Exegetical and Hermeneutical Commentary of Luke 19:9
And Jesus said unto him, This day is salvation come to this house forsomuch as he also is a son of Abraham.
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.
Fuente: The Cambridge Bible for Schools and Colleges
Salvation is come to this house – This family. They have this day received the blessings of the gospel, and become interested in the Messiahs 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Jesus said unto him] Bishop PEARCE observes: “Probably Luke wrote , not , 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] , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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. Gods 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. (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 , 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 Abrahams 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“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Jesus said unto himbutalso before all.
This day, c.memorablesaying! Salvation already come, but not a day old.
to this housesoexpressed 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 thenew impulses from its head which would reach its members (Psa 118:15;Act 16:15; Act 16:16;Act 16:31).
son of AbrahamHe wasthat by birth, but here it means a partaker of his faith,being mentioned as the sufficient explanation of salvationhaving come to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jesus said unto him,…. The Persic version reads, “Jesus said to the multitude, and to his disciples”; to which well enough agree the following words:
this day is salvation come to this house: to the master of it, and it may be to others in it; the Arabic version reads, “to the inhabitants of this house”. The Persic version reads, “great salvation”; by which may be meant, the Gospel, as in Heb 2:3 so called, because it brings the account of salvation by Christ, which is not discoverable by the light of nature, nor made known by the law of Moses; but the Gospel publishes and proclaims it; the ministers of it show unto men the way of salvation, and direct them, and encourage to go to Christ for it; likewise the Gospel is the means of bringing near this salvation, and of applying it to them; and when it comes with the demonstration of the Spirit, it is the power of God unto salvation: and this might be truly said to come to Zacchaeus’s house; inasmuch as Christ the great preacher of it, and by whom it first began to be spoken, and was spoken by him, as it never was by any one besides, was now in his house, preaching it; the sum and substance of which lie in the words delivered by him in the following verse; and the Gospel came to him to purpose, and was effectual: sometimes it comes to a people, city, town, or family, and it is rejected, and becomes of no effect; but here it came to Zacchaeus, and into him; and wrought effectually in him, as his words in the preceding verse declare: moreover, the blessing of salvation itself, which is wrought out by Christ, and published in the Gospel, was brought home to him; he was not only made sensible that he stood in need of salvation, but this was brought near unto him, and set before him, and applied to him; he had not only hopes of it, but faith of interest in it; it was made known unto him, that Christ was his salvation; and it was revealed and applied to the rest of the family, as well as to him: sometimes the Lord takes one of a city, and two of a family; and sometimes whole families, as Lydia’s and the jailor’s, and here Zacchaeus’s, as seems probable; for by his house may be meant, his family: though this may be understood of Christ, the author of salvation; who came into his house in a literal sense, as well as in a spiritual sense; and was made known to Zacchaeus, as his Saviour and Redeemer. The Alexandrian copy reads, “in this house”: it follows,
forasmuch as he also is the son of Abraham. These words are to be considered, either as a reason, or evidence, of salvation being come to his house; and therefore cannot be understood of him as a son of Abraham, by natural descent: he was indeed a Jew, as appears by his name, and by his knowledge of the Jewish law, concerning restoration; and which may be confirmed by the silence of the Pharisees, who murmured at Christ’s going along with him; who, had he been a Gentile, would not have failed to have mentioned it; but then, though this might be a reason justifying Christ in going to his house, who did not exceed the bounds of his office, as the minister of the circumcision, and as sent, and that only to the lost sheep of the house of Israel; yet this could be no reason of spiritual salvation coming to him, which was not confined to Abraham’s natural seed, nor was it necessary to them, more than others, and much less general; and indeed, very few of them then in being, partook of it; for though salvation was of them, and Christ the Saviour came unto them, yet they rejected him, and died in their sins: nor is this a reason of salvation coming to his family; for though by virtue of the covenant of circumcision made with Abraham and his natural seed, there were many outward privileges bestowed upon them, yet spiritual salvation was not ensured by it to them; and with regard to that, natural descent from Abraham, and circumcision, were of no avail: but this is to be understood of him, as a son of Abraham in a spiritual sense, he being now a believer in Christ, and so one that walked in the steps of the faith of Abraham; and this was an evidence of his interest in salvation by Christ, the blessing with which he was blessed, with faithful Abraham: and also his being a son of Abraham, which is no other than to be a child of the promise, Ro 9:8 or in other words, one of God’s elect, a chosen vessel of salvation, was a reason why Christ, the author of salvation, came to him, why the Gospel of salvation was made known to him, and why the blessing of salvation was applied to him. The Jews use this phrase, not only of one whose natural descent is from Abraham, but whose knowledge in divine things is considerable: so when R. Eliezer ben Arach taught the Mercava, (the mystery of Ezekiel’s visions),
“R. Jochanan ben Zaccai stood and kissed his head, and said, blessed art thou, O God of Israel, that has given
, “a son to Abraham”, who has knowledge to understand, and to search out, and to explain the work of Mercava d.”
