Jesus' Glory: Savior, Lord & King (preaching resource for 11/2/25, 21st Sunday after Pentecost)
This post exegetes Luke chapter 19 providing context for the Gospel reading on 11/2/25, the 21st Sunday after Pentecost. Insights are drawn from Warren Wiersbe ("The Bible Expository Commentary"), Howard Marshall ("New Bible Commentary"), and Robert Farrar Capon ("Kingdom, Grace, Judgment").
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| Jesus addresses Zacchaeus, painting by Tissot (public doman via Wikimedia Commons) |
Introduction
As Jesus nears Jerusalem and the cross, people are confused concerning his identity. Some hope he is the promised deliverer who will free them from Roman bondage. Others hope he will perform more healings, exorcisms and other miracles. Though Jesus’ disciples share these hopes, they are beginning to get a bigger picture concerning Jesus’ true identity. In Luke chapter 19, Jesus helps them glimpse the truth that he is humankind’s Savior, Lord and King. Let’s open our minds and hearts to embrace the fullness of Jesus’ glory!
Savior
Luke 19:1–10
1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy.
As Jesus passes through the town of Jericho, he encounters a Jewish man named Zacchaeus, a chief tax collector. The Romans sold the task of collecting taxes in any particular area to the highest bidder. The person appointed did not receive a salary; he simply collected as much money as he could, and kept for himself what was left over after he paid the agreed sum to the Romans. Thus his fellow Jews despised Zacchaeus as a traitor. But Jesus sees him differently, and for Zacchaeus, an encounter with Jesus, and his grace, changes everything.
3 [Zacchaeus] wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.
In the East, it is unusual for a man to run, especially a wealthy government official. Yet Zacchaeus runs down the street like a little boy following a parade—his first response to Jesus is child-like humility and openness. We are reminded of Jesus’ earlier words: “Anyone who will not receive the kingdom of God like a little child will never enter it" (Luke 18:17). Pride keeps many from responding to Jesus. But not Zacchaeus—he faces the fact that he is a “short man,” puts aside his dignity, and climbs a tree. Spiritually, we all are deficient—each of us has “come short of the glory of God” (Rom. 3:23). Zacchaeus’ openness to Jesus and the truth about himself prepares him for what happens next.
5 When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." 6 So he came down at once and welcomed him gladly.
Zacchaeus thought that he was seeking Jesus (v3), but the truth is that Jesus was seeking him—Jesus “looked up.” When Adam and Eve sinned, they hid from God, but God came and sought them (Gen. 3:1–10). We don’t know exactly how God worked in Zacchaeus’ mind and heart to prepare him for this encounter with Jesus. Was he a friend of Levi (Matthew), a former tax collector? Had Matthew told Zacchaeus about Jesus? Was he praying for Zacchaeus? Had Zacchaeus become weary of wealth and started yearning for something better? We cannot answer these questions, but we rejoice that Jesus seeks and saves what is lost. Jesus takes the initiative and invites himself into Zacchaeus’ home. But note that Zacchaeus responds—receiving Jesus “gladly.” Joy is a key theme in the Gospel of Luke. Jesus brings joy to Zacchaeus—but not to everyone.
7 All the people saw this and began to mutter, "He has gone to be the guest of a 'sinner.'" 8 But Zacchaeus stood up and said to the Lord, "Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount."
The people criticized Jesus for visiting a tax collector’s home (see Luke 5:27–32)—their vision was clouded by their prejudice. In contrast, Zacchaeus, by God’s grace, catches a glimpse both of himself and of Jesus and responds with joy, followed by repentance and faith. God’s kindness, here displayed by Jesus, leads Zacchaeus to repentance (see Romans 2:4).
9 Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham. 10 For the Son of Man came to seek and to save what was lost."
Note that Jesus accepts Zacchaeus and invites himself into his home (life) before Zacchaeus responds (see v5). It is not Zacchaeus’ act of contrition that “earns” Jesus’ presence and acceptance (his salvation). All Zacchaeus has to offer Jesus is the fact that he is utterly lost. What a paradox—the people think Zacchaeus is wealthy and on that basis reject him. But in reality he is a bankrupt sinner in dire need of God’s grace, and on that basis Jesus seeks him and saves him. This is the only instance in the four Gospels of Jesus inviting himself into someone’s home, and it illustrates Jesus’ words in Revelation 3:20: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me.”
Though it is not Zacchaeus’ repentant act or restitution that saves him, it does give evidence of a heart now transformed by Jesus’ grace. Under the Law of Moses, if a thief voluntarily confesses his crime, he has to restore what he took, add one fifth to it, and bring a trespass offering to the Lord (Lev. 6:1–7). If he stole something he could not restore, he has to repay fourfold (Ex. 22:1); and if he was caught with the goods, he has to repay double (Ex. 22:4). Zacchaeus did not quibble over the terms of the Law; he simply offered to pay the highest price because he has experienced salvation in Jesus, the one who, in grace, seeks and saves the lost.
