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Lucas 19

ARC · Chapter 19/24

1E, tendo Jesus entrado em Jericó, ia passando.

2E eis que havia ali um varão chamado Zaqueo; e este era um dos principaes dos publicanos, e era rico.

3E procurava vêr quem era Jesus, e não podia, por causa da multidão, porque era de pequena estatura.

4E, correndo adiante, subiu a uma figueira brava para o ver; porque havia de passar por ali.

5E, quando Jesus chegou áquelle logar, olhando para cima, viu-o e disse-lhe: Zaqueo, desce depressa, porque hoje me convem pousar em tua casa.

6E, apressando-se, desceu, e recebeu-o gostoso.

7E, vendo todos isto, murmuravam, dizendo que entrara para ser hospede de um homem peccador.

8E, levantando-se Zaqueo, disse ao Senhor: Senhor, eis que eu dou aos pobres metade dos meus bens; e, se n'alguma coisa tenho defraudado alguem, o restituo quadruplicado.

9E disse-lhe Jesus: Hoje houve salvação n'esta casa, porquanto tambem este é filho de Abrahão:

10Porque o Filho do homem veiu buscar e salvar o que se havia perdido.

11E, ouvindo elles estas coisas, elle proseguiu, e disse uma parabola; porquanto estava perto de Jerusalem, e cuidavam que logo se havia de manifestar o reino de Deus.

12Disse pois: Um certo homem nobre partiu para uma terra remota, a tomar para si um reino e voltar depois.

13E, chamando dez servos seus, deu-lhes dez minas, e disse-lhes: Negociae até que eu venha.

14Mas os seus cidadãos aborreciam-n'o, e mandaram após elle embaixadores, dizendo: Não queremos que este reine sobre nós.

15E aconteceu que, voltando elle, havendo tomado o reino, disse que lhe chamassem aquelles servos, a quem tinha dado o dinheiro, para saber o que cada um tinha ganhado, negociando.

16E veiu o primeiro, dizendo: Senhor, a tua mina rendeu dez minas.

17E elle lhe disse: Bem está, servo bom, porque no minimo foste fiel, sobre dez cidades terás auctoridade.

18E veiu o segundo, dizendo: Senhor, a tua mina grangeou cinco minas.

19E a este disse tambem: Sê tu tambem sobre cinco cidades.

20E veiu outro, dizendo: Senhor, aqui está a tua mina, que guardei n'um lenço;

21Porque tive medo de ti, que és homem rigoroso, que tomas o que não pozeste, e segas o que não semeaste.

22Porém elle lhe disse: Servo maligno, pela tua bocca te julgarei; sabias que eu sou homem rigoroso, que tomo o que não puz, e sego o que não semeei;

23Porque não metteste pois o meu dinheiro no banco, e eu, vindo, o demandaria com os juros?

24E disse aos que estavam com elle: Tirae-lhe a mina, e dae-a ao que tiver dez minas.

25(E disseram lheelles: Senhor, tem dez minas).

26Pois eu vos digo que a qualquer que tiver ser-lhe-ha dado, mas ao que não tiver até o que tem lhe será tirado.

27Porém trazei aqui aquelles meus inimigos que não quizeram que eu reinasse sobre elles, e matae-os diante de mim.

28E, dito isto, ia caminhando adiante, subindo para Jerusalem.

29E aconteceu que, chegando perto de Bethphage, e de Bethania, ao monte chamado das Oliveiras, mandou dois dos seus discipulos,

30Dizendo: Ide á aldeia que está defronte, e ahi, ao entrar, achareis preso um jumentinho em que nenhum homem ainda se assentou; soltae-o e trazei-o;

31E, se alguem vos perguntar: Porque o soltaes? assim lhe direis: Porque o Senhor o ha de mister.

32E, indo os que haviam sido mandados, acharam como lhes dissera.

33E, soltando o jumentinho, seus donos lhes disseram: Porque soltaes o jumentinho?

34E elles disseram: O Senhor o ha de mister.

35E trouxeram-n'o a Jesus: e, lançando sobre o jumentinho os seus vestidos, pozeram a Jesus em cima.

36E, indo elle, estendiam no caminho os seus vestidos.

37E, quando já chegava perto da descida do monte das Oliveiras, toda a multidão dos discipulos, regozijando-se, começou a dar louvores a Deus em alta voz, por todas as maravilhas que tinham visto,

38Dizendo: Bemdito o Rei que vem em nome do Senhor; paz no céu, e gloria nas alturas.

39E disseram-lhe d'entre a multidão alguns dos phariseos: Mestre, reprehende os teus discipulos.

40E, respondendo elle, disse-lhes: Digo-vos que, se estes se calarem, logo as pedras clamarão.

41E, quando já ia chegando, vendo a cidade, chorou sobre ella,

42Dizendo: Ah! se tu conhecesses tambem, ao menos n'este teu dia, o que á tua paz pertence! mas agora isto está encoberto aos teus olhos.

