Read or listen The Gospel of Luke, chapter 19 online (ESV, Bible Gateway)

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Zacchaeus – Luke 19:1-10

Apparently it is the Friday before Palm Sunday, as there was no travel on the Sabbath. Jericho was a prosperous city. From there, the climb towards Jerusalem began. The road ascends for more than a kilometer at times, although the distance to the city was only about 27 kilometers.

The Pharisees considered the publicans to be “hopeless cases”: they could not make amends for their wrongdoings, therefore they could not be saved. There was also politics behind it – after all, the publicans were in the service of the conqueror. Zacchaeus is the chief of the tax collectors (verse 2).

The Roman tax system was very clever: the toll booth was sold at auction, with the highest bidder winning. This way the state always got what it wanted. The winner had to collect at least the amount of taxes they had paid to the state.

But when there was almost no control in the system, the owners of the toll booths easily demanded too much tax: everything that exceeded the tax collectors' salaries and the amount paid to the state became the profit of the toll booth renter. Jericho was on the caravan route east to Petra, the capital of the Nabataean kingdom—still a tourist attraction in Jordan. So the toll booth was profitable and Zacchaeus was rich (verse 2).

The name Zacchaeus reveals him to be a Jew (compare verse 9). The name means “pure,” “innocent,” righteous.” It may also be an abbreviation of another name, in which case the meaning is “God has cleansed.” In the eyes of the people, Zacchaeus was anything but pure and innocent: he was a sinner who went over to the conqueror's side.

It would have been impossible for Zacchaeus to make his way through the crowd: a despised man would not have been allowed to pass. Since he was short in stature (verse 3), climbing a fig tree was the only way to see Jesus (verse 4). He probably thought that no one would notice him behind the large leaves of the tree. But Jesus saw him and “invited” himself to be Zacchaeus’ guest (verse 5).

It is difficult to say whether Jesus and his companions spent the night at Zacchaeus’ house—the word Luke uses can also mean lodging, not just visiting. John 12:1 says that Jesus spent the night between Saturday and Sunday in Bethany. Traveling from Jericho to Jerusalem on the Sabbath would have been too far a distance according to the law.

"I must stay at your house today"
(verse 5)

In verse 5, the Greek word “dei” is used, which describes divine compulsion, the will of God. Once again, Jesus’ love for sinners provokes opposition (verse 7). But Jesus saw his mission as specifically calling sinners into the kingdom of God. He came to seek and save the lost (verse 10).

Zacchaeus promised to repay fourfold for the wrongs he had done (verse 8). The Law of Moses required a 20% additional payment as compensation (Leviticus 5:24), in cases of theft the animal had to be compensated four or five times (Exodus 21:37, 2 Sam 12:6). Roman law required four times compensation – so we could think that when Zacchaeus was in the Roman service, he chose the Roman compensation system, even though it was harsher for him than the Jewish system. He also promised to give half of his possessions to the poor.

The Pharisees taught that a fifth was the most that should be given to charity. But Zacchaeus did not calculate: his heart had been renewed. Money and possessions had lost their meaning. Faith and Jesus had power in him now.

“Today salvation has come to this house..."
(verse 9)

In the matter of salvation, there is only “today,” not yesterday or tomorrow.

For he says,
“In a favorable time I listened to you,
and in a day of salvation I have helped you.”
(2 Cor 6:2)

Note also the salvation of the entire family, which at that time included not only children but also servants (cf. Acts 16:31). This story is proof that even the rich can be saved (compare Luke 18:18-27).

Again, Jesus uses the title “Son of Man” (verse 10). The title had its roots in the book of Daniel (Dan 7:13). In the Gospels, it is used only by Jesus, in the Acts of the Apostles also by the first martyr Stephen (Acts 7:56), and in the Book of Revelation by John (Rev 1:13).

Money entrusted to the servants - Luke 19:11-27

This parable has a historical background:
When Herod the Great died in 4 BC, he bequeathed his kingdom to his son Herod Archelaus. But of course the final decision was made by the Roman emperor. So Archelaus and his brothers Philip and Herod Antipas went to Rome. The Jews did not want as their king (verse 14) Archelaus, who was known to be even more cruel than their father (see Matt. 2:22). The Jews sent a delegation of 50 men to Rome to ask that Archelaus not become king.

The Roman emperor gave Archelaus only half of his father’s kingdom to rule, namely Judea, Samaria, and Idumea (i.e., Edom, where Herod’s family came from) – he could rule more if he proved to be a good ruler. He was made a governor. His brothers became quarter princes and were given the rest of Herod the Great’s kingdom.

