Verse 3

who he was--what sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.

Verse 4

sycamore--the Egyptian fig, with leaves like the mulberry.

Verse 5

looked up,--in the full knowledge of who was in the tree, and preparatory to addressing him. Zaccheus--whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3). make haste, and come down--to which he literally responded--"he made haste and came down." for to-day, &c.--Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated. to-day . . . abide--(Compare Joh 1:39), probably over night.

Verse 6

joyfully--Whence this so sudden "joy" in the cold bosom of an avaricious publican? The internal revolution was as perfect as instantaneous. "He spake and it was done." "Then shall the lame man leap as an hart, and the tongue of the dumb sing" (Isa 35:6).

Verse 7

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.

Verse 8

stood--before all. said unto the Lord, Behold, Lord--Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended. if I have--that is, "so far as I have," for evidently the "if" is so used (as in Phi 4:8). taken by false accusation--defrauded, overcharged (Luk 3:12-13). fourfold--The Roman law required this; the Jewish law, but the principal and a fifth more (Num 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.

Verse 9

Jesus said unto him--but also before all. This day, &c.--memorable saying! Salvation already come, but not a day old. to this house--so expressed probably to meet the taunt, "He is gone to be guest," &c. The house is no longer polluted; it is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members (Psa 118:15; Act 16:15-16, Act 16:31). son of Abraham--He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.

Verse 10

lost--and such "lost" ones as this Zaccheus. (See on Luk 15:32.) What encouragement is there in this narrative to hope for unexpected conversions?

Verse 12

PARABLE OF THE POUNDS. (Luke 19:11-27) a far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence. to receive . . . a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high." to return--at His second coming.

Verse 13

Occupy--"negotiate," "do business," with the resources entrusted.

Verse 14

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.

Verse 15

(See on Mat 25:19-29.) ten . . . five cities--different degrees of future gracious reward, proportioned to the measure of present fidelity.

Verse 27

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.

Verse 29

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.

Verse 30

whereon, &c.--(See on Joh 19:41).

Verse 31

the Lord hath need, &c.--He both knew all and had the key of the human heart. (See on Luk 19:5.) Perhaps the owner was a disciple.

Verse 35

set Jesus on--He allowing this, as befitting the state He was for the first and only time assuming.

Verse 37

whole multitude, &c.--The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.

Verse 38

Blessed be the King, &c.--Mark (Mar 11:9-10) more fully, "Hosanna," that is, "Save now," the words of Psa 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Psa 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer. peace, &c.--(See on Luk 2:13-14).

Verse 40

the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).

Verse 41

when beheld . . . wept--Compare Lam 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mat 23:37.)

Verse 42

at least in this, &c.--even at this moving moment. (See on Luk 13:9.) thy peace--thinking perhaps of the name of the city. (Heb 7:2) [WEBSTER and WILKINSON]. How much is included in this word! now . . . hid--It was His among His last open efforts to "gather them," but their eyes were judicially closed.

Verse 43

a trench--a rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See JOSEPHUS, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.

Verse 45

SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last. den of thieves--banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

Verse 47

sought--continued seeking, that is, daily, as He taught.

Verse 48

were very attentive to hear him--hung upon His words. Next: Luke Chapter 20

Verse 2

And he sought to see Jesus who he was,.... What sort of a person he was for complexion, stature, and age: having heard much of him, he was very desirous of indulging his curiosity with a sight of him; having, as yet, nothing else that induced him to desire to see him: his desire to see Jesus was not of the same kind with the kings and prophets, Mat 13:16 but rather like that of Herod, Luk 23:8 and could not for the press; the multitude of people that were flocking to meet Jesus, or who came before him, or were about him; for one part of the multitude went before him, and the other followed after him; so that he was in the crowd, and therefore could not easily be seen; because he was little of stature. The Syriac and Persic versions read, "because Zacchaeus was little of stature", lest it should be thought that this is said of Jesus; for the reason why Zacchaeus could not see him for the crowd, was not because Christ was little of stature, and was hid among them, but because Zacchaeus was little of stature, and could not see over their heads.

Verse 3

And he ran before,.... Jesus, and the company that was with him; so very desirous was he of seeing him: and climbed up into a sycamore tree to see him: which sort of trees were very common about Jericho: hence we read of, , "beams of sycamore" in Jericho, which those that were strong took up in their arms, and the owners stood and devoted them to God (g); and among the things which the men of Jericho did, this was one, that they permitted the branches of trees devoted to sacred uses, and of the "charub" tree, and of the "sycamore", to be cut down and used (h). This sort of trees used to grow in plains and valleys, as appears from some passages of Scripture, Kg1 10:27 and from Jewish writings (i); and certain it is, that Jericho was in such a situation. Josephus (k) says, it was seated in a plain; and Strabo says (l), that Jericho is a plain surrounded with mountains; to which agrees the account that (m) Justin gives of it. There is a valley, which is enclosed by mountains on all sides, as with a wall, like a castle; the space of the place is two hundred acres, and it is called Jericho. Hence we read of the plains and valley of Jericho in Scripture, Deu 34:3 so that it is very probable sycamore trees grew there in great plenty; though the place was more famous for palm trees: hence it is called the city of the palm trees, Deu 24:3 which the Targumist, in both places, interprets, the city of Jericho: to which agree the accounts given of it by Pliny (n), Strabo (o), and Justin (p), who all affirm, that it abounded with palm trees; and the latter says also with balsam trees, from the sweet smell of which it might have its name: so the Jews say (q), the ointment of balsam is called the ointment of our land, because it grows in Jericho, and because of the smell of it, it is called Jericho; though some think it has its name from the plain, being in the form of a half moon; the moon, in the Hebrew language, being called (r). This tree seems to have been without the city: and indeed, according to the Jewish canon, it ought to be, which runs thus (s); "they set a tree at a distance from a city, twenty and five cubits, but a "charub tree", and "sycamore", fifty cubits.'' The reason of the greater distance of the latter is, as one of their commentators says (t), because their branches were large; and this is the reason why Zacchaeus went up into one of these trees, because it was large and able to bear him, and tall, from whence he could have a full view of Christ: for he was to pass that way; or rather, "pass by that"; for the word "way" is not in the text; and the sense is, he was to pass by that tree; or "under" it, as the Arabic version renders it. The tree stood by the road side, in which Jesus came, for which reason Zacchaeus made choice of it, as fit for his purpose. (g) T. Bab. Pesachim, fol. 57. 1. & Juchashin, fol. 69. 1. (h) T. Bab. Menachot, fol. 71. 1. & Pesachim, fol. 56. 1. (i) Misn. Sheviith, c. 9. sect. 2. (k) De Bello Jud. l. 4. c. 27. (l) Geograph. l. 16. (m) Hist. l. 36. c. 3. (n) Nat. Hist. l. 5. c. 14. (o) Ut supra. (Geograph. l. 16.) (p) Ib. (q) Gloss. in T. Bab. Beracot, fol. 43. 1. (r) Vid. Masium in Josh. c. 2. p. 37. (s) Misna Bava Bathra, c. 2. sect. 7. (t) Bartenora in ib.

Verse 4

And when Jesus came to the place,.... Where the tree stood, in which Zacchaeus was. Christ knows where his people are, and where to find them, where they commonly dwell, or where at any time they are, he being God omniscient: besides, the bounds of their habitations are fixed by the determination and appointment of God, and were foreknown by Christ, who, before the world began, was "rejoicing in the habitable part of his earth", where he knew his saints would dwell, who are "the sons of men", with whom his delights were; and he knows where they are, when the time is come to call them: he knew Zacchaeus was in the sycamore tree, as he saw Nathanael under the fig tree, before Philip called him, Joh 1:48 and Christ comes to the very place where his people are, either in person, as here; and so he came to Galilee, and to the sea there, and walked by it, and on the very spot, where he knew he should meet with Peter, and Andrew, and James, and John, whom he called to follow him, Mat 4:13. He came to his own city Capernaum, and to the place of receipt of custom near unto it, where Matthew was, and called him, Mat 9:1 and he came to Samaria, and to Jacob's well, where he knew the woman of Samaria would be at such a time, in order to call her: or, though he comes not in person to others, where they are, yet by his word, and by his Spirit; and he comes to them before they come to him; and is found of them, and finds them, who sought him not; and is made manifest to them, who asked not for him; and in this he acts the part of the good shepherd, that leaves the ninety nine in the wilderness, and goes after that which is lost till he finds it; and agreeably to his character as a Saviour, and to the end of his coming into the world, which was to call sinners to repentance, and to seek, and save that which is lost, Luk 19:10. He looked up and saw him; he knew him, he being one of those the Father had given to him, and he had loved and undertook for, and was come into the world to seek, and to save, and now, at this time, was come hither to call by his grace. He had seen him before in the glass of his Father's purposes and decrees, he being chosen in him to grace and glory, and being a vessel of mercy, afore prepared for glory: he had seen him when he was brought into the bond of the covenant; and passed under the rod of him, that telleth all the covenant ones, as they were put into it, and given to him the Mediator of it: he had seen him among them that were lost in Adam, whom he came to recover out of the ruins of their fall in him; and now he saw him in his state of nature and unregeneracy; he saw him in his blood, and said unto him, live: this look was a look of love, grace, and mercy; he looked upon him, and loved him, and was gracious to him, and had compassion on him; and it was a distinguishing look, he looked on him, and not on others. There was a great crowd both before and behind him, and all about him; but he looked not on these, but he looked up to Zacchaeus. And he said unto him, Zacchaeus; he knew him, and could call him by his name, as he did Saul, when he called him, and revealed himself to him. His name was written in the Lamb's book of life, and so must be known to Christ, who was present at the making of that book, and was concerned in setting down the names in it, and has it in his keeping: he was one of the sheep the Father had given him, he came to lay down his life for, and of whom he had such perfect knowledge, as to call them by name, as he does all the chosen and redeemed ones; see Isa 43:1. It must be very surprising to Zacchaeus to hear Christ call him by his name, who was an utter stranger to him, and whom he had never seen before; and it is a very considerable instance of the omniscience of Christ, as well as of the great condescension and affectionate regard he has to his own, and the familiar way in which he uses them. Make haste, and come down; from the tree. The dangerous estate and condition of a sinner requires haste; it is like that of Lot in Sodom, when it was just going to be destroyed; and like that of the manslayer, when pursued by the avenger of blood; both whom it became to escape for their lives, and flee for refuge as fast as they could: and so it became Zacchaeus to come down with all speed to Christ, who was come hither to call and save him; and the enjoyment of Christ, and his grace, calls for haste; see Joh 11:28. Such who come to Christ must quit all their exalted thoughts of themselves, of their riches, fulness, and self-sufficiency, and come to him as poor and needy, for such only he fills with his good things; and of their health and soundness, and come to him the great physician, as sick and diseased; and of their purity and goodness, holiness and righteousness, and come to him as sinners: but it must be mighty grace to cast down imaginations, and high things, that exalt themselves against Christ, and the knowledge of him, and to humble a proud sinner, and bring him to the feet of Jesus. For this day I must abide at thy house; for a little while; not so much for the sake of refreshment for himself, and his disciples, as for the good of Zacchaeus; to make known the great salvation to him, and to bestow his grace upon him, and converse with him in a spiritual way.

