Luke 19:9

Luk 19:9-10. Jesus said unto him — Or, concerning him, as Dr. Campbell translates the words, observing, “The thing said shows clearly that our Lord spake not to Zaccheus, but to the people concerning him: he being mentioned in the third person in the next clause.” For so much as he also is a son of Abraham — Notwithstanding all the sins he has committed, it is now manifest that even this man also is a true son of Abraham, and that, not only in respect of his lineal descent from him, but of his faith and holiness. For the Son of man is come to seek and save that which was lost — “Alluding to the parables of the lost sheep, lost money, and lost son, which he had lately delivered, to prove how agreeable it was to reason, to the duties of his mission, and to the will of God, that he should keep company with the worst of sinners, in order to recover them unto God their rightful owner. And therefore, though Zaccheus had been really as bad a man as the multitude took him, and his vocation bespake him to be, Jesus was in the exercise of his duty when he went to lodge with him.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

19:9 this man has shown himself to be a true son of Abraham: Zacchaeus was a child of Abraham by descent (a Jew); now he demonstrated faith like Abraham’s (see Rom 4:11-12).

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

Luk 19:9. Πρὸς) to him: and yet not directly [“in reference to him”]. Comp. the use of πρὸς; in Rom 10:21 [πρὸς δὲ τὸν Ἰσραὴλ λέγει, “but (in reference) to Israel He saith”].—σήμερον, this day) There may be hereby denoted the day on which a man, who was heretofore lost, begins to be one of Christ’s own people. See Php 1:5 [“Your fellowship in the Gospel from the first day until now”]; Act 2:41; Act 16:34. Comp. Joh 4:52.—σωτηρία, salvation) So in Luk 19:10, σῶσαι, to save. The word accords with the meaning of the name Jesus, [God-Saviour].—οἴκῳ, to this house) which had been lately in bad repute. For the most part, the faith of the head of a family is followed by the members of the household.—αὐτὸς) himself, the chief person of the house.—υἱὸς Ἀβραὰμ, a son of Abraham) as even the Hebrew name of Zaccheus shows.

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

Luk_19:9-10. Πρὸς αὐτόν] to him, πρός, as Luk_19:5; Luk_19:8; not: in reference to him (Grotius, Rosenmüller, Kuinoel, de Wette, and others), so that Jesus spoke to the disciples or to the people (Paulus). He speaks to Zacchaeus, but not in the second person (τῷ οἴκῳ σου), because what He said was to serve at the same time as a correction for those murmurers (Luk_19:7, comp. on Luk_19:11), and consequently was to have a more general destination. Hence it is also at least unnecessary, with Ewald, to assume an audible soliloquy of Jesus, and to read πρὸς αὑτόν (to himself) (comp. πρὸς ἑαυτόν, Luk_18:11).

καθότι καὶ αὐτὸς κ.τ.λ.] in accordance with the fact that (Luk_1:7; Act_2:21; in the New Testament used only by Luke) he also (as other Jews, although he is despised as a sinner) is a son of Abraham,as which he belongs to the saving solicitude of the Messiah. Comp. Luk_13:16. It is not the worthiness (Grotius, Kuinoel, Bleek, and others), but the theocratic claim that is meant. Cyprian, Tertullian, Chrysostom, Maldonatus, and others, including Schenkel, who regard Zacchaeus as a Gentile, are compelled to take υἱὸς Ἀβρ. in an ethical sense (quamvis genere non sit, tamen fide est, Maldonatus). But that he was a Gentile is in itself (see also on Luk_19:2), and according to Luk_19:8, not to be supposed, and is not implied in Luk_19:7.

Luk_19:10. γάρ] justifies what is said at Luk_19:9 : with full right do I say that this day is salvation come to this house (the family of this house), etc., for the Messiah has come to seek and to save that which is lost, i.e. those who have incurred eternal ruin. The collective neuter used of persons, as in Joh_17:2; on the thought, see 1Ti_1:15.

ἦλθε] emphatically placed first; for Jesus declares the purpose of His appearance.

