Luke 19:7 Ulasan

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 Zacchaeus stood,.... Before Christ, in respect to him, and reverence of him; and in the presence of others, to make a public confession before them, and that they might all hear it, when come to his own house: and said unto the Lord; that is, to "Jesus", as the Syriac and Persic versions, and some copies read; he addressed himself to Christ, and made his confession to him, as the Israelite, when he brought the basket of the firstfruits to the priest, confessed before the Lord his God, Deu 26:4. And the rather Zacchaeus directed his speech to Christ, being, as he was now convinced, the discerner of the thoughts, and intents of the heart; who knew the genuineness of his repentance, that it was hearty and real; and the sincerity of his expressions and resolutions, and upon what principles he acted, and proposed to do as follows: behold, Lord, the half of my goods I give unto the poor; not to make satisfaction for the sins he had committed, but to testify his sense of them, and his repentance for them, and as willing to do good with what he had gotten; which shows, that the disposition of his mind was altered, and of a covetous oppressor, he was become tender, kind, and liberal. According to an order made by the Jews in Usha, a man might not give away more than a fifth part of his estate, unless in some extraordinary cases (u); and we read of one, that gave a "third" part of his goods to the poor (w); and of another, that gave, as here, half of his mammon, or wealth (x); and another, half of his food to the poor (y); and of another, that gave away all his goods to them (z); see Co1 13:3; to give a tenth part, was reckoned a medium (a): and if I have taken any thing from any man by false accusation; or by extorting any thing from him on any pretence, by making an unjust demand upon him; or in any oppressive way, by defrauding and tricking, and by doing him any injury, in any form or manner: I restore him fourfold: the same that was done in case of sheep stealing, Exo 22:1 but in such a case as this, the law only required the principal, with the fifth part added to it; see Lev 6:5 but Zacchaeus proposes as much as in the case of theft, and which was rarely used. The Jews (b) say, "that the manner of paying double, was more used than the manner of paying fourfold, or fivefold; for the manner of paying double was used, both in things animate and inanimate; but the manner of paying fourfold and fivefold, was used but with respect to an ox, and a sheep only.'' This was done by Zacchaeus, to show the truth and reality of his repentance; for with that nation, "the repentance of shepherds, and of collectors, and of "publicans", is said (c) to be very difficult:'' the reason given by the gloss is, because they rob many, and do not know who to return to. (u) T. Bab. Cetubot, fol. 50. 1. & Maimon. in Misn. Peah, c. 1, sect 1. (w) T. Bab. Menachot, fol. 44. 1. (x) T. Bab. Cetubot, fol. 67. 2. (y) Juchasin, fol. 105. 2. (z) T. Hieros. Peah, fol. 15. 2. (a) Maimon. Hilch. Mattanot Anayim, c. 7. sect. 5. (b) Misna Bava Kama, c. 7. sect. 1. (c) T. Bab. Bava Kama, fol. 94. 2.

(Hom. de caec. et Zacc.) But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood.

And when they saw it, they all murmured, saying that he had turned aside to a sinner's house. It is evident that the Jews always hated the salvation of the nations, for it is written: “On the following Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy. And they began to contradict what was spoken by Paul” (Acts 13). And elsewhere: “Even the faithful brothers disputed against the chief of the apostles, saying: Why did you go in to uncircumcised men and eat with them?” (Acts 11).

Jesus, seeing him, commands him to come down quickly, as He is to be in his house. Zacchaeus did not delay, for one must not hesitate when Christ commands something, but came down and "received Him joyfully," though many murmured. Let us see, then, what fruits he bears on the occasion of Christ's visit.

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.

To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on Luk 7:37.

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.)

to be guest--or lodge: something more than "eating with" such (Luk 15:2). a sinner--that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.