Verse 5

And he made haste,.... Such power went along with the words of Christ, that they immediately reached his heart, awakened his conscience, affected his mind, and drew his soul to Christ, and knit him to him, that be made all imaginable haste to be with him. So souls sensible of their dangerous state and condition by nature, and apprehensive of impending ruin and destruction, and having some intimation of safety and happiness in Christ, and being filled with love to him, and a liking of him flee with all haste to him for refuge, for righteousness, peace, pardon, life, and salvation: and came down; from the tree he had climbed, merely to indulge his curiosity, little thinking that he should be called by name by him; that he should have him a guest at his house, and have such a knowledge of him, and familiar acquaintance with him: so souls, when called by Christ, and made sensible of their need of him, and the worth there is in him, quit their former post and place, part with their carnal lusts and sinful companions, and renounce their own righteousness and works, and come as sinners, humble and lowly, and venture upon Christ: and received him joyfully; not only into his house, but into his arms and heart: Christ was a welcome guest to him, as he is to every sensible sinner, who by faith receives him, as the Father's free gift; as the alone Saviour and Redeemer; as the great Mediator, in all his offices, of prophet, priest, and king; and in every relation and character he bears; and embraces his doctrines, and submits to his ordinances, and that with, the greatest joy; as there is reason for it, since with him, he receives the free and full forgiveness of his sins, a justifying righteousness, an abundance of grace, and a right unto, and meetness for heaven.

Verse 6

And when they saw it,.... The Vulgate Latin, Syriac, and Arabic versions read, "when they all saw this"; that is, as the Persic version, rather paraphrasing than translating, says, "the men and the multitude that were with him"; the "pharisaical" sort, the priests and Levites, of which there were great numbers in Jericho; See Gill on Luk 10:31. They all murmured; as the Scribes and Pharisees did, at his eating with publicans and sinners, Luk 15:2. Saying, that he was gone to be guest with a man that is a sinner; a notorious one, an abandoned profligate creature; one of the worst of sinners, as being a publican, and the chief of them; who had amassed vast riches to himself, by extortion and oppression; and they thought it was not agreeable to the character of an holy man, and a venerable prophet, which Christ bore, to go into such a man's house, eat at his table; and have familiar conversation with him; see Mat 9:10.

Verse 7

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.

Verse 8

And Jesus said unto him,.... The Persic version reads, "Jesus said to the multitude, and to his disciples"; to which well enough agree the following words: this day is salvation come to this house: to the master of it, and it may be to others in it; the Arabic version reads, "to the inhabitants of this house". The Persic version reads, "great salvation"; by which may be meant, the Gospel, as in Heb 2:3 so called, because it brings the account of salvation by Christ, which is not discoverable by the light of nature, nor made known by the law of Moses; but the Gospel publishes and proclaims it; the ministers of it show unto men the way of salvation, and direct them, and encourage to go to Christ for it; likewise the Gospel is the means of bringing near this salvation, and of applying it to them; and when it comes with the demonstration of the Spirit, it is the power of God unto salvation: and this might be truly said to come to Zacchaeus's house; inasmuch as Christ the great preacher of it, and by whom it first began to be spoken, and was spoken by him, as it never was by any one besides, was now in his house, preaching it; the sum and substance of which lie in the words delivered by him in the following verse; and the Gospel came to him to purpose, and was effectual: sometimes it comes to a people, city, town, or family, and it is rejected, and becomes of no effect; but here it came to Zacchaeus, and into him; and wrought effectually in him, as his words in the preceding verse declare: moreover, the blessing of salvation itself, which is wrought out by Christ, and published in the Gospel, was brought home to him; he was not only made sensible that he stood in need of salvation, but this was brought near unto him, and set before him, and applied to him; he had not only hopes of it, but faith of interest in it; it was made known unto him, that Christ was his salvation; and it was revealed and applied to the rest of the family, as well as to him: sometimes the Lord takes one of a city, and two of a family; and sometimes whole families, as Lydia's and the jailor's, and here Zacchaeus's, as seems probable; for by his house may be meant, his family: though this may be understood of Christ, the author of salvation; who came into his house in a literal sense, as well as in a spiritual sense; and was made known to Zacchaeus, as his Saviour and Redeemer. The Alexandrian copy reads, "in this house": it follows, forasmuch as he also is the son of Abraham. These words are to be considered, either as a reason, or evidence, of salvation being come to his house; and therefore cannot be understood of him as a son of Abraham, by natural descent: he was indeed a Jew, as appears by his name, and by his knowledge of the Jewish law, concerning restoration; and which may be confirmed by the silence of the Pharisees, who murmured at Christ's going along with him; who, had he been a Gentile, would not have failed to have mentioned it; but then, though this might be a reason justifying Christ in going to his house, who did not exceed the bounds of his office, as the minister of the circumcision, and as sent, and that only to the lost sheep of the house of Israel; yet this could be no reason of spiritual salvation coming to him, which was not confined to Abraham's natural seed, nor was it necessary to them, more than others, and much less general; and indeed, very few of them then in being, partook of it; for though salvation was of them, and Christ the Saviour came unto them, yet they rejected him, and died in their sins: nor is this a reason of salvation coming to his family; for though by virtue of the covenant of circumcision made with Abraham and his natural seed, there were many outward privileges bestowed upon them, yet spiritual salvation was not ensured by it to them; and with regard to that, natural descent from Abraham, and circumcision, were of no avail: but this is to be understood of him, as a son of Abraham in a spiritual sense, he being now a believer in Christ, and so one that walked in the steps of the faith of Abraham; and this was an evidence of his interest in salvation by Christ, the blessing with which he was blessed, with faithful Abraham: and also his being a son of Abraham, which is no other than to be a child of the promise, Rom 9:8 or in other words, one of God's elect, a chosen vessel of salvation, was a reason why Christ, the author of salvation, came to him, why the Gospel of salvation was made known to him, and why the blessing of salvation was applied to him. The Jews use this phrase, not only of one whose natural descent is from Abraham, but whose knowledge in divine things is considerable: so when R. Eliezer ben Arach taught the Mercava, (the mystery of Ezekiel's visions), "R. Jochanan ben Zaccai stood and kissed his head, and said, blessed art thou, O God of Israel, that has given , "a son to Abraham", who has knowledge to understand, and to search out, and to explain the work of Mercava (d).'' For Abraham is said (e) to be a father in this sort of knowledge, for which reason, this man was genealogized a son of Abraham. (d) T. Bab. Chagiga, fol. 14. 2. (e) Caphtor, fol. 69. 1.

Verse 9

For the son of man,.... Meaning himself, who was truly man, and the Messiah, and which was one of his names in the Old Testament: is come: from heaven, into this world, being sent by the Father, and with the full consent and good will of his own: to seek and save that which was lost: as all his elect were in Adam, and by their own actual transgressions; and are considered as such, whilst in a state of unregeneracy: and particularly the lost sheep of the house of Israel are meant, one of which Zacchaeus was; and so the words are a reason of Christ's looking him up, and calling him by his grace, and making a discovery of himself, and an application of salvation to him; see Mat 18:11.

Verse 10

And as they heard these things,.... What Zacchaeus said to Christ, and what Christ said to Zacchaeus; particularly, that salvation, or the Saviour was then come to his house, and that he was come to save lost persons: he added, and spake a parable; that is, as the Syriac version renders it, "he added a parable to the word", or to what he had said: because he was nigh to Jerusalem: within ten "parsas", or large miles; for at such a distance was Jerusalem from Jericho (f), where Christ now was, according to the Jewish writers; but according to Josephus (g), it was a hundred and fifty furlongs, which must be eighteen or twenty miles, and this may be said to be nigh; and not long after this, we hear of Christ at the Mount of Olives, which was about a mile from Jerusalem, Luk 19:29. And because they thought that the kingdom of God should immediately appear: or be revealed, or made manifest: the phrase is Jewish; so Sol 2:12 "the time of the singing of birds is come", is interpreted (h), the time that the "kingdom of heaven", "shall be revealed", is come, and elsewhere (i), "say to the cities of the house of Judah, , "the kingdom of your God is revealed;"'' meaning in both places, as here, the kingdom of the Messiah: what induced the disciples of Christ, or the multitude, or both, to imagine that the temporal kingdom of the Messiah, which they were expecting, would quickly be set up, might be what he had said to Zacchaeus, that salvation was that day come to his house, he being a son of Abraham; which they understanding of a temporal salvation, took it as a hint, that the outward prosperity of the seed of Abraham was at hand; as also what he had said, concerning his coming to seek and save that which is lost; which they were willing to interpret, of the civil state of Judea, and that he was come to restore its lost liberties and privileges; and partly, because he was now not a great way from Jerusalem, and was on his journey thither, in order to make his entrance in a very public manner; which was the metropolis of their nation, and the ancient seat of their kings, David, Solomon, and others: now the scope and design of the following parable, is to refute the notion of a temporal kingdom, and its near approach; by showing, that his kingdom lay a great way off, and was not of this world; and that his servants and disciples had a great deal of business to transact for him, and must not think of pomp and grandeur, but of labour and service; and that the Jews were so far from receiving any advantages by his kingdom, that they would not submit to his government, and would be treated as enemies, and utterly destroyed; even their nation, city, and temple. (f) Bartenora in Misn. Tamid, c. 3, sect. 8. (g) De Bello Jud. l. 4. c. 27. (h) Shirhashirim Rabba, fol. 11. 4. (i) Targum in Isa. xl. 9.