ζητῆσαι] might be suggested by the idea of a shepherd (Luk_15:4); still the text contains no closer reference of that kind. Hence it is rather a general expression of the seeking of the love that is solicitous for souls. Comp. 2Co_12:14. Moreover, comp. on Mat_18:11.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 19:9 . πρὸς αὐτὸν , to him or with reference to him; probably both; the words meant for the ears of Zacchaeus and all who might be there to hear, or perhaps spoken half as a soliloquy. καθότι , inasmuch as; a word of Lk.’s; in his writings only in N.T. υἱὸς Ἀ ., a son of Abraham in the natural sense, a Jew; a protest against popular prejudice, for which a publican was as a heathen. The more radical reason, unexpressed, but present doubtless to the mind of Jesus, was: because he also is a son of man , a human being.

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

Beloved of God, one that walketh in the steps of Abraham’s faith: and we gather that salvation came to that house, because they received the blessing as Abraham had, for all of the household were circumcised.

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

Jesus said unto him--but also before all.

This day, &c.--memorable saying! Salvation already come, but not a day old.

to this house--so expressed probably to meet the taunt, "He is gone to be guest," &c. The house is no longer polluted; it is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members (Psa 118:15; Act 16:15-16, Act 16:31).

son of Abraham--He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.

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 9. Jesus said unto him] Bishop PEARCE observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; (Lu 19:7); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two.

To this house] τω οικω τουτω, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, Lu 19:10; and therefore to save this lost soul is a part of my errand into the world." See the sentiment contained in this verse explained on Mt 18:11.

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

(9) This day is salvation come to this house.—The Greek tense, This day came there salvation to this house, has a force which it is not easy to express in English, implying that the salvation was already looked back upon as completed in the past. In one sense salvation had come in the personal presence of the Saviour, but we must remember all that the word implied—deliverance, not from the penalty only, but from the habit and the power of sin. This had come, and the words and acts of Zacchæus showed the fruits. And it comes to him because “he also is a child of Abraham.” The Abraham character was in him, as that of the true Israel was in Nicodemus (Joh_1:47). A son of Abraham, like him in his noble generosity (comp. Gen_13:9; Gen_14:23), was found where, to the common observer, it would have seemed as hopeless to look for one as among the stones of the Jordan valley (Mat_3:9).

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

9. a son of Abraham] Used here in the high spiritual sense (Rom_4:11-12; Rom_4:16; Gal_3:7) though also true (as the name shews) in the literal sense. See Luk_1:55, Luk_3:8.

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.

For the son of man,.... Meaning himself, who was truly man, and the Messiah, and which was one of his names in the Old Testament:

is come: from heaven, into this world, being sent by the Father, and with the full consent and good will of his own:

to seek and save that which was lost: as all his elect were in Adam, and by their own actual transgressions; and are considered as such, whilst in a state of unregeneracy: and particularly the lost sheep of the house of Israel are meant, one of which Zacchaeus was; and so the words are a reason of Christ's looking him up, and calling him by his grace, and making a discovery of himself, and an application of salvation to him; see Mat 18:11.

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

9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.

Ver. 9. He also is a son of Abraham] That is, freely elected, Rom 9:1, a follower of Abraham’s faith, Rom 4:12, and a doer of his works, Joh 8:39. Who then can say but he is his son, and shall rest in his bosom?

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.

Salvation is come to this house - This family. They have this day received the blessings of the gospel, and become interested in the Messiah’s kingdom. Salvation “commences” when people truly receive Christ and their sins are pardoned; it is “completed” when the soul is sanctified and received up into heaven.

Forasmuch - Because. For he has given “evidence” that he is a new man, and is disposed to forsake his sins and receive the gospel.

The son of Abraham - Hitherto, although a Jew, yet he has been a sinner, and a great sinner. He was not worthy to be called a son of Abraham. Now, by repentance, and by receiving the Christ whose day Abraham saw and was glad Joh 8:56, he has shown himself to be worthy to be called his son. Abraham was an example of distinguished piety; the father of the faithful Rom 4:11, as well as the ancestor of the Jews. They were called his sons who were descended from him, and particularly they who “resembled” him. In this place the phrase is used in both senses.

