom, but the blessings of the kingdom that we enjoy today are of equal value regardless of culture, of geography or of social or financial status. A church charged with keeping the gospel has been given something of equal and precious value and how we use what God has given us in the value of the gospel, how we invest it, God will call not only churches but individuals to account for how they used it. While the dynamic of the story deals with the nobleman and with the faithful servants there seems to be by the delayed tension and then the emphasis at the end on the unfaithful servant a powerful lesson. How does the unfaithful servant respond when called to account? Look at Lu 19:20-21 " thou wicked servant." If Jesus in the parable represents the King, Jesus has judged this man to be a wicked servant but the king says " let your own mouth judge you. Let your own words bring the judgment upon you." This is not second coming judgment -this is servant accountability judgment we’re looking at here. Question -did this servant believe that this master was really going to return at all? Wrapping the money in a napkin, keeping it close at hand implies something rather bizarre and wicked. Maybe the master won’t return! Maybe he got killed on his journey. Maybe he doesn’t have any intention of returning. Well, just in case he doesn’t return I’ll keep it cash in form in my possession so when I decide he’s not returning it’ll be my money and I’ll go out and spend it. There’s implied in this a denial of his lord’s promised return. Jesus taught another parable in which a master went on a far journey and told his servants to honor them and there was one servant over other servants in this parable and after a long delay when the master did not return the supervising servant begins looking around and says " my lord delays his coming" and he began to beat and mistreat his fellow-servants. When I see people who claim to be Christian being mean-spirited, harsh, critical, judging and bitter towards other Christians I wonder " does that person really believe in the second coming?" According to the logic of all of these lessons they don’t believe seriously -they may intellectually but seriously, they don’t even believe in the second coming of Christ or they would be treating their fellow-servants with a more kindly hand.

Haydock: Luk 19:2 - -- What sinner can despair when he sees the Saviour of mankind seeking to save him; when he beholds even a publican and a rich man, at the same time, who...

What sinner can despair when he sees the Saviour of mankind seeking to save him; when he beholds even a publican and a rich man, at the same time, who, as our Saviour informs us in another place, are so seldom truly converted, brought to the light of faith, and the grace of a true conversion! (St. Ambrose) ---

Zacheus (who as a farmer of the customs, not a collector, as some falsely imagine) immediately hearkened to the interior voice of the Almighty, calling him to repentance; he made no delay, and therefore deserved immediately not only to see, but to eat, drink, and converse with Jesus. (St. Cyril) ---

Behold here the three steps of his conversion: 1. an ardent desire of seeing Jesus; 2. the honourable reception he gave him in his house; 3. the complete restitution of all ill-acquired property.

Haydock: Luk 19:9 - -- Zacheus is here styled a son of Abraham; i.e. his spiritual son, a partaker of the promises made to Abraham concerning the Messias: not that he was ac...

Zacheus is here styled a son of Abraham; i.e. his spiritual son, a partaker of the promises made to Abraham concerning the Messias: not that he was actually born of his seed, but because he imitated his faith; and as Abraham at the voice of God, left the land and house of his father; so Zacheus renounced his goods and possessions, by giving them to the poor. (Ven. Bede)

Haydock: Luk 19:11 - That the kingdom of God should immediately be manifested That the kingdom of God should immediately be manifested. The disciples were full of the expectation of the temporal kingdom of the Messias, though ...

That the kingdom of God should immediately be manifested. The disciples were full of the expectation of the temporal kingdom of the Messias, though he had divers times told them he was to suffer and die on a cross. (Witham) ---

Notwithstanding all that Jesus had said to them about his kingdom, his death, his consummation, and resurrection, they still believed that the kingdom of God was going to be manifested, and that Jesus, in this journey, would make himself be acknowledged king by the whole nation of the Jews. They could not lay aside the ideas they had formed of the personal and temporal reign of the Messias. Every thing which they could not reconcile with this standard, was completely impenetrable to them. It was a language they could not comprehend. (Calmet)

Haydock: Luk 19:12 - -- This parable is an exact prophetic history of what happened to Archelaus Antipas, son of Herod the great, about thirty-six years afterwards. Judea be...

This parable is an exact prophetic history of what happened to Archelaus Antipas, son of Herod the great, about thirty-six years afterwards. Judea being then tributary, he was obliged to go to Rome to receive his kingdom from the hands of the emperor Augustus. The Jews, who hated him for his cruelty, sent an embassy to the emperor, to accuse him of many crimes, and disappoint him in his hopes of gaining his crown. But Augustus confirmed it to him, and sent him back to reign in Judea, where he revenged himself on those who had opposed his pretensions. With regard to the instruction, which is meant to be conveyed by this parable; this nobleman is the Son of God, who came among the Jews to take possession of the kingdom, which was his due. But being rejected and treated unworthily, and even put to a disgraceful death on the cross, he will one day come again, armed with vengeance, and inflict the effects of his anger upon them. This was partly fulfilled at the destruction of Jerusalem, and will be completed at the general judgment. (Calmet) (Bible de Vence)

Haydock: Luk 19:13 - Ten Ten pieces of money, each of which was called a mna. To translate pounds, gives the English reader a false notion, the Roman coin called a mna ...

Ten pieces of money, each of which was called a mna. To translate pounds, gives the English reader a false notion, the Roman coin called a mna not corresponding to our pound. (Witham) ---

A mna was 12½ ounces, which, at five shillings per ounce, is £3 2s. 6d.

Haydock: Luk 19:19 - -- All the disciples of Christ have not the same degree of honour in this world, not in the next; because all do not make an equal use of the graces they...

All the disciples of Christ have not the same degree of honour in this world, not in the next; because all do not make an equal use of the graces they receive. Some are in the first rank, as apostles; then those, to whom the gift of prophecy has been committed; then doctors, &c. each exalted according to his merit. For there are many mansions, and many degrees of glory, in the house of the heavenly Father. (Calmet) ---

For there is one brightness of the sun, another of the moon, and another of the stars; for star differeth from star in brightness. (1 Corinthians xv. 41.)

Haydock: Luk 19:34 - -- It may here be asked, how the owners of the colt knew who the Lord was, of whom the disciples spoke? It may be answered, that perhaps they had alre...

It may here be asked, how the owners of the colt knew who the Lord was, of whom the disciples spoke? It may be answered, that perhaps they had already heard that Jesus of Nazareth, who the Jews though was to be their temporal king, was coming about that time to Jerusalem, and that they saw from their dress, or other external marks, that they were the disciples of Jesus. (Dionysius)

Haydock: Luk 19:40 - The stones The stones. This is a proverb, as if he had said: God has resolved to glorify me this day, in order to fulfil the prophecies. Nothing can hinder th...

The stones. This is a proverb, as if he had said: God has resolved to glorify me this day, in order to fulfil the prophecies. Nothing can hinder the execution of his decrees; if men were silent, he would make even the stones to speak. (Calmet) ---

At the crucifixion of our Redeemer, when his friends were silent through fear, the very stones and rocks spoke in his defence. Immediately after he expired, the earth was moved, the rocks split, and the monuments of the dead opened. (Ven. Bede) ---

Nor is it any wonder if, contrary to nature, the rocks bespeak the praises of the Lord, since he was even praised by a multitude, much more insensible than the rocks themselves, in crucifying him only a few days after, whom they now salute with Hosannahs of joy. (St. Ambrose)

Haydock: Luk 19:41 - He wept He wept. St. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears,...

He wept. St. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears, were a weakness unworthy of Christ: but this true reading of the evangelist is found in all copies, and received by all the faithful; and the liberty which those who changed them took, was too dangerous ever to be approved of by the Church. Neither do these tears argue in Jesus Christ any thing unworthy of his supreme majesty or wisdom. Our Saviour possessed all the human passions, but not the defects of them. The Stoics, who condemned the passions in their sages, laboured to make statues or automata of man, not philosophers. The true philosopher moderates and governs his passions; the Stoic labours to destroy them, but cannot effect his purpose. And when he labours to overcome one passion, he is forced to have recourse to another for help. (Calmet) ---

Our Saviour is said to have wept six times, during his life on earth: 1st, At his birth, according to may holy doctors; 2ndly, at his circumcision, according to St. Bernard and others; 3rdly, when he raised Lazarus to life, as is related in St. John, chap. xi.; 4thly, in his entry into Jerusalem, described in this place; 5thly, during his agony in the garden, just before his apprehension, when, as St. Luke remarks, (Chap. xxii.) his sweat was as drops of blood trickling down upon the ground; and 6thly, during his passion, when he often wept, on account of his great distress of mind, occasioned principally by the knowledge he had of the grievousness of men's sins, and the bad use they would make of the redemption he was, through so many sufferings, procuring for them. (Dionysius)

Haydock: Luk 19:42 - If thou also hadst known If thou also hadst known. It is a broken sentence, as it were in a transport of grief; and we many understand, thou wouldst also weep. Didst thou...

If thou also hadst known. It is a broken sentence, as it were in a transport of grief; and we many understand, thou wouldst also weep. Didst thou know, even at this day, that peace and reconciliation which God still offers to thee. (Witham) ---

What can be more tender than the apostrophe here made use of by our Saviour! Hadst thou but known, &c. that is, didst thou but know how severe a punishment is about to be inflicted upon thee, for the numberless transgressions of thy people, thou likewise wouldst weep; but, alas! hardness in iniquity, thou still rejoicest, ignorant of the punishment hanging over thy head. Just men have daily occasion to bewail, like our blessed Redeemer, the blindness of the wicked, unable to see, through their own perversity, the miserable state of their souls, and the imminent danger they are every moment exposed to, of losing themselves for ever. Of these, Solomon cries out; (Proverbs ii. 13.) They leave the right way, and walk through dark ways. We ought to imitate this compassion of our blessed Redeemer; and, as he wept over the calamities of the unfortunate Jerusalem, though determined on his destruction; so we ought to bewail the sins not only of our friends, but likewise of our enemies, and daily offer up our prayers for their conversion. (Dionysius)

Haydock: Luk 19:43 - And compass thee And compass thee, &c. Christ's prophecy is a literal description of what happened to Jerusalem, under Titus. (Witham)

And compass thee, &c. Christ's prophecy is a literal description of what happened to Jerusalem, under Titus. (Witham)

Haydock: Luk 19:48 - All the people All the people, as they heard him with so great attention. So Virgil said: -----pendetque iterum narrantis ab ore. (Witham) --- The original Gre...

All the people, as they heard him with so great attention. So Virgil said: -----pendetque iterum narrantis ab ore. (Witham)

--- The original Greek, exekremato autou akouon, shews how eagerly they catched the words that dropped from his sacred lips, all enraptured with the wisdom of his answers, and the commanding superiority of his doctrines. Seneca (Controv ix. 1.) uses a similar turn of expression: Ex vultu discentis pendent omnium vultus. The chief priests and rulers were all apprehension lest the people, who followed Jesus with such avidity, and who had conceived such high sentiments of his character, might prevent the execution of their murderous designs.

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Gill: Luk 19:1 - And Jesus entered, and passed through Jericho. And Jesus entered, and passed through Jericho. Though the word "Jesus" is not in the original text it is rightly supplied in our version; as it is al...

