The Self-Interpreting BibleJohn Brown of Haddington

The Gospel According to Saint Luke

Luke 19

Chapter XIX · Vol. IV, pp. 192–194

1 Christ visiteth Zaccheus the publican. 11 The ten pieces of money. 28 Christ rideth into Jerusalem with triumph: 41 weepeth over it: 45 driveth the buyers and sellers out of the temple: 47 teaching daily in it. The rulers would have destroyed him, but for fear of the people.

Notes ↓

1 And Jesus entered and passed through aJericho.

2 And, behold, there was a man named Zacchæus, bwhich was the chief among the publicans, and he was rich.1

b 1 Co.1.26. ch.18.24,25, with 2 Ch.17.5,6.

1 Zaccheus was either an administrator or farmer of the revenues of Jericho. Then as now such an office affords tempting opportunities for extortion and fraud. Perhaps Zaccheus had made his fortune in early days by corrupt practices; but in later times had changed, and was now penitent and earnest. His anxious inquiring spirit had drawn his attention to Jesus, and impressed him with the idea that he might be the promised Messiah. Hence his anxiety to see him.—P.

3 And he csought to see Jesus, who he was; and could not for the press, because he was little of stature.

c ch.23.8; 9.7.

4 And he ran before, and climbed up into a dsycamore-tree to see him: for he was to pass that way.

5 And when Jesus came to the place, he lookede up, and saw him, and said unto him, Zacchæus, gmake haste, and come down; for to-day hI must abide at thy house.

6 Andi he made haste, and came down, and received him joyfully.

7 And when they saw it, jthey all murmured, saying, That he was gone to be guest with a man that is a sinner.

j Mat.9.11. ch.5.30; 7.39; 15.2. Job 5.2. Ec.7.9.

8 Andk Zacchæus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold.2Cited in WLC 141, 145 · WCF 15.5

k Mat.3.8; 21.31,32. ch.7.29,30; 18.13,14. 1 Co.6.10,11. 1 Ti.1.16. 2 Co.7.11. ch.12.33; 16.9; 18.22; 3.14. Ps.41.1. Ex.22.1. 2 Sa.12.6.

2 This was the utmost the Jewish law required, even in cases of fraudulent concealment and conviction, unless where an ox had been killed or sold, in which case five times the value was to be paid, on account of the labour being lost to the owner, Ex.22.1.—C.

9 And Jesus said unto him, This day is lsalvation come to this house, forsomuch as he also isn a son of Abraham.3

l ch.2.30. Ps.98.3. Is.45.17,22; 49.6. 1 Ti.1.15. ver.10.

n ch.13.16. Ro.4.11,16; 9.8. Ga.6.16; 3.7.

3 See note * below.

* He also is a son of Abraham. These words seem to be intended as a reply to those who murmured against our Lord, because he chose to be the guest of a man reputed a sinner. For, admitting that Zaccheus was a sinner, he had the more evident need of salvation: and as a son of Abraham, either by natural descent or the spirit of adoption, he had the same covenant claims with the murmurers themselves.—C.

10 Foro the Son of man is come to seek and to save that which was lost.

11 And as they heard these things, he added and spake a parable,4 because he was nigh to Jerusalem, and because pthey thought that the kingdom of God should immediately appear.

4 This parable is very similar to that of the talents (Mat. 25.14-30); but will be found to differ from it in several important particulars.—C.

p ch.17.20. Ac.1.6. 2 Th.2.2,3.

12 Heq said therefore, A certain nobleman went into ra far country, sto receive for himself a kingdom,5 and tto return.

q Mat.25.14-30. Mar.13.34. Is.9.6,7; 52.13.

r Mar.16.19. ch.24.51. Ac.3.21. ch.20.9.

s Mat.28.18. Phi.2.9-11. Ep.1.20-23.

5 See note † in second column.

t Ac.1.11; 17.31. He.9.28. Re.1.7.

† The parable is probably an allusion to the well-known story of Herod, or his son Archelaus. Herod went to Rome to obtain the investiture of the kingdom of Judea from Antony. Having succeeded, he afterwards took a voyage to Rhodes to obtain confirmation from Cæsar. Archelaus, his son and successor, made a similar journey, with the same object, and, to a certain extent, with similar success.—C.

13 And he called his ten servants, and udelivered them ten pounds,6 and said unto them, Occupy till I come.

u Ro.12.6-8. Ep.4.7-13. 1 Co.12.7,11,28. Mat.21.33. 2 Co.3.5.

6 A mina contains 100 shekels, or £5, 14s.

14 But his citizens7 hated him, and sent a message after him, saying, We will not have this man to reign over us.

7 Jn.1.11; 15.18. 1 Sa.8.7. Mat.22.5,6. The Jews obstinately refused the offers of grace.

15 And it came to pass, that when he was returned, having received the kingdom, vthen he commanded these servants to be called unto him, to whom he had given the money,8 that he might know how much every man had gained by trading.

v 2 Co.5.10. 1 Co.3.13-15; 4.5. Ro.14.12. Ec.12.14. ch.16.2.

