Luke 19:7

KJV

And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner.

KJV (with Strong's)

And {G2532} when they saw {G1492} it, they {G1234} all {G537} murmured {G1234}, saying {G3004}, That {G3754} he was gone {G1525} to be guest {G2647} with {G3844} a man {G435} that is a sinner {G268}.

Complete Jewish Bible

Everyone who saw it began muttering, “He has gone to be the house-guest of a sinner.”

Berean Standard Bible

And all who saw this began to grumble, saying, “He has gone to be the guest of a sinful man!”

American Standard Version

And when they saw it, they all murmured, saying, He is gone in to lodge with a man that is a sinner.

Commentary

### SUMMARY
Luke 19:7 captures the immediate and widespread disapproval of the crowd in Jericho as Jesus, encountering the wealthy chief tax collector Zacchaeus, declares His intention to be a guest in his home. This verse highlights the deep societal prejudice against tax collectors, who were viewed as traitors and egregious sinners, and underscores the public's shock and murmuring at Jesus's radical act of association and hospitality towards one considered an outcast.

### CONTEXT
* **Literary Context:** This verse is the pivotal reaction point in the narrative of Zacchaeus, which begins in [Luke 19:1-6](/luke/19-1-6 "Luke 19:1-6 - Jesus and Zacchaeus"). Jesus has just entered Jericho, a city known for its wealth, and Zacchaeus, a man of short stature but significant wealth and influence as a chief tax collector, climbs a sycamore tree to get a glimpse of Jesus amidst the crowd. In an unexpected and counter-cultural move, Jesus singles out Zacchaeus, calls him by name, and announces His intention to stay at his house. The crowd's murmuring in [Luke 19:7](/luke/19-7 "Luke 19:7 - The Crowd's Murmuring") serves as the immediate public response to Jesus's deliberate association with a person universally despised, setting the stage for Zacchaeus's subsequent repentance and Jesus's declaration of salvation for the lost, as articulated in [Luke 19:8-10](/luke/19-8-10 "Luke 19:8-10 - Zacchaeus's Repentance and Jesus's Mission").

* **Historical & Cultural Context:** In first-century Judea, tax collectors (publicans) were among the most reviled members of society. They were Jewish individuals who collaborated with the Roman occupying power, often bidding for tax collection rights and then extorting more than the required amount from their fellow Jews for personal profit. This practice led to them being seen as traitors to their nation and religion, ritually unclean, and morally corrupt. They were frequently grouped with "sinners" (like prostitutes) and excluded from synagogue life and social interaction with respectable Jews. For a rabbi or prophet to willingly enter the home of a tax collector was an unthinkable breach of social and religious decorum, implying complicity or approval of their sinful lifestyle. Jericho, being a wealthy city with a significant trade route, would have had a prominent presence of such tax collectors, making Zacchaeus's position particularly significant and his social standing particularly low in the eyes of the pious.

* **Key Themes:** Luke 19:7 contributes significantly to several key themes in Luke's Gospel. It powerfully illustrates Jesus's **radical inclusivity and challenge to social norms**, consistently associating with the marginalized and outcast, rather than the religious elite (e.g., [Luke 5:27-32](/luke/5-27-32 "Luke 5:27-32 - Jesus Calls Levi and Eats with Sinners")). The crowd's reaction highlights the prevailing **societal judgment and self-righteousness**, contrasting sharply with Jesus's divine initiative to seek and save the lost. This encounter foreshadows the overarching theme of **salvation for the despised**, demonstrating that God's grace extends to those whom human society has condemned, fulfilling Jesus's stated mission to "seek and to save that which was lost" found in [Luke 19:10](/luke/19-10 "Luke 19:10 - Jesus's Mission to Seek and Save"). The narrative also underscores the **transformative power of an encounter with Jesus**, as Zacchaeus's life is immediately changed.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **murmured (Greek, _diagongýzō'_):** From G1234, this word signifies a deep, discontented grumbling or whispering that spreads throughout a crowd. It conveys a sense of critical disapproval, often implying a spirit of opposition or complaint against authority. In the Septuagint, this term is frequently used to describe the Israelites' rebellious complaints against God and Moses during their wilderness journey (e.g., [Exodus 16:7](/exodus/16-7 "Exodus 16:7 - Israel's Murmuring in the Wilderness")), emphasizing the severity of the crowd's reaction here as a form of spiritual rebellion against Jesus's actions.
* **saw (Greek, _eídō'_):** From G1492, this primary verb means "to see" literally or figuratively, but in its perfect tense, it implies "to know" or "to understand." Here, it indicates that the crowd not only physically observed Jesus's action but also immediately grasped the scandalous implications of His choice to associate with Zacchaeus. Their "seeing" led directly to their "murmuring," demonstrating their quick judgment based on their understanding of social and religious norms.
* **sinner (Greek, _hamartōlós'_):** From G268, this term describes someone who is "sinful" or "one who misses the mark" morally and spiritually. In the context of first-century Judaism, it often referred not just to individual acts of sin but to a class of people (like tax collectors, prostitutes, and Gentiles) who were considered beyond the pale of religious respectability and ritual purity. The crowd's use of this label for Zacchaeus reflects the prevailing societal and religious condemnation, highlighting their rigid categorization of people and their immediate judgment of Zacchaeus's moral standing.