And Jesus entered, and passed through Jericho. Though the word "Jesus" is not in the original text it is rightly supplied in our version; as it is also in the Syriac, Persic, Ethiopic versions; for of him the words are manifestly spoken: after he had healed the blind man he met with near to Jericho, he entered into it, but made no stay in it, passed through it at once without stopping, though a very populous city; but here he had no work, either to perform miracles, or to convert sinners; though both, before he entered, and after he passed through it.

Gill: Luk 19:2 - And behold there was a man named Zacchaeus // which was chief among the publicans // And he was rich And behold there was a man named Zacchaeus,.... Or זכאי, "Zaccai", a name in use among the Jews; see Ezr 2:9. We often read of רבי זכאי, ...

And behold there was a man named Zacchaeus,.... Or זכאי, "Zaccai", a name in use among the Jews; see Ezr 2:9. We often read of רבי זכאי, "Rabbi Zaccai", or "Zacchaeus" a, and very frequently of R. Jochanan ben Zaccai, a famous doctor that lived in the times of Christ, and even till after the destruction of Jerusalem. The Jews also make mention of one R. Zaccai, a prince of the seed of David the king, in later times b. So that this man, as appears by his name, was a Jew, though some have thought him to have been a Gentile c, perhaps because of his employment: but it does not follow from thence; for there were Jews that were publicans, as Levi, or Matthew, afterwards one of Christ's disciples; and also in Jewish writings, mention is made, as of מוכס נכרי, "a stranger", or "a Gentile publican" d, so likewise of מוכס ישראל, "an Israelite publican" e; and such an one was Zacchaeus, as follows:

which was chief among the publicans; the head of them in that place, to whom the rest brought the tax, tribute, or toll; he was the receiver general of the tax: at the toll booths, at bridges, for people's going over the water, there was מוכס גדול, "the greater publican", and מוכס קטון, "the lesser publican" f, who was deputy to the other. What sort of tax Zacchaeus was concerned in collecting, is not certain; however, he was a principal man in this employ, and had got great riches by it.

And he was rich; was a person of figure among the publicans, and of substance, which he had gained in his post. And though the instances of rich men being called by grace are few, yet there have been some; and the rather this circumstance is mentioned, because it had been observed in the preceding chapter, how difficult, but not impossible, as this instance proves, it was for rich men to enter into the kingdom of God.

Gill: Luk 19:3 - And he sought to see Jesus who he was // and could not for the press // because he was little of stature And he sought to see Jesus who he was,.... What sort of a person he was for complexion, stature, and age: having heard much of him, he was very desiro...

And he sought to see Jesus who he was,.... What sort of a person he was for complexion, stature, and age: having heard much of him, he was very desirous of indulging his curiosity with a sight of him; having, as yet, nothing else that induced him to desire to see him: his desire to see Jesus was not of the same kind with the kings and prophets, Mat 13:16 but rather like that of Herod, Luk 23:8

and could not for the press; the multitude of people that were flocking to meet Jesus, or who came before him, or were about him; for one part of the multitude went before him, and the other followed after him; so that he was in the crowd, and therefore could not easily be seen;

because he was little of stature. The Syriac and Persic versions read, "because Zacchaeus was little of stature", lest it should be thought that this is said of Jesus; for the reason why Zacchaeus could not see him for the crowd, was not because Christ was little of stature, and was hid among them, but because Zacchaeus was little of stature, and could not see over their heads.

Gill: Luk 19:4 - And he ran before // and climbed up into a sycamore tree to see him // for he was to pass that way And he ran before,.... Jesus, and the company that was with him; so very desirous was he of seeing him: and climbed up into a sycamore tree to see ...

And he ran before,.... Jesus, and the company that was with him; so very desirous was he of seeing him:

and climbed up into a sycamore tree to see him: which sort of trees were very common about Jericho: hence we read of, קורות של שקמה, "beams of sycamore" in Jericho, which those that were strong took up in their arms, and the owners stood and devoted them to God g; and among the things which the men of Jericho did, this was one, that they permitted the branches of trees devoted to sacred uses, and of the "charub" tree, and of the "sycamore", to be cut down and used h. This sort of trees used to grow in plains and valleys, as appears from some passages of Scripture, 1Ki 10:27 and from Jewish writings i; and certain it is, that Jericho was in such a situation. Josephus k says, it was seated in a plain; and Strabo says l, that Jericho is a plain surrounded with mountains; to which agrees the account that m Justin gives of it. There is a valley, which is enclosed by mountains on all sides, as with a wall, like a castle; the space of the place is two hundred acres, and it is called Jericho. Hence we read of the plains and valley of Jericho in Scripture, Deu 34:3 so that it is very probable sycamore trees grew there in great plenty; though the place was more famous for palm trees: hence it is called the city of the palm trees, Deu 24:3 which the Targumist, in both places, interprets, the city of Jericho: to which agree the accounts given of it by Pliny n, Strabo o, and Justin p, who all affirm, that it abounded with palm trees; and the latter says also with balsam trees, from the sweet smell of which it might have its name: so the Jews say q, the ointment of balsam is called the ointment of our land, because it grows in Jericho, and because of the smell of it, it is called Jericho; though some think it has its name from the plain, being in the form of a half moon; the moon, in the Hebrew language, being called ירח r. This tree seems to have been without the city: and indeed, according to the Jewish canon, it ought to be, which runs thus s;

"they set a tree at a distance from a city, twenty and five cubits, but a "charub tree", and "sycamore", fifty cubits.''

The reason of the greater distance of the latter is, as one of their commentators says t, because their branches were large; and this is the reason why Zacchaeus went up into one of these trees, because it was large and able to bear him, and tall, from whence he could have a full view of Christ:

for he was to pass that way; or rather, "pass by that"; for the word "way" is not in the text; and the sense is, he was to pass by that tree; or "under" it, as the Arabic version renders it. The tree stood by the road side, in which Jesus came, for which reason Zacchaeus made choice of it, as fit for his purpose.

Gill: Luk 19:5 - And when Jesus came to the place // He looked up and saw him // And he said unto him, Zacchaeus // Make haste, and come down // For this day I must abide at thy house And when Jesus came to the place,.... Where the tree stood, in which Zacchaeus was. Christ knows where his people are, and where to find them, where t...

And when Jesus came to the place,.... Where the tree stood, in which Zacchaeus was. Christ knows where his people are, and where to find them, where they commonly dwell, or where at any time they are, he being God omniscient: besides, the bounds of their habitations are fixed by the determination and appointment of God, and were foreknown by Christ, who, before the world began, was "rejoicing in the habitable part of his earth", where he knew his saints would dwell, who are "the sons of men", with whom his delights were; and he knows where they are, when the time is come to call them: he knew Zacchaeus was in the sycamore tree, as he saw Nathanael under the fig tree, before Philip called him, Joh 1:48 and Christ comes to the very place where his people are, either in person, as here; and so he came to Galilee, and to the sea there, and walked by it, and on the very spot, where he knew he should meet with Peter, and Andrew, and James, and John, whom he called to follow him, Mat 4:13. He came to his own city Capernaum, and to the place of receipt of custom near unto it, where Matthew was, and called him, Mat 9:1 and he came to Samaria, and to Jacob's well, where he knew the woman of Samaria would be at such a time, in order to call her: or, though he comes not in person to others, where they are, yet by his word, and by his Spirit; and he comes to them before they come to him; and is found of them, and finds them, who sought him not; and is made manifest to them, who asked not for him; and in this he acts the part of the good shepherd, that leaves the ninety nine in the wilderness, and goes after that which is lost till he finds it; and agreeably to his character as a Saviour, and to the end of his coming into the world, which was to call sinners to repentance, and to seek, and save that which is lost, Luk 19:10.

He looked up and saw him; he knew him, he being one of those the Father had given to him, and he had loved and undertook for, and was come into the world to seek, and to save, and now, at this time, was come hither to call by his grace. He had seen him before in the glass of his Father's purposes and decrees, he being chosen in him to grace and glory, and being a vessel of mercy, afore prepared for glory: he had seen him when he was brought into the bond of the covenant; and passed under the rod of him, that telleth all the covenant ones, as they were put into it, and given to him the Mediator of it: he had seen him among them that were lost in Adam, whom he came to recover out of the ruins of their fall in him; and now he saw him in his state of nature and unregeneracy; he saw him in his blood, and said unto him, live: this look was a look of love, grace, and mercy; he looked upon him, and loved him, and was gracious to him, and had compassion on him; and it was a distinguishing look, he looked on him, and not on others. There was a great crowd both before and behind him, and all about him; but he looked not on these, but he looked up to Zacchaeus.

And he said unto him, Zacchaeus; he knew him, and could call him by his name, as he did Saul, when he called him, and revealed himself to him. His name was written in the Lamb's book of life, and so must be known to Christ, who was present at the making of that book, and was concerned in setting down the names in it, and has it in his keeping: he was one of the sheep the Father had given him, he came to lay down his life for, and of whom he had such perfect knowledge, as to call them by name, as he does all the chosen and redeemed ones; see Isa 43:1. It must be very surprising to Zacchaeus to hear Christ call him by his name, who was an utter stranger to him, and whom he had never seen before; and it is a very considerable instance of the omniscience of Christ, as well as of the great condescension and affectionate regard he has to his own, and the familiar way in which he uses them.

Make haste, and come down; from the tree. The dangerous estate and condition of a sinner requires haste; it is like that of Lot in Sodom, when it was just going to be destroyed; and like that of the manslayer, when pursued by the avenger of blood; both whom it became to escape for their lives, and flee for refuge as fast as they could: and so it became Zacchaeus to come down with all speed to Christ, who was come hither to call and save him; and the enjoyment of Christ, and his grace, calls for haste; see Joh 11:28. Such who come to Christ must quit all their exalted thoughts of themselves, of their riches, fulness, and self-sufficiency, and come to him as poor and needy, for such only he fills with his good things; and of their health and soundness, and come to him the great physician, as sick and diseased; and of their purity and goodness, holiness and righteousness, and come to him as sinners: but it must be mighty grace to cast down imaginations, and high things, that exalt themselves against Christ, and the knowledge of him, and to humble a proud sinner, and bring him to the feet of Jesus.

For this day I must abide at thy house; for a little while; not so much for the sake of refreshment for himself, and his disciples, as for the good of Zacchaeus; to make known the great salvation to him, and to bestow his grace upon him, and converse with him in a spiritual way.

Gill: Luk 19:6 - And he made haste // and came down // and received him joyfully And he made haste,.... Such power went along with the words of Christ, that they immediately reached his heart, awakened his conscience, affected his ...

And he made haste,.... Such power went along with the words of Christ, that they immediately reached his heart, awakened his conscience, affected his mind, and drew his soul to Christ, and knit him to him, that be made all imaginable haste to be with him. So souls sensible of their dangerous state and condition by nature, and apprehensive of impending ruin and destruction, and having some intimation of safety and happiness in Christ, and being filled with love to him, and a liking of him flee with all haste to him for refuge, for righteousness, peace, pardon, life, and salvation:

and came down; from the tree he had climbed, merely to indulge his curiosity, little thinking that he should be called by name by him; that he should have him a guest at his house, and have such a knowledge of him, and familiar acquaintance with him: so souls, when called by Christ, and made sensible of their need of him, and the worth there is in him, quit their former post and place, part with their carnal lusts and sinful companions, and renounce their own righteousness and works, and come as sinners, humble and lowly, and venture upon Christ:

and received him joyfully; not only into his house, but into his arms and heart: Christ was a welcome guest to him, as he is to every sensible sinner, who by faith receives him, as the Father's free gift; as the alone Saviour and Redeemer; as the great Mediator, in all his offices, of prophet, priest, and king; and in every relation and character he bears; and embraces his doctrines, and submits to his ordinances, and that with, the greatest joy; as there is reason for it, since with him, he receives the free and full forgiveness of his sins, a justifying righteousness, an abundance of grace, and a right unto, and meetness for heaven.