Verse 11

He said therefore,.... The following parable, with the above said design and view: a certain nobleman; the son of a great family, as the Syriac version renders it; of noble descent, of an illustrious extract; by whom is meant Jesus Christ, who was a "man", as he agreed to be, and was prophesied of as such; and who frequently appeared in an human form before his incarnation; and was now actually become man, though not a mere man: and he may truly be said to be "noble"; not only as the word may signify, as it sometimes does, a person of great authority and power, and of great generosity and goodness, but one of a noble birth; for Christ, as man, descended from the kings of the house of Judah, and was the son of David; and from the Jewish fathers and ancestors of the greatest renown, as Abraham, Isaac, and Jacob; and he may be so called as man, because of the union of the human nature to the Son of God; or because of his divine relation, as the Son of God: this illustrious person, went into a far country; by which, heaven is meant; so called, not only because of its distance from the earth, but in comparison of the earth, as a place of pilgrimage; and because that it is out of sight, and the views which are had of it, are very distant ones: hither Christ went at his ascension; he came from heaven at his incarnation, by the assumption of human nature; he stayed here awhile, till he had done his work he came about, and then went up to heaven; where he is received, and from whence he is expected again: the end of his going there is, to receive for himself a kingdom: by which is intended, not the kingdom of nature and providence; for that he had, and did not receive from another; it was his of right, and by nature; nor the kingdom of grace, set up in the hearts of his people, and which was already within many of them; nor the kingdom of glory, prepared for them from the foundation of the world; though into this he entered at his ascension, and took possession of it for himself and them: but a more visible display of his mediatorial kingdom, he received from his Father; and which, upon his ascension, became more manifest, by the dispossessing of Satan, and casting him out of the Gentile world; by converting large numbers of his people, both among Jews and Gentiles; and by ruling in their hearts, subduing their enemies, and protecting and defending them; and by thus reigning till he has gathered them all in, either in Judea, or in the whole world, and then he will come again: and return; either to destroy the Jews; the doing of which fully proved he had received his kingdom, was vested with power and authority, and was made, or declared Lord and Christ; or at the end of the world, to judge both quick and dead: and this is said, to show that his personal glorious kingdom on earth, or his kingdom in its greatest glory here, will not be till he comes a second time; and to engage diligence in his servants in the mean while; and to keep up the faith, hope, and expectation of his coming again.

Verse 12

And he called his ten servants,.... By whom are meant, not all mankind; for though these are all his servants of right, yet not in fact; nor the elect of God, who are called by grace; for though these are the servants of Christ, and are peculiarly his, yet all that received the pound were not such, for one of them was a wicked man; but the ministers of the Gospel, who are eminently, and in a special manner, the servants of the most high God: but as for the number "ten", this cannot regard the apostles, for they were twelve; and though they are sometimes called the eleven, after the apostasy and death of Judas, yet not the ten; and besides, there was another chose in his room; but this number being a large and perfect one, a round number, it is sometimes made use of as a certain number, for an uncertain one; see Mat 25:1. The call of these by their Lord, is not to be understood of the call of them by his grace, but of a call of them to the office and work of the ministry: and delivered them ten pounds; every one a pound: the "Maneh", or pound of the Hebrews, if of gold, which contained an hundred drachmas, was of the value of our money, "seventy five pounds"; if of silver, the old "Maneh", or pound, which contained sixty shekels, Eze 45:12 amounted to "seven pounds ten shillings"; but the "Maneh", or pound, mentioned in the Misna (k), and which was in use in our Lord's time, contained an hundred pence, and was of the value of our money, "three pounds two shillings and six pence": and by these pounds are designed, not special grace; for they intend not any thing wrought in these servants, but something delivered to them, and what might be taken away again, which cannot be said of special grace; and besides, it is certain, that one of these servants that had the pound, was destitute of that: but gifts are meant, and these not merely natural, or the gifts of providence, as health, riches, wisdom, &c. nor only the outward means of grace, as the word and ordinances, but ministerial gifts, which are the greatest in the church, and are therefore signified by pounds; and are what may be improved or neglected, and be lost or taken away; and for which those that have them, are accountable: but though each of these servants are represented, as having every man a pound delivered to him, this must not be understood, as if the gifts of ministers were equal and alike, any more than the inequality of their rewards proves degrees in glory; for which sometimes this parable is produced: and said unto him, occupy; negotiate, or trade, that is, with the pounds; make use of the ministerial gifts, exercise them, lay them out, and trade with them: the ministry is a trade and merchandise, to be carried on, not in the name of the ministers of Christ, nor on their own stock, nor for themselves, but for Christ, and for the good of souls; which shows, that they must not be slothful, but laborious and diligent: till I come: which suggests the certainty of Christ's coming, the continuance of the Gospel ministry to that time; and that there is no rest nor ease for Christ's ministers, but a continued series of labour and service, until then; when, for their encouragement, they shall receive their reward. (k) Peah, c. 8. sect. 5. & Maimon. & Bartenora in ib.

Verse 13

But his citizens hated him,.... Not those who are fellow citizens with the saints, and of the household of God; whose citizenship is in heaven, and who are seeking the better country, and heavenly city; but the Jews, who were his own people and nation, among whom he was born, to whom he was sent and came, and had an undoubted right to the government of them: these hated him with a mortal hatred, as appeared by their traducing his person in the most opprobrious manner; vilifying his doctrine as false; ascribing his miracles to a diabolical influence; and by persecuting his disciples and followers: and sent a message after him; this seems to have respect to their outrage against the disciples of Christ, after his ascension; when they not only mocked them, as on the day of Pentecost, but laid hold on them, and put them in hold, even in the common prison, and persecuted them from place to place; and so virtually, saying, we will not have this man to reign over us: they would neither receive his Gospel, nor submit to his ordinances; but put them away from them, and judged themselves unworthy of everlasting life: and this is the language of every graceless soul; and is to be observed in their opposition to, and neglect of the truths of Christ, and his divine institutions; which are a yoke they do not care to take upon them, though so mild and easy, and are cords which they cast away from them.

Verse 14

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.

Verse 15

Then came the first,.... Who were set in the first place in the church, the apostles of Christ, and who had the greatest gifts, and laboured more abundantly, and were eminently useful; such an one was the Apostle Paul: saying, Lord; acknowledging the sovereignty and dominion of Christ over them, owning they were accountable to him, and that he had a right to inquire, what use they had made of their gifts, and what advantages these had produced; thy pound hath gained ten pounds; it had been increased tenfold; or it has turned to a tenfold account, in the conversion of sinners, in the edification of the saints, and in the advancement of the kingdom, and interest of Christ. This servant owns, that the gifts he had were Christ's; he calls them, "thy pound"; and therefore did not glory in them as his own attainments, or, as if he had received them not; and ascribes the great increase, not to himself, but to the pound itself; to the gifts of Christ, as they were his, and as used by his grace and strength, and as blessed, and owned by him, to these purposes.

Verse 16

And he said unto him, well, thou good servant,.... Signifying he had well done, and had approved himself to be an honest, diligent, and laborious servant; who, having the grace of God, which made him a good man, and gifts and abilities, which made him a good minister of Christ, he made a good use them, freely communicated the good things of the Gospel, and being employed in a good work, he performed it well: because thou hast been faithful in a very little; had preached the pure Gospel of Christ, and the whole of it, and sought not to please men, but the Lord only; not his own glory, but Christ's; abode by him and his interest, notwithstanding all reproaches and persecutions, and so acted a faithful part to Christ: "in a very little"; not that the Gospel is in itself little, or of small account; it is a treasure in earthen vessels; and contains the unsearchable riches of Christ: nor are gifts to preach it little things; they are instances of rich and amazing grace; but they are little, or, rather, the use and exercise of them are little, in comparison of the glory and happiness such faithful servants shall enjoy: from whence it appears, that since there is no proportion between what they do, and what they shall have, that therefore it is not of merit but of grace; and which is expressed in the following clause: have thou authority over ten cities; which is to be understood, not in a literal sense, as if the apostles should have the jurisdiction over so many cities, or churches in so many cities among the Gentiles, after the destruction of Jerusalem, which were planted by their means and ministry; for nothing of this kind appears in the word of God: and much less after the second coming of Christ, shall faithful ministers of the word have power over so many cities, literally taken; for both in the kingdom state and in the ultimate glory, there will be but one beloved city, the holy city, the new Jerusalem: nor is any thing in particular, in a metaphorical sense, intended; only, in general, that the kingdom, and dominion, and the greatness of it, will be given unto them; and they shall reign with Christ on earth a thousand years; and shall also have a crown of glory, life, and righteousness bestowed on them, and shall sit on the throne with Christ; and besides all this, the persons they have been instrumental to, will be their joy, and crown of rejoicing. A learned writer (l) explains these ten cities, by the ten horns of the dragon, and beast in Rev 12:3 by which are meant ten kings, or kingdoms, Rev 17:12. These indeed will be overcome by Christ, and they that are with him, and will hate the Romish antichrist, and destroy him; so that, it seems, there will be revolutions in these kingdoms; and large conversions to the faith of Christ, which seems to be what this writer means by authority over them. (l) Teelmanni Specimen Explic. Parabol. p. 51.

Verse 17

And the second came,.... He who was next, though less useful, yet equally diligent and active: saying, Lord; acknowledging also the power and authority of Christ over him: thy pound hath gained five pounds; is increased fivefold, or is turned to a fivefold account, to the interest of Christ, and good of immortal souls: the usefulness of the ministers of the Gospel is not alike; as they have gifts different one from another, so their improvements are different, and their labours, though faithful, do not turn to the same account,

Verse 18

And he said likewise to him,.... He commended him as a good and faithful servant, though this is not expressed; and added, be thou over five cities; which does not denote any inequality of glory in Christ's ministers, who will all shine as the firmament, and as the stars for ever and ever; at least, there will be no inequality in the ultimate state of happiness, when all the saints shall shine as the sun in the kingdom of their Father, whatever there may be in the kingdom state, or in Christ's personal reign with his saints on earth. The above learned writer would have this passage compared with Isa 19:18.

