X. Zacchaeus (19:1–10)
X. Zacchaeus (19:1–10)
The story of Zacchaeus stands in marked contrast to that of the rich young ruler. Coming so soon after the emphatic statement about the difficulty of the salvation of the rich (18:24f.), this incident must be seen as a striking manifestation of God’s grace (18:27).
1–3. Evidently Jesus did not intend to make a stay in Jericho. He was just passing through. But this gave Zacchaeus the opportunity of seeing him. The name is Hebrew with the meaning ‘pure’ or ‘righteous’. The man is unknown to us apart from this incident. He was not simply a tax collector like others we have met in this Gospel (see on 3:13; 5:27), but a chief tax collector (architelōnēs ). This title is not found anywhere else, so its precise significance is not known, but it seems to point to the head of the local taxation department. Zacchaeus would employ others in the actual collecting of the taxes, while he passed on what the Romans required. Jericho must have been a good spot for a tax man. An important trade-route from Jerusalem to the East passed by it, and it was the centre of a good deal of local wealth, as, for example, from the famous balsam groves that abounded. It is no surprise that Zacchaeus was rich. In this spot with this occupation he could scarcely be anything else. But he must have been unpopular and would have had little social life. This man heard of Jesus and wanted to see him. But he had a problem, for he was small of stature. He could not see over people’s heads, and few would make room for such an unpopular man.
4. But Zacchaeus was clearly resourceful (he had not become chief tax collector for nothing), and he was untroubled by any concern for dignity. So he ran on ahead and climbed up into a sycamore tree. This tree was ‘very closely related to the mulberry. It certainly is an easy tree to climb and is often planted by the roadside.’33 Thus ensconced, he was in a good position to see the Teacher from Nazareth as he passed by.
5–6. But Jesus did not pass by: he stopped and called Zacchaeus down. He did not say, ‘I would like to stay at your house’, but I must stay. This is a strong expression. Jesus saw his visit to Zacchaeus as part of his divine mission. Zacchaeus responded with alacrity. He descended from the tree quickly and received Jesus joyfully.
7. The crowd disapproved (all shows that the disapproval was general). Murmured refers to the low muttering that goes through a crowd when it is complaining. They ‘grumbled’. They condemned Zacchaeus out of hand as a sinner and criticized Jesus for being the guest of such a man.
8. And should rather be ‘But’ (de). Zacchaeus is set in contrast to the grumblers. He stood, which may mean that he took up his stance. There is a note of formality about it which fits the important announcement Zacchaeus was about to make. He proceeded to give striking evidence of what Jesus’ visit had done for him by announcing the gift of half his goods for the poor and a fourfold restitution to anyone he had defrauded. Where voluntary restitution was made the Law required no more than the original amount plus one fifth (Lev. 6:5; Num. 5:7), so that Zacchaeus was cheerfully agreeing to do more than was necessary. He was doing what was laid down for theft with killing or selling of an animal (Exod. 22:1; 2 Sam. 12:6; there is mention of sevenfold restitution in Prov. 6:31, but it is not clear that this was ever required). Josephus speaks critically of Herod for selling thieves abroad and he says that ‘the laws’ require no more than a fourfold fine (Antiquities xvi.1–3). Zacchaeus’ if I have defrauded implies that this was indeed the case. Considering the way he had made his money it was unlikely that this would be a short list. Notice that he uses the present tense in his verbs. He is so firm in his resolve that he says he is about his giving already, NEB’s ‘I am ready to repay’ misses this.
9–10. Jesus’ reply makes it clear that Zacchaeus has been saved, but there are problems in detail. Salvation has come to this house must refer primarily to the tax collector, but the household is not overlooked. A son of Abraham will mean a true Jew, one who follows the faith of Abraham (cf. Rom. 4:12), and not simply a lineal descendant of the patriarch. All Jews could claim this, but not all Jews were saved. The reason for this man’s salvation ‘is not Zacchaeus’ act of penance but his solidarity with Abraham, that is, God’s free grace’ (Schweizer). There may possibly also be a reference to Zacchaeus as a true member of Abraham’s family against slanders that he was a renegade. Jesus adds that he had come to seek and to save the lost. The incident shows this plainly. Jesus sought Zacchaeus, a man who was certainly among the lost. But Jesus did not leave him there. He saved him.