Gill: Luk 19:7 - And when they saw it // They all murmured // Saying, that he was gone to be guest with a man that is a sinner And when they saw it,.... The Vulgate Latin, Syriac, and Arabic versions read, "when they all saw this"; that is, as the Persic version, rather paraph...

And when they saw it,.... The Vulgate Latin, Syriac, and Arabic versions read, "when they all saw this"; that is, as the Persic version, rather paraphrasing than translating, says, "the men and the multitude that were with him"; the "pharisaical" sort, the priests and Levites, of which there were great numbers in Jericho; See Gill on Luk 10:31.

They all murmured; as the Scribes and Pharisees did, at his eating with publicans and sinners, Luk 15:2.

Saying, that he was gone to be guest with a man that is a sinner; a notorious one, an abandoned profligate creature; one of the worst of sinners, as being a publican, and the chief of them; who had amassed vast riches to himself, by extortion and oppression; and they thought it was not agreeable to the character of an holy man, and a venerable prophet, which Christ bore, to go into such a man's house, eat at his table; and have familiar conversation with him; see Mat 9:10.

Gill: Luk 19:8 - And Zacchaeus stood // and said unto the Lord // behold, Lord, the half of my goods I give unto the poor // and if I have taken any thing from any man by false accusation // I restore him fourfold And Zacchaeus stood,.... Before Christ, in respect to him, and reverence of him; and in the presence of others, to make a public confession before the...

And Zacchaeus stood,.... Before Christ, in respect to him, and reverence of him; and in the presence of others, to make a public confession before them, and that they might all hear it, when come to his own house:

and said unto the Lord; that is, to "Jesus", as the Syriac and Persic versions, and some copies read; he addressed himself to Christ, and made his confession to him, as the Israelite, when he brought the basket of the firstfruits to the priest, confessed before the Lord his God, Deu 26:4. And the rather Zacchaeus directed his speech to Christ, being, as he was now convinced, the discerner of the thoughts, and intents of the heart; who knew the genuineness of his repentance, that it was hearty and real; and the sincerity of his expressions and resolutions, and upon what principles he acted, and proposed to do as follows:

behold, Lord, the half of my goods I give unto the poor; not to make satisfaction for the sins he had committed, but to testify his sense of them, and his repentance for them, and as willing to do good with what he had gotten; which shows, that the disposition of his mind was altered, and of a covetous oppressor, he was become tender, kind, and liberal. According to an order made by the Jews in Usha, a man might not give away more than a fifth part of his estate, unless in some extraordinary cases u; and we read of one, that gave a "third" part of his goods to the poor w; and of another, that gave, as here, half of his mammon, or wealth x; and another, half of his food to the poor y; and of another, that gave away all his goods to them z; see 1Co 13:3; to give a tenth part, was reckoned a medium a:

and if I have taken any thing from any man by false accusation; or by extorting any thing from him on any pretence, by making an unjust demand upon him; or in any oppressive way, by defrauding and tricking, and by doing him any injury, in any form or manner:

I restore him fourfold: the same that was done in case of sheep stealing, Exo 22:1 but in such a case as this, the law only required the principal, with the fifth part added to it; see Lev 6:5 but Zacchaeus proposes as much as in the case of theft, and which was rarely used. The Jews b say,

"that the manner of paying double, was more used than the manner of paying fourfold, or fivefold; for the manner of paying double was used, both in things animate and inanimate; but the manner of paying fourfold and fivefold, was used but with respect to an ox, and a sheep only.''

This was done by Zacchaeus, to show the truth and reality of his repentance; for with that nation,

"the repentance of shepherds, and of collectors, and of "publicans", is said c to be very difficult:''

the reason given by the gloss is, because they rob many, and do not know who to return to.

Gill: Luk 19:9 - And Jesus said unto him // this day is salvation come to this house // forasmuch as he also is the son of Abraham And Jesus said unto him,.... The Persic version reads, "Jesus said to the multitude, and to his disciples"; to which well enough agree the following w...

And Jesus said unto him,.... The Persic version reads, "Jesus said to the multitude, and to his disciples"; to which well enough agree the following words:

this day is salvation come to this house: to the master of it, and it may be to others in it; the Arabic version reads, "to the inhabitants of this house". The Persic version reads, "great salvation"; by which may be meant, the Gospel, as in Heb 2:3 so called, because it brings the account of salvation by Christ, which is not discoverable by the light of nature, nor made known by the law of Moses; but the Gospel publishes and proclaims it; the ministers of it show unto men the way of salvation, and direct them, and encourage to go to Christ for it; likewise the Gospel is the means of bringing near this salvation, and of applying it to them; and when it comes with the demonstration of the Spirit, it is the power of God unto salvation: and this might be truly said to come to Zacchaeus's house; inasmuch as Christ the great preacher of it, and by whom it first began to be spoken, and was spoken by him, as it never was by any one besides, was now in his house, preaching it; the sum and substance of which lie in the words delivered by him in the following verse; and the Gospel came to him to purpose, and was effectual: sometimes it comes to a people, city, town, or family, and it is rejected, and becomes of no effect; but here it came to Zacchaeus, and into him; and wrought effectually in him, as his words in the preceding verse declare: moreover, the blessing of salvation itself, which is wrought out by Christ, and published in the Gospel, was brought home to him; he was not only made sensible that he stood in need of salvation, but this was brought near unto him, and set before him, and applied to him; he had not only hopes of it, but faith of interest in it; it was made known unto him, that Christ was his salvation; and it was revealed and applied to the rest of the family, as well as to him: sometimes the Lord takes one of a city, and two of a family; and sometimes whole families, as Lydia's and the jailor's, and here Zacchaeus's, as seems probable; for by his house may be meant, his family: though this may be understood of Christ, the author of salvation; who came into his house in a literal sense, as well as in a spiritual sense; and was made known to Zacchaeus, as his Saviour and Redeemer. The Alexandrian copy reads, "in this house": it follows,

forasmuch as he also is the son of Abraham. These words are to be considered, either as a reason, or evidence, of salvation being come to his house; and therefore cannot be understood of him as a son of Abraham, by natural descent: he was indeed a Jew, as appears by his name, and by his knowledge of the Jewish law, concerning restoration; and which may be confirmed by the silence of the Pharisees, who murmured at Christ's going along with him; who, had he been a Gentile, would not have failed to have mentioned it; but then, though this might be a reason justifying Christ in going to his house, who did not exceed the bounds of his office, as the minister of the circumcision, and as sent, and that only to the lost sheep of the house of Israel; yet this could be no reason of spiritual salvation coming to him, which was not confined to Abraham's natural seed, nor was it necessary to them, more than others, and much less general; and indeed, very few of them then in being, partook of it; for though salvation was of them, and Christ the Saviour came unto them, yet they rejected him, and died in their sins: nor is this a reason of salvation coming to his family; for though by virtue of the covenant of circumcision made with Abraham and his natural seed, there were many outward privileges bestowed upon them, yet spiritual salvation was not ensured by it to them; and with regard to that, natural descent from Abraham, and circumcision, were of no avail: but this is to be understood of him, as a son of Abraham in a spiritual sense, he being now a believer in Christ, and so one that walked in the steps of the faith of Abraham; and this was an evidence of his interest in salvation by Christ, the blessing with which he was blessed, with faithful Abraham: and also his being a son of Abraham, which is no other than to be a child of the promise, Rom 9:8 or in other words, one of God's elect, a chosen vessel of salvation, was a reason why Christ, the author of salvation, came to him, why the Gospel of salvation was made known to him, and why the blessing of salvation was applied to him. The Jews use this phrase, not only of one whose natural descent is from Abraham, but whose knowledge in divine things is considerable: so when R. Eliezer ben Arach taught the Mercava, (the mystery of Ezekiel's visions),

"R. Jochanan ben Zaccai stood and kissed his head, and said, blessed art thou, O God of Israel, that has given בן לאברהם, "a son to Abraham", who has knowledge to understand, and to search out, and to explain the work of Mercava d.''

For Abraham is said e to be a father in this sort of knowledge, for which reason, this man was genealogized a son of Abraham.

Gill: Luk 19:10 - For the son of man // is come // to seek and save that which was lost For the son of man,.... Meaning himself, who was truly man, and the Messiah, and which was one of his names in the Old Testament: is come: from hea...

For the son of man,.... Meaning himself, who was truly man, and the Messiah, and which was one of his names in the Old Testament:

is come: from heaven, into this world, being sent by the Father, and with the full consent and good will of his own:

to seek and save that which was lost: as all his elect were in Adam, and by their own actual transgressions; and are considered as such, whilst in a state of unregeneracy: and particularly the lost sheep of the house of Israel are meant, one of which Zacchaeus was; and so the words are a reason of Christ's looking him up, and calling him by his grace, and making a discovery of himself, and an application of salvation to him; see Mat 18:11.

Gill: Luk 19:11 - 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 as they heard these things,.... What Zacchaeus said to Christ, and what Christ said to Zacchaeus; particularly, that salvation, or the Saviour was...

And as they heard these things,.... What Zacchaeus said to Christ, and what Christ said to Zacchaeus; particularly, that salvation, or the Saviour was then come to his house, and that he was come to save lost persons:

he added, and spake a parable; that is, as the Syriac version renders it, "he added a parable to the word", or to what he had said:

because he was nigh to Jerusalem: within ten "parsas", or large miles; for at such a distance was Jerusalem from Jericho f, where Christ now was, according to the Jewish writers; but according to Josephus g, it was a hundred and fifty furlongs, which must be eighteen or twenty miles, and this may be said to be nigh; and not long after this, we hear of Christ at the Mount of Olives, which was about a mile from Jerusalem, Luk 19:29.

And because they thought that the kingdom of God should immediately appear: or be revealed, or made manifest: the phrase is Jewish; so Son 2:12 "the time of the singing of birds is come", is interpreted h, the time that the "kingdom of heaven", שתגלה, "shall be revealed", is come, and elsewhere i,

"say to the cities of the house of Judah, אתנליאת מלכותא דאלהכון, "the kingdom of your God is revealed;"''

meaning in both places, as here, the kingdom of the Messiah: what induced the disciples of Christ, or the multitude, or both, to imagine that the temporal kingdom of the Messiah, which they were expecting, would quickly be set up, might be what he had said to Zacchaeus, that salvation was that day come to his house, he being a son of Abraham; which they understanding of a temporal salvation, took it as a hint, that the outward prosperity of the seed of Abraham was at hand; as also what he had said, concerning his coming to seek and save that which is lost; which they were willing to interpret, of the civil state of Judea, and that he was come to restore its lost liberties and privileges; and partly, because he was now not a great way from Jerusalem, and was on his journey thither, in order to make his entrance in a very public manner; which was the metropolis of their nation, and the ancient seat of their kings, David, Solomon, and others: now the scope and design of the following parable, is to refute the notion of a temporal kingdom, and its near approach; by showing, that his kingdom lay a great way off, and was not of this world; and that his servants and disciples had a great deal of business to transact for him, and must not think of pomp and grandeur, but of labour and service; and that the Jews were so far from receiving any advantages by his kingdom, that they would not submit to his government, and would be treated as enemies, and utterly destroyed; even their nation, city, and temple.