Verse 19

And another came,.... Who was one of the servants; had a gift, but did not use, and improve it, nor did it turn to any account: saying, Lord; owning also the lordship and dominion of Christ, as all will confess at the last day, even those who have no interest in him, and cannot call him their Lord; behold, here is thy pound; he owns his gifts were the Lord's, and that he had received them from him, and now returns them: which I have kept; he had kept that which was committed to him, and that even till his Lord came; he had not lost it, though it was not increased, or was of any advantage to Christ, or the souls of men, it being neglected by him; for it was laid up in a napkin: the Greek word, here used for a napkin, is adopted by the Jews into their language, and is used for a veil and for a linen cloth: this puts me in mind of what the Jews call, "possession by a napkin", or linen cloth: their custom is this; when they buy, or sell any thing, to use a piece of cloth they call "sudar", the word in the text, which the contractors lay hold upon, whereby they ratify and confirm the bargain (m): but this man made no use of his "sudar", or napkin, in buying and selling; he traded not at all; he wrapped up his money in it, and both lay useless; his gift lay dormant and unexercised, which was given him to profit withal. (m) Elias in Tisbbi in voce

Verse 20

For I feared thee,.... Not with a right fear, with a fear of his goodness, who had bestowed such an excellent gift on him; for this would have taught him to have departed from evil, and have put him on doing his master's will, and making use of his gift to his glory: his fear was not of the right kind, and was ill grounded, as appears by what follows: because thou art an austere man; cruel and uncompassionate to his servants, and hard to be pleased; than which nothing is more false, since it is evident, that Christ is compassionate both to the bodies and souls of men; is a merciful high priest, and is one that has compassion on the ignorant, and them that are out of the way, and cannot but be touched with the feeling of his people's infirmities; and is mild and gentle in his whole deportment, and in all his administrations: thou takest up that thou layest not down, and reapest that thou didst not sow; suggesting, that he was covetous of that which did not belong to him, and withheld what was due to his servants, and rigorously exacted service that could not be performed; a most iniquitous charge, since none so liberal as he, giving gifts, grace and glory, freely; imposing no grievous commands on men; his yoke being easy, and his burden light; never sending a man to a warfare at his own charge; but always giving grace and strength proportionable to the service he calls to, and rewarding his servants in a most bountiful manner, infinitely beyond their deserts.

Verse 21

And he saith unto him,.... By way of reply to his vile slander, and unrighteous charge; out of thine own mouth will I judge thee, thou wicked servant; as he might be justly called: he was not only a wicked man, as all men are, even enemies by wicked works, and lie in wickedness; and a wicked professor of religion, as there be some; but a wicked minister, and that not on account of his bad principles, and sinful life and conversation, but for his sloth and negligence, and the wrong thoughts he entertained of, and the false charges he brought against Christ; and Christ turns his own argument upon him, and by his own words condemns him: thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow; not allowing this, but supposing it was as he said; then Christ argues as follows, for his conviction.

Verse 22

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.

Verse 23

And he said unto them that stood by,.... The angels, it may be; though this may not be strictly taken, as if any persons, angels, or men, will be employed in what follows, only that it will be done, or may be expected: take from him the pound; which shows, that it was not special grace, for that is a good part that shall never be taken away, but gifts which may be taken away from men, or they from them: and give it to him that hath ten pounds; not that, strictly speaking, the gifts of some men are taken from them and bestowed on others; but the design of the expression is to show, that to diligent and laborious ministers, there is an increase of gifts; their knowledge enlarges, and their light shines more and more to the perfect day, and they become more useful; and they appear brighter, and more illustrious, through the sloth of others, or when compared with indolent, negligent, and useless ministers.

Verse 24

And they said unto him,.... The bystanders; Lord, he hath ten pounds; which they say either through envy, at his superior gifts, and usefulness; for it is generally the lot of the most eminent and useful servants of Christ to be envied by others; or in surprise, as wondering at the conduct of Christ in giving more to such, who had so much already. The Ethiopic version reads the words by way of interrogation, "hath he not ten pounds?" is not that enough? why should he have more? This verse is left out in Beza's most ancient copy. However, it is rightly put into a parenthesis in our version; for the following verse is strictly connected with Luk 19:24 and contains a reason of what is there ordered.

Verse 25

For I say unto you,.... And it may be depended on as truth, and what will be found matter of fact: that unto every one that hath, shall be given; greater and larger gifts, fitting him for greater usefulness: he that has gifts, and makes use of them, increases in them; they enlarge with their use, and become brighter, and he more useful. The Vulgate Latin version adds, "and he shall abound, or shall have abundance", as in Mat 25:29 and from him that hath not, even that he hath shall be taken away from him: that is, that which he seemed to have, or thought he had, as in Luk 8:18 for from him that has really nothing, nothing can be taken away: though the sense may be, that he that does not use the talent, or exercise the gift bestowed on him, but lays it up in a napkin, which is all one as if he had it not, even the gift itself shall be taken away from him; and as others receive no benefit by it, he shall receive no honour from it; See Gill on Mat 13:12 and See Gill on Mat 25:29.

Verse 26

But those mine enemies,.... Meaning particularly the Jews, who were enemies to the person of Christ, and hated and rejected him, as the King Messiah; and rebelled against him, and would not submit to his government; and were enemies to his people, and were exceeding mad against them, and persecuted them; and to his Gospel, and the distinguishing truths of it, and to his ordinances, which they rejected against themselves: which would not that I should reign over them; see Luk 19:14 bring hither, and slay them before me; which had its accomplishment in the destruction of Jerusalem, when multitudes of them were slain with the sword, both with their own, and with their enemies; and to this the parable has a special respect, and of which Christ more largely discourses in this chapter; see Luk 19:41 though it is true of all natural men, that they are enemies to Christ; and so of all negligent and slothful professors, and ministers of the word, who, when Christ shall come a second time, of which his coming to destroy the Jewish nation was an emblem and pledge, will be punished with everlasting destruction by him; and then all other enemies will be slain and destroyed, sin, Satan, the world, and death: of the first of these the Jews say (n), "in the time to come the holy, blessed God, will bring forth the evil imagination (or corruption of nature), "and slay it before" the righteous, and the wicked.'' (n) T. Bab. Succa, fol. 52. 1.

Verse 27

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.

Verse 28

And it came to pass when he was come nigh,.... The other evangelists, Matthew and Mark, add "unto Jerusalem"; but this Luke designs afterwards, Luk 19:37 and therefore here means, as is expressed, that he was come nigh to Bethphage and Bethany; two tracts of land which reached from Mount Olivet to Jerusalem; so that when he was there, he was nigh unto the city: at the mount, called the Mount of Olives; or "Elaion", as the Ethiopic version, which retains the Greek word for it; and which has its name from the great number of olive trees that grew upon it: he sent two of his disciples; their names are not mentioned by any of the evangelists, but it is very probable they were Peter and John; of the places here mentioned; See Gill on Mat 21:1.

Verse 29

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.

Verse 30

And if any man ask you, why do ye loose him?.... As our Lord, being God omniscient, knew this question would be asked by the owners, and therefore prepares his disciples with an answer to it: thus shall ye say unto him, because the Lord hath need of him. The Syriac and Persic versions read "our Lord", yours, and ours; probably the owners of the colt might be such as knew the Lord Jesus Christ, and by this way of speaking of him, knew, at once, who was meant, and so made no scruple of sending him, as Christ told them they would not, and so they found it; See Gill on Mat 21: 3 and See Gill on Mar 9:3

Verse 31

And they that were sent went their way,.... The two disciples that were sent by Christ, were obedient to him, and went, as he directed them, and did as he ordered them; and found, even as he had said unto them. The Vulgate Latin and Ethiopic versions, and so some copies, add, "the colt standing"; that is, in the place, and manner which he had described to them; See Gill on Mar 9:4.

Verse 32

And as they were loosing the colt,.... In order to bring it away, as Christ bid them: the owners thereof said unto them, why loose ye the colt? Mark takes notice of this, but does not tell us who they were, only that they were persons that stood there; but this evangelist informs us who they were: and it seems by this, that there were more owners of the colt than one, which might have made the taking away of the colt the more difficult; since, though one might agree to it, another might not; but Christ, who is God, and has the hearts of all men in his hands, could, as he did, dispose the minds of these men to let the colt go freely, and quietly, with his disciples; See Gill on Mar 11:5.

Verse 33

And they said, the Lord hath need of him. Or, our Lord, as the above versions in verse 31 (Vulgate Latin and Ethiopic). They used the words Christ directed them to, and it had the effect he said it would; for the owners both let them go, and the colt with them directly; See Gill on Mat 21:6 and See Gill on Mar 11:6. . Luke 19:35 luk 19:35 luk 19:35 luk 19:35And they brought him to Jesus,.... That is, the colt: and they cast their garments upon the colt; that is, the disciples, who brought him to Jesus; the Persic version here, as in Mat 21:7 renders it very wrongly, "Jesus put his own garment on its back, and sat on it"; it follows, and they set Jesus thereon; in order to ride upon him, as he did to Jerusalem.

Verse 34

And as he went,.... Riding on the colt towards Jerusalem: they spread their clothes in the way; not the disciples, for they had put their garments upon the colt; but the multitude, which either came with him from Jericho, and other parts, or that met him from Jerusalem, or both; see Mat 21:8 and so the Persic version here; "men put off their clothes and cast them in the way, that he might pass over then"; See Gill on Mat 21:8.

Verse 35

And when he was come nigh,.... To the city of Jerusalem, and which was then in sight, even now at the descent of the Mount of Olives; being come to the foot of that mount, which lay to the east of Jerusalem, and was about five furlongs from it, or a little more than half a mile (o): the whole multitude of the disciples: not only the twelve, but the large company that followed Christ out of Galilee, and were joined by more in Judea, as they came along, some going before him, and others behind him. The Arabic and Persic versions divide these words, and read, "the multitude, and the disciples"; not only the apostles, but the whole body of the people that were with Christ: began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion. (o) Joseph. Antiqu l. 20. c. 6.

Verse 36

Saying, blessed be the King,.... The King Messiah, the King of Israel, the son of David, the Christ of God; so the Ethiopic version adds, "blessed be the King of Israel"; they sung their "Hosannas" to him, as the other evangelists say: that cometh in the name of the Lord; See Gill on Mat 21:9. peace in heaven; all heavenly peace and prosperity attend him; or let peace be made with God in heaven, by the Prince of Peace on earth, for sinful men: and glory in the highest; glory be given to God for peace, life, and salvation by his son; and that in the highest heavens, by the angels there, as well as by men on earth, and in the highest notes and strains.

