Luke 19 · WEB
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Luke 19

Zacchaeus

He entered and was passing through Jericho. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. He was trying to see who Jesus was, and couldn’t because of the crowd, because he was short. He ran on ahead and climbed up into a sycamore tree to see him, for he was going to pass that way. When Jesus came to the place, he looked up and saw him, and said to him, “Zacchaeus, hurry and come down, for today I must stay at your house.” He hurried, came down, and received him joyfully. When they saw it, they all murmured, saying, “He has gone in to lodge with a man who is a sinner.”

Zacchaeus stood and said to the Lord, “Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much.”

Jesus said to him, “Today, salvation has come to this house, because he also is a son of Abraham. For the Son of Man came to seek and to save that which was lost.”

In Jericho, Zacchaeus, a wealthy chief tax collector, climbs a tree to see Jesus because he is too short to see over the crowd. Jesus calls him by name and says he must stay at his house, and the crowd grumbles. Zacchaeus announces that he gives half his goods to the poor and repays four times over anyone he has cheated, and Jesus declares that salvation has come to this house, for the Son of Man came to seek and save the lost.

What does this mean?

A "sycomore" (KJV) or "sycamore" is the sycamore-fig, a tree with low, spreading branches, not the European sycamore. "Son of Abraham" affirms that he belongs to God's people despite his reputation.

Historical context

Jericho was a prosperous town on a trade route, and a chief tax collector there would have overseen others collecting tolls. The Law required fourfold repayment for a stolen sheep (Exodus 22:1), far beyond the one-fifth added in cases of fraud (Leviticus 6:5). Some interpreters read Zacchaeus's words as a pledge made in response to Jesus; others, noting the present tense, as a description of what he already did.

Why does it matter?

The story sums up Luke's picture of Jesus seeking outsiders, and it contrasts with the rich ruler who became very sad (18:23).

Editorial notes, not scripture.

The parable of the pounds

As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that God’s Kingdom would be revealed immediately. He said therefore, “A certain nobleman went into a far country to receive for himself a kingdom and to return. He called ten servants of his and gave them ten mina coins, and told them, ‘Conduct business until I come.’ But his citizens hated him, and sent an envoy after him, saying, ‘We don’t want this man to reign over us.’

“When he had come back again, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. The first came before him, saying, ‘Lord, your mina has made ten more minas.’

“He said to him, ‘Well done, you good servant! Because you were found faithful with very little, you shall have authority over ten cities.’

“The second came, saying, ‘Your mina, Lord, has made five minas.’

“So he said to him, ‘And you are to be over five cities.’

Another came, saying, ‘Lord, behold, your mina, which I kept laid away in a handkerchief, for I feared you, because you are an exacting man. You take up that which you didn’t lay down, and reap that which you didn’t sow.’

“He said to him, ‘Out of your own mouth I will judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn’t lay down and reaping that which I didn’t sow. Then why didn’t you deposit my money in the bank, and at my coming, I might have earned interest on it?’ He said to those who stood by, ‘Take the mina away from him and give it to him who has the ten minas.’

“They said to him, ‘Lord, he has ten minas!’ ‘For I tell you that to everyone who has, will more be given; but from him who doesn’t have, even that which he has will be taken away from him. But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’”

Because people think God's kingdom is about to appear, Jesus tells of a nobleman who travels to a distant country to be made king, leaving ten servants a mina each to trade with, while his citizens send a message rejecting him. On his return he rewards servants who made gains with authority over cities, takes the mina from one who hid it out of fear, and orders the execution of the enemies who opposed his rule.

What does this mean?

A "pound" (KJV) or "mina" was a sum worth about a hundred days' wages. "Occupy till I come" (KJV) means "do business until I return." A "napkin" (KJV) is a cloth.

Historical context

Many scholars note the resemblance to Archelaus, son of Herod the Great, who travelled to Rome in 4 BCE to have his rule confirmed while a Jewish delegation went to oppose him; Josephus reports that he later dealt harshly with his opponents.

Why does it matter?

The parable corrects the expectation of an immediate kingdom: there will be a time of absence before the king returns. Matthew's parable of the talents (Matthew 25:14–30) is similar but lacks the rebellious citizens. The violent ending is shocking; interpreters debate whether the nobleman stands for Jesus or is a realistic portrait of a ruler of the time used as a warning.

Editorial notes, not scripture.

Jesus enters Jerusalem

Having said these things, he went on ahead, going up to Jerusalem.

When he came near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples, saying, “Go your way into the village on the other side, in which, as you enter, you will find a colt tied, which no man has ever sat upon. Untie it and bring it. If anyone asks you, ‘Why are you untying it?’ say to him: ‘The Lord needs it.’”