Gill: Luk 19:12 - He said therefore // a certain nobleman // went into a far country // to receive for himself a kingdom // and return He said therefore,.... The following parable, with the above said design and view: a certain nobleman; the son of a great family, as the Syriac ver...

He said therefore,.... The following parable, with the above said design and view:

a certain nobleman; the son of a great family, as the Syriac version renders it; of noble descent, of an illustrious extract; by whom is meant Jesus Christ, who was a "man", as he agreed to be, and was prophesied of as such; and who frequently appeared in an human form before his incarnation; and was now actually become man, though not a mere man: and he may truly be said to be "noble"; not only as the word may signify, as it sometimes does, a person of great authority and power, and of great generosity and goodness, but one of a noble birth; for Christ, as man, descended from the kings of the house of Judah, and was the son of David; and from the Jewish fathers and ancestors of the greatest renown, as Abraham, Isaac, and Jacob; and he may be so called as man, because of the union of the human nature to the Son of God; or because of his divine relation, as the Son of God: this illustrious person,

went into a far country; by which, heaven is meant; so called, not only because of its distance from the earth, but in comparison of the earth, as a place of pilgrimage; and because that it is out of sight, and the views which are had of it, are very distant ones: hither Christ went at his ascension; he came from heaven at his incarnation, by the assumption of human nature; he stayed here awhile, till he had done his work he came about, and then went up to heaven; where he is received, and from whence he is expected again: the end of his going there is,

to receive for himself a kingdom: by which is intended, not the kingdom of nature and providence; for that he had, and did not receive from another; it was his of right, and by nature; nor the kingdom of grace, set up in the hearts of his people, and which was already within many of them; nor the kingdom of glory, prepared for them from the foundation of the world; though into this he entered at his ascension, and took possession of it for himself and them: but a more visible display of his mediatorial kingdom, he received from his Father; and which, upon his ascension, became more manifest, by the dispossessing of Satan, and casting him out of the Gentile world; by converting large numbers of his people, both among Jews and Gentiles; and by ruling in their hearts, subduing their enemies, and protecting and defending them; and by thus reigning till he has gathered them all in, either in Judea, or in the whole world, and then he will come again:

and return; either to destroy the Jews; the doing of which fully proved he had received his kingdom, was vested with power and authority, and was made, or declared Lord and Christ; or at the end of the world, to judge both quick and dead: and this is said, to show that his personal glorious kingdom on earth, or his kingdom in its greatest glory here, will not be till he comes a second time; and to engage diligence in his servants in the mean while; and to keep up the faith, hope, and expectation of his coming again.

Gill: Luk 19:13 - And he called his ten servants // and delivered them ten pounds // and said unto him, occupy // till I come And he called his ten servants,.... By whom are meant, not all mankind; for though these are all his servants of right, yet not in fact; nor the elect...

And he called his ten servants,.... By whom are meant, not all mankind; for though these are all his servants of right, yet not in fact; nor the elect of God, who are called by grace; for though these are the servants of Christ, and are peculiarly his, yet all that received the pound were not such, for one of them was a wicked man; but the ministers of the Gospel, who are eminently, and in a special manner, the servants of the most high God: but as for the number "ten", this cannot regard the apostles, for they were twelve; and though they are sometimes called the eleven, after the apostasy and death of Judas, yet not the ten; and besides, there was another chose in his room; but this number being a large and perfect one, a round number, it is sometimes made use of as a certain number, for an uncertain one; see Mat 25:1. The call of these by their Lord, is not to be understood of the call of them by his grace, but of a call of them to the office and work of the ministry:

and delivered them ten pounds; every one a pound: the מנה, "Maneh", or pound of the Hebrews, if of gold, which contained an hundred drachmas, was of the value of our money, "seventy five pounds"; if of silver, the old "Maneh", or pound, which contained sixty shekels, Eze 45:12 amounted to "seven pounds ten shillings"; but the "Maneh", or pound, mentioned in the Misna k, and which was in use in our Lord's time, contained an hundred pence, and was of the value of our money, "three pounds two shillings and six pence": and by these pounds are designed, not special grace; for they intend not any thing wrought in these servants, but something delivered to them, and what might be taken away again, which cannot be said of special grace; and besides, it is certain, that one of these servants that had the pound, was destitute of that: but gifts are meant, and these not merely natural, or the gifts of providence, as health, riches, wisdom, &c. nor only the outward means of grace, as the word and ordinances, but ministerial gifts, which are the greatest in the church, and are therefore signified by pounds; and are what may be improved or neglected, and be lost or taken away; and for which those that have them, are accountable: but though each of these servants are represented, as having every man a pound delivered to him, this must not be understood, as if the gifts of ministers were equal and alike, any more than the inequality of their rewards proves degrees in glory; for which sometimes this parable is produced:

and said unto him, occupy; negotiate, or trade, that is, with the pounds; make use of the ministerial gifts, exercise them, lay them out, and trade with them: the ministry is a trade and merchandise, to be carried on, not in the name of the ministers of Christ, nor on their own stock, nor for themselves, but for Christ, and for the good of souls; which shows, that they must not be slothful, but laborious and diligent:

till I come: which suggests the certainty of Christ's coming, the continuance of the Gospel ministry to that time; and that there is no rest nor ease for Christ's ministers, but a continued series of labour and service, until then; when, for their encouragement, they shall receive their reward.

Gill: Luk 19:14 - But his citizens hated him // and sent a message after him // saying, we will not have this man to reign over us But his citizens hated him,.... Not those who are fellow citizens with the saints, and of the household of God; whose citizenship is in heaven, and wh...

But his citizens hated him,.... Not those who are fellow citizens with the saints, and of the household of God; whose citizenship is in heaven, and who are seeking the better country, and heavenly city; but the Jews, who were his own people and nation, among whom he was born, to whom he was sent and came, and had an undoubted right to the government of them: these hated him with a mortal hatred, as appeared by their traducing his person in the most opprobrious manner; vilifying his doctrine as false; ascribing his miracles to a diabolical influence; and by persecuting his disciples and followers:

and sent a message after him; this seems to have respect to their outrage against the disciples of Christ, after his ascension; when they not only mocked them, as on the day of Pentecost, but laid hold on them, and put them in hold, even in the common prison, and persecuted them from place to place; and so virtually,

saying, we will not have this man to reign over us: they would neither receive his Gospel, nor submit to his ordinances; but put them away from them, and judged themselves unworthy of everlasting life: and this is the language of every graceless soul; and is to be observed in their opposition to, and neglect of the truths of Christ, and his divine institutions; which are a yoke they do not care to take upon them, though so mild and easy, and are cords which they cast away from them.

Gill: Luk 19:15 - And it came to pass that when he was returned // having received the kingdom // then he commanded those servants to be called, to whom he had given the money // that he might know how much every man had gained by trading And it came to pass that when he was returned,.... Which return was either in power to Jerusalem, in the destruction of that city; or which will be in...

And it came to pass that when he was returned,.... Which return was either in power to Jerusalem, in the destruction of that city; or which will be in person to this earth, at the end of the world; and will be local and visible, and in great glory, attended with the holy angels, and with all the saints: the time is fixed and certain, though unknown, and will be sudden and unexpected; but will not be till after the Gospel has had a general spread all over the world, and the Jews are converted, and the fulness of the Gentiles brought in, and then will Christ come:

having received the kingdom; not only having been set down at the right hand of God, and crowned with glory and honour, and received gifts for men, which he bestowed on them; and which proved him to be Lord and Christ; all which was done at his ascension, after which his kingdom came, or he returned in power and glory, to take vengeance on the Jews; but also having received the kingdom of glory for all his saints, and particularly having received the kingdom of priests, or all the elect of God, these being all called by grace, and gathered to him, as they will every one of them before his second coming; when this kingdom will be delivered to the Father complete and perfect; and this will a reckoning time, as follows:

then he commanded those servants to be called, to whom he had given the money. The servants are the ministers of the word, who must all appear before the judgment seat of Christ; and give an account of themselves to God, the Judge of all; and of their gifts and talents, and ministrations, and the souls under their care: the persons who are "commanded" to call them are the angels, and who shall be employed in gathering all the elect together; the thing that will be inquired about, and must be accounted for, is the "money" given them; that is, the Gospel they are intrusted with, and the gifts to preach it bestowed on them: the end of this summons is,

that he might know how much every man had gained by trading; not but that Christ, who is the omniscient God, the searcher of the heart, and a discerner of the thoughts and intents of it, knows full well the use that is made of every man's gift, and the benefits and advantages arising from it, both for his own glory, and the good of souls; but these summons will be given, this account taken, and inquiry made, that these things which are known to him, might be made manifest to all, and every man have praise of God; whose will it is that he should have it, and sloth and negligence be justly punished.

Gill: Luk 19:16 - Then came the first // saying, Lord // thy pound hath gained ten pounds Then came the first,.... Who were set in the first place in the church, the apostles of Christ, and who had the greatest gifts, and laboured more abun...

Then came the first,.... Who were set in the first place in the church, the apostles of Christ, and who had the greatest gifts, and laboured more abundantly, and were eminently useful; such an one was the Apostle Paul:

saying, Lord; acknowledging the sovereignty and dominion of Christ over them, owning they were accountable to him, and that he had a right to inquire, what use they had made of their gifts, and what advantages these had produced;

thy pound hath gained ten pounds; it had been increased tenfold; or it has turned to a tenfold account, in the conversion of sinners, in the edification of the saints, and in the advancement of the kingdom, and interest of Christ. This servant owns, that the gifts he had were Christ's; he calls them, "thy pound"; and therefore did not glory in them as his own attainments, or, as if he had received them not; and ascribes the great increase, not to himself, but to the pound itself; to the gifts of Christ, as they were his, and as used by his grace and strength, and as blessed, and owned by him, to these purposes.

Gill: Luk 19:17 - And he said unto him, well, thou good servant // because thou hast been faithful in a very little // have thou authority over ten cities And he said unto him, well, thou good servant,.... Signifying he had well done, and had approved himself to be an honest, diligent, and laborious serv...

And he said unto him, well, thou good servant,.... Signifying he had well done, and had approved himself to be an honest, diligent, and laborious servant; who, having the grace of God, which made him a good man, and gifts and abilities, which made him a good minister of Christ, he made a good use them, freely communicated the good things of the Gospel, and being employed in a good work, he performed it well:

because thou hast been faithful in a very little; had preached the pure Gospel of Christ, and the whole of it, and sought not to please men, but the Lord only; not his own glory, but Christ's; abode by him and his interest, notwithstanding all reproaches and persecutions, and so acted a faithful part to Christ: "in a very little"; not that the Gospel is in itself little, or of small account; it is a treasure in earthen vessels; and contains the unsearchable riches of Christ: nor are gifts to preach it little things; they are instances of rich and amazing grace; but they are little, or, rather, the use and exercise of them are little, in comparison of the glory and happiness such faithful servants shall enjoy: from whence it appears, that since there is no proportion between what they do, and what they shall have, that therefore it is not of merit but of grace; and which is expressed in the following clause:

have thou authority over ten cities; which is to be understood, not in a literal sense, as if the apostles should have the jurisdiction over so many cities, or churches in so many cities among the Gentiles, after the destruction of Jerusalem, which were planted by their means and ministry; for nothing of this kind appears in the word of God: and much less after the second coming of Christ, shall faithful ministers of the word have power over so many cities, literally taken; for both in the kingdom state and in the ultimate glory, there will be but one beloved city, the holy city, the new Jerusalem: nor is any thing in particular, in a metaphorical sense, intended; only, in general, that the kingdom, and dominion, and the greatness of it, will be given unto them; and they shall reign with Christ on earth a thousand years; and shall also have a crown of glory, life, and righteousness bestowed on them, and shall sit on the throne with Christ; and besides all this, the persons they have been instrumental to, will be their joy, and crown of rejoicing. A learned writer l explains these ten cities, by the ten horns of the dragon, and beast in Rev 12:3 by which are meant ten kings, or kingdoms, Rev 17:12. These indeed will be overcome by Christ, and they that are with him, and will hate the Romish antichrist, and destroy him; so that, it seems, there will be revolutions in these kingdoms; and large conversions to the faith of Christ, which seems to be what this writer means by authority over them.