Lord
Luke 19:11–27
11 While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. 12 He said: "A man of noble birth went to a distant country to have himself appointed king and then to return. 13 So he called ten of his servants and gave them ten minas. 'Put this money to work,' he said, 'until I come back.' 14 "But his subjects hated him and sent a delegation after him to say, 'We don't want this man to be our king.' 15 "He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.
Because it is Passover season, the Jews are particularly mindful of God’s promise of deliverance. They remember their deliverance from Egypt, and now long for deliverance from Roman bondage. Jesus knows that many are hoping that he is the promised deliverer. So Jesus tells them a parable that many of them would, no doubt, connect with Jewish history. When Herod the Great died in 4 B.C., he left Judea to his son Archelaus, who went to Rome to have the inheritance approved. Not wanting Archelaus as their ruler, the Jews sent delegates to plead their case before Augustus Caesar, who ratified the inheritance, but without giving Archelaus the title of “king.” Jesus tells this parable to explain that the promised kingdom is yet in the future. In the meantime, Jesus calls his disciples to follow him, their Lord, in faith. He illustrates this call with a parable in which each of ten servants of a particular master (lord) is given ten minas (about three months’ wages). They are to put this money “to work”—either investing it at interest, or purchasing and re-selling goods at profit. The important thing is that they provide a return on their lord’s investment. The parable tells of three different responses to their Lord’s command.
1. Obedience (vv. 16–19)
16 "The first one came and said, 'Sir, your mina has earned ten more.' 17 "'Well done, my good servant!' his master replied. 'Because you have been trustworthy in a very small matter, take charge of ten cities.' 18 "The second came and said, 'Sir, your mina has earned five more.' 19 "His master answered, 'You take charge of five cities.'
Two servants are profitable—they respond to their lord with faithful obedience. Their reward is their lord’s approval and greater opportunity for service proportionate to the profit gained. Clearly Jesus is the Lord in this parable, and his going “into a far country” may refer to his coming death (from which he returns in resurrection), or perhaps his ascension into heaven awaiting his return at the end of the age. Either way, the point is that we serve our Lord Jesus as we respond to him in faith, and the reward is greater opportunity to serve him now and in the a new heaven and new earth.
2. Disobedience (vv. 20–24)
20 "Then another servant came and said, 'Sir, here is your mina; I have kept it laid away in a piece of cloth. 21 I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.' 22 "His master replied, 'I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? 23 Why then didn't you put my money on deposit, so that when I came back, I could have collected it with interest?' 24 "Then he said to those standing by, 'Take his mina away from him and give it to the one who has ten minas.'
This third servant is unprofitable—he responds not with faith but in fear. He sees his lord as a hard man who is demanding and unfair; he dreads displeasing him. Rather than lose the mina and incur his lord’s wrath, he guards it so that he will at least have something to give his lord when he returns. It is sad that some relate to Jesus out of fearfulness rather than out of loving faith. While there is a proper “fear of the Lord,” it is the respect of a loving child; not the dread of a frightened slave. “Nothing twists and deforms the soul more than a low or unworthy conception of God,” wrote A.W. Tozer.
3. Rebellion (vv. 25–27)
25 "'Sir,' they said, 'he already has ten!' 26 "He replied, 'I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away. 27 But those enemies of mine who did not want me to be king over them-- bring them here and kill them in front of me.'"
Jesus now addresses the bystanders who are shouting, “We don't want this man to be our king” (v14b and see v24). In a few days a crowd (perhaps including some of these bystanders) will be shouting, “We have no king but Caesar!” (John 19:15). Despite their rejection of Jesus, God is gracious to these people as well. He will give them nearly forty years following Jesus’ crucifixion before judgment befalls the Jewish nation (Luke 19:41–44). Indeed, because God is not willing that any perish, he gives time and opportunity for all to come to repentance (2Pet 3:9). But a time of final judgment will eventually come in which each person will be accountable for their personal response (either positive or negative) to Jesus and his Lordship. His faithful servants respond in love and trust. His unfaithful servants respond in fear. But here the crowd responds in rebellion—they hate the master and refuse his lordship. Jesus calls out to all humankind, seeking a response of faith. He invites and never forces that response. What is ours?
King
Luke 19:28–48
28 After Jesus had said this, he went on ahead, going up to Jerusalem.
Jesus is now on the outskirts of Jerusalem. He is about to enter the climactic week which is the fulcrum of salvation history in Jesus’ death, burial and resurrection.