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

Zacheus is here styled a son of Abraham; i.e. his spiritual son, a partaker of the promises made to Abraham concerning the Messias: not that he was actually born of his seed, but because he imitated his faith; and as Abraham at the voice of God, left the land and house of his father; so Zacheus renounced his goods and possessions, by giving them to the poor. (Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It is the opinion of some, that by house is here to be understood Zacchaeus and his whole family. Nor can it be denied, but that God, when he poureth out the oil of grace upon the head of a family, maketh some of it to run down to the skirts of his garments. God’s covenant was with Abraham and his seed. There is a blessing upon whole nations, and whole families, where the heads of them receive the gospel; but this is not to be extended beyond some gospel privileges, and the liberty of the means of grace. εωτηρια ἐγένετο (which we translate salvation is come) seemeth to signify much more than this. I had rather therefore interpret this house, the head of this house.

Forsomuch as he also is a son of Abraham. Here again a question ariseth, in what sense these words are to be understood, whether that he were the son of Abraham, as Abraham was the father of the Jewish nation, or as he was the father of the faithful, viz. of all those who believed, or should believe, in Christ. Those who think he was a Jew, suppose that the Romans did employ some Jews in their service, to gather the public revenue, which is not improbable, being no more than is done by all conquerors: they have also to countenance them,

1. That Zacchaeus is a name of Hebrew extraction.

2. That his mention of a fourfold restitution seemeth to have reference to the law of fourfold restitution, in case of a sheep stolen, and alienated, Exo 22:1.

3. That the Jews did not charge our Saviour for eating with a person uncircumcised, but a person that was a scandalous sinner.

These make these words to be a reason given by our Saviour why he was so kind to Zacchaeus, because he also was a son of Abraham, one of the lost sheep of the house of Israel. If I could interpret σωτηρια, the means of salvation, I should incline to this sense also; but taking it to signify saving grace, which brings men to a certainty of salvation, remission of sins, and the justification of the soul of this publican, I cannot but think that by a son of Abraham in this text is meant a true believer, which he might be, and yet be a native Jew also. Though all Israel did not obtain, yet the election amongst them did obtain, Rom 11:7. All were not Israel who were of Israel. Neither, ( saith the apostle, Rom 9:7) because they are the seed of Abraham, are they all children. Nor were they other than Jews to whom Christ said, Joh 8:39, If ye were Abraham’s children, ye would do the works of Abraham; and, Joh 8:44, Ye are of your father the devil, and the lusts of your father ye will do. Our Saviour therefore in saying, Forsomuch as he also is a son of Abraham, intendeth much more than that he was a native Jew, (if indeed he were so, for that is not certain), viz. that he was a believer, a son of Abraham considered as the father of the faithful; a genuine son of Abraham, rejoicing with him at the sight of his day, and believing with him, so as it was imputed to him for righteousness; and salvation is already come in a sure title, though not in actual possession, to every soul that is such a one.

For the Son of man (saith he) is come to seek and to save that which was lost. We had the same, Mat 18:11; See Poole on "Mat 18:11".

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

9. And Jesus said—One half he said to Zaccheus; and (turning no doubt his face) the remainder he addressed to the crowd. This day is salvation come to this house, is his joyous assurance to Zaccheus. He is a son of Abraham, is his testimony to the Jews of Zaccheus. You may have supposed him an alien, sold, and selling his nation, to heathen; but he is a true son of Abraham, bound to Abraham’s bosom.

