Lukas 19:22 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.

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.

And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness." "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.

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.

Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said unto him, Lord, he has ten pounds. And lest this should seem unjust, it is added, For to every one that hath, it shall be given.

We are well aware of the threats made by the Lord's merciful "greed." He is everywhere seeking a profitable return on his money. He says to the lazy servant, who wished to pass judgment on something he could not see, "Wicked servant, out of your own mouth I condemn you. You said I am a difficult man, reaping where I have not sown, gathering where I have not scattered. So you knew all about my greed. You, then, should have given my money to the stockbrokers. When I came, I would have demanded it with interest." We could only lay out our Lord's money. He is the one who will demand the interest on it, not only from this man but also from all of us.

In the Gospel, you have heard both the reward of the good servants and the punishment of the bad. The fault of that servant who was reproved and severely punished was this and only this: that he would not put to use what he had received. He preserved it intact, but his master was looking for a profit from it. God is greedy for our salvation. If such condemnation befalls the servant who did not use what he had received, what should they who lose it expect? We therefore are dispensers. We expend, but you receive. We expect a profit on your part—living good lives—for that is the profit from our dispensing. Do not think that you are free from the obligation of dispensing. Of course, you cannot dispense your gifts as from this higher station of ours, but you can dispense them in whatever station you happen to be. When Christ is attacked, defend him. Give an answer to those who complain. Rebuke blasphemers, but keep yourselves far from any fellowship with them. If in this way you gain anyone, you are putting your gifts to use.

(de Quæst. Evan. lib. ii. qu. 46.) Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord's riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin, &c. For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord's sight even they are without excuse to whom the law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared thee, because thou art an austere man, &c. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received.

He saith unto him: Out of thine own mouth will I judge thee, thou wicked servant. He is called a wicked servant, because he is both lazy and idle in conducting business, and insolent and proud in accusing the judgment of the Lord.

You knew that I am a harsh man, taking what I did not lay down, and reaping what I did not sow, and why did you not give my money to the table? What he had thought to say as an excuse turns into his own fault. If, he says, you knew I was harsh and cruel, and seeking what belongs to others and reaping where I have not sown, why did such thinking not instill fear in you, so that you would know that I would seek my own more diligently and give my money or silver to the table? For the Greek word ἀργυρίῳ signifies both. The words of the Lord, he says, are pure words, silver tried in a furnace (Psalm XI). Therefore, money and silver are the preaching of the Gospel, and the divine word, which ought to have been given to the table, that is, to be planted in the ready and prepared hearts of the faithful. In particular, to this table, that is, to the mind of the hearers, should no other money than the Lord's be presented, so that every word of the teacher follows the meaning of Scripture. For in this place the Lord says that not just any money, but His own, must be entrusted to the bankers, as the Apostle explains, saying: If anyone speaks, let him speak as the words of God (1 Peter IV).

But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says unto him, Out of thy own mouth will I judge thee, thou wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord's judgment. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gavest thou not my money into the bank? As though he said, If thou knewest me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike thee with terror, that thou mightest be sure that I would require mine own with strictness?

Therefore the Lord also says: you teach and give My silver to the laborers, that is, to all people appointed to receive benefit. For every person has been established by God as a money-changer, so as to make transactions in the great workshop of this world. And "so that when I come, I may receive it back with interest," that is, demand it back with profit. We must do our part, and as for what follows, God will judge those who did not wish to make use of it.

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.)