A.M. cir. 4037. A.D. cir. 33.

8 Gr. silver, and so ver.23.

16 Then came the first, saying, Lord, xthy pound hath gained ten pounds.

17 And he said unto him, yWell, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.

18 And the second came, saying, Lord, zthy pound hath gained five pounds.

19 And he said likewise to him, aBe thou also over five cities.

a See ver.17.

20 And another came, saying, bLord, behold, here is thy pound, which I have kept laid up in a napkin:

b Mat.7.21. ch.6.46. 2 Ti.3.5. Tit.1.16.

21 For I cfeared thee, dbecause thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

22 And he saith unto him, eOut of thine own mouth will I judge thee, thou wicked servant. Thou knewest9 that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

e Job 15.5,6. 2 Sa.1.16. Mat.12.37; 22.12; 25.26,27. Ro.3.19. Tit.3.11.

9 Thou knewest, &c.—that is, according to thine own statement, 'Thou knewest I was an austere man,' &c.; or, taking the sentence as a question, 'Didst thou know,' &c., Mat.25.26.—C.

23 Whereforeg then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

25 (And they said unto him, Lord, ihe hath ten pounds.)1

i ver.16.

1 Lord, he hath ten pounds. A beautiful illustration of the generous anxiety of believers looking not upon their own affairs, to praise or advance them, but upon the affairs of others, 'in honour preferring one another.'—C.

26 For I say unto you, jThat unto every one which hath shall be given; kand from him that hath not, even that he hath shall be taken away from him.

27 But2 those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

2 Mat.22.7. ver.14; ch.21.20,24. Pr.1.24-32. Ps.2.4,5,9; 21.8-12. Is.66.6,14. Na.1.2,8. He.10.13. 1 Th.2.15,16. 1 Sa.15.33. The Jews shall be fearfully destroyed.

28 And when he had thus spoken, lhe went before, ascending up to Jerusalem.3

l ch.9.51; 13.33; 18.31. Ps.40.8. Jn.4.34. ch.12.50.

3 The whole route from Jericho to Jerusalem is a continual ascent. The difference in elevation between the two places is about 3500 feet, and the distance in a straight line not more than 16 miles. The road is steep and rugged, and the country through which it passes wild and desolate. It was then, and is still, one of the most dangerous roads in Palestine, being infested with robbers.—P.

29 Andn it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,4

30 Saying, Go ye into the village over against you; in the which, at your entering, ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because othe Lord hath need of him.

32 And they that were sent went their way, and found even as he had said unto them.

MOUNT OF OLIVES, FROM JERICHO ROAD. [Luke, xix:37.] Our Savior always had to pass over the Mount of Olives in going from Jerusalem to Bethany. While coming down this mountain the whole multitude of the disciples met Christ and began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, "Blessed be the king that cometh in the name of the Lord. Peace in heaven and glory in the highest." The supreme interest of the road from Jericho is that it was trod by our blessed Lord when He came up to Jerusalem for the last time, passing the Mount of Olives, at the base of which he was to bow in anguish, and from whose eastern slope He was to ascend to heaven. There is infinite fascination for tempted mortals about this lonely mount to-day.
Vol. IV, p. 194

33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34 And they said, The Lord phath need of him.

A.M. cir. 4037. A.D. cir. 33.

p 2 Co.8.9. Zec.9.9.

35 And they brought him to Jesus: and theyq cast their garments upon the colt, and they rset Jesus thereon.

36 And as he went, they spread their clothes in the way.

37 And when he was come nigh, even now at the descent of the smount of Olives, tthe whole multitude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen;

38 Saying, uBlessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest.

39 Andv some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40 And he answered and said unto them, I tell you, that, if these should hold their peace, thex stones would immediately cry out.

41 And when he was come near, he beheld the city, and ywept over it,6

y Ps.119.136. Je.9.1; 13.17; 17.16. Ho.11.8. Mar.3.5. Jn.11.33,35.

6 The spot on which this incident occurred will easily be recognized by any one who travels from Bethany to Jerusalem by the caravan road. The road winds round the southern brow of Olivet. On reaching the summit Jerusalem in its full extent and beauty bursts suddenly upon the view. Moriah, with its temple, was in the foreground, just beyond the narrow deep glen of the Kidron. Zion rose higher still, beyond Moriah, and was crowned with the palace of Herod. It was on reaching this spot the multitudes who accompanied the Saviour raised the triumphant shout. Jesus advanced, descending diagonally till he reached a point directly facing the temple, and there he doubtless uttered this pathetic prophecy.—P.

42 Saying, zIf thou hadst known, even thou, at least in athis thy day, bthe things which belong unto thy peace! but now cthey are hid7 from thine eyes.

z De.4.29; 32.29. La.1.9. Is.26.11.

a Ps.32.6; 95.7,8. Is.55.6. He.3.7,13,15. ch.3.9; 21.30,31.

b ch.2.11,14. He.2.1,3; 4.1. Ac.13.26,46.

c 2 Co.4.3,4. Ro.11.7-12,25. Is.6.9,10; 29.10,14; 42.19; 44.18.