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

And Jesus said unto him, This day is salvation come to this house. This solemn announcement on the part of the Redeemer was something more than a mere comforting assurance to a man who, in spite of difficulties and temptations, had striven manfully to lead a brave and generous life, helping, it is clear, the very multitude who were so ready to revile him. It is an assurance to the world that men might work in any profession or calling, and at the same time live a life pleasing to God. It repeats with intense emphasis and this is the great lesson of this striking scene that it is never the work or the position in life which ennobles the man in the sight of God, but only the way in which the work is done, and the position used, which are of price in his pure eyes. The hated publican at the receipt of custom the servant of Rome, might so live as to win the smile of God, as well as the priest in the sanctuary, or the rabbi in his theological school. He also is a son of Abraham. That is to say, a spiritual son a son in the highest and most real sense. Zacchaeus was a faithful follower of Abraham, in his life and in his faith.

Forfeiture and recovery.

Our Lord"s words refer in the first instance to

I THE LOSS AND RECOVERY BY ZACCHAEUS of his place in the commonwealth of Israel.

1. He had forfeited this. It was by no means inalienable. Only they were the true children of Abraham who did the deeds, who lived the life, who were possessed with the spirit, of Abraham. So our Lord taught himself. (see Joh_8:39) This was Paul"s doctrine also. (Rom_2:28, 29 9:7 Gal_3:7) The true child of Abraham was he who walked by faith, who was the servant and the friend of God. (Isa_41:8) But Zacchaeus had lost this true, this real and effectual sonship, For he had been living the life of sense, and not of faith; he had departed from the service of God, and engaged in the practice of extortion and corruption. He had ceased to be the friend of God, and made friendship with an evil world.

2. But now he was in the path of restoration. He was penitent; he was a seeker after heavenly wisdom in Jesus Christ; and this meant renewal of heart and life; it meant rising into a new and elevated region, breathing the pure air of devotion, of service, of righteousness; it meant the recovery of the forfeited birthright. Salvation had come to himself and his household; once more he was "a son of Abraham." We are thus led to look at

II THE SAD POSSIBILITIES OF FORFEITURE open to all the children of men. God made us to be heirs of all that is good and blessed of liberty, of truth, of honour and of love, of himself and of his kingdom. But sin comes in and spoils our heritage; under its evil ban we lose our good estate; our inheritance is forfeited; instead of being the "sons of God" and the "children of wisdom," we become rather the "children of wrath." We may forfeit:

1. Our liberty. We may become, how many do become, enslaved by some evil habit which holds them fast in its strong coils some bodily or mental habit!

2. Our hold upon the truth. We may lose our faith in, and our appreciation of, the leading and vital doctrines which bring us into close and conscious fellowship with God.

3. Our very manhood. For there are many who suffer themselves to sink so low in the moral scale that they forfeit all claim to be accounted men; their lives are simply brutal.

4. Our rightful place in the estimate of our fellow-men. We may lose all the esteem, the confidence, and (consequently) the affection of our neighbours.

5. The friendship of Jesus Christ. Too often those who once walked with him and worked for him stand aside, and "walk no more" by his side; they leave his service, they lose his loving favour, they cannot be any longer counted among his friends. And with all this there must be the sad and grievous forfeiture of:

6. The hope of eternal life. For when fidelity is lost, hope is lost also.

III THE BLESSED OPENING FOR RESTORATION provided by the Saviour of souls. There is no "house," however fallen, to which "salvation" may not come; no human being, however sunk in sin and wrong, who may not be restored in the mercy of God by the power of Jesus Christ the Saviour. It is when he is admitted to the home and to the heart that recovery is attained. In him, for all earnest seekers, is escape from bondage and from error and unbelief; in his service is found the gradual but effectual return of the trust and the love of man; he offers the renewal of his friendship, and opens again the closed door of hope to the penitent and the believing spirit. The slave of sin becomes the son of God; the companion of the evil-doer becomes the friend and co-worker of Christ; the candidate for condemnation becomes the heir of heaven. C.

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

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 Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

salvation

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

That which Zaccheus gave to the poor, was nothing to what Christ gave to him; it was but dross he gave to them, it was salvation Christ gave to him. Where is the man that can say, God is in his debt for acts of charity and mercy? Where is he that will not own God the best and quickest Paymaster? This day is salvation come to this house: It is thine in title, and however long it shall be thine in possession: Forasmuch as he also is a son of Abraham; that is, either a natural son of Abraham, a Jew; or a spiritual son, a believer; the heir of Abraham’s faith, which was also imputed to him for righteousness. Oh happy Zaccheus! Thou has climbed up from thy sycamore to heaven, and by thy charity and justice has purchased to thyself a kingdom that fades not away.