Gill: Luk 19:18 - And the second came // saying, Lord // thy pound hath gained five pounds And the second came,.... He who was next, though less useful, yet equally diligent and active: saying, Lord; acknowledging also the power and autho...

And the second came,.... He who was next, though less useful, yet equally diligent and active:

saying, Lord; acknowledging also the power and authority of Christ over him:

thy pound hath gained five pounds; is increased fivefold, or is turned to a fivefold account, to the interest of Christ, and good of immortal souls: the usefulness of the ministers of the Gospel is not alike; as they have gifts different one from another, so their improvements are different, and their labours, though faithful, do not turn to the same account,

Gill: Luk 19:19 - And he said likewise to him // be thou over five cities And he said likewise to him,.... He commended him as a good and faithful servant, though this is not expressed; and added, be thou over five cities...

And he said likewise to him,.... He commended him as a good and faithful servant, though this is not expressed; and added,

be thou over five cities; which does not denote any inequality of glory in Christ's ministers, who will all shine as the firmament, and as the stars for ever and ever; at least, there will be no inequality in the ultimate state of happiness, when all the saints shall shine as the sun in the kingdom of their Father, whatever there may be in the kingdom state, or in Christ's personal reign with his saints on earth. The above learned writer would have this passage compared with Isa 19:18.

Gill: Luk 19:20 - And another came // saying, Lord // behold, here is thy pound // which I have kept // laid up in a napkin And another came,.... Who was one of the servants; had a gift, but did not use, and improve it, nor did it turn to any account: saying, Lord; ownin...

And another came,.... Who was one of the servants; had a gift, but did not use, and improve it, nor did it turn to any account:

saying, Lord; owning also the lordship and dominion of Christ, as all will confess at the last day, even those who have no interest in him, and cannot call him their Lord;

behold, here is thy pound; he owns his gifts were the Lord's, and that he had received them from him, and now returns them:

which I have kept; he had kept that which was committed to him, and that even till his Lord came; he had not lost it, though it was not increased, or was of any advantage to Christ, or the souls of men, it being neglected by him; for it was

laid up in a napkin: the Greek word, here used for a napkin, is adopted by the Jews into their language, and is used for a veil and for a linen cloth: this puts me in mind of what the Jews call, קנין סודר "possession by a napkin", or linen cloth: their custom is this; when they buy, or sell any thing, to use a piece of cloth they call "sudar", the word in the text, which the contractors lay hold upon, whereby they ratify and confirm the bargain m: but this man made no use of his "sudar", or napkin, in buying and selling; he traded not at all; he wrapped up his money in it, and both lay useless; his gift lay dormant and unexercised, which was given him to profit withal.

Gill: Luk 19:21 - For I feared thee // because thou art an austere man // thou takest up that thou layest not down, and reapest that thou didst not sow For I feared thee,.... Not with a right fear, with a fear of his goodness, who had bestowed such an excellent gift on him; for this would have taught ...

For I feared thee,.... Not with a right fear, with a fear of his goodness, who had bestowed such an excellent gift on him; for this would have taught him to have departed from evil, and have put him on doing his master's will, and making use of his gift to his glory: his fear was not of the right kind, and was ill grounded, as appears by what follows:

because thou art an austere man; cruel and uncompassionate to his servants, and hard to be pleased; than which nothing is more false, since it is evident, that Christ is compassionate both to the bodies and souls of men; is a merciful high priest, and is one that has compassion on the ignorant, and them that are out of the way, and cannot but be touched with the feeling of his people's infirmities; and is mild and gentle in his whole deportment, and in all his administrations:

thou takest up that thou layest not down, and reapest that thou didst not sow; suggesting, that he was covetous of that which did not belong to him, and withheld what was due to his servants, and rigorously exacted service that could not be performed; a most iniquitous charge, since none so liberal as he, giving gifts, grace and glory, freely; imposing no grievous commands on men; his yoke being easy, and his burden light; never sending a man to a warfare at his own charge; but always giving grace and strength proportionable to the service he calls to, and rewarding his servants in a most bountiful manner, infinitely beyond their deserts.

Gill: Luk 19:22 - 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 And he saith unto him,.... By way of reply to his vile slander, and unrighteous charge; out of thine own mouth will I judge thee, thou wicked serva...

And he saith unto him,.... By way of reply to his vile slander, and unrighteous charge;

out of thine own mouth will I judge thee, thou wicked servant; as he might be justly called: he was not only a wicked man, as all men are, even enemies by wicked works, and lie in wickedness; and a wicked professor of religion, as there be some; but a wicked minister, and that not on account of his bad principles, and sinful life and conversation, but for his sloth and negligence, and the wrong thoughts he entertained of, and the false charges he brought against Christ; and Christ turns his own argument upon him, and by his own words condemns him:

thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow; not allowing this, but supposing it was as he said; then Christ argues as follows, for his conviction.

Gill: Luk 19:23 - Wherefore then gavest not thou my money into the bank // that at my coming I might have required mine own with usury Wherefore then gavest not thou my money into the bank,.... Or "on the table", at which the bankers sat, and received and delivered money on interest. ...

Wherefore then gavest not thou my money into the bank,.... Or "on the table", at which the bankers sat, and received and delivered money on interest. The Complutensian edition reads, "to the tablers", or "bankers": had Christ been such a person as he represents him, he ought to have been the more diligent, and made the greater use of his gifts, since he knew that he would, in a rigid manner, as he suggests, demand an account of them:

that at my coming I might have required mine own with usury? not that Christ approves of usury in an unlawful way, by extortion, but reproves hereby the sloth of this man, and exposes his folly and wickedness upon his own principles.

Gill: Luk 19:24 - And he said unto them that stood by // take from him the pound // and give it to him that hath ten pounds And he said unto them that stood by,.... The angels, it may be; though this may not be strictly taken, as if any persons, angels, or men, will be empl...

And he said unto them that stood by,.... The angels, it may be; though this may not be strictly taken, as if any persons, angels, or men, will be employed in what follows, only that it will be done, or may be expected:

take from him the pound; which shows, that it was not special grace, for that is a good part that shall never be taken away, but gifts which may be taken away from men, or they from them:

and give it to him that hath ten pounds; not that, strictly speaking, the gifts of some men are taken from them and bestowed on others; but the design of the expression is to show, that to diligent and laborious ministers, there is an increase of gifts; their knowledge enlarges, and their light shines more and more to the perfect day, and they become more useful; and they appear brighter, and more illustrious, through the sloth of others, or when compared with indolent, negligent, and useless ministers.

Gill: Luk 19:25 - And they said unto him // Lord, he hath ten pounds And they said unto him,.... The bystanders; Lord, he hath ten pounds; which they say either through envy, at his superior gifts, and usefulness; fo...

And they said unto him,.... The bystanders;

Lord, he hath ten pounds; which they say either through envy, at his superior gifts, and usefulness; for it is generally the lot of the most eminent and useful servants of Christ to be envied by others; or in surprise, as wondering at the conduct of Christ in giving more to such, who had so much already. The Ethiopic version reads the words by way of interrogation, "hath he not ten pounds?" is not that enough? why should he have more? This verse is left out in Beza's most ancient copy. However, it is rightly put into a parenthesis in our version; for the following verse is strictly connected with Luk 19:24 and contains a reason of what is there ordered.

Gill: Luk 19:26 - For I say unto you // that unto every one that hath, shall be given // and from him that hath not, even that he hath shall be taken away from him For I say unto you,.... And it may be depended on as truth, and what will be found matter of fact: that unto every one that hath, shall be given; g...

For I say unto you,.... And it may be depended on as truth, and what will be found matter of fact:

that unto every one that hath, shall be given; greater and larger gifts, fitting him for greater usefulness: he that has gifts, and makes use of them, increases in them; they enlarge with their use, and become brighter, and he more useful. The Vulgate Latin version adds, "and he shall abound, or shall have abundance", as in Mat 25:29

and from him that hath not, even that he hath shall be taken away from him: that is, that which he seemed to have, or thought he had, as in Luk 8:18 for from him that has really nothing, nothing can be taken away: though the sense may be, that he that does not use the talent, or exercise the gift bestowed on him, but lays it up in a napkin, which is all one as if he had it not, even the gift itself shall be taken away from him; and as others receive no benefit by it, he shall receive no honour from it; See Gill on Mat 13:12 and See Gill on Mat 25:29.

Gill: Luk 19:27 - But those mine enemies // which would not that I should reign over them // bring hither, and slay them before me But those mine enemies,.... Meaning particularly the Jews, who were enemies to the person of Christ, and hated and rejected him, as the King Messiah; ...

But those mine enemies,.... Meaning particularly the Jews, who were enemies to the person of Christ, and hated and rejected him, as the King Messiah; and rebelled against him, and would not submit to his government; and were enemies to his people, and were exceeding mad against them, and persecuted them; and to his Gospel, and the distinguishing truths of it, and to his ordinances, which they rejected against themselves:

which would not that I should reign over them; see Luk 19:14

bring hither, and slay them before me; which had its accomplishment in the destruction of Jerusalem, when multitudes of them were slain with the sword, both with their own, and with their enemies; and to this the parable has a special respect, and of which Christ more largely discourses in this chapter; see Luk 19:41 though it is true of all natural men, that they are enemies to Christ; and so of all negligent and slothful professors, and ministers of the word, who, when Christ shall come a second time, of which his coming to destroy the Jewish nation was an emblem and pledge, will be punished with everlasting destruction by him; and then all other enemies will be slain and destroyed, sin, Satan, the world, and death: of the first of these the Jews say n,

"in the time to come the holy, blessed God, will bring forth the evil imagination (or corruption of nature), ושוחטו, "and slay it before" the righteous, and the wicked.''

Gill: Luk 19:28 - And when he had thus spoken // he went before // ascending up to Jerusalem And when he had thus spoken,.... When he had delivered the above parable, in order to remove the prejudices of his disciples, and the multitude, conce...

And when he had thus spoken,.... When he had delivered the above parable, in order to remove the prejudices of his disciples, and the multitude, concerning a temporal kingdom, and to give them true notions of his own kingdom, and the case of the Jewish nation:

he went before; his disciples: he was the foremost of them in the journey; he proceeded at the head of them, with great cheerfulness and eagerness:

ascending up to Jerusalem; through the lower lands of Judea, to the city of Jerusalem, which was built on higher ground; where he was to eat his last passover, and suffer, and die, in the room, and stead, of his people; and this shows how willing, and greatly desirous he was to finish the work of redemption he came about.

