The Ignatius Catholic Study Bible New Testament (97 page)

18:20 the commandments:
Jesus gives the Ten Commandments a central place in the Christian life. Although the sacrificial and judicial legislation of the Old Covenant has since passed away, its moral laws remain essential to our pursuit of eternal life (Rom 13:8-10; 1 Cor 7:19).
See note on Mk 10:27
. 
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18:22 Sell all:
Jesus exposes the rich man's greatest weakness: his attachment to earthly wealth (18:23). Because his heart is tied to his possessions, even the prospect of gaining eternal life fails to conquer his affections for them. Unless we become "poor in spirit" (Mt 5:3), wealth will have the same disastrous effect on us as it has on the rich man. Note that Zacchaeus (Lk 19:1-10) and Joseph of Arimathea (Mt 27:57) were also wealthy, yet both preferred the higher treasures of the kingdom by responding to the gospel.
See note on Mt 19:24
. 
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18:29 wife . . . brothers . . . parents:
Disciples who surrender earthly goods to the Lord exchange them for heavenly ones in return (9:57-62; 14:26). These worldly sacrifices are far outmatched by God's eternal gifts (9:24; Phil 3:8). 
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18:31-34
Jesus makes several Passion predictions in Luke (9:22, 44; 12:50; 13:33; 17:25). Only here does he mention the involvement of the
Gentiles
(i.e., Romans). 
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18:31 by the prophets:
The Passion and Resurrection of Jesus were part of the prearranged plan of God (24:25-27, 44; Acts 2:14-23; 3:18, 24; 8:32-35). 
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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. 
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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). 
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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). 
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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
. 
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19:8 fourfold:
The most stringent standard of restitution for thievery (Ex 22:1) (CCC 2412). 
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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). 
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19:10
A Lucan summary of Jesus' mission as the "Savior" (2:11; 5:32; 9:24; 15:3-32). 
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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. 
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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. 
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19:13 ten pounds:
Literally, "ten minas". Each one was worth nearly four months' wages for a laborer. Here the pounds are distributed equally, while the Matthean parable distributes "talents" unequally (Mt 25:15). 
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19:27 slay them:
Points to the fall of Jerusalem in
A.D.
70, when the city will draw a divine curse upon itself for rejecting Jesus as its messianic king (13:34-35; 19:41-44; 21:20-24). 
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19:28 going up to Jerusalem:
The long journey begun at 9:51 finally ends as Jesus arrives at his appointed destination (13:22, 33; 17:11; 18:31; 19:11). 
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19:28-40
Jesus' triumphal entry is staged as a royal procession (Jn 12:12-19).
See note on Mt 21:1-11
. 
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19:29 Bethphage . . . Bethany:
Two villages within two miles of Jerusalem (Jn 11:18).
See note on Mk 11:1
.
Olivet:
The Mount of Olives directly faces the city on the east. It is here that Jesus and the disciples lodged during the evenings of Passion Week (21:37). 
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19:30 a colt:
Matthew mentions a "donkey" also (Mt 21:7). The animal was fit for sacred use, since no one had ridden upon it (Num 19:2; 1 Sam 6:7). • Jesus' procession into the city fulfills the royal prophecy of Zech 9:9. The colt symbolizes that Jesus comes in peace; otherwise he would be mounted on a war horse (Zech 9:10) (CCC 559). 
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19:38 Blessed is the King:
The crowds chant Ps 118:26 in fulfillment of Jesus' words in 13:35. The Hallel Psalms (11318) were regularly sung by Jewish pilgrims traveling to Jerusalem for the sacred feasts of Passover, Weeks, and Booths.
See note on Mk 11:8-10
.
Peace . . . glory:
Echoes the angelic hymn of 2:14. 
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19:42-44
Jesus foresees what eventually took place in
A.D.
70, when the Roman army laid siege to Jerusalem and destroyed it (21:20). Its conquest will be a sign that God is visiting his judgment on the wayward city. • Jesus clothes his solemn words with the language and imagery of OT prophecy (Is 29:1-3; Jer 6:6; Ezek 4:1-3). Because Jerusalem has become a repeat offender, it will again suffer the devastation that befell the city in 586
B.C.
with the Babylonian invasions. •
Mystically
(St. Gregory the Great,
Hom. in Evan.
39): Christ continues to weep for sinners who, like Jerusalem, run after evil and refuse to make peace with God. Their sins hide from their eyes the judgment that is coming, otherwise they would weep for themselves. When it arrives, demons will besiege the soul and the Lord will visit them with his dreadful punishment. 
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