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1–10. Publican Zacchaeus. – 11–27. The parable of mines. – 28–48. Entry into Jerusalem and cleansing of the church. Luke 19:1. Then Jesus entered Jericho and passed through it. Luke 19:2. And behold, there was a man named Zacchaeus, a chief of tax collectors and a rich man, Luke 19:3. I sought to see Jesus, who He was, but could not follow the people, because He was small in stature, Luke 19:4. and, running ahead, he climbed up a fig tree to see Him, because He had to pass by it. The story of the publican Zacchaeus is a feature of Luke's Gospel; it is not reported by other evangelists. When the Lord, heading to Jerusalem, passed through Jericho (about Jericho, see comments on Matthew 20:29), the head of the local tax collectors (in Jericho there were a lot of duties from the production and export of balm and therefore there were several tax collectors), a rich man named Zacchaeus (from Hebrew - pure), obviously a Jew, tried to see Jesus among those passing by. "Who is He", i.e. Which of those passing by is Jesus. But he did not succeed because he was short. “Running ahead”, i.e. to that street that Christ had not yet passed, but had to pass (according to the best reading - εἰς ἔμπροσθεν, and according to the Textus receptus - simply ἔμπροσθεν). “Climbed a fig tree” - this tree was obviously quite tall. "Past her". The Greek text contains the word δί ἐκείνης, but the preposition διά is superfluous here, it is not in the best codes. Luke 19:5. When Jesus came to this place, he looked, saw him and said to him: Zacchaeus! come down quickly, for today I need to be in your house. Luke 19:6. And he hastened down and received Him with joy. Whether the Lord knew Zacchaeus before is unknown. He could hear the name of the publican from those around Him, who knew Zacchaeus and called him by name, seeing him in a strange position on the tree. “Today I need to be...” The Lord points out to Zacchaeus the special importance of this day for him: Christ, according to the highest definition (cf. verse 10), must stay with Zacchaeus for the night (cf. the expression μεῖναι - “to be” with John 1:39). Luke 19:7. And everyone, seeing this, began to murmur and said that He had come to a sinful man; "Everything" is a hyperbolic expression. We are talking about the Jews who accompanied Christ to the house of Zacchaeus and saw how Zacchaeus met the Lord at the entrance. “Went in” - more precisely: came in in order to stay here (εἰσῆλθε καταλῦσαι). Luke 19:8. Zacchaeus stood up and said to the Lord: Lord! I will give half of my property to the poor, and if I have offended anyone in any way, I will repay him fourfold. Probably, the conversation that Christ had with Zacchaeus, having come to him, made a huge impression on the soul of the tax collector. By making a vow to pay back the poor and those offended by him, he thereby expresses the consciousness of his unworthiness in front of such great happiness as he has now been awarded - the Messiah Himself has come to him. "Offended" (ἐσυκοφάντησα), i.e. if I have harmed anyone financially with my denunciations. Zacchaeus could, indeed, as the head of publicans, play a large role in fining merchants who did not pay the legal duty for goods. "Four times". He considers his act as theft, and for theft, according to the law of Moses, he was supposed to pay four or even five times the value of the stolen property (Ex. 22:1). Luke 19:9. Jesus said to him, “Now salvation has come to this house, because he also is a son of Abraham, “He told him” is more correct: in relation to him, Zacchaeus (πρός αὐτόν), while addressing His disciples and the guests in the house. "To this house", i.e. to the entire Zacchaeus family. “And he is the son of Abraham,” that is, despite his occupation, which is despised by all Jews, Zacchaeus also has well-known theocratic rights to salvation through the Messiah. There is no talk about his moral worth here, and the next verse confirms the idea that Zacchaeus really belonged to the people who were not in vain called “lost.” Luke 19:10. for the Son of Man came to seek and to save that which was lost. Here the Lord confirms the truth of what He said in verse 9. Indeed, salvation came to Zacchaeus’ family, because the Messiah came to seek out and save those who had fallen into eternal destruction (cf. Matt. 18:11). Luke 19:11. When they heard this, he added a parable: for He was near Jerusalem, and they thought that the Kingdom of God would soon open. The parable of the mines is similar to the parable of the talents given by the Evangelist Matthew (Matthew 25:14–30). The reason for the utterance of this parable by Evangelist Luke is the fact that the Lord’s announcement about the salvation of the house of Zacchaeus (verse 9) was heard by the disciples of Christ and, probably, by the guests who were with Zacchaeus, who understood this announcement in the sense that Christ would soon open the Kingdom of God to everyone (the Lord was only 150 stadia from Jerusalem). It is clear that the kingdom they all expected was external, political. To dispel such expectation, the Lord spoke the following parable. Luke 19:12. So he said: a certain man of high birth went to a distant country in order to receive a kingdom for himself and