2 There was a man named Zacchaeus. He was a chief tax collector, and he was rich.
3 He was trying to see who Jesus was, and couldn’t because of the crowd, because he was short.
4 He ran on ahead and climbed up into a sycamore tree to see him, for he was going to pass that way.
5 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.”
6 He hurried, came down, and received him joyfully.
7 When they saw it, they all murmured, saying, “He has gone in to lodge with a man who is a sinner.”
8 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.”
9 Jesus said to him, “Today, salvation has come to this house, because he also is a son of Abraham.
10 For the Son of Man came to seek and to save that which was lost.”
11 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.
12 He said therefore, “A certain nobleman went into a far country to receive for himself a kingdom and to return.
13 He called ten servants of his and gave them ten mina coins, and told them, ‘Conduct business until I come.’
14 But his citizens hated him, and sent an envoy after him, saying, ‘We don’t want this man to reign over us.’
15 “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.
16 The first came before him, saying, ‘Lord, your mina has made ten more minas.’
17 “He said to him, ‘Well done, you good servant! Because you were found faithful with very little, you shall have authority over ten cities.’
18 “The second came, saying, ‘Your mina, Lord, has made five minas.’
19 “So he said to him, ‘And you are to be over five cities.’
20 Another came, saying, ‘Lord, behold, your mina, which I kept laid away in a handkerchief,
21 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.’
22 “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.
23 Then why didn’t you deposit my money in the bank, and at my coming, I might have earned interest on it?’
24 He said to those who stood by, ‘Take the mina away from him and give it to him who has the ten minas.’
25 “They said to him, ‘Lord, he has ten minas!’
26 ‘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.
27 But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’”
28 Having said these things, he went on ahead, going up to Jerusalem.
29 When he came near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples,
30 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.
31 If anyone asks you, ‘Why are you untying it?’ say to him: ‘The Lord needs it.’”
32 Those who were sent went away and found things just as he had told them.
33 As they were untying the colt, its owners said to them, “Why are you untying the colt?”
34 They said, “The Lord needs it.”
35 Then they brought it to Jesus. They threw their cloaks on the colt and sat Jesus on them.
36 As he went, they spread their cloaks on the road.
37 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,
38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!”
39 Some of the Pharisees from the multitude said to him, “Teacher, rebuke your disciples!”
40 He answered them, “I tell you that if these were silent, the stones would cry out.”
41 When he came near, he saw the city and wept over it,
42 saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:41All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city.
All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:41–44; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:2–5The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous. … Uninvited he invites Himself to his house; as it follows, Zacchaeus, make haste, and come down, etc. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He had already seen the will.
The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous. … Uninvited he invites Himself to his house; as it follows, Zacchaeus, make haste, and come down, etc. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He had already seen the will.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:1–10; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:16–19This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.
This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:11–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:9Zacchaeus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving them to the poor. And He well says, "He also," to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise.
Zacchaeus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving them to the poor. And He well says, "He also," to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 19:41–42As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. … By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love. … The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness.
As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. … By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love. … The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness.
John Calvin, Commentaries, on 19:41–44; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 19:10The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. … He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.
The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. … He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.
Matthew Henry, Commentary on the Whole Bible, on 19:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 19:4–9And running before - With great earnestness. He climbed up - Notwithstanding his quality: desire conquering honour and shame. … And Zaccheus stood - Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately. He also is a son of Abraham - A Jew born, and as such has a right to the first offer of salvation.
And running before - With great earnestness. He climbed up - Notwithstanding his quality: desire conquering honour and shame. … And Zaccheus stood - Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately. He also is a son of Abraham - A Jew born, and as such has a right to the first offer of salvation.
John Wesley, Explanatory Notes upon the New Testament, on 19:4, 19:8 and 19:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 19:40the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).
the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:40; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 19
Luke 19:2–42, World English Bible
Luke 19 in the Bible · Told in the Story: Chapter 47, Zacchaeus, Chapter 48, The King Comes
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:41All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:41–44; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:2–5The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous. … Uninvited he invites Himself to his house; as it follows, Zacchaeus, make haste, and come down, etc. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He had already seen the will.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:1–10; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:16–19This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:11–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 19:9Zacchaeus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving them to the poor. And He well says, "He also," to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 19:41–42As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. … By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love. … The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness.
John Calvin, Commentaries, on 19:41–44; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 19:10The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. … He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.
Matthew Henry, Commentary on the Whole Bible, on 19:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 19:4–9And running before - With great earnestness. He climbed up - Notwithstanding his quality: desire conquering honour and shame. … And Zaccheus stood - Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately. He also is a son of Abraham - A Jew born, and as such has a right to the first offer of salvation.
John Wesley, Explanatory Notes upon the New Testament, on 19:4, 19:8 and 19:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 19:40the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:40; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.