43Porque dias virão sobre ti, em que os teus inimigos te cercarão de trincheiras, e te sitiarão, e te estreitarão de todas as bandas;

44E te derribarão, a ti e aos teus filhos que dentro de ti estiverem; e não deixarão em ti pedra sobre pedra, porquanto não conheceste o tempo da tua visitação.

45E, entrando no templo, começou a expulsar todos os que n'elle vendiam e compravam,

46Dizendo-lhes: Está escripto: A minha casa é casa de oração; mas vós fizestes d'ella covil de salteadores.

47E todos os dias ensinava no templo, e os principaes dos sacerdotes, e os escribas, e os principaes do povo procuravam matal-o.

48E não achavam meio de o fazer, porque todo o povo pendia para elle, escutando-o.

📖 Chapter study

Summary

Jesus visits the home of Zacchaeus, a tax collector who publicly repents. He tells the parable of the ten minas about faithfulness and responsibility, then enters Jerusalem triumphantly, weeps over the city, and drives the money changers out of the temple.

Explanation

Zacchaeus, socially rejected for collaborating with Rome in tax collection, represents yet another example of a marginalized person whom Jesus seeks out and transforms — 'the Son of Man came to seek and to save the lost' (v.10). The parable of the ten minas teaches about making good use of what has been entrusted to us, with responsibility proportional to what was given. The triumphal entry into Jerusalem, with the people hailing Jesus as king, fulfills messianic expectations, but his weeping over the city reveals that he knew of the rejection and destruction to come. The cleansing of the temple demonstrates his zeal for the holiness of the place of worship. The application today is to remember that no one is beyond the reach of God's grace, whatever their social reputation.

Fun facts

  • Zacchaeus was a 'chief tax collector' (v.2), a position of authority over other tax collectors, which explains why he was especially wealthy and especially hated by his fellow Jews.
  • Jesus' prediction about the destruction of Jerusalem (v.43-44) was historically fulfilled in A.D. 70, when the Roman legions commanded by Titus destroyed the city and the temple after a Jewish revolt.

