Luke Chapter Nineteen
Jesus and Zacchaeus
19:1 He entered Jericho and was passing through. 2 And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. 3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. 4 So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. 5 And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.”
As Jesus was passing through Jericho, a high-ranking publican[1] by the name of Zacchaeus wanted to see Jesus. But since he was a short man he could not see Jesus through the crowds that followed Him. So he ran ahead and climbed a sycamore tree in order to see over the people and see Jesus. When Jesus was below Zacchaeus, He looked up and told him to hurry down as He was to going to stay at his house.
19:6 So he hurried and came down and received him joyfully. 7 And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” 8 And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.” 9 And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.”
Zacchaeus did as Jesus requested and joyfully received Jesus into his home. Luke does not identify those that grumbled about Jesus being a guest of a sinner, however, it is likely they were again the Pharisees and the scribes. Zacchaeus tells Jesus that he gives half of his possessions to the poor and notes that if he defrauds anyone, he makes restitution by offering four times the amount (as required by the law, see Exodus 22:1-14; Numbers 5:6-7). Many believe that in context with the passage, due to Jesus’ influence on Zacchaeus, he is declaring that he will do these things from this day forward.[2]
Luke does not record the dialog that led to Zacchaeus’ salvation, but does state how Jesus responded to his proclamation. Saying that salvation has come to this house, as Zacchaeus now had faith as a son of Abraham (see Galatians 3:6-9, 29). He further points out that He came to earth to find and save the lost (Greek ‘apolōlos’,[3] wholly destroyed, perish). A loving reminder that Jesus came to offer eternal life, something mankind cannot do on their own.
Parable of the Ten Minas
19:11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.
After talking with Zacchaeus and stating that He came to seek and save the lost, Jesus tells a parable that is similar to the parable recorded in Matthew 25:14-30.[4] Luke gives us the reason for the parable was twofold, they were near Jerusalem (near the conclusion of Jesus’ ministry on earth) and that the crowd listening to Jesus believed that the kingdom of God was going to soon appear at which time Jesus would begin His earthly rule. To correct this incorrect assumption, Jesus offers this parable with Him as the king. Many prefer to call this the parable of the ten servants as this story is about the people, not the minas.
19:12 He said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return. 13 Calling ten of his servants, he gave them ten minas, and said to them, ‘Engage in business until I come.’
The story begins with a nobleman (high-ranking royalty) going to a distant country to be crowned king and then return. Before leaving he calls ten of his servants and gives each of them ten minas (Greek ‘mnas’,[5] a Greek weight, believed to be approximately twelve ounces of silver or one-sixteenth of a talent) to use in business (Greek ‘pragmateusasthe’,[6] to be busy, occupied doing trade, business, in context being Godly servants) until the king returns.
19:14 But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’
The people under the king’s rule hated the king so much that they sent a delegation after him to argue against the king’s authority over them. Understanding that this parable is about Jesus, this is a sad reminder that not everyone will accept Jesus as their Savior. After Jesus completes His earthly ministry and successfully complies with God’s law (lived a sinless life, suffered, died, and arose from the dead) we read from Matthew that all authority has been given to Him. “And Jesus came and said to them, “All authority in heaven and on earth has been given to me.” (Matthew 28:18) The earth and all of earth’s occupants are citizens belonging to Jesus. While many do not want Him to reign over them, the fact remains, He is the King.
19:15 When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business.
When the king returned, he ordered the servants to give account of their business. Before continuing we need to recognize that Jesus is not teaching that Christians and churches should be engaged in money-making. These minas are from God to benefit the kingdom of God, to be used to grow the kingdom, just as Jesus commanded in the Great Commission, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:19-20) Paul tells us that each believer will appear before Jesus to give account of their compliance to that commission (see Romans 14:10; 2 Corinthians 5:10).
19:16 The first came before him, saying, ‘Lord, your mina has made ten minas more.’ 17 And he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’
The first servant comes before the king and humbly responds by saying, “Your mina has made…,” acknowledging that it was the king (God) that did the work, not through the servant’s efforts. Here the servant reports that the ten minas given to him made ten more. The king joyfully responded, “Well done, good servant!” Since the servant was faithful with ten, the king gave the servant authority over ten cities. Scripture states that believers will be given responsibility and rule under Jesus during the Millenium[7] (see 2 Timothy 2:12; Revelation 1:6; 5:10; 20:4, 6).
19:18 And the second came, saying, ‘Lord, your mina has made five minas.’ 19 And he said to him, ‘And you are to be over five cities.’
The second servant also humbly responded, saying that it was the king’s mina that did the work, in this case, making five more minas. The king then gave him authority over five cities. The first servant and this servant represent true followers of Jesus.
19:20 Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; 21 for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ 22 He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? 23 Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ 24 And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ 25 And they said to him, ‘Lord, he has ten minas!’ 26 ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away.