#### Verse Breakdown
* **"And when they saw [it],"**: This phrase indicates the immediate and collective observation by "they," referring to the multitude of people who had gathered to see Jesus. The "it" refers to Jesus's unexpected and scandalous invitation to Himself to be a guest at Zacchaeus's house, a public declaration that defied all social expectations. Their seeing was not merely visual but implied a comprehension of the profound social transgression taking place.
* **"they all murmured, saying,"**: The word "all" (G537, _hápas_) emphasizes the unanimous and widespread nature of the crowd's discontent. Their "murmuring" (G1234, _diagongýzō_) was a low, discontented grumbling, a collective expression of disapproval and indignation. This was not an open challenge but a whispered complaint, indicating their shock and disagreement with Jesus's actions, which they perceived as a violation of religious and social propriety.
* **"That he was gone to be guest with a man that is a sinner."**: This clause reveals the specific content and reason for their murmuring. The crowd's objection is rooted in their perception of Zacchaeus as "a sinner" (G268, _hamartōlós_), a label carrying significant social and religious opprobrium, particularly for a tax collector. Jesus's decision to "be guest" (G2647, _katalýō_, literally "to lodge" or "to halt for the night") with such a person was seen as an endorsement or at least an acceptance of his sinful status, thereby compromising Jesus's own perceived holiness and reputation as a prophet.

#### Literary Devices
Luke 19:7 effectively employs **Contrast** and **Irony**. The verse starkly contrasts the crowd's judgmentalism with Jesus's radical grace. While the crowd sees only a "sinner" deserving of exclusion, Jesus sees a person in need of salvation, demonstrating His divine mission to seek out the lost. This creates a powerful **juxtaposition** between human prejudice and divine compassion. There is also an element of **Irony**: the very people who claim to be righteous are the ones grumbling and judging, while the "sinner" Zacchaeus is about to demonstrate a profound change of heart. The crowd's "murmuring" (diagongýzō) also serves as a subtle **allusion** to the Israelites' complaints in the wilderness, subtly casting the crowd in a negative light as those who resist God's surprising ways.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:7 serves as a powerful theological statement about the nature of God's grace and the scope of Jesus's mission. The crowd's reaction underscores the human tendency to categorize and exclude based on external appearances, social status, or past sins. Their murmuring reveals a self-righteousness that stands in stark opposition to the inclusive love of God. Jesus's deliberate choice to enter Zacchaeus's home shatters the prevailing social and religious barriers, demonstrating that divine love is not confined by human prejudices or notions of worthiness. This act embodies the very heart of the Gospel: that Christ came not for the righteous, but for sinners, to call them to repentance and bring them into the family of God. It highlights that true holiness is not found in separation from the "unclean" but in the transformative power of God's presence reaching into the darkest corners of human life.

