Luke 19:9 - Printer Friendly

ESV: And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham.

NIV: Jesus said to him, 'Today salvation has come to this house, because this man, too, is a son of Abraham.

NASB: And Jesus said to him, 'Today salvation has come to this house, because he, too, is a son of Abraham.

CSB: "Today salvation has come to this house," Jesus told him, "because he too is a son of Abraham.

NLT: Jesus responded, 'Salvation has come to this home today, for this man has shown himself to be a true son of Abraham.

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

NKJV: And Jesus said to him, “Today salvation has come to this house, because he also is a son of Abraham;

This is a beautiful restoration. Jesus is in the home of the Jewish tax collector, Zacchaeus. Zacchaeus chose money over God-worship; he chose the Romans over his own people (Luke 19:1–4). A short time with Jesus, however, has brought him back (Luke 19:5–7). He has repented of his sin and promises to give back the money he has taken unjustly, including the most severe fee included under the Mosaic law (Luke 19:8–9; Exodus 22:1).

Jesus has restored him as a son of Abraham (Romans 2:28–29). God made a covenant with Abraham to make him a great nation and bless the nations of the world (Genesis 12:1–3). To be identified with Abraham is to be a true Jew. But some Jews had betrayed that identity.

When John the Baptist saw the Pharisees and Sadducees coming to be baptized, he cried out, "And do not presume to say to yourselves, 'We have Abraham as our father,' for I tell you, God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire" (Matthew 3:9–10). Descendancy from Abraham doesn't make someone a true child of Abraham.

Later, Paul will deal with legalistic Jewish Christians who want Gentile Christians to follow the Jewish law as well, particularly circumcision. Paul points out that God gave Abraham His covenant before Abraham was circumcised. It isn't circumcision that makes someone a child of Abraham (Galatians 3:7–9).

Zacchaeus learns that to be a child of Abraham means to follow his example. "Abraham, 'believed God, and it was counted to him as righteousness'" (Galatians 3:6). As John the Baptist said, it is those who "bear fruit in keeping with repentance" (Matthew 3:8). Zacchaeus fits that description.

Jesus publicly affirms Zacchaeus' position before God, as He often does when restoring someone (Luke 8:44–48; 13:10–16; 18:40–42). The crowd may grumble that Zacchaeus doesn't deserve such grace (Luke 19:7), but "the Son of Man came to seek and to save the lost" (Luke 19:10).

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.