Luke 19:30 Komentář

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 entrusted with his servants, and of his rebellious citizens (v. 11-27). III. Christ's riding in triumph (such triumph as it was) into Jerusalem; and his lamentation in prospect of the ruin of that city (v. 28-44). IV. His teaching in the temple, and casting the buyers and sellers out of it (Luk 19:45-48).

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. 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. Luke 19:2 luk 19:2 luk 19:2 luk 19:2And behold there was a man named Zacchaeus,.... Or "Zaccai", a name in use among the Jews; see Ezr 2:9. We often read of , "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 , "a stranger", or "a Gentile publican" (d), so likewise of , "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 , "the greater publican", and , "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. (a) T. Bab. Megilla, fol. 27. 2. & Yebamot, fol. 77. 2. Nazir, fol. 38. 1. & Nidda, fol. 41. 2. & Juchasin, fol. 90. 2. (b) R. Benjamin Itinerar. p. 61, 94. (c) Tertull. contr. Marcion. l. 4. c. 37. (d) T. Bab. Bava Kama, fol. 113. 1. (e) Maimon. & Bartenora in Misn. Bava Kama, c. 10. sect. 1. (f) T. Bab. Sabbat, fol. 78. 2.

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

And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judaea, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you.

When the Savior had come "to Bethphage and Bethany near Mount Olivet, he sent two of his disciples" to untie "the foal of a donkey" that had been tied, "on which no man had ever sat." To me, this seems to apply more to the deeper sense than to the simple narrative. The donkey had been bound. Where was it bound? "Across from Bethphage and Bethany." "Bethany" means "house of obedience," and "Bethphage" means "house of jaws." Bethphage is a priestly place, because jawbones were given to priests, as the law commands. The Savior sends his disciples to the place where "obedience" is and where "the place given over to priests" is, to unbind "the foal of an ass, on which no man had ever sat."

(sup. Joan. tom. ii.) Now I think this place is not without reason said to be a small village. For as if it were a village without any further name, in comparison of the whole earth the whole heavenly country is despised.

“Untie the donkey and bring it to me.” He began with a manger and finished with a donkey, in Bethlehem with a manger, in Jerusalem with a donkey.

For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle's hand looses it. Such was the act, such the life, such the grace. Be such, that thou mayest be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognised. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains.

(Hom. 66. in Matt.) At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hinder them, but as soon as they heard it, should hold their peace.

(de con. Ev. lib. ii. cap. 66.) Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much less where one relates one thing, another both.

What then was the sign? He sat on a colt, as we have just heard the blessed Evangelist clearly telling us. Perhaps someone will say, “When he traveled all Judea—for he taught in their synagogues and added the working of miracles to his words—he did not ask for an animal on which to ride. When Christ could have purchased one, he would not, although he often was wearied by his long journeys on the way. When passing through Samaria, he was wearied with his journey, as it is written. Who can make us believe that when he was going from the Mount of Olives to Jerusalem, places separated from one another by so short an interval, that he would require a colt? Since the mother accompanied the colt, why did he not take the mother instead of choosing the colt? The donkey that bore the colt was brought to him also. We learn this from the words of Matthew, who says that he sent the disciples to a village opposite them. He said to them, “You will find a donkey tied and a colt with her. Untie and bring them to me.” “They brought,” it says, “the donkey and the colt with her.” We must consider, therefore, what are the explanations and the benefits that we derive from this occurrence and how we make Christ riding on the colt a type of the calling of the Gentiles. The colt of a donkey is mounted on which none has sat, because no one before Christ called the peoples of the nations to the church.

Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him.

Entering there, you will find a colt tied, on which no man has ever sat. Untie it and bring it. And if anyone asks you why you are untying it, you shall say this to him: Because the Lord has need of it. Entering the world, the preachers found the people of the nations entangled in the bonds of perfidy. For each one was constrained by the cords of their sins, not only of the nations, but also of the Jews. For all have sinned and are in need of the glory of God (Rom. III). Hence it is fittingly noted in Matthew that a donkey is also found tied with the colt. Indeed, the donkey, which was domesticated and had borne the yoke of the law, signifies the synagogue: the unruly and free colt of the donkey represents the people of the nations. On whom no man has ever sat, that is, no rational teacher had ever imposed the restraints of correction, by which either their tongue could be kept from evil or they could be forced onto the narrow path of life; none had contributed the garments of salvation by useful teaching, by which they could be spiritually warmed. A man would have sat upon it if anyone using reason had corrected its foolishness by repression. Hence two disciples are fittingly delegated to present the animals to the Lord, just as in the example of the previous parable, the two orders of preachers, one directed to the nations, the other to the circumcision, can be understood. And it should be noted that the three evangelists who wrote in Greek only mention the colt; but Matthew alone, who wrote his Gospel to the Hebrews and in the Hebrew language, also reports the donkey being untied and brought to the Lord, to show that the salvation of the Hebrew nation should not be despaired of if it repents. Untie, he says, and bring. For whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. XVIII).

The colt was tied up and had many masters, but by those who were sent, that is, the apostles, it is untied. They bring the colt from a certain "village," so that we may know that the Gentile people were in great simplicity and ignorance. For they had never submitted to either the teaching of Moses or the prophets, but were an untrained colt. And if, as another evangelist said (Matt. 21:15), children also cried out, "Hosanna to the Son of David," they too can signify that same new people who, believing in Jesus who appeared in the flesh from the seed of David, sent up glory to God, as it is written: "The generation to come shall praise the Lord" (Ps. 102:19).

But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned.

The conversion of Zaccheus, Luk 19:1-10. The parable of the nobleman, his ten servants, and the ten pounds, vv. 11-27. Christ sends his disciples for a colt on which he rides into Jerusalem, Luk 19:28-40. He weeps over the city, and foretells its destruction, Luk 19:41-44. Goes into the temple, and casts out the buyers and sellers, Luk 19:45, Luk 19:46. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, Luk 19:47, Luk 19:48.

ZACCHEUS THE PUBLICAN. (Luk 19:1-10) chief among the publicans--farming a considerable district, with others under him. rich--Ill-gotten riches some of it certainly was. (See on Luk 19:8.)

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