Luke 19:4

19:4 climbed a sycamore-fig tree: This act was very undignified for a man of Zacchaeus’ power and wealth; it shows his genuine spiritual interest in Jesus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 19:4. Προδραμὼν, having run on before) with great eagerness.—ἀνέβη, he climbed up) External etiquette and manners would not allow a man of rank to climb up into a tree; but faith conquers every other consideration.—συκομορέαν, a sycamore) The sycamore, a tree of a nature standing midway between a fig-tree and a mulberry tree; a tree which grows to a great height. Comp. ch. Luk 17:6, note.—ἐκείνης) viz. ὁδοῦ, χώρας. There is an ellipsis of διὰ, as in ch. Luk 5:19, where see the note. Some have supplied the διά.[205]

[205] Rec. Text has δἰ ἐκείνης: a has “per illa parte.” But ABQ have ἐκείνης only; bc “illâ parte:” Vulg. and d, ‘inde.’—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 19:4 . εἰς τὸ ἔμπροσθεν , in front of the crowd, to make sure; stationed at any point opposite the crowd he might miss his chance. συκομοραίαν , a fig mulberry tree, as many think = συκάμινος in Luk 17:6 ; but why then not use the same word in both places, the only two places in N.T. where they occur, both used by the same writer? To this it has been replied: “Although it may be admitted that the sycamine is properly and in Luk 17:6 the mulberry, and the sycamore the fig mulberry, or sycamore fig, yet the latter is the tree generally referred to in the O.T. and called by the Sept [148] sycamine , as 1Ki 10:27 , 1Ch 27:28 , Psa 78:47 , Amo 7:14 . Dioscorides expressly says Συκόμορον , ἔνιοι δὲ καὶ τοῦτο συκάμινον λέγουσι , lib. i., cap. 180” (Smith’s Dictionary of the Bible , s. v. Sycamore ). This is in effect to say that through the influence of the Sept [149] and following common usage Lk. used the two words indifferently as synonyms. ἐκείνης : supply ὁδοῦ , cf. ποίας , Luk 5:19 .

[148] Septuagint.

[149] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

sycamore--the Egyptian fig, with leaves like the mulberry.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. He ran before] The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) And climbed up into a sycomore tree.—The name of “sycomore” has been variously applied—(1) to a species of maple (Acer pseudo-platanus); (2) to the mulberry (Morus nigra), more properly, “sycamine,” as in Luk_17:6; and (3) to the fig mulberry (Ficus sycomorus). The last is the tree here meant. It grew to a considerable height in the Jordan valley, and was much used by builders and carpenters (1Ki_10:27). The care taken by St. Luke to distinguish between the “sycamine” of Luk_17:6 (where see Note), and the “sycomore” here, may fairly be noted as an instance of botanical accuracy, such as was likely to be found in a physician. We can picture the scene to our mind’s eye—the eager, wistful, supplicating face looking down from the fresh green foliage (it was early spring), and meeting the gaze of Jesus as He passed,

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. into a sycomore tree] Not the same as the sycamine (mulberry) of Luk_17:6, or with our sycamore (or pseudo-platanus) but the Egyptian fig, of which the low spreading branches are very easy to climb.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when Jesus came to the place,.... Where the tree stood, in which Zacchaeus was. Christ knows where his people are, and where to find them, where they commonly dwell, or where at any time they are, he being God omniscient: besides, the bounds of their habitations are fixed by the determination and appointment of God, and were foreknown by Christ, who, before the world began, was "rejoicing in the habitable part of his earth", where he knew his saints would dwell, who are "the sons of men", with whom his delights were; and he knows where they are, when the time is come to call them: he knew Zacchaeus was in the sycamore tree, as he saw Nathanael under the fig tree, before Philip called him, Joh 1:48 and Christ comes to the very place where his people are, either in person, as here; and so he came to Galilee, and to the sea there, and walked by it, and on the very spot, where he knew he should meet with Peter, and Andrew, and James, and John, whom he called to follow him, Mat 4:13. He came to his own city Capernaum, and to the place of receipt of custom near unto it, where Matthew was, and called him, Mat 9:1 and he came to Samaria, and to Jacob's well, where he knew the woman of Samaria would be at such a time, in order to call her: or, though he comes not in person to others, where they are, yet by his word, and by his Spirit; and he comes to them before they come to him; and is found of them, and finds them, who sought him not; and is made manifest to them, who asked not for him; and in this he acts the part of the good shepherd, that leaves the ninety nine in the wilderness, and goes after that which is lost till he finds it; and agreeably to his character as a Saviour, and to the end of his coming into the world, which was to call sinners to repentance, and to seek, and save that which is lost, Luk 19:10.

He looked up and saw him; he knew him, he being one of those the Father had given to him, and he had loved and undertook for, and was come into the world to seek, and to save, and now, at this time, was come hither to call by his grace. He had seen him before in the glass of his Father's purposes and decrees, he being chosen in him to grace and glory, and being a vessel of mercy, afore prepared for glory: he had seen him when he was brought into the bond of the covenant; and passed under the rod of him, that telleth all the covenant ones, as they were put into it, and given to him the Mediator of it: he had seen him among them that were lost in Adam, whom he came to recover out of the ruins of their fall in him; and now he saw him in his state of nature and unregeneracy; he saw him in his blood, and said unto him, live: this look was a look of love, grace, and mercy; he looked upon him, and loved him, and was gracious to him, and had compassion on him; and it was a distinguishing look, he looked on him, and not on others. There was a great crowd both before and behind him, and all about him; but he looked not on these, but he looked up to Zacchaeus.

And he said unto him, Zacchaeus; he knew him, and could call him by his name, as he did Saul, when he called him, and revealed himself to him. His name was written in the Lamb's book of life, and so must be known to Christ, who was present at the making of that book, and was concerned in setting down the names in it, and has it in his keeping: he was one of the sheep the Father had given him, he came to lay down his life for, and of whom he had such perfect knowledge, as to call them by name, as he does all the chosen and redeemed ones; see Isa 43:1. It must be very surprising to Zacchaeus to hear Christ call him by his name, who was an utter stranger to him, and whom he had never seen before; and it is a very considerable instance of the omniscience of Christ, as well as of the great condescension and affectionate regard he has to his own, and the familiar way in which he uses them.

Make haste, and come down; from the tree. The dangerous estate and condition of a sinner requires haste; it is like that of Lot in Sodom, when it was just going to be destroyed; and like that of the manslayer, when pursued by the avenger of blood; both whom it became to escape for their lives, and flee for refuge as fast as they could: and so it became Zacchaeus to come down with all speed to Christ, who was come hither to call and save him; and the enjoyment of Christ, and his grace, calls for haste; see Joh 11:28. Such who come to Christ must quit all their exalted thoughts of themselves, of their riches, fulness, and self-sufficiency, and come to him as poor and needy, for such only he fills with his good things; and of their health and soundness, and come to him the great physician, as sick and diseased; and of their purity and goodness, holiness and righteousness, and come to him as sinners: but it must be mighty grace to cast down imaginations, and high things, that exalt themselves against Christ, and the knowledge of him, and to humble a proud sinner, and bring him to the feet of Jesus.

For this day I must abide at thy house; for a little while; not so much for the sake of refreshment for himself, and his disciples, as for the good of Zacchaeus; to make known the great salvation to him, and to bestow his grace upon him, and converse with him in a spiritual way.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.

Ver. 4. And he ran before] Forgetful of his rank and quality. Rich men and rulers use not to run, much less to climb trees, as boys do for birds’ nests. But his earnest desire to see his Saviour, and especially a gracious impulse of the Holy Spirit, made him thus seemingly immodest, and unmindful of keeping a decorum.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A sycamore tree - See this described in the notes at Luk 17:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

4. A sycamore tree—That is, a fig-mulberry tree; the tree with the leaves of a mulberry and a fruit like a fig. When of full growth it takes three men to embrace its trunk; and, being usually planted by the roadside, it serves, by its far-extending branches, either for shelter, or for such means of overlooking as Zaccheus here practiced.

