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Luke

Summary

Chapter summary

Zacchaeus: 'the Son of man is come to seek and to save that which was lost.' Parable of the pounds. Triumphal entry; the stones would cry out. Lament over Jerusalem: 'if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace.' Temple cleansed.

Context

Gospel · LukeLuke overview

  • A. 1–10 Zacchaeus Up the Sycamore Tree
  • B. 11–27 Ten Servants and the Pounds Entrusted to Them
  • C. 28–40 The Colt, the Cloaks, and the Crying Stones
  • D. 41–48 Weeping Over the City; Cleansing the Temple

The outline

  1. A.Zacchaeus Up the Sycamore Treevv. 1 to 10

    Read vv. 1 to 10
  2. B.Ten Servants and the Pounds Entrusted to Themvv. 11 to 27

    Read vv. 11 to 27
  3. C.The Colt, the Cloaks, and the Crying Stonesvv. 28 to 40

    Read vv. 28 to 40
  4. D.Weeping Over the City; Cleansing the Templevv. 41 to 48

    Read vv. 41 to 48

The world behind this chapter

Luke 19
When
The arrival at Jerusalem · c. AD 30 or 33
Where
Jericho, the road up to the city, the ridge of the Mount of Olives, and the temple courts
Who first heard it
A Greek reader who would recognise the politics behind the parable

The history

Zacchaeus holds an unusual title — chief tax collector — and Jericho explains it. The town sat on the trade route where goods crossed into Judea, and its balsam groves produced one of the most valuable commodities in the empire. A man who held the collection rights there, with others working under him, would be extremely wealthy and extremely resented.

The sycamore-fig he climbs is a broad, low-branching tree that grows along roads in that valley — an easy climb for a short man, and an undignified place for a rich one. His restitution goes past what the Law demanded; fourfold repayment was the penalty for outright theft of livestock, and he applies it to himself voluntarily.

The parable of the nobleman who travels to a far country to receive a kingdom is drawn from recent history everyone knew. When Herod the Great died, his son Archelaus sailed to Rome to have his rule confirmed, and a delegation of Jews followed to petition against him. Archelaus got a reduced authority and dealt harshly with his opponents on his return. Josephus tells the story, and Jericho, where Jesus tells it, had a palace connected with that family.

The entry follows the road over the Mount of Olives, and the city comes into view suddenly at the ridge — which is where Luke places the weeping. His description of what is coming is a siege in detail: an embankment thrown up, the city surrounded, hemmed in on every side. Rome did exactly that in AD 70, and Josephus describes the wall the legions built around Jerusalem.

What it meant to them

Zacchaeus gives Luke his thesis line: the Son of Man came to seek and to save the lost. The chief tax collector of a rich town is the last person on any respectable list, and salvation comes to his house today.

The tears over the city then explain the tragedy Luke's readers had lived through. You did not know the time of your visitation. And the temple action that follows — my house shall be a house of prayer — set up the confrontation that would end the journey.

Sources cited

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The text of this chapter

This page carries no textual note on Luke 19. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

Connections from this chapter

v. 41 · A picture of Christ

Messiah cut off after 69 weeks

Daniel 9:25

Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem, until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times…

Read the whole verse

Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem, until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress.

MannaFest topical index

This page draws on Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.