Those who were sent went away and found things just as he had told them. As they were untying the colt, its owners said to them, “Why are you untying the colt?” They said, “The Lord needs it.” Then they brought it to Jesus. They threw their cloaks on the colt and sat Jesus on them. As he went, they spread their cloaks on the road.

As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!”

Some of the Pharisees from the multitude said to him, “Teacher, rebuke your disciples!”

He answered them, “I tell you that if these were silent, the stones would cry out.”

Near the Mount of Olives, Jesus sends two disciples to fetch a colt that has never been ridden. He rides it towards the city while his followers spread their cloaks on the road. As he begins the descent from the Mount of Olives, the whole crowd of disciples praises God, hailing him as the king who comes in the name of the Lord. When some Pharisees tell him to rebuke them, he replies that if they were silent, the stones would cry out.

What does this mean?

A "colt" is a young animal, here probably a donkey. Spreading garments on the road was an act of homage to a king (2 Kings 9:13).

Historical context

The Mount of Olives rises east of Jerusalem across the Kidron valley, giving a full view of the city and temple. Bethphage and Bethany were villages on its slopes. Passover crowds filled the city, and the Roman authorities watched for unrest.

Why does it matter?

The scene enacts Zechariah 9:9, which pictures a king coming humbly on a donkey, though Luke does not quote it. The cry of "peace in heaven, and glory in the highest" echoes the angels' song at Jesus' birth (2:14).

Editorial notes, not scripture.

Told in all four Gospels

How Luke tells it

Luke has no palm or leafy branches and no "Hosanna." The praise comes from "the whole multitude of the disciples" for the miracles they had seen, and, as in John, they call Jesus "the King" outright. Only Luke has the Pharisees ask Jesus to rebuke his disciples, and his reply about the stones crying out.

Jesus weeps over Jerusalem

When he came near, he saw the city and wept over it, saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side, and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn’t know the time of your visitation.”

Seeing the city, Jesus weeps over it, saying that Jerusalem has not recognised what would bring it peace. He foretells that enemies will build siege works around it, surround it and crush it and its people, leaving not one stone on another, because it did not recognise the time when God came to it.

What does this mean?

"The time of thy visitation" (KJV) means the time when God came to act, here in Jesus (compare 1:68). A "trench" (KJV) or "barricade" (WEB) is a siege rampart.

Historical context

In 70 CE Roman legions under Titus besieged Jerusalem, surrounded it with siege works, and destroyed the city and its temple; Josephus describes the siege at length. Scholars debate whether Luke's wording reflects knowledge of these events or draws on biblical descriptions of the earlier Babylonian siege.

Why does it matter?

Only Luke records Jesus weeping over the city. The moment of arrival is marked by grief, not triumph. The name Jerusalem was popularly linked with "peace" (Hebrew shalom), sharpening Jesus' words.

Editorial notes, not scripture.

Jesus clears the temple

He entered into the temple and began to drive out those who bought and sold in it, saying to them, “It is written, ‘My house is a house of prayer,’ but you have made it a ‘den of robbers’!”

He was teaching daily in the temple, but the chief priests, the scribes, and the leading men among the people sought to destroy him. They couldn’t find what they might do, for all the people hung on to every word that he said.

Entering the temple, Jesus begins to drive out those who were selling there, saying that Scripture calls God's house a house of prayer, but they have made it a den of thieves. He teaches in the temple every day; the chief priests, scribes and leading men look for a way to destroy him, but cannot, because all the people hang on his words.

What does this mean?

"Den of thieves" (KJV) or "robbers" comes from Jeremiah 7:11, where the prophet condemns people who treat the temple as a safe hiding place while acting unjustly; "house of prayer" comes from Isaiah 56:7.

Historical context

The temple's outer court hosted the sale of animals for sacrifice and the exchange of coins into the currency accepted for temple dues, services that pilgrims needed. Historians debate whether Jesus' action was a protest against corruption, a symbolic sign of the temple's coming destruction, or both.

Why does it matter?

The temple becomes Jesus' teaching base in Jerusalem until his arrest (20:1; 21:37–38).

Editorial notes, not scripture.

Told in all four Gospels

How Luke tells it

Luke's account is the briefest. It has no overturned tables of money-changers or dove-sellers, no "of all nations" in the quotation (Mark), and no fig-tree episode framing it (Mark). Luke follows it with Jesus teaching daily in the temple. John places a temple incident at the start of Jesus' ministry.

John places this event near the start of Jesus' ministry; Matthew, Mark and Luke place it in his final week. Whether these describe one event or two is debated.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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