Luke 19
Summary for Luke 19:1-10: 19:1-10 a 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 b). The final verse of the episode (19:10 c) is often viewed as the theme verse of Luke’s Gospel.19:2 d 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).
19:4 e 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.
19:5 f 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.
19:7 g the guest of a notorious sinner: As with Levi earlier (5:27-32 h), Jesus’ willingness to associate with sinners drew criticism (see study note on 5:30).
19:8 i 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 j; Num 5:7 k), though the penalty for theft of an animal was four or five times its value (Exod 22:1 l). Zacchaeus apparently regarded his financial gains as theft and promised the required restitution.
19:9 m 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 n).
19:10 o to seek and save those who are lost: The Lord is a shepherd who seeks lost sheep (see Ps 23:1 p; Isa 53:6 q; Jer 13:17 r; Ezek 34 s; Zech 10:3 t; 13:7 u).
Summary for Luke 19:11-27: 19:11-27 v 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 w); 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 x; 35:1-10 y; 65:17-25 z; Jer 30–31 aa; Ezek 37 ab, 40-48 ac; Mic 4:1-5 ad).
19:12 ae 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 af, 27 ag).
19:14 ah 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.
19:17 ai 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.
19:23 aj 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.
19:26 ak even more will be given: Those who are faithful with a little will be entrusted with more (cp. 8:18 al).
19:27 am 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 an; cp. Ps 2 ao).
Summary for Luke 19:28-40: 19:28-40 ap Jesus’ triumphant entry into Jerusalem fulfilled Zech 9:9-10 aq and symbolically announced that he was the Messiah, the King of Israel.
19:29 ar 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 as, 18 at; 12:1 au; see Luke 10:38 av). 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 aw; Zech 14:4 ax).
19:30 ay 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 az).
19:31 ba The Lord needs it: Subjects of a king were expected to make resources available for his use (see 1 Sam 8:16 bb). The donkey’s colt had never been ridden, so it was pure and suitable for a king.
19:36 bc The crowds spread out their garments to show honor and homage to this royal figure (see 2 Kgs 9:13 bd).
19:38 be Blessings on the King ... glory in highest heaven! See Pss 118:26 bf; 148:1 bg. Psalm 118 bh was one of the psalms sung by pilgrims traveling to Jerusalem for one of the festivals (Pss 113–118 bi).
• Jesus brought peace in heaven—reconciliation between God and human beings—but peace on earth awaits the future (cp. Luke 2:14 bj; see 12:51-53 bk; 19:41-44 bl).
19:40 bm Compare Isa 55:12 bn, in which nature is said to rejoice at the coming of God’s salvation, and Hab 2:11 bo, in which the stones of the walls cry out against Babylon.
19:42 bp now it is too late: Israel’s rejection of Jesus was irrevocable.
Summary for Luke 19:43-44: 19:43-44 bq 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.
Summary for Luke 19:45-48: 19:45-48 br Having just entered Jerusalem as the Messiah, Jesus performed a messianic action (cp. Mal 3:1 bs) 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 bt). 19:45 bu 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 bv; Mark 11:15 bw; see Exod 30:13-16 bx; Neh 10:32-33 by). 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.
19:47 bz 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.
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