Word Study

Infants (Lk 18:15)

Brephos (Gk.): a "newborn" or "small baby". The noun is used eight times in the NT. It is here tied to the important question: Who is invited to enter God's kingdom? Does Jesus call to himself only children above the age of reason, or all little ones— infants and adolescents alike? The meaning of this term in several NT contexts leaves no room for doubt. Luke himself uses it to describe the newborn Jesus lying in a manger (Lk 2:12, 16) and even John the Baptist as an infant still in the womb (1:41, 44)! In Acts 7:19, it refers to Israel's male children immediately after their birth, and Peter uses it metaphorically to depict young Christians who long for spiritual milk (1 Pet 2:2). Together these references make it certain that Jesus calls even newborn babies to share in his heavenly kingdom (Lk 18:16).

18:35 Jericho: About 17 miles northeast of Jerusalem. The city was renovated by Herod the Great nearly a mile from the OT city of Jericho, which was uninhabited by the first century (Josh 6:26). a blind man: Mark calls him "Bartimaeus" (Mk 10:46). Ironically, this blind beggar saw Jesus' identity more clearly than the crowds who rebuked him (18:39). • Morally (St. Augustine, Sermo 351): the crowd signifies fellow believers who walk with Christ and yet sometimes hinder our progress in the spiritual life. We must strive, like the blind man, to overcome their discouragement and make growth in virtue our spoken prayer to Christ. Back to text.

18:38 Son of David: A title for the Messiah, who was expected to bring God's healing to Israel (4:18; Is 35:4-6; Mt 11:2-5). He would also follow the steps of King Solomon, the royal son of David, whom Jewish tradition revered as a great healer and exorcist (Wis 7:20; Mt 12:22-23). Back to text.

19:1-10 This is an episode recounted only in Luke. The story is marked with irony, since Zacchaeus sought with great effort to see Jesus (19:3-4), only to discover that Jesus was seeking him (19:10)! Despite his riches (19:2), Zacchaeus held a loose grip on his wealth and so gave generously to the poor (19:8). Back to text.

19:2 chief tax collector: Possibly the head of a taxing district in charge of other collectors. Most tax collectors were suspected of dishonesty and despised as sinners (19:7). See note on Mk 2:14. Back to text.

19:8 fourfold: The most stringent standard of restitution for thievery (Ex 22:1) (CCC 2412). Back to text.

19:9 son of Abraham: Israel traced its ancestry to the patriarch (Is 51:1-2). Zacchaeus showed himself a true descendant by his repentance (3:12-13) and faith (Rom 4:12). Abraham is an important figure in Luke (1:55, 73; 13:16; 16:22). Back to text.

19:10 A Lucan summary of Jesus' mission as the "Savior" (2:11; 5:32; 9:24; 15:3-32). Back to text.

19:11 appear immediately: The disciples expected Jesus' long journey to Jerusalem to culminate in his enthronement and the establishment of an earthly kingdom (Acts 1:6). The parable corrects this misunderstanding on two counts. (1) It hints that Jesus will be enthroned far away in the heavenly Jerusalem, not in the earthly city just up the road (Acts 2:33-36). (2) It shows that Jesus will be absent for a time before he returns to judge his enemies and settle accounts with his servants. Back to text.

19:12-27 Luke's parable of the Pounds is similar to the parable of the Talents in Mt 25:14-30. It has multiple layers of significance. (1) Historically, it recalls how the Herodian rulers of Palestine often traveled to Rome to bid for ruling authority. Archelaus in particular went before Caesar Augustus seeking the kingdom of his late father, Herod the Great, in 4/1 B.C. As in the parable (19:14), Jewish delegates also journeyed to Rome to oppose the request. (2) Morally, Jesus stresses the need for diligence and responsibility. He expects disciples to fulfill their Christian duties in his absence, warning that fear will be no excuse for laziness or lack of productivity (19:20-24). (3) Theologically, the parable envisions Jesus ascending to the Father to receive his kingdom (19:12; Mk 16:19) and returning to judge those who reject his royal authority (19:27). His return is closely linked with the judgment of Israel and the downfall of Jerusalem in A.D. 70, which is itself a prophetic preview of his Second Coming in glory to judge all nations at the end of time. Back to text.

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