Gill: Luk 19:29 - 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 And it came to pass when he was come nigh,.... The other evangelists, Matthew and Mark, add "unto Jerusalem"; but this Luke designs afterwards, Luk 19...

And it came to pass when he was come nigh,.... The other evangelists, Matthew and Mark, add "unto Jerusalem"; but this Luke designs afterwards, Luk 19:37 and therefore here means, as is expressed, that he was come nigh

to Bethphage and Bethany; two tracts of land which reached from Mount Olivet to Jerusalem; so that when he was there, he was nigh unto the city:

at the mount, called the Mount of Olives; or "Elaion", as the Ethiopic version, which retains the Greek word for it; and which has its name from the great number of olive trees that grew upon it:

he sent two of his disciples; their names are not mentioned by any of the evangelists, but it is very probable they were Peter and John; of the places here mentioned; See Gill on Mat 21:1.

Gill: Luk 19:30 - 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 Saying, go ye into the village over against you,.... What village this was, is not said by any of the evangelists; it seems to be either Bethany, or ...

Saying, go ye into the village over against you,.... What village this was, is not said by any of the evangelists; it seems to be either Bethany, or Nob; and rather the latter, since the village of Bethany was fifteen furlongs, or near two miles from Jerusalem, Joh 11:18 and therefore must have been passed by Christ; whereas the tract called Bethany, at the Mount of Olives where Christ now was, was but a sabbath day's journey, or about a mile, Luk 24:50 compared with Act 1:12. See Gill on Mat 21:2.

in the which at your entering ye shall find a colt tied: in Mat 21:2 it is said, an ass, and a colt with her; which agrees with the prophecy in Zec 9:9 and which, no doubt, was matter of fact: nor does Mark and Luke contradict it, though they do not express it:

whereon yet never man sat, loose him, and bring him hither; for it seems that Christ stayed at the above place, until the disciples went and fetched it.

Gill: Luk 19:31 - And if any man ask you, why do ye loose him // thus shall ye say unto him, because the Lord hath need of him And if any man ask you, why do ye loose him?.... As our Lord, being God omniscient, knew this question would be asked by the owners, and therefore pr...

And if any man ask you, why do ye loose him?.... As our Lord, being God omniscient, knew this question would be asked by the owners, and therefore prepares his disciples with an answer to it:

thus shall ye say unto him, because the Lord hath need of him. The Syriac and Persic versions read "our Lord", yours, and ours; probably the owners of the colt might be such as knew the Lord Jesus Christ, and by this way of speaking of him, knew, at once, who was meant, and so made no scruple of sending him, as Christ told them they would not, and so they found it; See Gill on Mat 21: 3 and See Gill on Mar 9:3

Gill: Luk 19:32 - And they that were sent went their way // and found, even as he had said unto them And they that were sent went their way,.... The two disciples that were sent by Christ, were obedient to him, and went, as he directed them, and did a...

And they that were sent went their way,.... The two disciples that were sent by Christ, were obedient to him, and went, as he directed them, and did as he ordered them;

and found, even as he had said unto them. The Vulgate Latin and Ethiopic versions, and so some copies, add, "the colt standing"; that is, in the place, and manner which he had described to them; See Gill on Mar 9:4.

Gill: Luk 19:33 - And as they were loosing the colt // the owners thereof said unto them, why loose ye the colt And as they were loosing the colt,.... In order to bring it away, as Christ bid them: the owners thereof said unto them, why loose ye the colt? Mar...

And as they were loosing the colt,.... In order to bring it away, as Christ bid them:

the owners thereof said unto them, why loose ye the colt? Mark takes notice of this, but does not tell us who they were, only that they were persons that stood there; but this evangelist informs us who they were: and it seems by this, that there were more owners of the colt than one, which might have made the taking away of the colt the more difficult; since, though one might agree to it, another might not; but Christ, who is God, and has the hearts of all men in his hands, could, as he did, dispose the minds of these men to let the colt go freely, and quietly, with his disciples; See Gill on Mar 11:5.

Gill: Luk 19:34 - And they said, the Lord hath need of him. And they said, the Lord hath need of him. Or, our Lord, as the above versions in verse 31 (Vulgate Latin and Ethiopic). They used the words Christ dir...

And they said, the Lord hath need of him. Or, our Lord, as the above versions in verse 31 (Vulgate Latin and Ethiopic). They used the words Christ directed them to, and it had the effect he said it would; for the owners both let them go, and the colt with them directly; See Gill on Mat 21:6 and See Gill on Mar 11:6.

Gill: Luk 19:35 - And they brought him to Jesus // and they cast their garments upon the colt // and they set Jesus thereon And they brought him to Jesus,.... That is, the colt: and they cast their garments upon the colt; that is, the disciples, who brought him to Jesus;...

And they brought him to Jesus,.... That is, the colt:

and they cast their garments upon the colt; that is, the disciples, who brought him to Jesus; the Persic version here, as in Mat 21:7 renders it very wrongly, "Jesus put his own garment on its back, and sat on it"; it follows,

and they set Jesus thereon; in order to ride upon him, as he did to Jerusalem.

Gill: Luk 19:36 - And as he went // they spread their clothes in the way And as he went,.... Riding on the colt towards Jerusalem: they spread their clothes in the way; not the disciples, for they had put their garments ...

And as he went,.... Riding on the colt towards Jerusalem:

they spread their clothes in the way; not the disciples, for they had put their garments upon the colt; but the multitude, which either came with him from Jericho, and other parts, or that met him from Jerusalem, or both; see Mat 21:8 and so the Persic version here; "men put off their clothes and cast them in the way, that he might pass over then"; See Gill on Mat 21:8.

Gill: Luk 19:37 - 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 And when he was come nigh,.... To the city of Jerusalem, and which was then in sight, even now at the descent of the Mount of Olives; being come to...

And when he was come nigh,.... To the city of Jerusalem, and which was then in sight,

even now at the descent of the Mount of Olives; being come to the foot of that mount, which lay to the east of Jerusalem, and was about five furlongs from it, or a little more than half a mile o:

the whole multitude of the disciples: not only the twelve, but the large company that followed Christ out of Galilee, and were joined by more in Judea, as they came along, some going before him, and others behind him. The Arabic and Persic versions divide these words, and read, "the multitude, and the disciples"; not only the apostles, but the whole body of the people that were with Christ:

began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion.

Gill: Luk 19:38 - Saying, blessed be the King // that cometh in the name of the Lord // peace in heaven // and glory in the highest Saying, blessed be the King,.... The King Messiah, the King of Israel, the son of David, the Christ of God; so the Ethiopic version adds, "blessed be ...

Saying, blessed be the King,.... The King Messiah, the King of Israel, the son of David, the Christ of God; so the Ethiopic version adds, "blessed be the King of Israel"; they sung their "Hosannas" to him, as the other evangelists say:

that cometh in the name of the Lord; See Gill on Mat 21:9.

peace in heaven; all heavenly peace and prosperity attend him; or let peace be made with God in heaven, by the Prince of Peace on earth, for sinful men:

and glory in the highest; glory be given to God for peace, life, and salvation by his son; and that in the highest heavens, by the angels there, as well as by men on earth, and in the highest notes and strains.

Gill: Luk 19:39 - And some of the Pharisees from among the multitude // said unto him, master, rebuke thy disciples And some of the Pharisees from among the multitude,.... Who had placed themselves there, to watch and observe what was said, and done, that they might...

And some of the Pharisees from among the multitude,.... Who had placed themselves there, to watch and observe what was said, and done, that they might have something to reproach Christ with, expose him for, or bring as a charge against him:

said unto him, master, rebuke thy disciples: not being able to bear such high encomiums of Jesus, and such open and public declarations of his being the Messiah; and would insinuate, that it was blasphemy in them to say what they did, and pride and vanity in him to allow of it; and that the consequence might be sedition, and tumult; and therefore it became him to check such a disorderly, noisy, evil, and dangerous practice.

Gill: Luk 19:40 - And he answered and said unto them, I tell you // that if these should hold their peace // the stones would immediately cry out And he answered and said unto them, I tell you,.... As a truth, which may be depended on, and you may be assured of; this he spake with great earnestn...

And he answered and said unto them, I tell you,.... As a truth, which may be depended on, and you may be assured of; this he spake with great earnestness, fervour, and courage:

that if these should hold their peace; be silent, and not sing the praises of God, and ascribe glory to him, and profess the Messiah, and make this public acknowledgment of him:

the stones would immediately cry out; either against them, or in a declaration of the Messiah: by which expression our Lord means, that it was impossible it should be otherwise; it would be intolerable if it was not; and rather than it should not be, God, who is able out of stones to raise up children to Abraham, would make the stones speak, or turn stones into men, who should rise up and praise the Lord, and confess the Messiah; hereby commending his disciples, and tacitly reflecting upon the Pharisees, for their stupidity; and also giving a hint of the conversion of the Gentiles, who might be compared to stones, especially in the opinion of the Jews.

Gill: Luk 19:41 - And when he was come near, he beheld city // and wept over it And when he was come near, he beheld city,.... Of Jerusalem; being now nearer, and in a situation to take a full view of it, he lift up his eyes, and ...

And when he was come near, he beheld city,.... Of Jerusalem; being now nearer, and in a situation to take a full view of it, he lift up his eyes, and looking wistfully on it, and beholding the grandeur and magnificence of it, the number of the houses, and the stately structures in it, and knowing what calamities, in a few years, would come upon it; with which being affected, as man, he looked upon it,

and wept over it; touched with a tender concern for it, his natural passions moved, and tears fell plentifully from his eyes. This must be understood of Christ merely as man, and is a proof of the truth of his human nature, which had all the natural properties, and even the infirmities of it; and as affected with the temporal ruin of Jerusalem, and as concerned for its temporal welfare; and is not to be improved either against his proper deity, or the doctrines of distinguishing grace, relating to the spiritual and eternal salvation of God's elect; things that are foreign from the sense of this passage: some ancient Christians, and orthodox too, thinking that this was not so agreeable to Christ, but reflected some weakness and dishonour upon him, expunged this clause concerning his weeping; but we have another instance besides this; see Joh 11:35 and even the Jews themselves cannot think this to be unsuitable to the Messiah, when they represent the Shekinah, and God himself weeping over the destruction of the temple p; and it is particularly q said by them of the Messiah, that he shall weep over the wicked among the Jews, according to Isa 53:5 and they encourage persons to mourn over Jerusalem: they say r whoever does any business on the ninth of Ab, (the day that city was destroyed,) and does not mourn over Jerusalem, shall not see its joy; but whoever does mourn over it, shall see its joy, according to Isa 66:10 s.

Gill: Luk 19:42 - 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 Saying, if thou hadst, known, even thou,.... As well as other cities; or who hast been so long a flourishing city, the metropolis of the nation, the s...