To pass that way—It was publicly known that his route lay toward Jerusalem.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Into a sycomore tree. Floss sycomorus, the fig-mulberry, is here meant. It grew in the Jordan valley to a considerable height; the low, spreading branches were easy to climb. "We can picture the scene to our mind"s eye. The eager, wistful, supplicating face looking down from the fresh green foliage it was early spring and meeting the gaze of Jesus as he passed" (Dean Plumptre).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And running before - With great earnestness. He climbed up - Notwithstanding his quality: desire conquering honour and shame.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

4. συκομορέαν. See note.

ἐκείνης. See note. The δι’ ἐκείνης of Elz. is a gloss.

4. συκομορέαν. A commoner form of the name is συκόμορος. Not the same as sycamine (mulberry) of Luk 17:6, or with our sycamore (or pseudo-platanus) but the Egyptian fig, of which the low spreading branches are very easy to climb.

ἐκείνης. ‘That way.’ There is no need for the διὰ of some MSS. See Luk 5:19, ποίας. Winer, p. 738 sq.

διέρχεσθαι. To pass through the town.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. προδρ. ἔμπρ.] So Jos. Antt. vii. 8. 5, προέπεμψεν ἔμπροσθεν.

συκομορ.] The Egyptian fig, a tree (Pliny xiii. 14: Dioscor. i. 182, cited by Winer) like the mulberry in appearance, size, and foliage, but belonging generically to the fig-trees. It grows to a great size and height: see Winer, Realwörterbuch, under Maulbeer-feigenbaum. See also on ch. 17:6. Notice the changes of subject here,—ἀνέβη (Ζακχ.) … ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν (ὁ Ἰησ.) διέρ.… κ. σπεύσας (Ζακχ.). See ch. 15:15:—and a curious and characteristic note in Wordsw. here.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. εἰς τὸ ἔμπροσθεν.. Strengthens the προδραμών. He ran on to that part of the city which was in front of Christ’s route. There is nothing to show that he wished to hide, and that Christ’s call to him was like His making the woman with the issue disclose her act (Trench). On the other hand, there is no evidence that he braved the derision of the crowd. We may say, however, that no thought of personal dignity or propriety deterred him from his purpose.

TR. omits εἰς τό, which is sufficiently attested by א B L, processit in priore et (e), antecedens ab ante (d), D having προλαβών for προδραμών.

συκομορέαν. “A fig-mulberry,” quite a different tree from the fig and the mulberry and the common sycamore: Its fruit is like the fig, and its leaf like the mulberry, and hence the name. The συκάμινος of 17:6 is commonly held to be the mulberry, but may be another name for the fig-mulberry, as Groser thinks. The fig-mulberry “recalls the English oak, and its shade is most pleasing. It is consequently a favourite wayside tree. … It is very easy to climb, with its short trunk, and its wide lateral branches forking out in all directions” (Tristram, Nat. Hist. of B. P. 398).

The MSS. vary much, but all early uncials except A have -μορέα and not -μοραία; and -μορέα is much better attested than -μωρέα or -μωραία. The common form is συκόμορος.

With ἐκείης sc. ὁδοῦ comp. ποίας 5:19.

For the sudden change of subject, ἀνέβη … ἤμελλεν, comp. 14:5, 15:15, 17:2; and for the subjunctive after a past tense, ἀνέβη … ἴνα ἴδῃ, comp. 6:7, 18:15, 39; Joh 4:8, Joh 7:32.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Sycamore [συκομορεαν] . From sukh, fig - tree, and moron, the mulberry. The fig - mulberry, resembling the fig in its fruit, and the mulberry in its leaves. Some old writers derived it from mwrov, foolish, because it produced worthless figs. Dr. Thomson says that it bears several crops yearly, which grow on short stems along the trunk and the large branches. They are very insipid, and none but the poorer classes eat them. Hence Amos expresses the fact that he belongs to the humblest class of the community, by calling himself a gatherer of sycamore fruit (Amo 7:14). It grows with its large branches low down and wide open, so that Zacchaeus could easily have climbed into it. It is a favorite and pleasant conceit with old commentators that Zacchaeus' sycamore that day bore precious fruit.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.