Verse 37

And some of the Pharisees from among the multitude,.... Who had placed themselves there, to watch and observe what was said, and done, that they might have something to reproach Christ with, expose him for, or bring as a charge against him: said unto him, master, rebuke thy disciples: not being able to bear such high encomiums of Jesus, and such open and public declarations of his being the Messiah; and would insinuate, that it was blasphemy in them to say what they did, and pride and vanity in him to allow of it; and that the consequence might be sedition, and tumult; and therefore it became him to check such a disorderly, noisy, evil, and dangerous practice.

Verse 38

And he answered and said unto them, I tell you,.... As a truth, which may be depended on, and you may be assured of; this he spake with great earnestness, fervour, and courage: that if these should hold their peace; be silent, and not sing the praises of God, and ascribe glory to him, and profess the Messiah, and make this public acknowledgment of him: the stones would immediately cry out; either against them, or in a declaration of the Messiah: by which expression our Lord means, that it was impossible it should be otherwise; it would be intolerable if it was not; and rather than it should not be, God, who is able out of stones to raise up children to Abraham, would make the stones speak, or turn stones into men, who should rise up and praise the Lord, and confess the Messiah; hereby commending his disciples, and tacitly reflecting upon the Pharisees, for their stupidity; and also giving a hint of the conversion of the Gentiles, who might be compared to stones, especially in the opinion of the Jews.

Verse 39

And when he was come near, he beheld city,.... Of Jerusalem; being now nearer, and in a situation to take a full view of it, he lift up his eyes, and looking wistfully on it, and beholding the grandeur and magnificence of it, the number of the houses, and the stately structures in it, and knowing what calamities, in a few years, would come upon it; with which being affected, as man, he looked upon it, and wept over it; touched with a tender concern for it, his natural passions moved, and tears fell plentifully from his eyes. This must be understood of Christ merely as man, and is a proof of the truth of his human nature, which had all the natural properties, and even the infirmities of it; and as affected with the temporal ruin of Jerusalem, and as concerned for its temporal welfare; and is not to be improved either against his proper deity, or the doctrines of distinguishing grace, relating to the spiritual and eternal salvation of God's elect; things that are foreign from the sense of this passage: some ancient Christians, and orthodox too, thinking that this was not so agreeable to Christ, but reflected some weakness and dishonour upon him, expunged this clause concerning his weeping; but we have another instance besides this; see Joh 11:35 and even the Jews themselves cannot think this to be unsuitable to the Messiah, when they represent the Shekinah, and God himself weeping over the destruction of the temple (p); and it is particularly (q) said by them of the Messiah, that he shall weep over the wicked among the Jews, according to Isa 53:5 and they encourage persons to mourn over Jerusalem: they say (r) whoever does any business on the ninth of Ab, (the day that city was destroyed,) and does not mourn over Jerusalem, shall not see its joy; but whoever does mourn over it, shall see its joy, according to Isa 66:10 (s). (p) Zohar in Gen. fol. 114. 4. & in Exod. fol. 76. 1. T. Bab. Beracot, fol. 3. 2. Prafat Echa Rabbati, fol. 89. 4. (q) Zohar in Exod. fol. 85. 2. (r) T. Bab. Taanith, fol. 30. 2. (s) T. Bab Bathra, fol. 60. 2. & Caphtor, fol. 118. 2.

Verse 40

Saying, if thou hadst, known, even thou,.... As well as other cities; or who hast been so long a flourishing city, the metropolis of the nation, the seat of the ancient kings of Judah; yea, the city of the great God, the place of divine worship, whither the tribes came up, time after time, to serve the Lord; a city so highly honoured of God and man: or, who hast despised the messages of the servants of God, mocked and misused the prophets in time past, beat one, killed another, and stoned another: if such a city, after all this, had but known its true interest, at least in this thy day; the day of thy visitation, the last day thou art to have, though it is so late: the things which belong unto thy peace; meaning, not peace with God, and the things belonging, or conducing to that, which are not men's works of righteousness, nor tears of repentance, nor even faith itself, but the obedience and righteousness, the blood, sacrifice and death of Christ; nor spiritual peace, or internal peace of conscience, which comes in a Gospel way, through believing, in a course of obedience, and all from Christ, the peacemaker, and peace giver; nor eternal peace hereafter, which the grace of God gives a meetness for, and the righteousness of Christ a right unto; the knowledge of all which is not natural to men, or to be obtained of themselves, but is the gift of God's grace, and the operation of his Spirit: but supposing such a peace, and such things relating to it, were intended, nothing more can be inferred from hence, than that if the Jews had known these things, they had been happy; and since they had the means of knowing them, they were, of all men, inexcusable; and that Christ, as man, and one of their nation, and as a minister of the circumcision, had a passionate concern for their welfare: but not that these Jews, or any men, can of themselves, and without the unfrustrable grace of God working upon their hearts, and enlightening their understanding, know these things; or that Christ acted any insincere part in wishing for these things for them, as man, and a minister of the word, when he knew, as God, it was not consistent with the will of God that they should have them; since Christ, as man, sometimes earnestly prayed for that, which he, as God, knew could not be, as in the case of his own sufferings and death; nor is this irreconcilable to his dying intentionally only for those who are actually saved: but after all, these words are, only spoken of Jerusalem, and the inhabitants of that city, and not of all mankind, and regard only their temporal peace and welfare, whose destruction Christ knew was near at hand; and of which he afterwards speaks in the following verses: but now they are hid from thine eyes; their eyes were blinded; they were given up to a judicial blindness, and hardness of heart; a spirit of slumber and stupidity had seized them; they could not discern the signs of the times and so disbelieved Jesus as the Messiah, and rejected him as such; whom, had they received only in a notional way, though they had not believed in him spiritually, to the saving of their souls, they would have been secured from outward calamities, and would have enjoyed peace and prosperity, and the things belonging to it our Lord speaks of. Christ alludes to the name of Jerusalem, which signifies the vision of peace; or they shall see peace; but her name and case now did not agree. His wish is the same the Psalmist encourages in Psa 122:6 which, in the Septuagint version, is rendered, "pray for the things" that belong "to the peace Jerusalem".

Verse 41

For the days shall come upon thee,.... Suddenly, and very quickly, as they did within forty years after this: that thine enemies; the Romans, and such the Jews took them to be, and might easily understand who our Lord meant: shall cast a trench about thee, and compass thee round, and keep thee in on every side: which was not only verified in the Roman armies closely besieging them; but particularly in this, as Josephus relates (t) that Titus built a wall about the city, of thirty nine furlongs long, and thirteen forts in it which reached ten furlongs, and all done in three days time; by which means they were pent up, starved, and famished, and reduced to inexpressible distress. (t) De Bello Jud. l. 6. c. 8.

Verse 42

And shall lay thee even with the ground,.... Beat down all the houses in it, the stately edifices, and even the temple itself; See Gill on Mat 24:2. and thy children within thee; that is, the inhabitants of the place should be slain with the sword of the enemy, and so fall to the ground, and lie upon it; and they shall not leave in thee one stone upon anther; such a consummate, and entire desolation shall be made, as was foretold by Daniel, Dan 9:27 because thou knowest not the time of thy visitation; in which the dayspring from on high had visited them with his personal presence, preaching among them, and working miracles; and yet they knew him not, but despised and rejected him; yea, after that they had put him to death, and he was risen again, he ordered his disciples to begin their ministry, and preach the Gospel, at Jerusalem; and they continued for some time only preaching to them, or at least rarely elsewhere, till they put away the Gospel from them. The time of the ministry of John the Baptist, of Christ, and his apostles in Judea, was the time of Jerusalem's visitation in a way of mercy; which not being taken notice of, and observed, brought another kind of visitation upon them, even in a way of wrath and vengeance. The Jews pretend to assign other causes of Jerusalem's destruction; but the true cause was their rejection of Jesus, as the Messiah. "Says Abai, Jerusalem was not destroyed, but because they profaned the sabbath, as it is said, Eze 22:26 "and have hid their eyes from my sabbaths", &c. Says R. Abhu, Jerusalem was not destroyed, but because they ceased reading the "Shema (hear, O Israel", &c.) morning and evening, as it is said, Isa 5:11 woe to them that rise up early", &c. Says Rab. Hamenuna, Jerusalem was not destroyed, but because there ceased in it the children of the school of Rabban, (children were not put to school,) as it is said Jer 6:11 "I will pour it out upon the children", &c. Says Ula, Jerusalem was not destroyed, but because there was no shame among them, as it is said, Jer 6:15 "were they ashamed", &c. Says R. Isaac, Jerusalem was not destroyed, but because small and great were put upon a level, as it is said, Isa 24:2 "as with the people, so with the priest", &c. Says R. Amram, the son of R. Simeon bar Aba, R. Chanina said, Jerusalem was not destroyed, but because they did not reprove one another, as it is said, Lam 1:6 "her princes are become like harts", &c. Says R. Judah, Jerusalem was not destroyed, but because they despised the disciples of the wise men, as it is said; Ch2 36:16 but they mocked the messengers of God", &c. (u).'' Thus they shifted off the true cause of their ruin, and ascribed it to other things. (u) T. Bab. Sabbat, fol. 119. 2.

Verse 43

And he went into the temple,.... Being come into the city, he alighted from the colt he rode on, and having committed it to the care of a proper person to return it to the owner, he went up directly to the temple, of which he was the Lord and proprietor, and where he had some work to do the few days he had to live. And began to cast out them that sold therein, and them that bought; that traded in sheep, and oxen, and doves; see Joh 2:15. The Ethiopic version adds here, as there, "and overthrew, the tables of the money changers, and the seats of them that sold doves".

Verse 44

Saying unto them, it is written,.... In Isa 56:7 my house is the house of prayer; built and devoted for that service: but ye have made it a den of thieves; which clause is not written in the above prophecy, but are the words of Christ referring to Jer 7:11. The Ethiopic version adds, "and robbers"; and the Persic version adds, "and a place of cut-purses"; See Gill on Mat 21:13.

