Luke 19:5 - Printer Friendly

ESV: And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.”

NIV: When Jesus reached the spot, he looked up and said to him, 'Zacchaeus, come down immediately. I must stay at your house today.'

NASB: And when Jesus came to the place, He looked up and said to him, 'Zaccheus, hurry and come down, for today I must stay at your house.'

CSB: When Jesus came to the place, he looked up and said to him, "Zacchaeus, hurry and come down because today it is necessary for me to stay at your house."

NLT: When Jesus came by, he looked up at Zacchaeus and called him by name. 'Zacchaeus!' he said. 'Quick, come down! I must be a guest in your home today.'

KJV: And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.

NKJV: And when Jesus came to the place, He looked up and saw him, and said to him, “Zacchaeus, make haste and come down, for today I must stay at your house.”

By placing the story of Zacchaeus (Luke 19:1–4) right after the story of the blind beggar, Luke shows how the two are strikingly similar, despite their social disparity (Luke 18:35–43; 19:6–10):

Both are social outcasts. People in Jesus' era often believed handicaps such as blindness were God's punishment for sin (John 9:2). The people also hated tax collectors.

Both men require other people's money. The blind man begged for alms. Zacchaeus, as a tax collector, took taxes with the authority of the Roman government—and then took more for his own commission.

Neither man can see Jesus: the blind man had to shout for Jesus' attention and Zacchaeus needed to climb a tree.

Jesus called both men to Him.

Both men face opposition. the crowd tried to shush the blind man so Jesus wouldn't hear him. A different crowd doesn't believe a tax collector has the right to host a revered teacher.

Jesus opens both their eyes. The blind man can now see physically. Zacchaeus gains the ability to recognize his fallen spiritual state.

Both men react appropriately. The blind man follows Jesus. Zacchaeus returns the money he stole, with generous compensation of his own.

The text doesn't explain how Jesus knows Zacchaeus' name. It's possible this was something perceived through the Holy Spirit. Maybe Jesus had heard of the unusually small tax collector of Jericho. Or the name may have come up from the crowd or others as Jesus passed by. Jesus says He "must" stay with Zacchaeus; it is a necessity. Jesus' request is bold to Western eyes, but as is common in the Middle East, Zacchaeus is honored to host.

Luke 19:1–10 continues a pattern of stories which begin with a miracle and record Jesus teaching about the kingdom of God. Jesus has already healed blind Bartimaeus in the twin cities of Jericho (Luke 18:35–43). Now, He calls down Zacchaeus from a tree. The diminutive tax collector proves hungry for a chance to repent and follow Christ. The next, final story of the "travelogue to Jerusalem" (Luke 9:51—19:27) is the parable of the ten minas: an illustration of faithful living despite Jesus' imminent departure (Luke 19:11–27).

Jesus approaches Jerusalem by way of Jericho. Along the road, he encounters Zacchaeus: an unusually short man and infamous tax collector. Zacchaeus responds to Jesus' invitation and demonstrates humility and repentance. Jesus gives a parable explaining a believer's obligation to encourage the spread of the gospel. Jesus enters Jerusalem to great fanfare, upsetting local Pharisees. As He rides, Jesus weeps to think of the future destruction in store for the city. He once again drives corrupt businessmen from the temple grounds. His enemies are furious, but too afraid of the adoring crowds to take direct action.

Luke 19 finishes the "travelogue of Christ to Jerusalem" and introduces His first actions there (Luke 9:51—19:27). This long passage semi-chronologically records Jesus' journey to Jerusalem and the theological reasons why He must go to the cross. It finishes here, in this chapter, with Jesus meeting Zacchaeus and the parable of the ten minas. The chapter continues with Jesus' entry into Jerusalem as its king—the triumphal entry. Jesus mourns over Jerusalem, its rejection of their Messiah, and its coming destruction in AD 70. He also cleanses the temple and teaches there. In the next segments, Luke covers the last hours of Jesus' earthly life (Luke 22—23) as well as Jesus' resurrection (Luke 24).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.