It was soon revealed that the Jews had been right. At the Passover after his accession, Archelaus had 3,000 of his opponents executed (compare verse 27). The cruel Archelaus proved to be an unfit ruler and was deposed in 6 AD and exiled to Gaul. Thereafter, Judea and Samaria were under Roman rule. During Jesus’ public ministry, Pontius Pilate was the governor.

Archelaus is also related to the parable told by Jesus in that he had rebuilt the winter palace built by his father Herod, which had been destroyed in a fire and was located in Jericho, very nearby.

The Jews were expecting an earthly messiah who would re-establish the Davidic kingdom. Therefore, as Jesus approached Jerusalem, there was a hope in the air that now the Davidic kingdom would begin (compare verse 38, the king). Jesus wanted to show that his (heavenly) kingdom would not come yet, but first he would return to the Father in heaven and from there he would come a second time in power and authority. It was also difficult for the disciples to expect anything other than an earthly messiah (compare Luke 24:21, Acts 1:6)

A mina (verse 13) was about three months' wages for a laborer. Note that the money was given to ten servants, but later only three are mentioned. One would have expected the number of servants to be the same as the apostles, or twelve. In any case, this parable is a reminder to us that in parables we should not always try to find an explanation for every detail.

Verse 14 is a prophecy of Jesus’ own path a week later. On Good Friday, the people did not call him king, but to the cross (see Luke 23:21).

The first and second servants (verses 16-19) had traded with the money they had received. One had been more successful than the other. The reward was enormous compared to the money received: for every mina came the city with its tax revenue.

The third servant (verses 20-21) had gone against his master’s clear command (verse 13): he had hidden the money. He had not done according to his knowledge (compare Deut 29:28). He had not dared to give it even to the money changers, for he was afraid that they would fail in their business and that the result would be a loss. He is judged according to his own words: he knew what he should have done, but he did not do it (verses 22-23). ​​We can say that the third servant only thought of himself. He was not willing to serve his master in any way.

The money of the wicked servant is given to the successful servant, despite the opposition of the other servants (verses 24-26). He had already demonstrated his ability, so he was entrusted with more responsibility. So it is in the kingdom of God: he who can be used by God is given more responsibility and tasks.

The parable ends with the king's severe punishment of those who did not want him as their king (verse 27). It is easy to see here a reference to the destruction of Jerusalem in 70 AD (compare verses 43-44).

What does this parable want to teach us? The clearest lesson is faithfulness to the task given.

The Pharisees were famous for their caution; they had developed 365 different prohibitions, in addition to which there were commandments, so that there were 613 in total. It can be said that they thought a lot about what - especially on the Sabbath - should not be done. Apparently, this attitude threatened the early church as well. The well-known wisdom of management is: “The surest way to make a mistake is to do nothing!”

As Christians, we have a God-given task to do until Christ returns in glory. We must not hide the gift we have received and be passive. We can say that in faith we either progress or regress, it is impossible to stay still.

Jesus rides into Jerusalem - Luke 19:28-40

The significance of this story is evident in the fact that John – who rarely tells in his Gospel what other evangelists have already told – also describes Jesus riding into Jerusalem (Matthew 21:1-9, Mark 11:1-10, John 12:12-16).

Now the ascent to Jerusalem literally began (verse 28). The Mount of Olives (verse 29) is located east of Jerusalem. It gets its name from the olive trees that grow there, from which oil is made. At its foot is the Garden of Gethsemane.

The location of Bethphage (verse 29) is uncertain, perhaps it was on the top of the Mount of Olives. The home village of Martha, Mary, and Lazarus (John 11:1) Bethany is now called “Lazarus’ Village,” Al-Azzarije, in Arabic. Lazarus’ tomb is located there. The village was located two miles east of Jerusalem on the eastern slope of the Mount of Olives. Bethany means “House of the Poor,” Bethphage “House of Figs.”

The fact that Jesus had spent the night in Bethany (John 12:1) caused people from the city to come out to meet Jesus (John 12:12-13). The crowd grew as news of Jesus’ arrival spread. The “unused” animal (verse 30) was used for sacred purposes (compare Numbers 19:2, 1 Sam 6:7). The village is perhaps Bethphage.

Solomon—also a son of David—had ridden a mule to his coronation (1 Kings 1:33). Jesus rode a donkey, not a horse, which would have been the steed of a conqueror and military leader. Jesus was the Prince of Peace (Isaiah 9:5). Moses’ prayer mentions a donkey as the steed of Judah (Deuteronomy 44:10-11). The donkey also “fulfilled” the prophecy of Zechariah 9:9 (Matthew 21:4-5).

"Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey."
(Zechariah 9:9)

Since there were several owners of the donkey, they must have been poor (v. 33). They knew Jesus (v. 31). Throwing one’s clothes before the rider (v. 36) was a sign of royal respect (see 2 Kings 9:13).

The place where the temple first came into view on the journey (verse 37) raised a shout of joy and thanksgiving from the pilgrims. Now all attention was focused on Jesus. The greatest of Jesus’ miracles was the raising of Lazarus from the dead (John 11:44), and now they had set out from Lazarus’ home village.

The different Gospels describe the shouts of Jesus in slightly different terms (verse 38). This is clear, as it was not a directed chorus shouting the same thing in unison, but rather different shouts were made in different parts of the crowd. Luke does not use the word hosanna—that would have been strange to his Gentile readers—instead he uses the Greek word “doxa,” meaning glory. He uses the title “king” for Jesus, Matthew has “Son of David,” Mark has “kingdom of David,” and John has “King of Israel.” All of these titles could be understood to refer to the earthly Messiah. Luke’s “shout” comes close to the praise of the angels on Christmas night:

“Glory to God in the highest,
and on ea rth peace among those with whom he is pleased!” (Luke 2:14)

The Hosanna hymn (Ps 118:25-26) was an essential part of the entry into Jerusalem. Palm branches – which Luke also does not mention – were part of the great celebrations, including the first day of the Feast of Tabernacles (Lev 23:40).

Perhaps the Pharisees who urged Jesus to forbid his disciples to shout (verse 39) were from Galilee. They understood the political danger of the shout. They urged Jesus to deny his Messiahship. But Jesus says that now is the time for the truth to be revealed (verse 40): if the people keep silent, the stones will cry out (compare Hab 2:11-12, see also Luke 3:8: John the Baptist’s words to his opponents that God can raise up children to Abraham from stones).

On the other hand, we can also see a reference here to the destruction of Jerusalem (verse 44): not one stone was left upon another – it was a testament to what it meant for the Jews to reject their own Messiah. In 62 AD, the leader of the Jerusalem church, James the brother of Jesus, and other church leaders were killed. When the Jewish revolt began in 66 AD, the remaining Christians left Jerusalem, and in 70 AD, when the city was destroyed, only Jews remained there.

Jesus weeps for Jerusalem - Luke 19:41-44

The peak of the Mount of Olives is about a hundred meters higher than Jerusalem – you can see the entire city from there. Amid the joy of the people, Jesus bursts into tears, not because of his own path of suffering, but because of the coming calamity of Jerusalem. The destruction Jesus predicted came true about 40 years later, in 70 AD. In the same way, the prophet Jeremiah predicted the city’s destruction 40 years in advance (626 – 586 BC, Jer 1:11-19, Jeremiah also lamented over Jerusalem, Jer 8:13-22). One generation was given for repentance, but it did not happen (verse 42).

Jerusalem is called the city of peace, but its history and partly the present day prove the exact opposite. No other city has been besieged as often. The Romans besieged the city under Titus (who later became Roman emperor), and finally the city's defenses collapsed due to the starvation of its inhabitants in 70 AD.

The Greek word for peace, “eirenee” (verse 42), reminds the reader of the Hebrew word “shalom,” which means the right relationship between Creator and creation.

This story is only in Luke. In the Gospel of Luke and the Acts of the Apostles, Jerusalem is mentioned more often than in the entire New Testament.

The cleansing of the temple - Luke 19:45-48

Mark says that the cleansing of the temple took place on Monday of Holy Week (Mark 11:12,15), Luke leaves the time unmentioned.

Trading took place in the courtyard of the Gentiles. Sacrificial animals could only be bought with Tyrian money – in principle, any animal could have been a sacrificial animal, but because of the long distances people bought them here. Apparently, the priests of the temple in Jerusalem received income from money exchange and trade.

Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it, declares the Lord.

Verse 46 is based on the words of Jer 7:11 about a den of robbers:

"Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it, declares the Lord."

and the words of Isa 56:7 about the temple as a house of prayer.

"And my temple will be a house of prayer for all peoples."

and the words of Isa 56:7 about the temple as a house of prayer.

"for my house shall be called a house of prayer for all peoples."

Jesus' work on earth will lead to the destruction of the temple, because it no longer has any real meaning (John 2:17-21, compare Hebrews 9:11-10:18).

This time, popular favor saves Jesus from the murderous plots of the leaders of the people (verse 48). Verse 47 mentions all three groups of the Jewish Sanhedrin: the chief priests, the scribes, and the other leaders of the people.