Saying, if thou hadst, known, even thou,.... As well as other cities; or who hast been so long a flourishing city, the metropolis of the nation, the seat of the ancient kings of Judah; yea, the city of the great God, the place of divine worship, whither the tribes came up, time after time, to serve the Lord; a city so highly honoured of God and man: or, who hast despised the messages of the servants of God, mocked and misused the prophets in time past, beat one, killed another, and stoned another: if such a city, after all this, had but known its true interest,

at least in this thy day; the day of thy visitation, the last day thou art to have, though it is so late:

the things which belong unto thy peace; meaning, not peace with God, and the things belonging, or conducing to that, which are not men's works of righteousness, nor tears of repentance, nor even faith itself, but the obedience and righteousness, the blood, sacrifice and death of Christ; nor spiritual peace, or internal peace of conscience, which comes in a Gospel way, through believing, in a course of obedience, and all from Christ, the peacemaker, and peace giver; nor eternal peace hereafter, which the grace of God gives a meetness for, and the righteousness of Christ a right unto; the knowledge of all which is not natural to men, or to be obtained of themselves, but is the gift of God's grace, and the operation of his Spirit: but supposing such a peace, and such things relating to it, were intended, nothing more can be inferred from hence, than that if the Jews had known these things, they had been happy; and since they had the means of knowing them, they were, of all men, inexcusable; and that Christ, as man, and one of their nation, and as a minister of the circumcision, had a passionate concern for their welfare: but not that these Jews, or any men, can of themselves, and without the unfrustrable grace of God working upon their hearts, and enlightening their understanding, know these things; or that Christ acted any insincere part in wishing for these things for them, as man, and a minister of the word, when he knew, as God, it was not consistent with the will of God that they should have them; since Christ, as man, sometimes earnestly prayed for that, which he, as God, knew could not be, as in the case of his own sufferings and death; nor is this irreconcilable to his dying intentionally only for those who are actually saved: but after all, these words are, only spoken of Jerusalem, and the inhabitants of that city, and not of all mankind, and regard only their temporal peace and welfare, whose destruction Christ knew was near at hand; and of which he afterwards speaks in the following verses:

but now they are hid from thine eyes; their eyes were blinded; they were given up to a judicial blindness, and hardness of heart; a spirit of slumber and stupidity had seized them; they could not discern the signs of the times and so disbelieved Jesus as the Messiah, and rejected him as such; whom, had they received only in a notional way, though they had not believed in him spiritually, to the saving of their souls, they would have been secured from outward calamities, and would have enjoyed peace and prosperity, and the things belonging to it our Lord speaks of. Christ alludes to the name of Jerusalem, which signifies the vision of peace; or they shall see peace; but her name and case now did not agree. His wish is the same the Psalmist encourages in Psa 122:6 which, in the Septuagint version, is rendered, "pray for the things" that belong "to the peace Jerusalem".

Gill: Luk 19:43 - 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 For the days shall come upon thee,.... Suddenly, and very quickly, as they did within forty years after this: that thine enemies; the Romans, and s...

For the days shall come upon thee,.... Suddenly, and very quickly, as they did within forty years after this:

that thine enemies; the Romans, and such the Jews took them to be, and might easily understand who our Lord meant:

shall cast a trench about thee, and compass thee round, and keep thee in on every side: which was not only verified in the Roman armies closely besieging them; but particularly in this, as Josephus relates t that Titus built a wall about the city, of thirty nine furlongs long, and thirteen forts in it which reached ten furlongs, and all done in three days time; by which means they were pent up, starved, and famished, and reduced to inexpressible distress.

Gill: Luk 19:44 - And shall lay thee even with the ground // and thy children within thee // and they shall not leave in thee one stone upon anther // because thou knowest not the time of thy visitation And shall lay thee even with the ground,.... Beat down all the houses in it, the stately edifices, and even the temple itself; See Gill on Mat 24:2. ...

And shall lay thee even with the ground,.... Beat down all the houses in it, the stately edifices, and even the temple itself; See Gill on Mat 24:2.

and thy children within thee; that is, the inhabitants of the place should be slain with the sword of the enemy, and so fall to the ground, and lie upon it;

and they shall not leave in thee one stone upon anther; such a consummate, and entire desolation shall be made, as was foretold by Daniel, Dan 9:27

because thou knowest not the time of thy visitation; in which the dayspring from on high had visited them with his personal presence, preaching among them, and working miracles; and yet they knew him not, but despised and rejected him; yea, after that they had put him to death, and he was risen again, he ordered his disciples to begin their ministry, and preach the Gospel, at Jerusalem; and they continued for some time only preaching to them, or at least rarely elsewhere, till they put away the Gospel from them. The time of the ministry of John the Baptist, of Christ, and his apostles in Judea, was the time of Jerusalem's visitation in a way of mercy; which not being taken notice of, and observed, brought another kind of visitation upon them, even in a way of wrath and vengeance. The Jews pretend to assign other causes of Jerusalem's destruction; but the true cause was their rejection of Jesus, as the Messiah.

"Says Abai, Jerusalem was not destroyed, but because they profaned the sabbath, as it is said, Eze 22:26 "and have hid their eyes from my sabbaths", &c. Says R. Abhu, Jerusalem was not destroyed, but because they ceased reading the "Shema (hear, O Israel", &c.) morning and evening, as it is said, Isa 5:11 woe to them that rise up early", &c. Says Rab. Hamenuna, Jerusalem was not destroyed, but because there ceased in it the children of the school of Rabban, (children were not put to school,) as it is said Jer 6:11 "I will pour it out upon the children", &c. Says Ula, Jerusalem was not destroyed, but because there was no shame among them, as it is said, Jer 6:15 "were they ashamed", &c. Says R. Isaac, Jerusalem was not destroyed, but because small and great were put upon a level, as it is said, Isa 24:2 "as with the people, so with the priest", &c. Says R. Amram, the son of R. Simeon bar Aba, R. Chanina said, Jerusalem was not destroyed, but because they did not reprove one another, as it is said, Lam 1:6 "her princes are become like harts", &c. Says R. Judah, Jerusalem was not destroyed, but because they despised the disciples of the wise men, as it is said; 2Ch 36:16 but they mocked the messengers of God", &c. u.''

Thus they shifted off the true cause of their ruin, and ascribed it to other things.

Gill: Luk 19:45 - And he went into the temple // And began to cast out them that sold therein, and them that bought And he went into the temple,.... Being come into the city, he alighted from the colt he rode on, and having committed it to the care of a proper perso...

And he went into the temple,.... Being come into the city, he alighted from the colt he rode on, and having committed it to the care of a proper person to return it to the owner, he went up directly to the temple, of which he was the Lord and proprietor, and where he had some work to do the few days he had to live.

And began to cast out them that sold therein, and them that bought; that traded in sheep, and oxen, and doves; see Joh 2:15. The Ethiopic version adds here, as there, "and overthrew, the tables of the money changers, and the seats of them that sold doves".

Gill: Luk 19:46 - Saying unto them, it is written // my house is the house of prayer // but ye have made it a den of thieves Saying unto them, it is written,.... In Isa 56:7 my house is the house of prayer; built and devoted for that service: but ye have made it a den ...

Saying unto them, it is written,.... In Isa 56:7

my house is the house of prayer; built and devoted for that service:

but ye have made it a den of thieves; which clause is not written in the above prophecy, but are the words of Christ referring to Jer 7:11. The Ethiopic version adds, "and robbers"; and the Persic version adds, "and a place of cut-purses"; See Gill on Mat 21:13.

Gill: Luk 19:47 - And he taught daily in the temple // but the chief priests, and the Scribes, and the chief of the people // sought to destroy him And he taught daily in the temple,.... Every day till the passover came, and only in the day; for at night he went out of the city to Bethany, or to t...

And he taught daily in the temple,.... Every day till the passover came, and only in the day; for at night he went out of the city to Bethany, or to the Mount of Olives: some of his discourses in the temple, the parables he delivered, and his disputations with the doctors, are recorded in Mat 21:27,

but the chief priests, and the Scribes, and the chief of the people; or "the elders of the people", as the Syriac version renders it; that is, the whole sanhedrim:

sought to destroy him; met and consulted together how to get him into their hands, and what charges to bring against him, in order to put him to death.

Gill: Luk 19:48 - And could not find what they might do // For all the people were very attentive to hear him And could not find what they might do,.... The Vulgate Latin, Syriac, and Ethiopic versions, and so Beza's most ancient copy, add, "to him"; they coul...

And could not find what they might do,.... The Vulgate Latin, Syriac, and Ethiopic versions, and so Beza's most ancient copy, add, "to him"; they could not find an opportunity of seizing him, nor any advantage against him; they knew not what steps to take, nor how to bring about their wicked design of destroying him.

For all the people were very attentive to hear him; there were great crowds always about him, that hung upon him, as the word rendered "attentive" signifies; they heard him with great eagerness and diligence, and were ready to catch every word that dropped from his lips; and were exceedingly taken with him, having never heard any man speak like him: wherefore having so many followers, and being so high in the opinion and affection of the people, the sanhedrim were at a loss what method to make use of to gain their point; and they feared the people, should they seize him publicly, lest they should rise and rescue him, and cause a tumult and disturbance.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Luk 19:1 For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Luk 19:2 This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions...

NET Notes: Luk 19:3 Grk “and he was not able to because of the crowd, for he was short in stature.”

NET Notes: Luk 19:4 Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Luk 19:5 On today here and in v. 9, see the note on today in 2:11.

NET Notes: Luk 19:6 Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

NET Notes: Luk 19:7 Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

NET Notes: Luk 19:8 This is a first class condition in the Greek text. It virtually confesses fraud.

NET Notes: Luk 19:9 Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

NET Notes: Luk 19:10 The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

NET Notes: Luk 19:11 Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

NET Notes: Luk 19:12 The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history:...

NET Notes: Luk 19:13 That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a s...

NET Notes: Luk 19:14 Or “to rule.”

NET Notes: Luk 19:15 The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

NET Notes: Luk 19:16 See the note on the word “minas” in v. 13.

NET Notes: Luk 19:17 The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to fai...

NET Notes: Luk 19:18 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Luk 19:19 Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

NET Notes: Luk 19:20 The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or fac...

NET Notes: Luk 19:21 The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effec...

NET Notes: Luk 19:22 Or “exacting,” “harsh,” “hard.”

NET Notes: Luk 19:23 Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N...

NET Notes: Luk 19:24 Grk “the ten minas.”

NET Notes: Luk 19:25 A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seaml...

NET Notes: Luk 19:26 The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of t...

NET Notes: Luk 19:27 Slaughter them. To reject the king is to face certain judgment from him.

NET Notes: Luk 19:28 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 19:29 “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is ...

NET Notes: Luk 19:30 Grk “a colt tied there on which no one of men has ever sat.”

NET Notes: Luk 19:31 The custom called angaria allowed the impressment of animals for service to a significant figure.

NET Notes: Luk 19:32 Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

NET Notes: Luk 19:33 Grk “said to them.”

NET Notes: Luk 19:35 Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “...

NET Notes: Luk 19:36 The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus ...

NET Notes: Luk 19:37 Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary Engli...

NET Notes: Luk 19:38 A quotation from Ps 118:26.

NET Notes: Luk 19:39 Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

NET Notes: Luk 19:40 This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On ...

NET Notes: Luk 19:41 When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached an...

NET Notes: Luk 19:42 But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They...

NET Notes: Luk 19:43 An embankment refers to either wooden barricades or earthworks, or a combination of the two.

NET Notes: Luk 19:44 You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

NET Notes: Luk 19:45 Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (...

NET Notes: Luk 19:46 A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels....

NET Notes: Luk 19:47 The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders we...

NET Notes: Luk 19:48 All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to sei...