return; It may very well be that when the Lord spoke of a man who was trying to gain royal power, he had in mind the Jewish king Archelaus, who, through a trip to Rome, achieved his confirmation in royal dignity, despite the protests of his subjects (Josephus, “Antiquities of the Jews,” XVII, 11, 1). So Christ, before receiving a glorious kingdom, will have to go to a “distant country” - to heaven, to His Father, and then appear on earth in His glory. However, there is no need to make such a comparison, since the main idea in the parable is not this, but the idea of ​​\u200b\u200bthe condemnation of wicked servants (verses 26-27). Luke 19:13. Having called ten of his servants, he gave them ten minas and said to them: use them until I return. Man called ten of his own (ἑαυτοῦ) slaves, from whom he could expect to look after His interests (cf. Matt. 25:14). "Min" The Hebrew mina was equal to one hundred shekels, i.e. 80 rubles 23. The Attic mina was equal to one hundred drachmas - if it was a silver mina, i.e. 20 rubles 24 . But the gold mina was equal to 1,250 rubles 25. In the Gospel of Matthew, the account is larger - for talents, but there the man gives away all his property, which is not said here about the man who went to seek a kingdom for himself. “Use them into circulation,” i.e. start trading on them. By “slaves,” of course, we must understand the disciples of Christ, and by “minas” – the various gifts they received from God. Luke 19:14. But the citizens hated him and sent an embassy after him, saying: we don’t want him to reign over us. By “citizens” who did not want the above-mentioned person as their king, we must understand Christ’s fellow tribesmen, the unbelieving Jews. Luke 19:15. And when he returned, having received the kingdom, he ordered to call to himself the slaves of those to whom he had given the silver, in order to find out who had acquired what. “Who acquired what” – more correctly: “who did what.” Luke 19:16. The first one came and said: Master! your mine brought ten mines. Luke 19:17. And he said to him: Well done, good servant! Because you have been faithful in small things, take control of ten cities. Luke 19:18. The second one came and said: Master! your mine brought five mines. Luke 19:19. He also said to this one: you too be over five cities. Luke 19:20. A third came and said: Master! here is your mine, which I kept wrapped in a scarf, Luke 19:21. for I was afraid of you, because you are a cruel man: you take what you did not lay down, and you reap what you did not sow. Luke 19:22. The master said to him: with your mouth I will judge you, wicked servant! You knew that I am a cruel man, I take what I did not put in, and I reap what I did not sow; Luke 19:23. Why didn’t you give my silver into circulation, so that when I came, I would receive it at a profit? Luke 19:24. And he said to those present: take the mina from him and give it to the one who has ten minas. Luke 19:25. And they said to him: Master! he has ten minutes. Luke 19:26. I tell you that to everyone who has, more will be given, but from him who does not have, even what he has will be taken away; Luke 19:27. Bring my enemies, those who did not want me to reign over them, here and kill them before me. Here the king turns his gaze away from the wicked servant and remembers his enemies discussed in verse 14. “Be beaten before me” is an image denoting the condemnation of Christ’s enemies to eternal death. The parable, therefore, concerns both the fate of the Jews who do not believe in Christ, and - and this is its main subject - the future fate of Christ's disciples. Each disciple is given a certain gift with which he should serve the Church, and if he does not use this gift properly, he will be punished by exclusion from the Kingdom of the Messiah, while diligent doers of the will of Christ will receive the highest rewards in this Kingdom. Luke 19:28. Having said this, He went further, ascending to Jerusalem. Luke 19:29. And when he approached Bethphage and Bethany, to the mount called Olivet, he sent two of his disciples, Luke 19:30. saying: go to the opposite village; entering it, you will find a young donkey tied, on which no one has ever sat; having untied him, bring him; Luke 19:31. and if anyone asks you: why are you untying? tell him this: the Lord needs him. Luke 19:32. Those who were sent went and found as He had told them. Luke 19:33. When they untied the colt, its owners said to them, “Why are you untying the colt?” Luke 19:34. They answered: the Lord needs him. Luke 19:35. And they brought him to Jesus, and throwing their clothes over the colt, they set Jesus on it. Luke 19:36. And as He rode, they spread their clothes along the road. Luke 19:37. And when He approached the descent from the Mount of Olives, the whole multitude of disciples began to praise God loudly with joy for all the miracles that they saw, Luke 19:38. saying: Blessed is the King who comes in the name of the Lord! peace in heaven and glory in the highest! Here the Evangelist Luke speaks about the entry of Christ into Jerusalem in accordance with the Evangelist Mark (Mark 11:1-10; cf. Matthew 21:1-16). But at the same time he makes some additions, and in some places – reductions. “He went further” (verse 28) - more precisely: “he walked