Luca 19:27 Commento

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 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.

-Let no one amongst us be found to receive Him with a sad countenance, lest he be condemned with those wicked citizens-the citizens, I mean, who refused to receive the Lord as King over them.

These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. (Mat. 21:41). Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

(de Quæst. Ev. l. ii. qu. 46.) Whereby He describes the ungodliness of the Jews who refused to be converted to Him.

Nevertheless, bring here those enemies of mine, who did not want me to reign over them, and slay them before me. This signifies the impiety of the Jews or all the reprobates unwilling to turn to Christ, to be punished on the day of judgment. Through the two faithful servants, representing the teachers of both peoples, through the ten and five minas, the same peoples believing, through the wicked servant, evil Catholics, through the enemies who did not want Him to reign over them, indicating the impiety of those who either never heard the word of faith or preferred to corrupt it by misinterpretation, through the unsewn field, indicating even those who never had the opportunity to hear the word of God, the examination is signaled. Through these five personas is expressed the entirety of the human race, which will be on the day of judgment.

"But as for my enemies – He says – those who did not want me to reign over them, bring them here and slay them before me," that is, the Jews, whom He will deliver to destruction, sending them into eternal fire. Yes, the wretches were slain here too, that is, in this world, by the Roman armies, and they are still kept and will be kept for slaughter there.

He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me. Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

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.

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

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.)

bring hither, &c.--(Compare Sa1 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.