7 By thine own preference of darkness to light.—C.

43 For8 the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

8 Ps.37.13. De.28.47-52. Is.29.2,3. Je.6.3,6. ch.13.34,35; 21.20-24. Mat.23.37,38; 24.2,15-22. Mar.13.2. 1 Ki.9.7,8. Mi.3.12. Ps.21.8-12. Da.9.27. Pr.1.24-32. 1 Th.2.15,16. La.1.8. 1 Pe.2.12; 4.17,18. All this was fulfilled when Titus and his Roman army besieged and destroyed Jerusalem.

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone9 upon another; because thou knewest not the time of thy visitation.1

9 See note on Mat. 24.2.—C.

1 The time of thy visitation. The time foretold by Daniel (ch. 9. 24), when the seventy weeks should be accomplished, and Messiah cut off; and which, had they not been blinded by prejudice, they must have recognized by its distinguishing signs.—C.

45 Andd he went into the temple, and began to cast out them that sold therein, and them that bought;

46 Saying unto them, It is written, eMy house is the house of prayer: but ye have made it a den of thieves.

47 Andg he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,

48 And could not find what they might do: for all the people were very attentive to hear him.2

2 Or, hanged on him, Ne.8.3. Ac.16.14.

Notes

Ver. 3. And he sought to see Jesus who he was. Rather, 'what kind of person he was.' It is a fact that we scarce can hear or think of any remarkable person without forming in our minds an imaginary likeness of him, or desiring to know his bodily appearance. On this point the Scriptures afford not the least shadow of information. Of stature, of complexion, of expression, of voice, of manner, they breathe not a word, either for the painter or historian. His moral portrait they draw at full length, but of his bodily appearance believers shall know nothing till 'they see him as he is,' and themselves be 'fashioned into the image of his glorious body.' Yet as the desire of Zaccheus to see 'what kind of person Jesus was' on earth brought salvation to his house, so the desire to 'see him as he is' in heaven still continues to bring salvation to the souls of believers and their children, Phi. 3.21; 1 Jn. 3.2. C.

Ver. 23. At my coming. The object of the parable was to correct the fond imagination of the immediate restoration of the kingdom of David in Jerusalem (see ver. 11); wherefore our Lord represents its restoration by a candidate for a kingdom—not taking immediate possession, but going into a 'far country,' and followed by the opposition of his citizens; then finally returning after a successful solicitation, and adjudging—not to servants sustained and stimulated by his presence, but to servants tried and confirmed during his absence—their several rewards, according to their works, Mat. 16.27. C.

Ver. 40. It is spiritually as impossible for these to be silent as for the stones naturally to speak.—Note, There is a spiritual necessity, perfectly consistent with the freedom of an accountable agent, which yet is absolutely certain in its results, because it is dependent upon the very nature of God and of man—his intellectual and moral image; whereas all that is called a physical necessity, being dependent upon the mere will of God, and the relations he has established between unintelligent and unaccountable agents, may be superseded in a moment, and give place to a new order of things, the very reverse of that which preceded it. See 1 Co. 15.44,51; 2 Pe. 3.7,11,13. C.

Ver. 43. Cast a trench. Rather, 'a rampart,' which, it would appear, from the exact meaning of the original, was supported by a strong paling, or stockade, in front. This prophecy was literally fulfilled by Titus, who, finding it impossible to take the city by assault, surrounded it by a line of circumvallation, cut off all supplies, and reduced the garrison by famine (Josephus' Bell. Jud. vi. 13). C.

Reflections.—In religion it is necessary for men to hear and see for themselves. And even curiosity may issue in saving faith and repentance. Christ ever seeks to save men wherever they are; and in rich mercy he seeks them out, and touches their hearts, however hard: and his spirit and grace, accepted therein, quickly makes great reformation. The covetous, cruel, and haughty oppressor is rendered humble, honest, and merciful; and the power of grace is clearly discovered by deadness to the world, and by the affections being weaned from its pursuits. But pardon ought never to be expected without restitution of our ill-gotten goods. Yea, everything we have ought to be at Jesus' call; and it is better to give to pious uses while we live than defer it to be given after our death.—His free grace is sufficient both to seek and save us, be our guilt or malady what it will. And abundant are the gifts and privileges which Jesus hath given to the ministers and members of his gospel church. His exaltation to glory issues in blessings to men. But all that is received must be improved and accounted for. Happy are they who, with deep humility and dependence on Christ, improve it well; and infinitely glorious, as well as free, their eternal reward. But fearful is their punishment who, through hard thoughts of God, abandon themselves to sinful inactivity. Nowhere is sloth more criminal and ruinous than in the church of God. If men will not improve God's gifts, they must be deprived of them. And if Jews and others dare to reject an ascended Redeemer, they must be destroyed in the most public and fearful manner. Dreadful indeed is their condition whom even his compassion cannot deliver. It is strange that any should envy him a lowly triumph; that professors should hate him for purifying his temple, instructing the ignorant, and healing the diseased; and that nought but the fear of inferiors should hinder some from murdering the divine Saviour or persecuting his people!

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