* [Mark 2:15-17](/mark/2-15-17 "Mark 2:15-17 - Jesus Eats with Sinners")
* [Matthew 9:11-13](/matthew/9-11-13 "Matthew 9:11-13 - Jesus Calls Sinners, Not the Righteous")
* [Luke 15:1-2](/luke/15-1-2 "Luke 15:1-2 - Jesus Welcomes Sinners and Eats with Them")

### REFLECTION AND APPLICATION
Luke 19:7 challenges us to critically examine our own hearts and the attitudes we harbor towards those whom society, or even our religious circles, might deem "unworthy" or "sinful." Just as the crowd murmured against Jesus's radical hospitality, we too can fall into the trap of judgmentalism, erecting barriers where Christ tore them down. This passage calls us to embody the expansive love of God, extending genuine welcome and compassion to all people, regardless of their background, reputation, or past mistakes. It reminds us that our mission, like Jesus's, is not to condemn but to seek and save the lost, to bring hope and healing to those on the margins. True discipleship means stepping outside our comfort zones, overcoming our prejudices, and actively pursuing opportunities to share the transforming power of the Gospel with everyone, reflecting God's inclusive love rather than perpetuating societal divisions.

#### Questions for Reflection
* **What prejudices or preconceived notions might I hold that prevent me from extending genuine hospitality or fellowship to certain individuals or groups?**
* **In what ways might my actions or attitudes inadvertently "murmur" against God's inclusive love for all people, especially those considered "sinners" by society?**
* **How can I actively seek out and build relationships with those on the margins, demonstrating the radical, non-judgmental love of Jesus?**
* **What does Jesus's willingness to "be guest with a man that is a sinner" teach me about the nature of true holiness and mission?**

### FAQ

**Why were tax collectors like Zacchaeus so despised in Jewish society?**

Answer: Tax collectors were reviled for several reasons. Primarily, they were seen as traitors to their own people because they collaborated with the Roman occupying power, collecting taxes that supported the foreign regime. Moreover, they were notorious for corruption; they would often bid for the right to collect taxes in a given area and then extort more than the required amount from the populace, pocketing the excess for themselves. This made them wealthy at the expense of their fellow Jews, leading to accusations of dishonesty and greed. Their association with Gentiles and their handling of money also rendered them ritually unclean in the eyes of many devout Jews, further isolating them from religious and social life. Jesus's willingness to associate with such individuals, as seen in [Luke 5:27-32](/luke/5-27-32 "Luke 5:27-32 - Jesus Calls Levi and Eats with Sinners"), was a profound challenge to these deeply ingrained societal norms.

**What does the crowd's "murmuring" signify beyond simple disapproval?**

Answer: The Greek word for "murmured" (G1234, _diagongýzō_) carries a deeper connotation than mere grumbling. It often implies a spirit of discontent, complaint, and even rebellion against authority or divine will. In the Septuagint, it is frequently used to describe the Israelites' complaints against God and Moses in the wilderness (e.g., [Exodus 16:7](/exodus/16-7 "Exodus 16:7 - Israel's Murmuring in the Wilderness") or [Numbers 14:27](/numbers/14-27 "Numbers 14:27 - God's Judgment on Israel's Murmuring")). By using this term, Luke subtly aligns the crowd's reaction not just with social disapproval, but with a deeper spiritual resistance to Jesus's divine mission and His radical demonstration of God's inclusive grace. It suggests a lack of understanding or acceptance of God's ways, which often defy human expectations and prejudices.

### CHRIST-CENTERED FULFILLMENT
Luke 19:7, with the crowd's indignant murmuring, powerfully sets the stage for a profound Christ-centered truth: Jesus came specifically for those whom society had cast out. The Son of God, who is without sin, intentionally chose to "be guest with a man that is a sinner," demonstrating that His mission was not to uphold human-made social distinctions or religious purity codes, but to seek and save the lost. This act foreshadows His ultimate sacrifice, where He, "who knew no sin, became sin for us" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), identifying with humanity's brokenness to reconcile us to God. Just as He went to Zacchaeus's house, He came to dwell among us, full of grace and truth ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). His willingness to associate with the despised and ritually unclean prefigures His role as the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), bearing the judgment that sinners deserved. Ultimately, this encounter reveals Jesus as the divine physician who came to heal the sick, not the healthy ([Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus Came for Sinners")), offering salvation and new life to all who, like Zacchaeus, respond to His call.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 7:39

Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner.

Luke 15:2

And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

Luke 7:34

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

Matthew 9:11

And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?

Luke 5:30

But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

Luke 18:9

¶ And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

Luke 18:14

I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.