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

9. Salvation is come to this house. Because Zacchæus has truly repented. Forasmuch as he also is a son of Abraham. Therefore entitled to a place in the kingdom, according to the narrow Jewish ideas, but also now shown to be a spiritual son of Abraham, born not of the flesh, but of the spirit (Gal. 3:7).

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.

9. υἱὸς Ἀβραάμ. Used here in the high spiritual sense (Rom 4:11-12; Rom 4:16; Gal 3:7) though also true (as the name Zacchaeus shews) in the literal sense. See Luk 1:55, Luk 3:8, Luk 13:16.

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.

9.] πρός, to him, not ‘concerning him.’ The announcement is made to him, though not in the second person.

σωτηρία, in the stronger sense, salvation.

υἱὸς Ἀβ. ἐστιν] Not, has become (γέγονεν) a son of Abraham by his repentance (Kuinoel, &c.), but is a son of Abraham: though despised by the multitude, has his rights as a Jew, and has availed himself of them by receiving his Lord in faith and humility.

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

9. πρὸς αὐτόν. Although Christ uses the third person, this probably means “unto him” (May. Hahn) rather than “in reference to him” (Grot. Nösg. Godet): see on 18:9. Ewald reads πρὸς αὑτόν, like πρὸς ἑαυτόν, 18:11, as if Jesus were thinking aloud. It is doubtful whether αὑτόν for ἑαυτόν occurs in N.T.

To avoid the difficulty some texts have the plur. πρὸς αὐτούς (R), ad illos (a b c ff2 i l s), and some omit (d e, Cypr.). Some MSS of Vulg. have ad eos or ad illos for ad eum.

ὅτι Σήμερον. The ὅτι is merely recitative and is not to translated. The σήμερον confirms the view that δίδωμι and ἀποδίδωμι refer to a present resolve and not to a past practice.

σωτηρία … ἐγένετο. A favourite constr. with Lk. See on it 6:36 “Only on this occasion did Jesus offer Himself as a guest, although He sometimes accepted invitations. Just as it was to a despised schismatic (Joh 4:26), and to a despised outcast from the synagogue (Joh 9:37), that He made a spontaneous revelation of His Messiahship, so it is a despised tax-collector that He selects for this spontaneous visit. In each case He knew that the recipient had a heart to welcome His gift: and it is in this welcome, and not in the mere visit, that the σωτηρία consisted.1

That τῷ οἴκῳ τούτῳ is said rather than τῷ ἀνδρὶ τούτῳ probably means that the blessing extends to the whole household; rather than that Jesus is alluding to the hospitality which He has received under this roof. In any case it is to be noted that it is the house which has suddenly lost half its wealth, and not the poor who have the promise of abundant alms, that Jesus declares to have received a blessing. To this occasion we may apply, and possibly to this occasion belongs, the one saying of Christ which is not recorded in the Gospels, and which we yet know to have been His, “It is more blessed to give than to receive” (Act 20:35).

καθότι καὶ αὐτὸς υἱὸς Ἀβραάμ. This is conclusive as to Z being a Jew. The words cannot be understood exclusively in a spiritual sense, as Cyprian seems to take them (EP. 63:4, ed. Hartel). Chrysostom points out the moral sonship: Abraham offer his heir to the Lord, Zacchæus his inheritance. Comp. 13:16, and see Weiss, L. J. 2. p. 438, Eng. tr. 3. p. 221. For καθότι, which is peculiar to Lk., see small print on 1:7. The meaning is that he also, as much as any one else, is an Israelite. “His detested calling has not cancelled his birthright. My visit to him, and his receiving salvation, are entirely in harmony with the Divine Will” (ver. 5).

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