The third servant returned the same single mina that was given to him. He had kept it safely in a handkerchief because he was afraid to lose it knowing the king was a severe man (Greek ‘austēros’,[8] austere, strict in manner and attitude, often associated with honor). He attempts to explain by saying that the king takes things that do not belong to him and reaps in places where he did not sow, essentially accusing the king of theft. Having no respect or love for his king this servant represents what might be described as a phony or false Christian, one that has no relationship with Jesus. These ‘legalists’ can go through the motions, but do not seek God nor have any desire to follow the Great Commission.
The king responds by using the same words that the servant gave as excuses for doing nothing. Calling the man a wicked servant, the king asks him why he didn’t deposit the mina in a bank to collect interest, especially since he knew that he was a severe man. Again, understanding that Jesus is not saying that the role of a Christian is to make money, the business (the ‘pragmateusasthe’, see verse 13) He is referring to is being “Fishers of Men” (see Matthew 4:19). The bank in this parable would then represent the “minimal effort” of evangelism, which would vary depending on person and situation. We need to remember that God always provides where He guides, and that includes all ‘mina’ (resources, which would include money, talent, people, etc.) Those resources are to be used in the roles given to each believer through the Holy Spirit (see Romans 12:3-8; 1 Corinthians 12:1-31; Ephesians 4:12-16).
The one mina that was given to the wicked servant was taken away and given to the servant that had ten. The other servants complained, “Lord, he has ten minas!” Using human reasoning, they undoubtedly thought that the man with ten minas has more than enough and that there were others that had much less. We also need to remember that God is the only one that can determine what is ‘fair’ and what is not. Jesus responded by saying, “To everyone who has, more will be given, but from the one who has not, even what he has will be taken away.” This statement can be interpreted two ways: 1) resources not used by a servant of God’s can be taken away and given to one that will use them for the kingdom of God; or 2) since this statement is nearly identical to Matthew 13:12 which speaks about understanding the secrets of the kingdom of heaven, that Jesus is talking about being given wisdom and insight regarding God’s Word, but those that do not use that knowledge will lose it.
19:27 But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.’ ” 28 And when he had said these things, he went on ahead, going up to Jerusalem.
The parable concludes with the king calling all of his enemies who did not want him to reign over them (see verse 14). They were to be brought before him and be executed. This ending is a powerful reminder that those that do not accept Jesus will be brought before Him for judgment and then cast into hell for eternity (see Revelation 20:11-15, understanding that the Lake of Fire is another name for hell). Why is it important to remember? Jesus gave each believer the ongoing task of outreach to friends, relatives, and perhaps many others. While ultimately the decision to accept Jesus for those being evangelized to is theirs to make, Christians need to hear and understand the consequences, so that they will understand the reality of their condition (being a condemned sinner), thus making it more difficult for those people to go to hell.
When Jesus finished talking, He continued His southward trip towards Jerusalem.
Considerations
Should the Church Be Operated as a Business?
The classic model of a local church typically has two groups of people: leaders and laity (non-clergy). Understanding that the modern idea of clergy (defined as the primary leader, or leaders, of a church, generally paid and a full-time employee) is not a Biblical concept. While many things, protocols, and positions within most churches are also man-made and not Biblical in their origin, it is important to begin with that awareness to answer this question.
Clergy (in most Protestant and non-denominational churches they are called pastors) often see their laity as sources of income, looking for ways to encourage the people to contribute more. Sadly, this pursuit of more money can take them away from the primary roles of a church, namely equipping the people and evangelism (see Ephesians 4:11-16). The laity, on the other hand, can also be guilty of trying to force their leaders to operate their church as a business. After all, that is what they know, if the “business model” works in the world of retail, manufacturing, etc., it should work in a church, right? No!
First, this model soon becomes a support mechanism that promotes the pastor (and other ‘staff’ members) of the church doing all the work of the kingdom of God. While the laity (other members of the church) are not engaged (thinking that is what they pay the pastor to do). If that model describes your church, seek repentance and turn back to doing God’s work His way today! Secondly, the church is God’s, follow His lead. If a church is indeed following the Word of God, the Bible, then money and all other resources will be provided by God. Seek Him, do not look to the world for answers, especially not a business model. God certainly does not look to the world for the measurement of success, nor should His people. Hard decisions may need to be made as long-standing traditions may need to be abandoned or changed. Remember, “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you.” (James 4:8-10)
The Triumphal Entry
[Text parallels Matthew 21:1-11, Mark 11:1-11 and John 12:12-29]
19:29 When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30 saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’ ” 32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 And they said, “The Lord has need of it.”
When Jesus came near the towns of Bethphage and Bethany located on the Mount of Olives, He sent two of His disciples to go into the town in front of them (Matthew records that the town was Bethphage) to obtain a colt, a young donkey (see Matthew 21:1-2). They were to follow His instructions and bring the colt back to Him to ride.[9]
19:35 And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. 36 And as he rode along, they spread their cloaks on the road. 37 As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, 38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” 39 And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if these were silent, the very stones would cry out.”