For Abraham is said e to be a father in this sort of knowledge, for which reason, this man was genealogized a son of Abraham.
d T. Bab. Chagiga, fol. 14. 2. e Caphtor, fol. 69. 1.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And Jesus said unto him,” (eipen de pros auton ho lesous) “Then Jesus said directly and personally to him,”
2) “This day is salvation come to this house,” (semrton solteria to oiko touto egeneto) “Salvation came to this house today,” evidently the same day Jesus met Zacchaeus and went into his house, not the following morning, Joh 4:34-35. This emphasizes the prompt mercy and grace of Jesus to the penitent, Luk 23:43.
3) “Forsomuch as he also is a son of Abraham.” (kathoi kai autos huios Abraham (estin), “Because he even exists as a son of Abraham,” Luk 13:16; Joh 8:39; An heir of faith, who has trusted in me, confessed his sins, and offered restitution to any person he has cheated of anything, Rom 4:3-5; Rom 4:16.
Fuente: Garner-Howes Baptist Commentary
9. Today is salvation come to this house. Christ, bearing testimony to Zaccheus, declares that his professions were not hypocritical. And yet he does not ascribe to the good works of Zaccheus the cause of salvation; but, as that conversion was an undoubted pledge of the divine adoption, he justly concludes from it that this house is a possessor of salvation Such, to is the import of the words for, since Zaccheus is one of the children of Abraham, he argues that his house is saved. In order that any man may be reckoned among the children of Abraham, it is necessary for him to imitate Abraham’s faith; nay, Scripture expressly bestows on faith this commendation, that it distinguishes the genuine children of Abraham from strangers. Let us therefore know that in Zaccheus faith is chiefly commended, on account of which his good works were acceptable to God. Nor is there reason to doubt that the doctrine of Christ went before the conversion of Zaccheus; and, consequently, the commencement of his salvation was, to hear Christ discoursing on the undeserved mercy of God, and on the reconciliation of men to Him, and on the redemption of the Church, and to embrace this doctrine by faith.
In consequence of the Greek word οἴκος; (house) being of the masculine gender, this passage is explained in two ways. The old translator (681) has made the reference to be to Zaccheus, which I also prefer. (682) Erastians has chosen to render it, inasmuch as The House, itself is a Daughter of Abraham; (683) and although I do not disapprove of this, I think it more natural to explain it as referring to Zacche u s For, since God, when he adopts the head of a family, promises that He will be a God even to his whole house, salvation is, with propriety, extended from the head to the whole body. Now the particle καὶ (also) is emphatic; for Christ means, that Zaccheus, not less than the other Jews who haughtily detested him, is a son of Abraham And that his former life may not seem to have shut against him the gate of salvation, Christ argues from his own office, that there is nothing in this change at which any man ought to take offense, since he was sent by the Father to save those who were lost.
(681) “ Le translateur Latin ancien;” — “the old Latin translator.”