Verse-by-verse explanation

  1. Lucas 19:1This transitional verse simply sets the scene: Jesus enters Jericho and is passing through the city.
  2. Lucas 19:2Being the “chief” among the publicans meant overseeing other tax collectors beneath him and profiting from a whole collection network, not just from his own tax-taking. That explains both Zaccheus’s wealth and the size of the city’s resentment toward someone in that position.
  3. Lucas 19:3Zaccheus wanted to see Jesus, but his short height and the crowd around him made that impossible — a very practical obstacle that leads him to his next solution.
  4. Lucas 19:4Climbing a sycamore tree for a better view was an undignified thing for a wealthy grown man to do in that society — it shows how far his curiosity outweighed any concern for his own image.
  5. Lucas 19:5It is striking that Jesus already knows Zaccheus’s name without introduction, and even takes the initiative to invite Himself to his house — a reversal of the usual custom of hospitality.
  6. Lucas 19:6Zaccheus’s response is immediate and joyful: he hurries down and receives Jesus gladly, without hesitation.
  7. Lucas 19:7The crowd grumbles that Jesus is lodging at the house of a sinner — the same recurring social objection to His associations found throughout the gospel.
  8. Lucas 19:8The law normally required repaying what was stolen plus a smaller added penalty — paying back fourfold was a far more generous restitution than any court could have demanded of him. Zaccheus voluntarily holds himself to a far higher standard than the law itself required.
  9. Lucas 19:9Jesus declares that salvation has come to that house, affirming that Zaccheus, even though rejected as a sinner, is also a son of Abraham — the changed life announced in the previous verse confirms this declaration.
  10. Lucas 19:10This line sums up Jesus’s mission: to seek and to save that which was lost — directly linking this episode to the theme of the parables in chapter 15 about lost things and lost people.
  11. Lucas 19:11Jesus tells this parable because, so near Jerusalem, many expected the Kingdom of God to appear immediately — the story corrects that hasty expectation.
  12. Lucas 19:12The scenario of a nobleman traveling to a far country to receive a kingdom and then return echoes the real historical practice of princes in that region, who had to travel to Rome to have their rule confirmed by the emperor.
  13. Lucas 19:13A mina was a considerable sum, roughly equal to three months’ wages — ten servants receive this amount with the simple instruction to trade with it until their lord returns.
  14. Lucas 19:14The citizens who hate the nobleman and send a delegation against him reflect real historical episodes of opposition to rulers in that region who needed Roman approval.
  15. Lucas 19:15Returning now as king, he calls the servants to give an account of what each one gained with the money he was given.
  16. Lucas 19:16The first servant reports a tenfold return on the original amount — an excellent result.
  17. Lucas 19:17The reward is proportional to the faithfulness shown with a small amount: authority over ten cities, far more responsibility than the original sum entrusted to him.
  18. Lucas 19:18The second servant reports a fivefold return on the original amount — smaller than the first, but still a positive result.
  19. Lucas 19:19His reward is likewise proportional: authority over five cities, less than the first servant’s, but still significant.
  20. Lucas 19:20The third servant simply kept his mina wrapped in a cloth, making no effort at all to put it to use.
  21. Lucas 19:21His excuse accuses his own lord of being harsh and of profiting from what is not his — a justification that tries to shift the blame for his inaction onto his lord’s character.
  22. Lucas 19:22The lord uses the servant’s own words against him: if he truly believed that, he should have acted with more care, not less.
  23. Lucas 19:23The minimum expected effort would have been at least putting the money in the bank to earn interest — the simplest possible action, and the servant did not even do that.
  24. Lucas 19:24The mina is taken from the negligent servant and given to the one who already had ten — a redistribution based on productivity, not equality.
  25. Lucas 19:25Those present react with surprise at the decision, pointing out that this servant already has ten minas — the same puzzlement a reader might feel at this outcome.
  26. Lucas 19:26This principle repeats what already appeared back in chapter 8: to everyone who has, more will be given; from the one who has not, even what he seems to have will be taken away.
  27. Lucas 19:27The parable’s ending is harsh: the king orders those who did not want him to reign to be brought and slain before him — a dark echo of real historical episodes of repression against those who opposed rulers in that region.
  28. Lucas 19:28The narrative picks the main thread back up after the parable: Jesus continues going up the road toward Jerusalem.
  29. Lucas 19:29Near Bethphage and Bethany, at the mount of Olives, Jesus sends two disciples ahead — the start of the preparations for the triumphal entry.
  30. Lucas 19:30Entering on a colt that no one had ever ridden echoes a prophecy of Zechariah about a king arriving humbly, mounted on a donkey instead of a war horse. Anyone who knew that prophecy would recognize a deliberate gesture here, not just a detail of transportation.
  31. Lucas 19:31Jesus already anticipates the question the disciples will be asked and supplies the ready answer: “the Lord hath need of him” — suggesting either a prior arrangement or knowledge of the situation beyond the ordinary.
  32. Lucas 19:32The disciples sent ahead find everything exactly as Jesus had said — confirming the accuracy of His prediction.
  33. Lucas 19:33The colt’s owners ask the reason, exactly as Jesus had anticipated.
  34. Lucas 19:34The disciples answer with the exact phrase Jesus supplied, and that seems to be enough for the animal to be released.
  35. Lucas 19:35Laying their own cloaks on the animal was part of preparing an entry with real significance, tied to Zechariah’s prophecy of a king arriving mounted on a colt.
  36. Lucas 19:36Spreading cloaks on the road where Jesus passes was a traditional gesture of honor reserved for kings or victors, as also happened with Jehu in 2 Kings 9.
  37. Lucas 19:37Near the descent of the mount of Olives, the whole crowd of disciples begins praising God aloud for all the mighty works they had witnessed — a public, collective celebration.
  38. Lucas 19:38This acclamation comes from Psalm 118, traditionally sung by pilgrims arriving in Jerusalem for the great feasts. Using it here to specifically call Jesus King gives the scene a political and messianic weight that goes beyond the psalm’s normal festival use.
  39. Lucas 19:39Some Pharisees in the crowd ask Jesus to rebuke His disciples — likely worried about how much this messianic acclamation might draw unwanted attention from the Roman authorities.
  40. Lucas 19:40Jesus’s answer is firm: if these should hold their peace, the stones would immediately cry out — affirming that this praise was both inevitable and right, something creation itself would testify to if people did not.
  41. Lucas 19:41This is one of the rare moments the gospel records Jesus weeping openly — not over personal pain, but over the tragedy He already sees coming for the city.
  42. Lucas 19:42Jesus’s lament plays on the meaning of the name Jerusalem, tied to the word peace: the city could have recognized the things that belong to her peace, but now they are hidden from her eyes.
  43. Lucas 19:43This prophetic description of a military siege, with trenches surrounding the city on every side, was historically fulfilled in the Roman siege of Jerusalem in the year 70.
  44. Lucas 19:44This lament is understood as a prediction of Jerusalem’s destruction by Roman troops in the year 70, roughly forty years later — an event that had already happened by the time Luke wrote this. That explains the very specific siege details described in the following verses.
  45. Lucas 19:45As soon as He enters the temple, Jesus begins driving out those who were selling and buying there — a decisive act of authority right after the triumphal entry, at the very heart of the religious center.
  46. Lucas 19:46The temple courts, especially the area set aside for Gentiles to pray, had turned into a market for selling sacrificial animals and exchanging money to pay the temple tax, often at abusive rates. Jesus’s action targets exactly this commercial exploitation taking over the one space reserved for foreigners to pray.
  47. Lucas 19:47Jesus now teaches daily in the temple, while the chief priests, scribes, and leaders of the people are already seeking ways to kill Him — the opposition now takes direct aim at His life.
  48. Lucas 19:48They cannot act because the whole crowd hangs on Jesus’s words, listening with real interest — popular support functions as a practical brake on the religious leaders’ plans, at least for now.

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