Luke 19 Luke 19:1–10 Christ visiteth Zacchaeus the publican. Luke 19:11–27 The parable of a nobleman who left money with his servants to trade with in his absence. Luke 19:28–40 Christ rideth in triumph into Jerusalem.

Jericho was a very rich city, in the tribe of Benjamin, less than twenty miles distance from Jerusalem, (whither our Saviour was going), and less than eight miles distance from Jordan: See Poole on “Num. 22:1”.

We have had frequent occasions to hint, that the publicans were the gatherers of the public revenue for the Romans. Amongst them there was an order of superior and inferior officers: Zacchaeus was the chief of them that were in that commission.

All this was but curiosity; he saw a great crowd passing by, and asks what was the matter. The people tell him, that it was Jesus of Nazareth, that famous Prophet, whose fame had filled Judea as well as Galilee.

I see no ground for their opinion who think that before this time Zacchaeus’s heart was touched with any love or affection to Christ. The evangelist seemeth to represent Zacchaeus before this as a mere stranger to Christ, he sought to see who he was.

Curiosity carried Zacchaeus up, but love to Christ bringeth him down; he therefore makes haste to come down, and he receiveth Christ joyfully, glad to entertain such a guest. When Christ cometh to any soul, he never brings any sorrow to it, nor any thing but glad tidings.

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.

See here the first effects of Christ’s saving looks upon any soul. The soul presently begins to cry out with the prophet, Isa. 6:5, Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of…

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.

We noted before, that Jericho was but a hundred and fifty furlongs from Jerusalem, (which were not twenty miles), and probably this discourse was upon the way when he was come nearer to it.

The parable of the talents, which we had, Matt. 25:14–30, is of great cognation to this parable, and the doctrine of it in many things is the very same; but the circumstances of that and this relation are so differing, as I cannot think that both Matthew and Luke relate to the same time.

Jerusalem (as we before noted) stood upon a hill; those that went to it therefore ascended. This going before the company was noted by Mark 10:32; here again Luke taketh notice of it; to let us know certainly with what alacrity our Saviour managed the business of man’s redemption.

See Poole on “Matt. 21:1”, and following verses to Matt. 21:6. See Poole on “Mark 11:1”, and following verses to Mark 11:6. We have discoursed there of Bethphage and Bethany, and whatever occurs in this history needing any explication.

See Poole on “Matt. 21:7” and following verses to Matt. 21:9. See Poole on “Mark 11:7” and following verses to Mark 11:10. Both which evangelists (Mark most fully) describe this great triumph.

How peevish were these wretched Pharisees, to envy our Saviour this little triumph, of coming into the city upon an ass’s colt, with garments under him instead of a saddle, or any stately furniture and trappings, and attended by a company of poor people throwing their garments and boughs of trees…

Those who of old blotted out this sentence, as thinking that weeping was not becoming Christ’s perfection, seem to have forgotten that he was perfect man, and a sharer in all the natural infirmities of human nature (if weeping upon the prospect of human miseries deserveth no better name than an…

Speeches which are the products of great passion, are usually abrupt and imperfect: If thou hadst known, that is, Oh that thou hadst known, or, I wish that thou hadst known. We are said in Scripture not to know more than we believe, are affected with, and live up to the knowledge of.

It is a plain prophecy of the final destruction of Jerusalem by the Roman armies, which came to pass within less than forty years after. The cause of that dreadful judgment is assigned, because thou knewest not the time of thy visitation.

We have met with this before more fully: See Poole on “Matt. 21:12–13”. See Poole on “Mark 11:15”, and following verses to Mark 11:17.

This our Saviour’s preaching daily must be understood of a very few days, for it appeareth from John 12:1, that he came to Bethany but six days before the passover; now upon the passover day he died; but for the intermediate time, it is plain from the other evangelists that he was wont to spend the…