(682) The question is, whether the antecedent to αὐτός be Ζακχαῖος or ὁ οἴκος. On the former supposition, our English version will be approved HE also (namely, Zaccheus) is a son of Abraham On the latter supposition, the translation will run thus: IT also (namely, the house) is a child of Abraham; or — carrying out the metaphor as Erasmus has done — IT also is a DAUGHTER of Abraham. — Ed
(683) “ Eo quod ipsu domus sit filia Abrahae . ”
Fuente: Calvin’s Complete Commentary
(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 implieddeliverance, not from the penalty only, but from the habit and the power of sin. This had come, and the words and acts of Zacchus 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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Jesus said to him, “Today is salvation come to this house, forasmuch as he also is a son of Abraham.” ’
Jesus recognised his true repentance and his desire to be forgiven his sins, and declared that that day salvation had come to his house. God had accepted his repentance, and change of heart and life. He was forgiven. Like the public servant in the parable, from now on he could begin to live a new life, knowing that he was acceptable to God. For this day he had shown, whatever had been true in the past, that he was again a true son of Abraham, one who had been lost and was now found. This indicated that in God’s eyes he was now restored to the fellowship of Israel, was once more safely within the covenant, and was seen as one of the true people of God.
The fact that salvation had come to the house did not mean that automatically everyone living there was saved. It meant that the opportunity of salvation was openly presented to them. But each must respond and believe. For in the end the Gospel could divide households (Luk 12:51-53). This concept of salvation was a further indication of the arrival of the acceptable year of the Lord which would lead up to the final consummation.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 19:9. And Jesus said unto him, And Jesus spake concerning him, that is, to the guests; as is evident from the speech itself. The proposition is used in this sense, ch. Luk 20:19. Heb 1:7; Heb 4:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 19:9-10 . ] to him , , as Luk 19:5 ; Luk 19:8 ; not: in reference to him (Grotius, Rosenmller, 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 ( ), 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 (to himself ) (comp. , Luk 18:11 ).
. . .] 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 . 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 . ] 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 .
] emphatically placed first; for Jesus declares the purpose of His appearance .
] 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 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1560
THE CONVERSION OF ZACCHEUS
Luk 19:9. And Jesus said unto him, This day is salvation come to this house.
IT is said of our blessed Lord, that he went about doing good. But the good which he did was principally to the bodies of men; the work of converting and saving their souls was to be carried on principally after his death by the instrumentality of his Apostles. There were, however, some instances, wherein he wrought effectually to the conversion of mens souls. At the time of his death, the number of his Disciples amounted to about five hundred. Amongst that happy number was Zaccheus, of whose conversion we are informed in the passage before us.
Zaccheus was a rich Publican, or tax-gatherer: having heard much of the fame of Jesus, he was desirous to see him; but, being small of stature, he could not easily accomplish his wish: he therefore ran before, and climbed up into a sycamore-tree, near which Jesus was about to pass; and thus secured the desired gratification. But, to his utter surprise, Jesus called him down from the tree, invited himself as a guest to his house, and, as the event proved, converted and saved his soul.
Now in this history we see,
I.
In what way salvation is imparted
Doubtless there is a great diversity in the experience of different people: some are called to the knowledge of Christ more suddenly, others more gradually; some with deeper convictions of their guilt and danger, and others in a more easy and placid way: but in some things all are agreed: to whomsoever salvation comes, it is in the first instance,
1.
Unmerited
[It is evident that Zaccheus did not merit salvation: he was an unjust and oppressive man; and though he might not deserve such opprobrium as the Jews cast upon him, as though he were the vilest of characters, yet it is plain, from his own acknowledgment, that he had availed himself of the power vested in him by the Romans, to extort more than by the laws he was entitled to; and he had thereby considerably augmented his own wealth. But if no such conduct could have been imputed to him, yet must salvation have been to him an unmerited gift: for, as sinners, we all deserve the wrath of God: and they who deserve his wrath, certainly cannot deserve his favour. If we had done all that is commanded us, we should still be unprofitable servants; and therefore we must for ever renounce all idea of merit, and look for salvation as the free gift of God in Christ Jesus.]
2.
