Lukas 19:14 Kommentar

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 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.

Interest on the Word of God is having in life and deeds things that the Word of God has commanded. When you hear the Word, if you use it and act according to those words that you hear and live according to these words, then you are preparing interest for the Lord. Each of you can make ten talents from five. You will then hear from the Lord, "Well done, good and faithful servant, you shall have power over ten cities." Beware of this, fearing that any one of you may gather "in a napkin" or bury "in the earth" the money that has been received. You know well the nature of the outcome for this kind of man when the Lord comes.

What you have offered to God you shall receive back multiplied. Something like this, although put in another way, is related in the Gospels when in a parable someone received a pound that he might engage in business, and the master of the house demanded the money. If you have caused five to be multiplied to ten, then they are given to you. Hear what Scripture says, "Take his pound, and give it to him who has ten pounds."We therefore appear at least to engage in business for the Lord, but the profits of the business go to us. We appear to offer sacrifice to the Lord, but the things we offer are given back to us. God does not need anything, but he wants us to be rich. He desires our progress through each, individual thing.

By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

(de Quæst. Ev. lib. ii. qu. 40.) And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the preaching of the Gospel.

It says that his citizens hated him. Likewise, Christ admonishes the Jewish crowds, saying, "If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father." They would not let him reign over them, and yet the holy prophets were constantly speaking predictions of Christ as a king. One of them even said, "Rejoice greatly, daughter of Zion, for your King comes to you, just, and a Savior; he is meek, and riding on a donkey, and on a new foal." Blessed Isaiah says of him and of the holy apostles, "Behold, a just king shall reign, and princes shall rule with judgment." Again, Christ somewhere said by the voice of the psalmist, "But I have been appointed King by him on Zion, his holy mount, and I will declare the commandment of the Lord." They then denied his kingdom. When they came near to Pilate saying, "Away with him, away with him, crucify him," he asked them, or rather said to them in derision, "Shall I crucify your king?" They answered with wicked words and said, "We have no king but Caesar."Having denied the kingdom of Christ, they fell under the dominion of Satan and brought on themselves the yoke of sin that cannot be lifted.

But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. (John 15:24.) But they rejected His kingdom, saying to Pilate, We have no king but Cæsar. (John 19:15.)

But his citizens hated him. And they sent a delegation after him, saying: We do not want him to reign over us. By citizens, he means the impious Jews. Of whom he elsewhere protests: But now they have seen and hated both me and my Father (John 15). Who not only hated him present even unto the death of the cross, but also after his resurrection sent persecution to the apostles and spurned the preaching of the heavenly kingdom.

His "citizens" are the Jews, who hate Him. "And they have seen, He says, and hated both Me and My Father" (John 15:24). They did not want Him to reign over them. Therefore, renouncing His kingdom, they said to Pilate: "We have no king," and again, "Do not write: The King of the Jews" (John 19:15, 21). Yet Zechariah cries out: "Rejoice greatly, O daughter of Zion...: behold, your King comes to you, righteous and saving" (Zech. 9:9); and Isaiah: "Behold, a King shall reign in righteousness" (Isa. 32:1); and David: "I have set My King upon Zion" (Ps. 2:6).

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.

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

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.)

his citizens--His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but CÃ&brvbrsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.