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Luke 19:8
Verse
Context
Sermons
J. Vernon McGee
Zac Poonen
Don Courville
Shane Idleman
William Seymour
George H. MorrisonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do. If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end. I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and Num 5:7 (note).
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
Luke 19:8
Jesus and Zacchaeus
7And all who saw this began to grumble, saying, “He has gone to be the guest of a sinful man!”8But Zacchaeus stood up and said to the Lord, “Look, Lord, half of my possessions I give to the poor, and if I have cheated anyone, I will repay it fourfold.”
- Scripture
- Sermons
- Commentary
(Exodus) Exodus 22:1-2
By J. Vernon McGee3.3K05:21ExpositionalGEN 1:1EXO 22:1MAT 6:33LUK 19:8JHN 3:16ROM 3:23In this sermon, the speaker discusses a news story about a man who shot a thief breaking into his home and was sued by the thief. The speaker argues that the man should have been justified in protecting his property and loved ones. He then refers to Exodus 22 in the Bible, which outlines laws regarding theft and restitution. The speaker suggests that if society followed these biblical principles, there would be better protection and justice.
Gaining and Maintaining a Clear Conscience
By Tom Palmer1.8K56:21Clear ConscienceMAT 6:33LUK 19:2LUK 19:8ACT 24:161TI 1:51TI 1:16JAS 5:16In this sermon, the speaker emphasizes the importance of having a clear conscience and being right with God and others. He encourages the audience to take a moment to reflect on those with whom their conscience is not clear and make a list of names. The speaker emphasizes the need to confess sins to God and seek forgiveness, demonstrating humility and repentance. He also encourages seeking the right opportunity to make things right with others, emphasizing the importance of person-to-person reconciliation. The sermon references 1 John 1:9, which states that if we confess our sins, God is faithful to forgive and cleanse us from unrighteousness.
The Love of Money - Part 4
By Zac Poonen76208:45DEU 15:6LUK 17:27LUK 19:8LUK 19:23ROM 13:8
This sermon emphasizes the importance of financial wisdom and stewardship, drawing lessons from the simplicity and wisdom of Jesus' life. It highlights the principles of buying only what is needed, avoiding debt, saving for the future, and giving generously. The sermon also stresses the significance of giving back money earned wrongfully and aligning our financial practices with biblical teachings.
On Eagles' Wings Pt 19
By Don Courville75423:21Radio ShowEXO 22:1ISA 40:28MAT 5:40LUK 19:8In this sermon, the preacher shares two powerful stories of individuals who were convicted of their sins and chose to make restitution. The first story is about a construction worker who stole tools from his job site. After realizing his wrongdoing, he evaluated the attitudes that led him to steal and decided to ask for forgiveness and make restitution. His act of restitution not only brought him joy and gratitude, but also led the store owner and a salesman to become Christians. The second story is about a Christian floor salesman who was embezzling money from his business. After hearing a message on the importance of a good conscience, he too felt convicted and decided to face the owner and make things right. Despite his fear and financial pressure, he chose to do what was right. These stories serve as examples of the power of repentance, restitution, and the transformation that can occur when we allow God to work in our hearts.
Set Free From Slavery
By Shane Idleman131:00:49Spiritual WarfareAddictionPRO 28:13MAT 17:21LUK 19:8JHN 7:38ROM 6:161CO 10:132CO 10:4GAL 5:17JAS 4:71PE 1:14Shane Idleman addresses the pervasive issue of addiction in modern society, likening it to voluntary slavery where individuals feel both guilty and powerless. He emphasizes that while the Bible acknowledges the bondage of addiction, it also holds individuals morally responsible for their choices. Through biblical teachings, Shane outlines the path to freedom, which includes removing excuses, repairing damage, resisting temptation, and seeking accountability. He encourages believers to confront their struggles with addiction by relying on God's strength and engaging in prayer and fasting to break free from strongholds. Ultimately, Shane calls for a deeper relationship with God, urging the congregation to seek true freedom in Christ.