Verse 45

And he taught daily in the temple,.... Every day till the passover came, and only in the day; for at night he went out of the city to Bethany, or to the Mount of Olives: some of his discourses in the temple, the parables he delivered, and his disputations with the doctors, are recorded in Mat 21:27, but the chief priests, and the Scribes, and the chief of the people; or "the elders of the people", as the Syriac version renders it; that is, the whole sanhedrim: sought to destroy him; met and consulted together how to get him into their hands, and what charges to bring against him, in order to put him to death.

Verse 46

And could not find what they might do,.... The Vulgate Latin, Syriac, and Ethiopic versions, and so Beza's most ancient copy, add, "to him"; they could not find an opportunity of seizing him, nor any advantage against him; they knew not what steps to take, nor how to bring about their wicked design of destroying him. For all the people were very attentive to hear him; there were great crowds always about him, that hung upon him, as the word rendered "attentive" signifies; they heard him with great eagerness and diligence, and were ready to catch every word that dropped from his lips; and were exceedingly taken with him, having never heard any man speak like him: wherefore having so many followers, and being so high in the opinion and affection of the people, the sanhedrim were at a loss what method to make use of to gain their point; and they feared the people, should they seize him publicly, lest they should rise and rescue him, and cause a tumult and disturbance. Next: Luke Chapter 20

Verse 1

Many, no doubt, were converted to the faith of Christ of whom no account is kept in the gospels; but the conversion of some, whose case had something in it extraordinary, is recorded, as this of Zaccheus. Christ passed through Jericho, Luk 19:1. This city was build under a curse, yet Christ honoured it with his presence, for the gospel takes away the curse. Though it ought not to have been built, yet it was not therefore a sin to live in it when it was built. Christ was now going from the other side Jordan to Bethany near Jerusalem, to raise Lazarus to life; when he was going to do one good work he contrived to do many by the way. He did good both to the souls and to the bodies of people; we have here an instance of the former. Observe, I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai was a common name among the Jews; they had a famous rabbi, much about this time, of that name. Observe, 1. His calling, and the post he was in: He was the chief among the publicans, receiver-general; other publicans were officers under him; he was, as some think, farmer of the customs. We often read of publicans coming to Christ; but here was one that was chief of the publicans, was in authority, that enquired after him. God has his remnant among all sorts. Christ came to save even the chief of publicans. 2. His circumstances in the world were very considerable: He was rich. The inferior publicans were commonly men of broken fortunes, and low in the world; but he that was chief of the publicans had raised a good estate. Christ had lately shown how hard it is for rich people to enter into the kingdom of God, yet presently produces an instance on one rich man that had been lost, and was found, and that not as the prodigal by being reduced to want. II. How he came in Christ's way, and what was the occasion of his acquaintance with him. 1. He had a great curiosity to see Jesus, what kind of a man he was, having heard great talk of him, Luk 19:3. It is natural to us to come in sight, if we can, of those whose fame has filled our ears, as being apt to imagine there is something extraordinary in their countenances; at least, we shall be able to say hereafter that we have seen such and such great men. But the eye is not satisfied with seeing. We should now seek to see Jesus with an eye of faith, to see who he is; we should address ourselves in holy ordinances with this in our eye, We would see Jesus. 2. He could not get his curiosity gratified in this matter because he was little, and the crowd was great. Christ did not study to show himself, was not carried on men's shoulders (as the pope is in procession), that all men might see him; neither he nor his kingdom came with observation. He did not ride in an open chariot, as princes do, but, as one of us, he was lost in a crowd; for that was the day of his humiliation. Zaccheus was low of stature, and over-topped by all about him, so that he could not get a sight of Jesus. Many that are little of stature have large souls, and are lively in spirit. Who would not rather be a Zaccheus than a Saul, though he was higher by head and shoulders than all about him? Let not those that are little of stature take thought of adding cubits to it. 3. Because he would not disappoint his curiosity he forgot his gravity, as chief of the publicans, and ran before, like a boy, and climbed up into a sycamore-tree, to see him. Note, Those that sincerely desire a sight of Christ will use the proper means for gaining a sight of him, and will break through a deal of difficulty and opposition, and be willing to take pains to see him. Those that find themselves little must take all the advantages they can get to raise themselves to a sight of Christ, and not be ashamed to own that they need them, and all little enough. Let not dwarfs despair, with good help, by aiming high to reach high. III. The notice Christ took of him, the call he gave him to a further acquaintance (Luk 19:5), and the efficacy of that call, Luk 19:6. 1. Christ invited himself to Zaccheus's house, not doubting of his hearty welcome there; nay, wherever Christ comes, as he brings his own entertainment along with him, so he brings his own welcome; he opens the heart, and inclines it to receive him. Christ looked up into the tree, and saw Zaccheus. He came to look upon Christ, and resolved to take particular notice of him, but little thought of being taken notice of by Christ. That was an honour too great, and too far above his merit, for him to have any thought of. See how Christ prevented him with the blessings of his goodness, and outdid his expectations; and see how he encouraged very weak beginnings, and helped them forward. He that had a mind to know Christ shall be known of him; he that only courted to see him shall be admitted to converse with him. Note, Those that are faithful in a little shall be entrusted with more. And sometimes those that come to hear the word of Christ, as Zaccheus did, only for curiosity, beyond what they thought of, have their consciences awakened, and their hearts changed. Christ called him by name, Zaccheus, for he knows his chosen by name; are they not in his book? He might ask, as Nathanael did (Joh 1:48), Whence knowest thou me? But before he climbed the sycamore-tree Christ saw him, and knew him. He bade him make haste, and come down. Those that Christ calls must come down, must humble themselves, and not think to climb to heaven by any righteousness of their own; and they must make haste and come down, for delays are dangerous. Zaccheus must not hesitate, but hasten; he knows it is not a matter that needs consideration whether he should welcome such a guest to his house. He must come down, for Christ intends this day to bait at his house, and stay an hour or two with him. Behold, he stands at the door and knocks. 2. Zaccheus was overjoyed to have such an honour put upon his house (Luk 19:6): He made haste, and came down, and received him joyfully; and his receiving him into his house was an indication and token of his receiving him into his heart. Note, When Christ calls to us we must make haste to answer his calls; and when he comes to us we must receive him joyfully. Lift up your heads, O ye gates. We may well receive him joyfully who brings all good along with him, and, when he takes possession of the soul, opens springs of joy there which shall flow to eternity. How often has Christ said to us, Open to me, when we have, with the spouse, made excuses! Sol 5:2, Sol 5:3. Zaccheus's forwardness to receive Christ will shame us. We have not now Christ to entertain in our houses, but we have his disciples, and what is done to them he takes as done to himself. IV. The offence which the people took at this kind greeting between Christ and Zaccheus. Those narrow-souled censorious Jews murmured, saying that he was gone to be a guest with a man that is a sinner, para hamartōlō andri - with a sinful man; and were not they themselves sinful men? Was it not Christ's errand into the world to seek and save men that are sinners? But Zaccheus they think to be a sinner above all men that dwelt in Jericho, such a sinner as was not fit to be conversed with. Now this was very unjust to blame Christ for going to his house; for, 1. Though he was a publican, and many of the publicans were bad men, it did not therefore follow that they were all so. We must take heed of condemning men in the lump, or by common fame, for at God's bar every man will be judged as he is. 2. Though he had been a sinner, it did not therefore follow that he was now as bad as he had been; though they knew his past life to be bad, Christ might know his present frame to be good. God allows room for repentance, and so must we. 3. Though he was now a sinner, they ought not to blame Christ for going to him, because he was in no danger of getting hurt by a sinner, but in great hopes of doing good to a sinner; whither should the physician go but to the sick? Yet see how that which is well done may be ill construed. V. The proofs which Zaccheus gave publicly that, though he had been a sinner, he was now a penitent, and a true convert, Luk 19:8. He does not expect to be justified by his works as the Pharisee who boasted of what he had done, but by his good works he will, through the grace of God, evidence the sincerity of his faith and repentance; and here he declares what his determination was. He made this declaration standing, that he might be seen and heard by those who murmured at Christ for coming to his house; with the mouth confession is made of repentance as well as faith. He stood, which denotes his saying it deliberately and with solemnity, in the nature of a vow to God. He addressed himself to Christ in it, not to the people (they were not to be his judges), but to the Lord, and he stood as it were at his bar. What we do that is good we must do as unto him; we must appeal to him, and approve ourselves to him, in our integrity, in all our good purposes and resolutions. He makes it appear that there is a change in his heart (and that is repentance), for there is a change in his way. His resolutions are of second-table duties; for Christ, upon all occasions, laid great stress on them: and they are such as are suited to his condition and character; for in them will best appear the truth of our repentance. 1. Zaccheus had a good estate, and, whereas he had been in it hitherto laying up treasure for himself, and doing hurt to himself, now he resolves that for the future he will be all towards God, and do good to others with it: Behold, Lord, the half of my goods I give to the poor. Not, "I will give it by my will when I die," but, "I do give it now." Probably he had heard of the command of trial which Christ gave to another rich man to sell what he had, and give to the poor (Mat 19:21), and how he broke with Christ upon it. "But so will not I," saith Zaccheus; "I agree to it at the first word; though hitherto I have been uncharitable to the poor, now I will relieve them, and give so much the more for having neglected the duty so long, even the half of my goods." This is a very large proportion to be set apart for works of piety and charity. The Jews used to say that a fifth part of a man's income yearly was very fair to be given to pious uses, and about that share the law directed; but Zaccheus would go much further, and give one moiety to the poor, which would oblige him to retrench all his extravagant expenses, as his retrenching these would enable him to relieve many with his superfluities. If we were but more temperate and self-denying, we should be more charitable; and, were we content with less ourselves, we should have the more to give to them that need. This he mentions here as a fruit of his repentance. Note, It well becomes converts to God to be charitable to the poor. 2. Zaccheus was conscious to himself that he had not gotten all he had honestly and fairly, but some by indirect and unlawful means, and of what he had gotten by such means he promises to make restitution: "If I have taken any thing from any man by false accusation, or if I have wronged any man in the way of my business as a publican, exacting more than was appointed, I promise to restore him four-fold." This was the restitution that a thief was to make, Exo 22:1. (1.) He seems plainly to own that he had done wrong; his office, as a publican, gave him opportunity to do wrong, imposing upon the merchants to curry favour with the government. True penitents will own themselves not only in general guilty before God, but will particularly reflect upon that which has been their own iniquity, and which, by reason of their business and employment in the world, has most easily beset them. (2.) That he had done wrong by false accusation; this was the temptation of the publicans, which John Baptist had warned them of particularly, Luk 3:14. They had the ear of the government, and every thing would be stretched in favour of the revenue, which gave them an opportunity of gratifying their revenge if they bore a man an ill will. (3.) He promises to restore four-fold, as far as he could recollect or find by his books that he had wronged any man. He does not say, "If I be sued, and compelled to it, I will make restitution" (some are honest when they cannot help it); but he will do it voluntarily: It shall be my own act and deed. Note, Those who are convinced of having done wrong cannot evidence the sincerity of their repentance but by making restitution. Observe, He does not think that his giving half his estate to the poor will atone for the wrong he has done. God hates robbery for burnt-offerings, and we must first do justly and then love mercy. It is no charity, but hypocrisy, to give that which is none of our own; and we are not to reckon that our own which we have not come honestly by, nor that our own which is not so when all our debts are paid, and restitution made for wrong done. VI. Christ's approbation and acceptance of Zaccheus's conversion, by which also he cleared himself from any imputation in going to be a guest with him, Luk 19:9, Luk 19:10. 1. Zaccheus is declared to be now a happy man. Now he is turned from sin to God; now he has bidden Christ welcome to his house, and is become an honest, charitable, good man: This day is salvation come to this house. Now that he is converted he is in effect saved, saved from his sins, from the guilt of them, from the power of them; all the benefits of salvation are his. Christ is come to his house, and, where Christ comes, he brings salvation along with him. He is, and will be, the Author of eternal salvation to all that own him as Zaccheus did. Yet this is not all. Salvation this day comes to his house. (1.) When Zaccheus becomes a convert, he will be, more than he had been, a blessing to his house. He will bring the means of grace and salvation to his house, for he is a son of Abraham indeed now, and therefore, like Abraham, will teach his household to keep the way of the Lord. He that is greedy of gain troubles his own house, and brings a curse upon it (Hab 2:9), but he that is charitable to the poor does a kindness to his own house, and brings a blessing upon it and salvation to it, temporal at least, Psa 112:3. (2.) When Zaccheus is brought to Christ himself his family also become related to Christ, and his children are admitted members of his church, and so salvation comes to his house, for that he is a son of Abraham, and therefore interested in God's covenant with Abraham, that blessing of Abraham which comes upon the publicans, upon the Gentiles, through faith, that God will be a God to them and to their children; and therefore, when he believes, salvation comes to his house, as the gaoler's to whom it was said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house, Act 16:31. Zaccheus is by birth a son of Abraham, but, being a publican, he was deemed a heathen; they are put upon a level, Mat 18:17. And as such the Jews were shy of conversing with him, and expected Christ should be so; but he shows that, being a true penitent, he is become rectus in curia - upright in court, as good a son of Abraham as if he had never been an publican, which therefore ought not to be mentioned against him. 2. What Christ had done to make him, in particular, a happy man, was consonant to the great design and intention of his coming into the world, Luk 19:10. With the same argument he had before justified his conversing with publicans, Mat 9:13. There he pleaded that he came to call sinners to repentance; now that he came to seek and save that which was lost, to apolōlos - the lost thing. Observe, (1.) The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. He came from heaven to earth (a long journey), to seek that which was lost (which had wandered and gone astray), and to bring it back (Mat 18:11, Mat 18:12), and to save that which was lost, which was perishing, and in a manner destroyed and cut off. Christ undertook the cause when it was given up for lost: undertook to bring those to themselves that were lost to God and all goodness. Observe, Christ came into this lost world to seek and save it. His design was to save, when there was not salvation in any other. In prosecution of that design, he sought, took all probable means to effect that salvation. He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.

