Zacchaeus by Niels Larsen Stevns. Jesus calls Zacchaeus down from his height in the tree. Zacchaeus' sycamore fig in Jericho
Zacchaeus (Greek: Ζακχαῖος, Zakchaios; Hebrew: זכי, 'pure', 'innocent'[4]) of Jericho was wealthy, a chief tax collector, mentioned only in the Gospel of Luke.[5] A descendant of Abraham, Zacchaeus is the epitome of someone meeting Jesus' in his earthly mission to bring salvation to the lost.[6] Tax collectors were despised as traitors (working for the Roman Empire, not for their Jewish community), and as being corrupt. This encounter between Jesus and Zacchaeus "is a story of divine grace and the call to holiness". A Methodist/Roman Catholic ecumenical document reflects that
Zacchaeus, an undeserving figure, is nevertheless graciously accepted by Jesus and drawn into a saving relationship with the Lord, which transforms his previously self-centred and selfish existence into holy living. On receiving Jesus’ summons, Zacchaeus instantly resolves to make reparation for his sinful past by promising to give half of his possessions to the poor and repay fourfold all whom he had defrauded."[7]
Zacchaeus climbed a sycamore-fig (Ficus sycomorus)—part of the fig family (Moraceae)—whose large leaves offered concealment in Luke 19:1–10.[8][9] This reflected spiritual desperation in a shame-based culture, where public exposure risked honor.[10][11][12] Like Nicodemus, who approached Jesus at night to avoid shame,[13] Zacchaeus sought privacy but was called out as Jesus looked into the dense foliage and said Zacchaeus ' name. There is word play with 'salvation has come to his house today.' In Luke 19:9, Jesus (meaning “Yahweh saves”) declares, “Today salvation has come to this house”, a phrase with double meaning: Jesus, meaning salvation, physically came to Zacchaeus’ home, and Zacchaeus' life change evidenced spiritual salvation coming to his house today.[14][15][16][17]
Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.[18]
The journey which Jesus had embarked on "steadfastly" in Luke 9:51 is drawing towards its climax. Hugo Grotius held that "they" (who heard these things) refers to the disciples. Heinrich Meyer argues that "they" were the murmurers of verse 7.[19]
Meyer also notes some uncertainty regarding the chronology of events: verse 5 has Jesus planning to stay with Zacchaeus overnight, whereas verse 28 suggests a more immediate departure for Jerusalem after the telling of the parable.[19]
In verse 29, Jesus instructs two of his disciples to take possession of a colt for him to ride. They place their cloaks or "upper garments" on the colt to use as a cushion,[19][20] and accompany Jesus on his way. Those who throw their cloaks on the road ahead of him (verse 36) are presumably the crowd of his disciples, whose presence is indicated in verses 37-38.[21]
On the downward slope of the Mount of Olives, there is a scene of great rejoicing:
"Blessed is the King who comes in the name of the Lord!
The Hebrew word "Hosanna", which appears in the parallel accounts in Matthew and Mark, is not used by Luke. Meyer suggests that Luke's version might reflect a tradition which has avoided using this word.[19]
As he drew near to the city, Jesus wept, anticipating the destruction of the Temple,[23] an occasion known as Flevit super illam in Latin.[24][25] Another occasion when Jesus wept is recorded in John's gospel following the death of his friend Lazarus.[26] In his lament, Jesus states:
"If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."[27]
Lutheran biblical scholar Johann Bengel contrasts Jesus' reaction with the immediately preceding scene of rejoicing:
Behold before thee the compassionate King, amidst the very shouts of joy raised by His disciples!
Jesus weeps over Jerusalem, and yet compels no man by force.[28]
When He had said this, He went on ahead, going up to Jerusalem.[30]
In many translations, Jesus went on "ahead", i.e. "in front of" his disciples.[31]Erasmus, Kypke, Kuinoel, Heinrich Ewald and others translate as "He went forwards", i.e. he pursued his journey,[19] cf. the God's Word to the Nations translation, "he continued on his way".[32]
Verses 41–44
As with Luke's earlier text at Luke 13:34–35, Jesus contemplates the significance and fate of Jerusalem, the holy city. This passage is rich in Old Testament allusions.[33]
And He was teaching daily in the temple. But the chief priests, the scribes, and the leaders of the people sought to destroy Him.[36]
Luke reiterates at Luke 21:37 and 23:27 that Jesus taught in the Temple on a daily basis. Anglican churchman Henry Alford suggests that this "general description" of Jesus' engagement in the temple is fittingly located at the end of the chapter which concludes his "last journey to Jerusalem".[37]Alexander Maclaren refers to his "calm courage" in continuously teaching there.[38]
Verse 48
and [they] were unable to do anything; for all the people were very attentive to hear Him.[39]
Literally, the people “were hanging from him”, i.e. hung on His lips.[40] The Jerusalem Bible translates this as "the people as a whole hung on his words".[41]
↑ Joint International Commission for Dialogue Between the World Methodist Council and The Roman Catholic Church (2016), The Call to Holiness: From Glory to Glory, accessed 24 January 2022
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
