Luca 19:29 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.

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 Zac 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.

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."

Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose the ass's colt.

Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the fulness of the Spirit?

Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. (Acts 8:38.)

He came to the Mount of Olives so that he could plant new olive trees on the heights of virtue, the mother of which is the Jerusalem that is above. The heavenly Gardener is on this mountain so that all those who are planted in the house of the Lord may say, “But I am as a fruitful olive in the house of the Lord.” Perhaps that mountain is Christ himself. Who else could produce such fruits, not in many round berries but in the fullness of spirit in the fruitful Gentiles? We ascend by him, and we ascend to him. He is the Door and the Way that is opened and which opens. Those entering knock on it, and those leaving worship it.

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.

And it came to pass, when he approached Bethphage and Bethany, to the mountain called the Mount of Olives, he sent two of his disciples, saying: Go into the village opposite you. Bethphage was a village of priests on the Mount of Olives. Bethany was also a small town or city on the side of the same mountain, about fifteen stadia from Jerusalem, as the evangelist John reveals, where Lazarus was raised from the dead. Whose tomb a church now built there shows. Bethphage means house of the mouth, Bethany means house of obedience. The Savior, about to arrive in Jerusalem, exalted these places with the dignity of his presence, because before his passion he filled many with the gifts of pious confession and spiritual obedience by teaching them. These beautiful cities situated on the Mount of Olives refer to, that is, the very Lord, who refreshes us with anointing of spiritual graces and the light of knowledge and piety. Hence, when he said elsewhere: A city set on a hill cannot be hidden (Matthew V), he immediately added: Nor do they light a lamp and put it under a basket (Ibid.), because the same Mount of Olives, that is, the chief distributor of spiritual graces, who exalts his city to stand out, also anoints it with the oil of gladness so that it can shine. And because the same light did not wish to be put under a basket, he sent the disciples to the village opposite them, that is, he took care to send teachers to penetrate the uneducated and barbaric coasts of the whole world, as though they were the walls of a village placed opposite. And so rightly two are sent, either for the knowledge of truth, and purity of work, or for the sacrament of the twin love, namely of God and neighbor, to be preached throughout the whole world.

Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.

Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.

Bethany, by interpretation, means "house of obedience," and Bethphage means "house of jaws," a place befitting priests. For the jaws were given to the priests, as prescribed in the Law (Deut. 18:3). By jaws is signified the word of teaching, which the jaws of the soul grind and refine. And so, where there is a house of the teaching word and of obedience to this word, there the disciples of the Lord are sent and loose people bound by the nets of sin and many worldly cares, and from servants of many masters and gods make them worshippers of one Lord Jesus and one God the Father. But where there is neither a house of obedience nor is the teaching word received, nothing of the sort happens, and the colt is not untied. Those sent were two. By this is signified that two orders serve to bring the Gentiles to Christ and to obedience to Him: the prophets and the apostles.

Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ.

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.

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

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.)

CHRIST'S TRIUMPHANT ENTRY INTO JERUSALEM AND TEARS OVER IT. (Luke 19:28-44) Bethphage--"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.