Verse 11

Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told, I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, Luk 19:11. The Pharisees expected it about this time (Luk 17:20), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter. II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things: - 1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthrōpos tis eugenēs - a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Act 1:11. 2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads. (1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this (Mt. 25), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe - Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost," Act 1:8. When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now," saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ." Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, Co1 12:7. And as every one has received the gift, so let him minister the same, Pe1 4:10. [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved. (2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note, [1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious. [2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe, First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, Luk 19:16, Luk 19:19. 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Psa 115:1. Paul, who gained the ten pounds, acknowledges, "I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain," Co1 15:10. He will not speak of what he had done, but of what God had done by him, Rom 15:18. 3. They were both commended for their fidelity and industry: Well done, thou good servant, Luk 19:17. And to the other he said likewise, Luk 19:19. Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen 4:7. 4. They were preferred in proportion to the improvement they had made: "Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities." Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, Ti1 3:13. Two things are hereby promised the apostles: - (1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev 2:26. The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here. Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, Luk 19:20, etc. 1. He owned that he had not traded with the pound with which he had been entrusted (Luk 19:20): "Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin." This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better (Luk 19:21): I feared thee, because thou art an austere man, rigid and severe, anthrōpos austēros ei. Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, Luk 19:22. He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some." If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, Luk 19:24. It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already (Lord, he has ten pounds, Luk 19:25), it is answered (Luk 19:26), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven. 3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here, (1.) In the message which his citizens sent after him, Luk 19:14. They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Psa 2:1-3; Act 4:26. [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him. (2.) In the sentence passed upon them at his return: Those mine enemies bring hither, Luk 19:27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Caesar, nor would own him for their king. They appealed to Caesar, and to Caesar they shall go; Caesar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (Th1 2:15, Th1 2:16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Jos 10:22, Jos 10:24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.

Verse 28

We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe, I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befall him there, and yet he went before, ascending up to Jerusalem, Luk 19:28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him? II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater. III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too. IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them. V. Those that go on Christ's errands are sure to speed (Luk 19:32): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it. VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings. VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (Luk 19:37), and the spreading of their clothes in the way (Luk 19:36) was a common expression of joy, as at the feast of tabernacles. Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, Joh 12:17, Joh 12:18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former. 2. How they expressed their joy and praise (Luk 19:38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, Luk 2:14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job 25:2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven. VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom. There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, Luk 19:39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble. IX. Whether men praise Christ or no he will, and shall, and must be praised (Luk 19:40): If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.

Verse 41

The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a nest of vipers he was throwing himself into, and yet see here two instances of his love to that place and his concern for it. I. The tears he shed for the approaching ruin of the city (Luk 19:41): When he was come near, he beheld the city, and wept over it. Probably, it was when he was coming down the descent of the hill from the mount of Olives, where he had a full view of the city, the large extent of it, and the many stately structures in it, and his eye affected his heart, and his heart his eye again. See here, 1. What a tender spirit Christ was of; we never read that he laughed, but we often find him in tears. In this very place his father David wept, and those that were with him, though he and they were men of war. There are cases in which it is no disparagement to the stoutest of men to melt into tears. 2. That Jesus Christ wept in the midst of his triumphs, wept when all about him were rejoicing, to show how little he was elevated with the applause and acclamation of the people. Thus he would teach us to rejoice with trembling, and as though we rejoiced not. If Providence do not stain the beauty of our triumphs, we may ourselves see cause to sully it with our sorrows. 3. That he wept over Jerusalem. Note, There are cities to be wept over, and none to be more lamented than Jerusalem, that had been the holy city, and the joy of the whole earth, if it be degenerated. But why did Christ weep at the sight of Jerusalem? Was it because "Yonder is the city in which I must be betrayed and bound, scourged and spit upon, condemned and crucified?" No, he himself gives us the reason of his tears. (1.) Jerusalem has not improved the day of her opportunities. He wept, and said, If thou hadst known, even thou at least in this thy day, if thou wouldst but yet know, while the gospel is preached to thee, and salvation offered thee by it; if thou wouldest at length bethink thyself, and understand the things that belong to thy peace, the making of thy peace with God, and the securing of thine own spiritual and eternal welfare - but thou dost not know the day of thy visitation, Luk 19:44. The manner of speaking is abrupt: If thou hadst known! O that thou hadst, so some take it; like that O that my people had hearkened unto me, Psa 81:13; Isa 48:18. Or, If thou hadst known, well; like that of the fig-tree, Luk 13:9. How happy had it been for thee! Or, "If thou hadst known, thou wouldest have wept for thyself, and I should have no occasion to weep for thee, but should have rejoiced rather." What he says lays all the blame of Jerusalem's impending ruin upon herself. Note, [1.] There are things which belong to our peace, which we are all concerned to know and understand; the way how peace is made, the offers made of peace, the terms on which we may have the benefit of peace. The things that belong to our peace are those things that relate to our present and future welfare; these we must know with application. [2.] There is a time of visitation when those things which belong to our peace may be known by us, and known to good purpose. When we enjoy the means of grace in great plenty, and have the word of God powerfully preached to us - when the Spirit strives with us, and our own consciences are startled and awakened - then is the time of visitation, which we are concerned to improve. [3.] With those that have long neglected the time of their visitation, if at length, if at last, in this their day, their eyes be opened, and they bethink themselves, all will be well yet. Those shall not be refused that come into the vineyard at the eleventh hour. [4.] It is the amazing folly of multitudes that enjoy the means of grace, and it will be of fatal consequence to them, that they do not improve the day of their opportunities. The things of their peace are revealed to them, but are not minded or regarded by them; they hide their eyes from them, as if they were not worth taking notice of. They are not aware of the accepted time and the day of salvation, and to let it slip and perish through mere carelessness. None are so blind as those that will not see; nor have any the things of their peace more certainly hidden from their eyes than those that turn their back upon them. [5.] The sin and folly of those that persist in a contempt of gospel grace are a great grief to the Lord Jesus, and should be so to us. He looks with weeping eyes upon lost souls, that continue impenitent, and run headlong upon their own ruin; he had rather that they would turn and live than go on and die, for he is not willing that any should perish. (2.) Jerusalem cannot escape the day of her desolation. The things of her peace are now in a manner hidden from her eyes; they will be shortly. Not but that after this the gospel was preached to them by the apostles; all the house of Israel were called to know assuredly that Christ was their peace (Act 2:36), and multitudes were convinced and converted. But as to the body of the nation, and the leading part of it, they were sealed up under unbelief; God had given them the spirit of slumber, Rom 11:8. They were so prejudiced and enraged against the gospel, and those few that did embrace it then, that nothing less than a miracle of divine grace (like that which converted Paul) would work upon them; and it could not be expected that such a miracle should be wrought, and so they were justly given up to judicial blindness and hardness. The peaceful things are not hidden from the eyes of particular persons; but it is too late to think now of the nation of the Jews, as such, becoming a Christian nation, by embracing Christ. And therefore they are marked for ruin, which Christ here foresees and foretels, as the certain consequence of their rejecting Christ. Note, Neglecting the great salvation often brings temporal judgments upon a people; it did so upon Jerusalem in less than forty years after this, when all that Christ here foretold was exactly fulfilled. [1.] The Romans besieged the city, cast a trench about it, compassed it round, and kept their inhabitants in on every side. Josephus relates that Titus ran up a wall in a very short time, which surrounded the city, and cut off all hopes of escaping. [2.] They laid it even with the ground. Titus commanded his soldiers to dig up the city, and the whole compass of it was levelled, except three towers; see Josephus's history of the wars of the Jews, 5.356-360; 7.1. Not only the city, but the citizens were laid even with the ground (thy children within thee), by the cruel slaughters that were made of them: and there was scarcely one stone left upon another. This was for their crucifying Christ; this was because they knew not the day of their visitation. Let other cities and nations take warning. II. The zeal he showed for the present purification of the temple. Though it must be destroyed ere long, it does not therefore follow that no care must be taken of it in the mean time. 1. Christ cleared it of those who profaned it. He went straight to the temple, and began to cast out the buyers and sellers, Luk 19:45. Hereby (though he was represented as an enemy to the temple, and that was the crime laid to his charge before the high priest) he made it to appear that he had a truer love for the temple than they had who had such a veneration for its corban, its treasury, as a sacred thing; for its purity was more its glory than its wealth was. Christ gave reason for his dislodging the temple-merchants, Luk 19:46. The temple is a house of prayer, set apart for communion with God: the buyers and sellers made it a den of thieves by the fraudulent bargains they made there, which was by no means to be suffered, for it would be a distraction to those who came there to pray. 2. He put it to the best use that ever it was put to, for he taught daily in the temple, Luk 19:47. Note, It is not enough that the corruptions of a church be purged out, but the preaching of the gospel must be encouraged. Now, when Christ preached in the temple, observe here, (1.) How spiteful the church-rulers were against him; how industrious to seek an opportunity, or pretence rather, to do him a mischief (Luk 19:47): The chief priests and scribes, and the chief of the people, the great sanhedrim, that should have attended him, and summoned the people too to attend him, sought to destroy him, and put him to death. (2.) How respectful the common people were to him. They were very attentive to hear him. He spent most of his time in the country, and did not then preach in the temple, but, when he did, the people paid him great respect, attended on his preaching with diligence, and let no opportunity slip of hearing him, attended to it with care, and would not lose a word. Some read it, All the people as they heard him, took his part; and so it comes in very properly as a reason why his enemies could not find what they might do against him; they saw the people ready to fly in their faces if they offered him any violence. Till his hour was come his interest in the common people protected him; but, when his hour was come, the chief priests' influence upon the common people delivered him up.