The disciples placed cloaks (the word can refer to any form of clothing, probably their outer garments) on the colt for Jesus to sit on. Jesus rode the colt into Jerusalem (see also Matthew 21:10) as the number of His disciples (now referring to all of HIs followers, not just the twelve) began to grow quickly. They began to loudly praise God rejoicing in all of the mighty miracles that they had seen, saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" Hearing the people proclaiming Jesus as the Messiah (the title of "Son of David" is a reference to being the Messiah, see Matthew 21:9 and Mark 11:10), the Pharisees were undoubtedly shocked as they certainly did not accept Jesus as the Christ (Greek equivalent of Messiah), so they called out to Jesus, telling Him to rebuke His disciples (calling someone the Messiah would be considered blasphemous if they were not). Jesus responds to their concern by saying that if the people were silent, the stones (believed to be the stones of the road) would cry out. Many have stated that they wished that the people were silent for only a moment, just to read how the rocks had loudly proclaimed the Son of God, the Creator, as the Savior, sounded like!
Jesus Weeps over Jerusalem
19:41 And when he drew near and saw the city, he wept over it, 42 saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. 43 For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side 44 and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”
Now able to see the city of Jerusalem, Jesus begins to cry. While it may be difficult to picture Jesus sobbing, seemingly uncontrollably, that is what is being described here. He desired that the people would have accepted Him as the Messiah so He could bring them peace with God.
The Jerusalemites did not know the things that make for peace. There is irony here for the name ‘Jerusalem’ has ‘peace’ as part of its meaning (cf. Heb. 7:2). But those in the city of peace did not know what made for peace! Especially important in the Hebrew understanding of peace (which carries over into the New Testament) is its emphasis on peace with God, right relationship between the creature and the Creator, as a necessary ingredient in true peace. It was this that the people of Jerusalem had failed to realize. And their failure to get to grips with the message of God was now final. These things, Jesus says, are hid from your eyes.[10]
Jesus said, “Would that you, even you, known on this day…” Was Jesus holding them accountable to know why that day was important? The use of the word ‘day’ (Greek ‘hēmera’[11]), just like the English word ‘day’, can refer to a specific 24-hour day, the portion of a day when sunlight is seen, or a period of time (like when someone says, “back in the day.”) Some believe that it is used here to represent a period of time, others however, believe Jesus held back being announced as the Messiah until that specific day.[12] Due to their intentional blindness (choosing not to accept the evidence) that led to the rejection of Jesus, He pronounces judgment on them, a divine spiritual blindness and the destruction of the city and the Temple.
Speaking of an event that will take place nearly forty years in the future, in 70 A.D., Jesus describes how that destruction will take place.[13] “Before long your enemies will build ramparts against your walls and encircle you and close in on you from every side. They will crush you into the ground, and your children with you. Your enemies will not leave a single stone in place, because you did not recognize it when God visited you.” (Verses 43-44, NLT)
Jesus at the Temple
[Text parallels Matthew 21:12-13 and Mark 11:15-18]
19:45 And he entered the temple and began to drive out those who sold, 46 saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”
Compared to the detail offered in both Matthew’s account and Mark’s account, Luke only recorded that Jesus drove out those that sold (opposition was due to the money exchangers and merchants taking advantage and overcharging the people, not because they were selling).[14] Jesus quotes a portion of Isaiah 56:7, emphasizing that the Temple was to be a house of prayer, not a place for vendors to get rich or take advantage of people.
47 And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, 48 but they did not find anything they could do, for all the people were hanging on his words.
Jesus taught daily in the Temple. Sadly, since what He taught was not in alignment with their own beliefs (as well as risk losing their positions), the chief priests,[15] scribes, and the principal men (Greek ‘prōtoi’,[16] plural adjective, meaning foremost or chief, it is unknown exactly who these men were) desired to eliminate Him. But they were at an impasse, unable to think of a way to kill Him without upsetting the people as they were listening intently to everything Jesus taught.
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[1] See the Setting and Authorship in the Introduction to Matthew.
[2] Some translations add the word ‘will’ or otherwise imply a future practice, see CSB, NASB95, NIV, NLT, etc.
[3] Strong’s Greek 622.
[4] The Parable of the Talents should not be considered the same as this parable, as there are several differences.
[5] Strong’s Greek 3414.
[6] Strong’s Greek 4231.
[7] See Introduction to the Olivet Discourse before Matthew chapter 24 regarding the Millennium.
[8] Strong’s Greek 840.
[9] See also commentaries under Matthew 21:1-5 and Mark 11:1-7.
[10] Morris, L. (1988). Luke: an introduction and commentary (Vol. 3, p. 297). InterVarsity Press.
[11] Strong’s Greek 2250.
[12] See Considerations under Matthew 9:27-31 regarding "Tell No One" and Matthew 21:6-11 regarding "The Hour Has Come."
[13] See Considerations under Matthew 24:1-2 "Temple Destroyed" and Matthew 23:37-39 "Left Desolate, Very Desolate."
[14] See commentary under Matthew 21:12-13 and Considerations under Matthew 21:14-17 "Not in the Temple Proper."
[15] See commentary under Matthew 2:1-6.
[16] Strong’s Greek 4413.