29 As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, 30 "Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 31 If anyone asks you, 'Why are you untying it?' tell him, 'The Lord needs it.'" 32 Those who were sent ahead went and found it just as he had told them. 33 As they were untying the colt, its owners asked them, "Why are you untying the colt?" 34 They replied, "The Lord needs it." 35 They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. 36 As he went along, people spread their cloaks on the road.
The owners of this colt were probably disciples of Jesus who prepared for his arrival. The plan was executed quietly because Jewish religious rulers let it be known that anyone confessing Jesus would be excommunicated (John 9:22). Jesus rides a colt never ridden before, indicating kingly sovereignty over creation. The laying of garments on the colt and on the road are part of a Jewish reception for royalty (2Kings 9:13).
37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: 38 "Blessed is the king who comes in the name of the Lord!" "Peace in heaven and glory in the highest!" 39 Some of the Pharisees in the crowd said to Jesus, "Teacher, rebuke your disciples!" 40 "I tell you," he replied, "if they keep quiet, the stones will cry out."
This is the only time Jesus permits a public demonstration on his behalf. He does so to fulfill prophecy—presenting himself as Israel’s true king (Zech. 9:9). How much the crowd understands, we can’t say, though they quote a messianic psalm (Psa. 118:25–26). No doubt many think that Jesus is the promised king/messiah who will drive out the Romans and establish the kingdom. But Jesus has another plan—he is allowing this demonstration to force Jewish religious rulers to act. Their plan was to arrest him after Passover (Mat 26:3–5), but God ordained that his Son be slain on Passover (see John 1:29 and 1Cor. 5:7). Previous attempts to arrest Jesus failed because “His hour had not yet come” (John 7:30). When they see this great public celebration, the rulers know that they must act now. King Jesus is in control.
The theme of this kingly celebration is peace. Luke opens with the angel’s announcement of “peace on earth” (Luke 2:14), but now the theme is “peace in heaven.” Because the King is being rejected, instead of peace on earth, there will be a long period of continuing conflict between the kingdom of God and the kingdom of evil (Luke 12:49–53). But thanks to Jesus’ life, death, resurrection and ascension, there is now present for all humankind, in Jesus, “peace with God.” In Jesus, God has reconciled to himself all humankind (2Cor. 5:19)—in Jesus, he has made peace, and Jesus is the source and the means. And thus the Gospel appeal now to all is this: “Be reconciled to God!” (2Cor. 5:20b).
Later that day, Jesus catches a glimpse of Jerusalem with its temple:
41 As he approached Jerusalem and saw the city, he wept over it 42 and said, "If you, even you, had only known on this day what would bring you peace-- but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God's coming to you."
While the crowd rejoices, Jesus utters a loud lament like one mourning the dead. Jesus mourns the fact that the temple has become a den of thieves, and that the people are weighed down by sin and life’s burdens. Moreover, Jesus sees what lies ahead for Jerusalem and the Jewish nation. In A.D. 70, the Romans will come and, after a siege of 143 days, kill 600,000 Jews, take thousands captive, and destroy the temple and the city. Why? Because, “He [Jesus] came to that which was his own, but his own did not receive him” (John 1:11). Their cry of rejection is this: “We will not have this man to reign over us!” (Luke 19:14). But how does Jesus respond to this rejection? Not with wrath, but with sorrow and forgiveness—with grace. Jesus is a servant-King, not a God of retribution. He has come so seek and save—and the great moment of that salvation lies just ahead.
Jesus lodges that night in Bethany (Mat 21:17). Then early the next morning (now Monday), he enters the city of Jerusalem and heads straight for his Father’s house, the temple:
45 Then he entered the temple area and began driving out those who were selling. 46 "It is written," he said to them, "'My house will be a house of prayer'; but you have made it 'a den of robbers.'" 47 Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders among the people were trying to kill him. 48 Yet they could not find any way to do it, because all the people hung on his words.
The court of the Gentiles was the only place in the temple available to Gentiles. There Jews could witness to their “pagan” neighbors and tell them about the one true and living God. But instead of being devoted to evangelism, the area had become a “religious marketplace” where Jews from other lands exchanged money and purchased approved sacrifices. The priests managed this business and made a good profit. Instead of praying for the people, the priests were preying on the people! The temple was thus not a “house of prayer” (Isa 56:7) but a “den of robbers” (Jer 7:11). So King Jesus drives out the money changers in judgment and remains there to help, in grace, those in need: He heals the sick and afflicted (Mat 21:14), and teaches people the word of God (Luke 19:47). The hypocritical religious rulers try to kill him, but Jesus’ hour has not yet come and they cannot touch him. When his hour does come a few days later, he surrenders to them and they crucify him—all in accordance with God’s gracious plan for our benefit—and, throughout, King Jesus is in control.
Conclusion
In this series of events Jesus reveals more about his true identity as Savior, Lord, and King. What a joy and privilege to know him, love him, worship him, and serve him!