Unsolicited
[We read not of any application that Zaccheus made to Jesus: on the contrary, Jesus prevented him with the blessings of his goodness. It is thus with all of us in the first communication of grace to the soul: as the prophet says, I am sought of them that asked not for me; I am found of them that sought me not. I do not say, that, when grace is imparted to the soul, we shall not pray: for we certainly shall wait upon God in fervent supplication; and on this is suspended all our hope of divine blessings: we must ask, and seek, and knock, if we would have the door of mercy opened to us. But this, I say, that, in the first instance, previously to the communication of divine grace to the soul, we do not pray for it: but God imparts it of his own mind and will. We are like Lazarus in the grave, till God speaks the word, and says, Come forth: nor do we ever begin to pray, till God of his own grace and mercy has given us a spirit of grace and of supplication.]
3.
Unthought of
[Zaccheus mind was as much as ever set upon his wealth; and his only view in wishing to see Jesus, was to gratify his curiosity. Nothing was further from his thoughts than the idea of becoming a stated follower of Christ, and an heir of his salvation. Thus does God still bring the blind by away that they know not, and lead them in paths that they have not known. By his Providence he leads persons into such situations and circumstances as shall be favourable for the communication of his grace. Little did Zaccheus imagine what would be the result of his climbing up into the tree, or what God intended, when he inclined his mind to adopt such a measure for the gratifying of his curiosity: and little do many think, when God leads them to this or that place, or visits them with this or that affliction, what the issue of it will be: but God, who sees the end from the beginning, so orders all events, that the purposes of his grace towards his chosen people may be accomplished.
That this is a just view of the subject we cannot doubt, when we are told, that God is the Author and Giver of every good and perfect gift; and that he gives us both to will and to do of his good pleasure. If holy desires and purposes originated first with ourselves, we should have whereof to glory: but since the first desire after salvation is no less the gift of God than salvation itself, the whole praise of it, from first to last, must be given to God alone.
In this part of our subject we wish not to be misunderstood: we do not say, that the parallel between Zaccheus and others holds good in the suddenness of his conversion: for though God may convert persons as suddenly now, as he did in the days of old we apprehend that conversion in these days is, for the most part, gradual and progressive. But, with respect to the first imparting of the divine life to the soul, we conceive that there is no difference between him and us: it is alike in all cases, unmerited, unsolicited, unthought of.]
The resemblance between his salvation and ours may be yet further seen,
II.
In the manner in which it operates
Exceeding different were the effects produced,
1.
On the receiver
[No sooner had the grace of Christ wrought effectually on the heart of Zaccheus, than he approved himself indeed to be a child of Abraham.
Behold the change wrought in him in reference to Christ. Before, he had no regard for Christ: but now he came down gladly, and received him joyfully to his house, and accounted an intercourse with him as the most desirable of all blessings. See the change also in reference to his fellow-creatures. Before, he had disregarded all the duties both of justice and mercy; and now he set himself to the diligent performance of them. Had he wronged any person, either by false accusation, or in any other way? he would now make restitution even four-fold, or to the utmost demands of the law [Note: Exo 22:1.]. Had he overlooked the necessities of the poor? he would, from this moment, consecrate to their service one half of his possessions.
Here we see the invariable effects of grace upon the soul: it will change all our dispositions and conduct: it will make us to delight ourselves in the Lord Jesus Christ, and to desire above all things the advancement of his glory. It will make us also to fill up in a very different way our duties in society. Instead of leaving us under the influence of covetous practices and selfish passions, it will cause us to seek our happiness in diffusing happiness around us: it will never suffer us to rest till we have made restitution to all whom we may have injured, and to undo (as far as possible) all the evil we have done; and it will lead us to do in all things as we would in a change of circumstances have others do to us.]
2.
On the beholders
[One would have supposed, that, on seeing such a change wrought on a notorious sinner, all who beheld it should magnify the grace of Christ, and admire his condescension to one who was so generally detested. But the spectators were filled rather with spleen and envy; and took occasion to pour contempt on Zaccheus, on account of his past character, and to murmur against Jesus for going to be a guest with him. It was thus that the elder brother in the parable was indignant at his fathers reception of the Prodigal Son: he would not so much as own him for a brother: but said to his father, Thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, who hath devoured thy living with harlots, thou hast killed for him the fatted calf. And thus it is whenever any conversion takes place, especially among the profligate, and still more if they be rich; it is always made by the proud Pharisee an occasion of pouring contempt on the converts themselves, and of venting his indignation against the Gospel of Christ. Thus is the very grace of Christ, no less than the exhibition of it in the Gospel, a savour of life unto life to some, and to others a savour of death unto death.]
Observations
1.
How desirable it is to be found attending on Gods ordinances
[It is there, if we may so speak, that Jesus passes by; and there that we may expect to get a sight of him. But when he will be pleased to reveal himself to us, we know not. This however we know, that, whensoever that blessed event shall take place, it will richly repay us for all the efforts we have made. That difficulties may sometimes lie in our way, is probable enough; but we should not too easily yield to them. The difficulty that presented itself to Zaccheus, was real: he was small of stature, and could not get a sight of Jesus for the press that surrounded him. But this put him on the use of an expedient, by which he succeeded. So we, if we were intent upon it, might often overcome the obstacles that oppose our attendance on divine ordinances. There is a press of company or of business that obstructs our way: but we may run away from it, or go before it, or by various means avoid it: and, if we are in earnest to get a sight of him, we may reasonably hope that he will not suffer us to be disappointed. Many who have come hither from no better motive than, curiosity, have found salvation unexpectedly brought home to their souls: how much more may this blessed effect be hoped for, if we come to seek salvation itself! Let us hope then, that this is the day appointed in the Divine counsels for the communication of life to our souls: and that the grace which triumphed so gloriously in the conversion of Zaccheus, shall now be magnified towards us. If only our souls be willing to receive Christ, we are authorized to say, This is the day Nay, more; the very thing which was imputed to him as a fault, he will do again, as often as he is invited; he will come and be guest with a man that is a sinner.]
2.
How happy are they to whose conversion the ordinances are made effectual
[That very day and hour that the soul is converted unto God salvation comes to it: and who can ever justly appreciate the import of that word? To speak of salvation in its full extent, would lead us too far. View it only in its present effects.
How happy was Zaccheus rendered in his own soul! From that moment his heart was filled with joys to which he had been before an utter stranger. Now he felt that peace of God which passeth all understanding, that joy that is unspeakable and glorified Many would have envied him as a rich sinner: but his state was far more enviable when he was a saint, and stripped of half his wealth, or even if he had lost the whole that he possessed.
What a source of happiness also did he now become to all around him! To his house, as well as to himself, did salvation come: for who would receive it in his own soul, and not endeavour to communicate it to all connected with him? To them also who transacted business with him did the benefit extend. He would no longer oppress them, as he had formerly done, but act agreeably to the dictates of strict justice. He would sooner lose all his gains, and be reduced to poverty, than enrich himself by extortion. And what a comfort arose to the poor! These had derived but little good hitherto from his opulence: but henceforth they were sure to find him the kindest friend. At one single gift, the half of his property was consecrated to their relief; and doubtless they would, together with pecuniary aid, receive from him also the benefit of his advice.
Behold, then, what happiness resulted from this one instance of conversion! Doubtless, the angels in heaven rejoiced at it: and well may every such change be a ground of praise and thanksgiving to all who behold it. Let proud Pharisees murmur, if they will: but let us bless God for every such communication of his grace, and pray that such converts may be multiplied throughout the world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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 9:1Rom 9:1 , a follower of Abraham’s faith,Rom 4:12Rom 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?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] , to him, not ‘ concerning him .’ The announcement is made to him , though not in the second person.
, in the stronger sense, salvation.
. ] Not, has become ( ) 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.
Fuente: Henry Alford’s Greek Testament
Luk 19:9 . , 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. , inasmuch as; a word of Lk.’s; in his writings only in N.T. ., 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.
Fuente: The Expositors Greek Testament by Robertson
This day = That this day, the Greek hoti placing what was said within quotation marks. Contrast Luk 23:43, where there is no “hoti”.
come = come to pass,
house. Put by Figure of speech Metonymy (of Subject), App-6, for the household.
a son. The 1611 edition of the Authorized Version reads “the son”.
son. App-108. Put by Figure of speech Synecdoche (of Genus), App-6, for a descendant.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] , to him, not concerning him. The announcement is made to him, though not in the second person.
