| Luke 19 | |
|---|---|
 The inscription ofLuke 19:46 inLatin on the architrave at the portal of the church of Santa Trinità, in Trento, Italy | |
| Book | Gospel of Luke |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 3 |
Luke 19 is the nineteenth chapter of theGospel of Luke in theNew Testament of theChristianBible. It recordsJesus' arrival inJericho and his meeting withZacchaeus, theparableof the minas and Jesus' arrival inJerusalem.[1] The book containing this chapter isanonymous, but early Christian tradition uniformly affirmed thatLuke the Evangelist composed thisGospel as well as theActs of the Apostles.[2]
The original text was written inKoine Greek. Some earlymanuscripts containing the text of this chapter are:
This chapter is divided into 48 verses.
Zacchaeus (Greek:Ζακχαῖος,Zakchaios;Hebrew:זכי, 'pure', 'innocent'[4]) ofJericho was wealthy, a chieftax collector, mentioned only in theGospel of Luke.[5] A descendant ofAbraham, Zacchaeus is the epitome of someone meetingJesus' in his earthly mission to bring salvation to the lost.[6] Tax collectors were despised as traitors (working for theRoman Empire, not for their Jewish community), and as beingcorrupt. This encounter between Jesus and Zacchaeus "is a story of divine grace and the call to holiness". A Methodist/Roman Catholicecumenical document reflects that
Zacchaeus, an undeserving figure, is nevertheless graciously accepted by Jesus and drawn into a saving relationship with the Lord, which transforms his previously self-centred and selfish existence into holy living. On receiving Jesus’ summons, Zacchaeus instantly resolves to make reparation for his sinful past by promising to give half of his possessions to the poor and repay fourfold all whom he had defrauded."[7]
The journey which Jesus had embarked on "steadfastly" inLuke 9:51 is drawing towards its climax.Hugo Grotius held that "they" (who heard these things) refers to thedisciples.Heinrich Meyer argues that "they" were the murmurers of verse 7.[9]
Meyer also notes some uncertainty regarding the chronology of events: verse 5 has Jesus planning to stay with Zacchaeus overnight, whereas verse 28 suggests a more immediate departure for Jerusalem after the telling of the parable.[9]
In verse 29, Jesus instructs two of his disciples to take possession of a colt for him to ride. They place their cloaks or "upper garments" on the colt to use as a cushion,[9][10] and accompany Jesus on his way. Those who throw their cloaks on the road ahead of him (verse 36) are presumably the crowd of his disciples, whose presence is indicated in verses 37-38.[11]
On the downward slope of theMount of Olives, there is a scene of great rejoicing:
TheHebrew word "Hosanna", which appears in the parallel accounts in Matthew and Mark, is not used by Luke. Meyer suggests that Luke's version might reflect a tradition which has avoided using this word.[9]
As he drew near to the city, Jesus wept, anticipating thedestruction of the Temple,[13] an occasion known asFlevit super illam inLatin.[14][15] Another occasion whenJesus wept is recorded in John's gospel following the death of his friendLazarus.[16] In hislament, Jesus states:
Lutheran biblical scholarJohann Bengel contrasts Jesus' reaction with the immediately preceding scene of rejoicing:
TheJerusalem Bible suggests that "your peace" is a reference to "the peace of themessianic age".[19]
In many translations, Jesus went on "ahead", i.e. "in front of" his disciples.[21]Erasmus, Kypke, Kuinoel,Heinrich Ewald and others translate as "He went forwards", i.e. he pursued his journey,[9] cf. the God's Word to the Nations translation, "he continued on his way".[22]
As with Luke's earlier text atLuke 13:34–35, Jesus contemplates the significance and fate of Jerusalem, theholy city. This passage is rich in Old Testament allusions.[23]
In expelling the dealers from theTemple, Jesus' words draw from bothIsaiah 56:7 (a house of prayer for all nations) andJeremiah 7:11 (a den of thieves).Matthew 21:13[25] andMark 11:17 have the same quotations.
Luke reiterates atLuke 21:37 and23:27 that Jesus taught in the Temple on a daily basis. Anglican churchmanHenry Alford suggests that this "general description" of Jesus' engagement in the temple is fittingly located at the end of the chapter which concludes his "last journey to Jerusalem".[27]Alexander Maclaren refers to his "calm courage" in continuously teaching there.[28]
Literally, the people “were hanging from him”, i.e. hung on His lips.[30] The Jerusalem Bible translates this as "the people as a whole hung on his words".[31]
| Preceded by Luke 18 | Chapters of the Bible Gospel of Luke | Succeeded by Luke 20 |