ahead (ἐπορεύετο ἔμπροσθεν) of His disciples” (cf. Mark 10:32). “To the mount called Olivet” (verse 29) – more correctly: “to the mount of Olives” (ἐλαιῶν – olive grove; Josephus also uses the name “Mount of Olives” (“Josephus.” “Jewish Antiquities”, VII, 9, 2). “When He drew near to descend from the Mount of Olives” (verse 37). Where there was a descent from the mountain, one could see Jerusalem in all its splendor. Therefore, the sudden explosion of enthusiastic cries of the people accompanying Christ as their king entering His capital is understandable. "Disciples". These are disciples in the broadest sense of the word. “What they saw” - of course, before, when they followed Christ. “Blessed is the King” (verse 38). The disciples designate the Lord as king only in the evangelists Luke and John (John 12:13). “Peace in heaven and glory in the highest!” These words replace the exclamation “Hosanna in the highest” (Matthew and Mark) in the Evangelist Luke. He, so to speak, divides “Hosanna” into two exclamations: “peace in heaven,” i.e. salvation is in heaven, with God, who will now distribute this salvation through the Messiah, and then “glory in the highest,” i.e. God will be glorified for this by the Angels on high. Luke 19:39. And some Pharisees from among the people said to Him: Teacher! rebuke your disciples. Luke 19:40. But He answered and said to them, “I tell you that if they remain silent, the stones will cry out.” Luke 19:41. And when he approached the city, he looked at it and cried for it. Luke 19:42. and said: Oh, if only you, even on this day of yours, knew what serves for your peace! But it is now hidden from your eyes, Luke 19:43. for the days will come upon you when your enemies will surround you with trenches and surround you and press you in on every side, Luke 19:44. and they will ruin you, and beat your children within you, and will not leave one stone upon another in you, because you did not know the time of your visitation. This section is found only in the Evangelist Luke. Some Pharisees, emerging from the crowd of people in which they were, turned to Christ with a proposal to forbid His disciples to shout like that. The Lord responded to this that such an explosion of praise addressed to God could not be stopped. At the same time, He used a saying about stones, which is also found in the Talmud. Then, when He approached the city, he looked at it and began to weep—he wept loudly for it (ἔκλαυσεν ἐπ´ αὐτήν, and not ἐδάκρυσεν, as at the tomb of Lazarus, John 11:35). “If you also...” (verse 42). The speech breaks off, as “happens to those who cry” (Evfimy Zigaben). “For peace” or for the salvation of Jerusalem, faith in Christ as the promised Messiah should have served, of course (cf. Luke 14:32). “And you” – like My disciples. “On this day of yours”, i.e. on this day, which could be a day of salvation for you. "Now..." I.e. but in a real relationship this is impossible, God has hidden this salvation from you (ἐκρύβη indicates God’s determination, cf. John 12:37 et seq.; Rom. 11:7 et seq.). “For the days will come upon you...” (verse 43). The Lord has just said that what is hidden from the Jewish people is what serves their salvation. Now He proves this point by referring to the punishment that undoubtedly awaits this people. “They will surround you with trenches.” This was fulfilled during the siege of Jerusalem by the Romans, when Titus, in order to prevent the supply of food supplies to Jerusalem, surrounded it with a rampart or palisade, which was burned by the besieged and then replaced by a wall. “They will ruin you” (verse 44) – more precisely: “they will raze you to the ground” (ἐδαφιοῦσι). “They will beat your children in you.” The city in the Holy Scriptures is often represented by the image of a mother (see Joel.2:23; Is.31:8), and therefore children must be understood as the inhabitants of the city. “The time of your visit,” i.e. a certain point in time when God showed special care for you, inviting you to accept messianic salvation through Me (τόν καιρόν τῆς ἐπισκοπῆς - cf. 1 Peter 2:12). Luke 19:45. And he entered the church and began to drive out those who were buying and selling in it, Luke 19:46. saying to them, “It is written, My house is a house of prayer, but you have made it a den of thieves.” Luke 19:47. And he taught every day in the church. The chief priests and the scribes and the elders of the people sought to destroy Him, Luke 19:48. and they did not find anything to do with Him; because all the people continually listened to Him. The evangelist Luke speaks about the cleansing of the church in agreement with Mark (Mark 11:15–17) and partly with Matthew (Matthew 21:12–13). “And he taught every day in the church.” Evangelist Luke notes the fact of Christ's daily appearance in the church as a teacher in order to make a transition to the subject of the next chapter. The Evangelist Mark also hints at this “teaching” (Mark 11:17). “I listened relentlessly.” The attention with which the people listened to Christ was an obstacle to the Savior’s enemies in their plans against Him. Those. 1.6 kg in silver equivalent. – Editor's note. 400 g for silver. – Editor's note. corresponds to the price of approximately 1.4 kg of gold. – Editor's note. You might be interested in: