Luke 19:7

19:7 the guest of a notorious sinner: As with Levi earlier (5:27-32), Jesus’ willingness to associate with sinners drew criticism (see study note on 5:30).

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

Luk 19:7. Πάντες διεγόγγυζον, they all began murmuring) rather from a doubt [as to the propriety of His proceeding] as concerns the greater portion of them [i.e. as distinguished from “the Pharisees and the Scribes”], than with a feeling of indignation. [Comp. ch. Luk 15:2.—V. g.]—εἰσῆλθε, He went in) and that, too, of His own accord, engaging Himself to be the guest of a publican, a thing which on other occasions He was not wont to do. [This act is going even yet further than the act of eating with sinners in the way which is mentioned in ch. Luk 15:2; Luk 15:5; Luk 15:30.—V. g.]

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

Luk 19:7 . ἅπαντες : general muttered dissent (not even the Twelve excepted), which Jesus anticipated and disregarded. Note His courage, and how much prejudice the uncommon in conduct has to reckon with. ἁμαρτωλῷ : no reason to think with some ancient and modern commentators that Zacchaeus was a Gentile, a son of Abraham only in a spiritual sense. They thought him unfit to be Christ’s host because he was a “sinner” (Grotius). A sinner of course because a publican, a great sinner because a chief publican.

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

The world forsaketh the grace of God, and yet is unwilling that it should be bestowed upon others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

to be guest--or lodge: something more than "eating with" such (Luk 15:2).

a sinner--that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.

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 7. To be guest with a man that is a sinner.] Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See Clarke on Lu 7:37.

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

(7) They all murmured.—Better, were all murmuring. It is significant that the murmur was not confined to a special section of rigorous Pharisees, but came from the whole crowd. The chief publican was clearly not popular, and probably the priestly tone of the place (see Note on Luk_19:5) gave additional strength to all caste feelings. We are carried forward in this verse from the promise to the performance. Our Lord was in the house when the murmurs found expression.

With a man that is a sinner.—The term was obviously used from the popular Pharisaic stand-point, as attaching necessarily to the calling of Zacchæus. He had placed Himself on a level with the heathen or the vilest Jew, and ought to be treated accordingly.

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

7. they all murmured] Rather, they all began to murmur aloud.

The all’ is very significant as shewing how deep-seated was the national feeling which, because it was unworthy, our Lord at the very zenith of His earthly popularity thus unflinchingly braved. Many of them may not have heard His previous vindication of His object (Mat_9:11-13).

to be guest] Literally, “to put up” as though at a guest-chamber (kataluma), Luk_2:7; Mar_14:14.

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 Zacchaeus stood,.... Before Christ, in respect to him, and reverence of him; and in the presence of others, to make a public confession before them, and that they might all hear it, when come to his own house:

and said unto the Lord; that is, to "Jesus", as the Syriac and Persic versions, and some copies read; he addressed himself to Christ, and made his confession to him, as the Israelite, when he brought the basket of the firstfruits to the priest, confessed before the Lord his God, Deu 26:4. And the rather Zacchaeus directed his speech to Christ, being, as he was now convinced, the discerner of the thoughts, and intents of the heart; who knew the genuineness of his repentance, that it was hearty and real; and the sincerity of his expressions and resolutions, and upon what principles he acted, and proposed to do as follows:

behold, Lord, the half of my goods I give unto the poor; not to make satisfaction for the sins he had committed, but to testify his sense of them, and his repentance for them, and as willing to do good with what he had gotten; which shows, that the disposition of his mind was altered, and of a covetous oppressor, he was become tender, kind, and liberal. According to an order made by the Jews in Usha, a man might not give away more than a fifth part of his estate, unless in some extraordinary cases (u); and we read of one, that gave a "third" part of his goods to the poor (w); and of another, that gave, as here, half of his mammon, or wealth (x); and another, half of his food to the poor (y); and of another, that gave away all his goods to them (z); see Co1 13:3; to give a tenth part, was reckoned a medium (a):

and if I have taken any thing from any man by false accusation; or by extorting any thing from him on any pretence, by making an unjust demand upon him; or in any oppressive way, by defrauding and tricking, and by doing him any injury, in any form or manner:

I restore him fourfold: the same that was done in case of sheep stealing, Exo 22:1 but in such a case as this, the law only required the principal, with the fifth part added to it; see Lev 6:5 but Zacchaeus proposes as much as in the case of theft, and which was rarely used. The Jews (b) say,

"that the manner of paying double, was more used than the manner of paying fourfold, or fivefold; for the manner of paying double was used, both in things animate and inanimate; but the manner of paying fourfold and fivefold, was used but with respect to an ox, and a sheep only.''

This was done by Zacchaeus, to show the truth and reality of his repentance; for with that nation,

"the repentance of shepherds, and of collectors, and of "publicans", is said (c) to be very difficult:''

the reason given by the gloss is, because they rob many, and do not know who to return to.

(u) T. Bab. Cetubot, fol. 50. 1. & Maimon. in Misn. Peah, c. 1, sect 1. (w) T. Bab. Menachot, fol. 44. 1. (x) T. Bab. Cetubot, fol. 67. 2. (y) Juchasin, fol. 105. 2. (z) T. Hieros. Peah, fol. 15. 2. (a) Maimon. Hilch. Mattanot Anayim, c. 7. sect. 5. (b) Misna Bava Kama, c. 7. sect. 1. (c) T. Bab. Bava Kama, fol. 94. 2.

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

7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.

Ver. 7. They all murmured] So corrupt was their judgment concerning the offices and condition of the Messiah; so ill set were their affections, that themselves neglecting the grace of God that was offered, they take it ill that any other should partake of it.

By false accusation] After the manner of sycophants, εσυκοφαντησα. It seems it was his practice, that if any had spoken aught against him; he accused them as wrongers of the law, and that he did nothing to them but what he had law for.

{a} An informer, tale bearer, malicious accuser; a calumniator, traducer, slanderer. Obs. ŒD

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.

Murmured - Found fault, complained.

To be a guest - To remain with, or to be entertained by.

A man that is a sinner - All publicans they regarded as great sinners, and the “chief” of the publicans, therefore, they regarded as especially wicked. It would appear also from Zacchaeus’ confession that his character “had been” that of an oppressive man. But the people seemed to forget that he might be a penitent, and that the Messiah came to save that which was lost.

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

All here must not be taken for every individual person, that is not to be presumed either of all the inhabitants of Jericho, or, much less, of all that were in Christ’s company: amongst others Mary Magdalene was at this time in his company, who had no reason to murmur at that. But of what sort of people were these murmurers? The voice is the voice of Pharisees, who had often quarrelled at Christ for this, and of their disciples; for there were multitudes of the Jews that had drunk in the superstitions of that faction, and were more afraid of keeping company with sinners, than themselves being so; of having fellowship with their excommunicates in their houses, than of having fellowship with their, or greater, works of darkness. Our Saviour had before answered this cavil, he will now come to show them they were mistaken in the man; that he whom they counted a sinner, was a better man than themselves generally were.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. All murmured—Here is the last mutter of the cavillers at our Lord’s dealings of mercy to the outcast publicans. See note on Luk_19:1. It was, however, no murmur of Pharisees alone; but of all the crowd, who, supposing that he is on his way to take possession of the Messianic kingdom at Jerusalem, deem it unbecoming for him to give countenance to an agent of Roman despotism.

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

They all murmured. This very inclusive statement, "they all," shows the general intensely Jewish spirit of the age, narrow and sectarian. The people could not imagine goodness, or earnestness, or generosity in one who served the hateful Roman power. Probably in priestly Jericho this stern exclusive spirit was especially dominant.

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

They all murmured - All who were near: though most of them rather out of surprise than indignation.

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

That is, the Pharisees who were here, were highly discontented that Christ went to a publican’s house, whom they looked upon as the worst of men; their eye was evil, because Christ’s was good. Whither should the physician go, but to the sick? The whole need him not. However, the envious Pharisees censure and condemn him for it. Lord, who can hope to escape the aspersions of censorious tongues, while spotless innocence, and perfect holiness, falls under the lash of them? It is sufficient for the servant to be as the master.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7. They all murmured. How often these complaints of Jesus stooping down at the company of sinners are recorded! Now, however, the crowd expected that at Jerusalem his kingdom would be proclaimed, but here he is the guest of the chief agent of the oppressive Roman tribute! Had Christ sought popularity he would never have gone with Zacchæus.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

7. πάντες διεγόγγυζον. ‘They all began to murmur aloud.’ See Luk 15:2. The ‘all’ is very significant as shewing how deep-seated was the national feeling which, because it was unworthy, our Lord at the very zenith of His earthly popularity thus unflinchingly braved. Many of them may not have heard His previous vindication of His object (Mat 9:11-13).

παρά. ‘At the house of.’ It depends on καταλῦσαι. Comp. 2Ti 4:13, ἀπέλιπον παρὰ Κάρπῳ. Act 9:43.

καταλῦσαι. ‘To put up’ as though at a guest-chamber, Luk 2:7; Mar 14:14. Comp. Luk 9:12. The word means originally ‘to loosen harness.’

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.

7.] The murmurers are Jews who were accompanying Him to Jerusalem, on the road to which Zacchæus’s house lay (see ver. 1).

παρὰ ἁμ. ἀνδρί belongs to καταλῦσαι. His profession in life, and perhaps an unprincipled exercise of his power in it, had earned him this name with his fellow-countrymen. Cf. his confession in the next verse.

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

7. πάντες διεγόγγυζον. Note the characteristic πάντες, and comp. 5:30, 15:2. It was not jealousy, but a sense of outraged propriety, which made them all murmur.

Παρὰ ἁμαρτωλῷ. First, with emphasis. They allude, not to the personal charact of Zacchæus, but to his calling. For παρά unelided before a vowel see small pint on 18:27, and Gregory, Prolegom. p. 95.

καταλῦσαι. Only here and 9:12 in N.T. has καταλύω the classical meaning of “loosing one’s garments and resting from a journey”: comp. Gen 19:2, Gen 19:24:23, Gen 19:25; Ecclus. 14:25, 27, 36:31. Elsewhere in N.T. it means “throw down, destroy” (21:6; Act 5:38, Act 6:14, etc.).

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

To be guest [καταλυσαι] . More correctly, Rev., lodge. See on ch. Luk 9:12.

A sinner. See on ch. Luk 3:12.

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