Geneva Bible: Luk 19:1 And ( 1 ) [Jesus] entered and passed through Jericho. ( 1 ) Christ especially guides by his grace those who seem to be furthest from it.

Geneva Bible: Luk 19:2 And, behold, [there was] a man named Zacchaeus, which was the ( a ) chief among the publicans, and he was rich. ( a ) The overseer and head of the pu...

Geneva Bible: Luk 19:7 ( 2 ) And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner. ( 2 ) The world forsakes the grace...

Geneva Bible: Luk 19:8 ( 3 ) 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 b...

Geneva Bible: Luk 19:9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a ( c ) son of Abraham. ( c ) Beloved of God, one that wal...

Geneva Bible: Luk 19:11 ( 4 ) 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...

Geneva Bible: Luk 19:13 ( 5 ) And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. ( 5 ) There are three sorts of men in th...

Geneva Bible: Luk 19:16 Then came the first, saying, Lord, ( d ) thy pound hath gained ten pounds. ( d ) This was a piece of money which the Greeks used, and was worth about...

Geneva Bible: Luk 19:20 ( 6 ) And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin: ( 6 ) Against those who idly spend their li...

Geneva Bible: Luk 19:23 Wherefore then gavest not thou my money into the ( e ) bank, that at my coming I might have required mine own with usury? ( e ) To the bankers and mo...

Geneva Bible: Luk 19:28 And when he had thus spoken, ( f ) he went before, ascending up to Jerusalem. ( f ) The disciples were staggered and stopped by what Christ said, but...

Geneva Bible: Luk 19:29 ( 7 ) 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, (...

Geneva Bible: Luk 19:39 ( 8 ) And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. ( 8 ) When those linger who ought to preach and...

Geneva Bible: Luk 19:41 ( 9 ) And when he was come near, he beheld the city, and wept over it, ( 9 ) Christ is not delighted with destruction, no not even of the wicked.

Geneva Bible: Luk 19:42 ( g ) Saying, ( h ) If thou hadst known, even thou, ( i ) at least in this ( k ) thy day, the things [which belong] unto thy ( l ) peace! but now they...

Geneva Bible: Luk 19:44 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 n...

Geneva Bible: Luk 19:45 ( 10 ) And he went into the temple, and began to cast out them that sold therein, and them that bought; ( 10 ) Christ shows after his entry into Jeru...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Luk 19:5 - A Libation To Jehovah Melted By Kindness 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...

Maclaren: Luk 19:16-18 - A Libation To Jehovah The Trading Servants Then came the first, saying, Lord, thy pound hath gained ten pounds … And the second came, saying, Lord, thy pound hath gai...

Maclaren: Luk 19:17-19 - A Libation To Jehovah The Rewards Of The Trading Servants Because thou hast been faithful in a very little, have thou authority over ten cities…Be thou also over five...

Maclaren: Luk 19:37-48 - A Libation To Jehovah A New Kind Of King 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 a...

MHCC: Luk 19:1-10 - --Those who sincerely desire a sight of Christ, like Zaccheus, will break through opposition, and take pains to see him. Christ invited himself to Zacch...

MHCC: Luk 19:11-27 - --This parable is like that of the talents, Matthew 25. Those that are called to Christ, he furnishes with gifts needful for their business; and from th...

MHCC: Luk 19:28-40 - --Christ has dominion over all creatures, and may use them as he pleases. He has all men's hearts both under his eye and in his hand. Christ's triumphs,...

MHCC: Luk 19:41-48 - --Who can behold the holy Jesus, looking forward to the miseries that awaited his murderers, weeping over the city where his precious blood was about to...

Matthew Henry: Luk 19:1-10 - -- Many, no doubt, were converted to the faith of Christ of whom no account is kept in the gospels; but the conversion of some, whose case had somethin...

Matthew Henry: Luk 19:11-27 - -- Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told, I. How the expectations ...

Matthew Henry: Luk 19:28-40 - -- We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; le...

Matthew Henry: Luk 19:41-48 - -- The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a n...

Barclay: Luk 19:1-10 - "THE GUEST OF THE MAN WHOM ALL MEN DESPISED" Jericho was a very wealthy and a very important town. It lay in the Jordan valley and commanded both the approach to Jerusalem and the crossings of t...

Barclay: Luk 19:11-27 - "THE KING'S TRUST IN HIS SERVANTS" This is unique among the parables of Jesus, because it is the only one whose story is in part based on an actual historical event. It tells about a ...

Barclay: Luk 19:28-40 - "THE ENTRY OF THE KING" From Jerusalem to Jericho was only seventeen miles, and now Jesus had almost reached his goal. Jerusalem, journey's end, lay just ahead. The prop...

Barclay: Luk 19:41-48 - "THE PITY AND THE ANGER OF JESUS" In this passage there are three separate incidents. (i) There is Jesus' lament over Jerusalem. From the descent of the Mount of Olives there is a ma...

Constable: Luk 9:51--19:28 - --V. Jesus' ministry on the way to Jerusalem 9:51--19:27 This large section of the Book of Luke has no counterpart...

Constable: Luk 18:9--19:28 - --J. The recipients of salvation 18:9-19:27 Luke next developed the idea of faith on the earth that Jesus ...

Constable: Luk 19:1-10 - --6. Zaccheus' ideal response to Jesus 19:1-10 This section in Luke's long narrative of Jesus' ministry as He travelled to Jerusalem (9:51-19:27) is cli...

Constable: Luk 19:11-27 - --7. The parable of the minas 19:11-27 This parable serves in Luke's narrative as a conclusion to the section on salvation's recipients (18:9-19:27). It...

Constable: Luk 19:28--22:1 - --VI. Jesus' ministry in Jerusalem 19:28--21:38 Luke's account of Jesus' passion highlights Jesus' entry into Jeru...

Constable: Luk 19:28-40 - --A. The Triumphal Entry 19:28-40 (cf. Matt. 21:1-9; Mark 11:1-10; John 12:12-19) Luke did not record Jesus' actual entrance into the city of Jerusalem....

Constable: Luk 19:41-48 - --B. The beginning of Jesus' ministry in Jerusalem 19:41-48 This is a transitional section that bridges Je...

Constable: Luk 19:41-44 - --1. Jesus' sorrow over Jerusalem 19:41-44 This material occurs in no other Gospel. The destruction of Jerusalem that Jesus predicted here was an import...

Constable: Luk 19:45-46 - --2. Jesus' cleansing of the temple 19:45-46 (cf. Matt. 21:12-13; Mark 11:15-17) Judgment began wh...

Constable: Luk 19:47-48 - --3. A synopsis of Jesus' teaching in the temple 19:47-48 (cf. Mark 11:18) Luke stressed the rejec...

College: Luk 19:1-48 - --LUKE 19 9. Zacchaeus the Tax Collector (19:1-10) 1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was...

McGarvey: Luk 19:1-28 - -- CIII. ZACCHÆUS. PARABLE OF THE POUNDS. JOURNEY TO JERUSALEM. (Jericho.) cLUKE XIX. 1-28.    c1 And he entered and was passing throug...

McGarvey: Luk 19:29-44 - -- CV. JESUS' TRIUMPHAL ENTRY INTO JERUSALEM. (From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.) aMATT. XXI. 1-12, 14-17; bMARK XI. 1-11; ...

McGarvey: Luk 19:45-48 - -- CVI. BARREN FIG-TREE. TEMPLE CLEANSED. (Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.) aMATT. XXI. 18, 19, 12, 13; bMARK XI. 12-18; cLU...

Lapide: Luk 19:1-48 - --CHAPTER 19 Ver. 1.— And Jesus entered and passed through Jericho. S. Luke continues the account of the journey to Jerusalem. I have spoken of this...

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Tafsiran/Catatan -- Lainnya

Evidence: Luk 19:10 " Christ said, ‘I came into this world for one reason—to reach and save lost souls!’ Yet, this was not only Jesus’ mission. He made it our mis...

Evidence: Luk 19:17 " Dietrich Bonhoeffer wrote that ‘only he who believes is obedient, and only he who is obedient believes.’ Neither proposition can stand alone. Ch...

Evidence: Luk 19:27 He that pleads for Christ should himself be moved with the prospect of Judgment Day. CHARLES SPURGEON

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Pendahuluan / Garis Besar

Robertson: Luke (Pendahuluan Kitab) THE GOSPEL OF LUKE By Way of Introduction There is not room here for a full discussion of all the interesting problems raised by Luke as the autho...

JFB: Luke (Pendahuluan Kitab) THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly...

JFB: Luke (Garis Besar) ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25) ANNUNCIATION OF CHRIST. (Luk 1:26-38) VISIT OF MARY TO ELISABETH. (Luke 1:39-56) BIRTH AND CIRCUMCISION...

TSK: Luke (Pendahuluan Kitab) Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the belove...

TSK: Luke 19 (Pendahuluan Pasal) Overview Luk 19:1, Of Zacchaeus a publican; Luk 19:11, The ten pieces of money; Luk 19:28, Christ rides into Jerusalem with triumph; Luk 19:41, we...

Poole: Luke 19 (Pendahuluan Pasal) CHAPTER 19

MHCC: Luke (Pendahuluan Kitab) This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance w...

MHCC: Luke 19 (Pendahuluan Pasal) (Luk 19:1-10) The conversion of Zaccheus. (v. 11-27) The parable of the nobleman and his servants. (Luk 19:28-40) Christ enters Jerusalem. (Luk 19:...

Matthew Henry: Luke (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Gospel According to St. Luke We are now entering into the labours of another evangelist; his name ...

Matthew Henry: Luke 19 (Pendahuluan Pasal) In this chapter we have, I. The conversion of Zaccheus the publican at Jericho (Luk 19:1-10). II. The parable of the pounds which the king entrus...

Barclay: Luke (Pendahuluan Kitab) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE A Lovely Book And Its Author The gospel according to St. Luke has been called the loveliest book ...

Barclay: Luke 19 (Pendahuluan Pasal) The Guest Of The Man Whom All Men Despised (Luk_19:1-10) The King's Trust In His Servants (Luk_19:11-27) The Entry Of The King (Luk_19:28-40) The ...

Constable: Luke (Pendahuluan Kitab) Introduction Writer Several factors indicate that the writer of this Gospel was the sa...

Constable: Luke (Garis Besar) Outline I. Introduction 1:1-4 II. The birth and childhood of Jesus 1:5-2:52 ...

Constable: Luke Luke Bibliography Alford, Henry. The Greek Testament. New ed. 4 vols. London: Rivingtons, 1880. ...

Haydock: Luke (Pendahuluan Kitab) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. LUKE. INTRODUCTION St. Luke was a physician, a native of Antioch, the metropolis of Syria, a...

Gill: Luke (Pendahuluan Kitab) INTRODUCTION TO LUKE The writer of this Gospel, Luke, has been, by some, thought, as Origen a relates, to be the same with Lucius, mentioned in Ro...

College: Luke (Pendahuluan Kitab) FOREWORD "Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" t...

College: Luke (Garis Besar) OUTLINE There is general agreement among serious students of Luke's Gospel regarding its structure. I. Prologue Luke 1:1-4 II. Infancy Narrative...

Lapide: Luke (Pendahuluan Kitab) S. LUKE'S GOSPEL Third Edition JOHN HODGES, AGAR STREET, CHARING CROSS, LONDON. 1892. INTRODUCTION. ——o—— THE Holy Gospel of Jesus Ch...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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