Azusa Street's Confession of Faith
By William Seymour1EXO 15:26PRO 28:13ISA 55:7EZK 33:15MAT 9:13MRK 1:14MRK 16:16LUK 15:21LUK 19:8JHN 3:8JHN 17:15ACT 3:19ACT 10:42ROM 3:252CO 7:91TH 4:3HEB 12:14JAS 5:14William Seymour preaches on The Confession of Faith Statement of the Apostolic Faith Mission at 312 Azusa Street, Los Angeles, California, emphasizing the Apostolic Faith Movement's stand for the restoration of the old-time religion and Christian unity. The sermon covers teachings on repentance, godly sorrow for sin, confession of sins, forsaking sinful ways, restitution, faith in Jesus Christ, justification, sanctification as the second work of grace, and the baptism with the Holy Ghost as a gift of power upon the sanctified life.
Self-Denial, an Element of Worship
By George H. Morrison02SA 24:24PSA 95:6MAT 5:23LUK 4:16LUK 19:8ROM 12:1PHP 2:3HEB 10:22HEB 13:16George H. Morrison emphasizes the importance of self-sacrifice in worship, highlighting the need for thanksgiving, spiritual need, indebtedness to Christ, and self-denial to truly worship in spirit and truth. He delves into the significance of giving in worship, stressing that true giving must involve self-denial, as seen in examples like King David and Zacchaeus. Morrison also discusses the attitude of the heart in worship, pointing out that worship requires humility, patience, and interior sacrifice. Furthermore, he explores the idea of fellowship in worship, emphasizing the need for mutual consideration, self-denial, and a constant willingness to yield for the sake of others in the congregation.
Interrupted Worship
By Richard E. Bieber0PSA 51:17MIC 6:8MAT 5:23LUK 19:8JAS 4:8Richard E. Bieber preaches about the barriers that hinder our connection with God in prayer and worship, emphasizing the importance of abandoning ourselves to God in worship and making amends with those we have wronged. Through the story of Zacchaeus, he illustrates how true worship involves offering ourselves back to God in thanksgiving and reconciling with others. Bieber highlights that worship is more than rituals; it requires genuine surrender and reconciliation to experience God's presence and salvation.
1 Thessalonians 5:12, 13
By St. John Chrysostom0PRO 3:27LUK 19:8ROM 14:1PHP 4:111TH 5:121TH 5:151TI 5:17HEB 13:17John Chrysostom emphasizes the importance of respecting and supporting leaders in the church, acknowledging the challenges they face in guiding and admonishing the congregation. He highlights the need to show gratitude and love towards those who labor among us, urging believers to be at peace with one another. Chrysostom also addresses the responsibility of leaders to admonish the disorderly, encourage the faint-hearted, and support the weak, emphasizing the importance of patience and kindness towards all. He stresses the significance of not retaliating with evil, but always pursuing good and giving thanks, aligning with God's will. Chrysostom concludes by urging both the rich and the poor to refrain from covetousness and injustice, emphasizing the importance of contentment and generosity.
Present-Day Witnesses to the Resurrection
By Samuel Logan Brengle0Personal Relationship with ChristWitnessingMAT 25:23LUK 19:8JHN 11:25JHN 16:14JHN 17:32CO 13:5COL 1:27HEB 6:5HEB 10:23HEB 10:36Samuel Logan Brengle emphasizes the necessity of being present-day witnesses to the resurrection of Jesus Christ, sharing the story of a young woman who, despite never having seen Jesus, felt His presence and committed her life to Him as a missionary. He argues that historical evidence alone is insufficient for true faith; rather, it requires a personal, transformative experience with the living Christ. Brengle highlights that this kind of faith purifies the heart and empowers believers to live out their faith authentically, making them effective witnesses in a world still plagued by sin and unbelief. He encourages Christians to seek a deep, personal relationship with Jesus, which is essential for both their own salvation and for effectively witnessing to others. Ultimately, he calls for believers to be filled with the Holy Spirit to truly know and testify about the living Christ.
(Through the Needle's Eye) 3 - Jesus Loves a Rich, Young Ruler, Part 2
By David Servant0MAT 19:21MAT 28:19LUK 19:8ACT 2:441JN 3:17David Servant preaches about the encounter of Jesus with the rich ruler, emphasizing the importance of obedience and repentance for salvation. He highlights the apostles' teachings on the necessity of repentance, obedience, and sacrificial giving, showing how true faith in Christ leads to a transformed life of love, generosity, and obedience to God's commandments.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do. If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end. I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and Num 5:7 (note).
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.