, in the stronger sense, salvation.
. ] Not, has become () 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.
Fuente: The Greek Testament
Luk 19:9. ) to him: and yet not directly [in reference to him]. Comp. the use of ; in Rom 10:21 [ , but (in reference) to Israel He saith].-, this day) There may be hereby denoted the day on which a man, who was heretofore lost, begins to be one of Christs 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.-, salvation) So in Luk 19:10, , to save. The word accords with the meaning of the name Jesus, [God-Saviour].-, 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.-) himself, the chief person of the house.- , a son of Abraham) as even the Hebrew name of Zaccheus shows.
Fuente: Gnomon of the New Testament
salvation
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
unto him: Rather, as Elsner renders [Strong’s G4314], [Strong’s G847], concerning him; for our Lord speaks of him in the third person.
This day: Luk 2:30, Luk 13:30, Joh 4:38-42, Act 16:30-32, 1Co 6:9-11, 1Pe 2:10
forsomuch: Luk 13:16, Rom 4:11, Rom 4:12, Rom 4:16, Gal 3:7, Gal 3:14, Gal 3:29
Reciprocal: Jos 2:18 – thy father Jer 23:6 – Judah Mat 21:31 – the publicans Luk 10:5 – General Luk 15:5 – when Joh 4:53 – and himself Act 16:33 – and was Act 26:20 – and do 1Ti 6:17 – rich
Fuente: The Treasury of Scripture Knowledge
9
Salvation is come to this house. Not that every member of the household was saved, for Zacchaeus was the only one who repented; it means that salvation had come to a member of that household. A son of Abraham entitled him to salvation on the basis of the statement of Jesus to the woman (Mat 15:24).
Fuente: Combined Bible Commentary
And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.
[This day is salvation come to this house.] It is said, Luk 19:7, “That they all murmured that Christ was gone to be guest with a man that is a sinner.” What then did they think of the house itself that belonged to this sinner? Do we think they would enter in, when they despised any thing that belonged to publicans? Perhaps that expression Zacchaeus stood and said; may seem to hint that he came forth, and stood talking with those that were without doors, and would not enter. However, if we well consider how meanly they accounted of the house of a publican, we may the more easily understand what the meaning of that expression is, This day is salvation come to this house.
[Forasmuch as he also is a son of Abraham.] That is, say most, the son of Abraham by faith; which indeed is most true. But I doubt, however, that this is not directly the sense of these words. For I question whether the Jews knew of any kind of relation to Abraham but that which was according to the flesh, and by way of stock and offspring. The son of Abraham by faith was a notion unknown; and I scarce believe our Saviour would speak to them in an unintelligible dialect…
Fuente: Lightfoot Commentary Gospels
Luk 19:9. Salvation, in the fullest sense.
Forasmuch as (the older editions of the E. V. read: forsomuch as). The reason salvation had come was, that he also, as well as the other Jews, who despised him as a sinner (Luk 19:7), was a son of Abraham, having now availed himself of his rights as a Jew in thus receiving the Lord. The promised restitution did not bring salvation. Nor was he a Gentile who became by repentance a son of Abraham; had he been a Gentile, mention would have been made of it in the hostile murmurs (Luk 19:7).
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a {c} son of Abraham.
(c) Beloved of God, one that walks in the steps of Abraham’s faith: and we gather that salvation came to that house because they received the blessing as Abraham had. (Ed.)
Fuente: Geneva Bible Notes
Jesus’ assessed Zaccheus’ promises as an evidence of saving faith. Salvation had come to that house because Zaccheus had exercised saving faith and had thereby proved to be a genuine descendant of Abraham, the spiritual father of all believers. [Note: Ellis, p. 220.] His faith and works proved that he was a spiritual son of Abraham and not just one of his physical descendants (cf. Gen 15:6; Gen 22:1-19). Now he could enter the kingdom, not because he was a Jew physically but because he was a believer in Jesus.
"This ["He also is a son of Abraham"] will seem to be an irrelevant remark unless we recognize that the principal tension in the story is caused by the rejection of Zacchaeus by the Jewish community." [Note: Tannehill, The Narrative . . ., 1:124.]