Verse 1

19:1-10 The story of Zacchaeus is a fitting climax to Jesus’ ministry to the outcasts of Israel on his journey to Jerusalem (9:51–19:44). The final verse of the episode (19:10) is often viewed as the theme verse of Luke’s Gospel.

Verse 2

19:2 The chief tax collector for a particular region leased from the Romans the right to collect taxes, and then oversaw subordinate tax collectors from whom he collected a commission. This situation allowed Zacchaeus to get very rich, and chief tax collectors were hated even more than their subordinates (see study note on 3:12).

Verse 4

19:4 climbed a sycamore-fig tree: This act was very undignified for a man of Zacchaeus’ power and wealth; it shows his genuine spiritual interest in Jesus.

Verse 5

19:5 Zacchaeus! . . . I must be a guest: Jesus knew Zacchaeus’ name and invited himself to Zacchaeus’ home, emphasizing his divine authority and that this appointment was made by God.

Verse 7

19:7 the guest of a notorious sinner: As with Levi earlier (5:27-32), Jesus’ willingness to associate with sinners drew criticism (see study note on 5:30).

Verse 8

19:8 I will give them back four times: Normal restitution for a wrong committed was to add twenty percent to the value of the goods lost (Lev 5:16; Num 5:7), though the penalty for theft of an animal was four or five times its value (Exod 22:1). Zacchaeus apparently regarded his financial gains as theft and promised the required restitution.

Verse 9

19:9 this man has shown himself to be a true son of Abraham: Zacchaeus was a child of Abraham by descent (a Jew); now he demonstrated faith like Abraham’s (see Rom 4:11-12).

Verse 10

19:10 to seek and save those who are lost: The Lord is a shepherd who seeks lost sheep (see Ps 23:1; Isa 53:6; Jer 13:17; Ezek 34; Zech 10:3; 13:7).

Verse 11

19:11-27 This parable has two main purposes: (1) to teach stewardship, the need to manage gifts and resources well while the king (Jesus) is away (cp. Matt 25:14-30); and (2) to correct the impression that the Kingdom of God would begin right away upon Jesus’ entrance into Jerusalem. Most Jews of Jesus’ day expected that when the Messiah came, God’s Kingdom would be established physically on earth, with Jerusalem at its center (see Isa 2:2-4; 35:1-10; 65:17-25; Jer 30–31; Ezek 37, 40-48; Mic 4:1-5).

Verse 12

19:12 A nobleman was called away to a distant empire to be crowned king: The account fits the situation of Judea as a client kingdom of the Roman Empire. After the death of a king, claimants to the throne would go to Rome to try to gain support. Like the nobleman, Jesus would first depart (to heaven) to receive his royal authority; he will later return to rule God’s people and judge those who have opposed him (see 19:14, 27).

Verse 14

19:14 his people hated him and sent a delegation: This happened to Archelaus, the son of Herod the Great, who violently put down protests after the death of his father. In response, the Jews sent a delegation to plead against his kingship before the Roman emperor.

Verse 17

19:17 you will be governor of ten cities as your reward: Because of the servant’s faithfulness, the king gave him a major position in his kingdom. Similarly, those who are faithful to Jesus in this life will receive greater responsibility here and great rewards in heaven.

Verse 23

19:23 deposit my money in the bank: Literally put the money on the table, which means to give it to moneylenders who would loan it out at interest.

Verse 26

19:26 even more will be given: Those who are faithful with a little will be entrusted with more (cp. 8:18).

Verse 27

19:27 as for these enemies of mine: Those who reject Jesus’ reign as king will suffer his judgment. This part of the parable was directed against the religious leaders. • bring them in and execute them: A new king would often execute his opponents (see 1 Kgs 2:13-46; cp. Ps 2).

Verse 28

19:28-40 Jesus’ triumphant entry into Jerusalem fulfilled Zech 9:9-10 and symbolically announced that he was the Messiah, the King of Israel.

Verse 29

19:29 Bethany was on the eastern slope of the Mount of Olives, two miles east of Jerusalem; it was the home of Lazarus and his sisters, Mary and Martha (John 11:1, 18; 12:1; see Luke 10:38). The location of Bethphage is uncertain, but it was probably near Bethany on the same road from Jericho. • The Mount of Olives overlooks Jerusalem from the east and has significance at the return of Christ (see Acts 1:11; Zech 14:4).

Verse 30

19:30 you will see a young donkey: It is unclear whether Jesus had arranged for the donkey ahead of time, or whether he used divine insight. Either way, Jesus’ entrance into Jerusalem was a symbolic action. He rode a humble donkey rather than a war horse to confirm that he was fulfilling the role of the Messiah by bringing reconciliation and peace (Zech 9:9-10).

Verse 31

19:31 The Lord needs it: Subjects of a king were expected to make resources available for his use (see 1 Sam 8:16). The donkey’s colt had never been ridden, so it was pure and suitable for a king.

Verse 36

19:36 The crowds spread out their garments to show honor and homage to this royal figure (see 2 Kgs 9:13).

Verse 38

19:38 Blessings on the King . . . glory in highest heaven! See Pss 118:26; 148:1. Psalm 118 was one of the psalms sung by pilgrims traveling to Jerusalem for one of the festivals (Pss 113–118). • Jesus brought peace in heaven—reconciliation between God and human beings—but peace on earth awaits the future (cp. Luke 2:14; see 12:51-53; 19:41-44).

Verse 40

19:40 Compare Isa 55:12, in which nature is said to rejoice at the coming of God’s salvation, and Hab 2:11, in which the stones of the walls cry out against Babylon.

Verse 42

19:42 now it is too late: Israel’s rejection of Jesus was irrevocable.

Verse 43

19:43-44 Jesus foretold the siege and destruction of Jerusalem by the Romans in AD 70. The Jewish historian Josephus describes the horrific suffering of the inhabitants of Jerusalem during the Roman siege (War 5.1.1–7.1.1). • will not leave a single stone in place: This is an image of total devastation.

Verse 45

19:45-48 Having just entered Jerusalem as the Messiah, Jesus performed a messianic action (cp. Mal 3:1) by driving money changers and merchants selling animals for sacrifices out of the Temple. This cleansing was to restore true worship to the Temple. It was also symbolic of the judgment that Jesus had just pronounced against Israel (19:41-44).

19:45 Pilgrims coming to worship at the Temple would purchase animals for sacrifices in the Temple courts. Jesus also drove out the money changers who provided the correct currency for the Temple tax (Matt 21:12; Mark 11:15; see Exod 30:13-16; Neh 10:32-33). While these were necessary services, Jesus objected to the exploitation of the Temple for illicit commercial gain that distracted from its purpose as a place of worship. The Temple was meant to reflect God’s glory for all nations, but it had become corrupt.

Verse 47

19:47 The clearing of the Temple catalyzed the opposition and precipitated Jesus’ crucifixion (but see study note on Mark 11:12-25). • Jesus’ opposition in Galilee came mainly from the Pharisees and teachers of religious law; in Jerusalem, the opposition also included the leading priests, who controlled the Temple. Jesus’ actions against the Temple trade threatened their authority.