Jesus and Zacchaeus
Luke 19:1-10
By the time Luke wrote his gospel Christianity had spread through the Roman Empire, embracing Gentiles as well as Jews. Luke sets the scene for this by emphasising the universality of the gospel which Jesus proclaimed, which included tax collectors, women, foreigners and other ‘outsiders’. The Gospel proclaimed the message that everyone was eligible for citizenship in God’s Kingdom. Nothing from God’s point of view would bar a person from entry, providing that person responded to the invitation, recognising their need of God. People, who were so self-righteous that they did not see their need of God could cut themselves off by their blindness, but God’s offer remained open to everyone. The basis of this offer was that everyone was God’s creation and everyone mattered to God because everyone was part of God’s plan and needed to be delivered from sin. Zacchaeus’ occupation had cut him off from his fellow citizens as he was not popular because he was a tax collector.
Luke’s gospel consistently presents Jesus as the Compassionate Saviour – the one who cares for those in need and for those rejected by society. This core theme is presented beautifully in the Zacchaeus account. The account is unique to Luke's Gospel, as are the parables of the Lost Sheep, the Lost Coin and the Lost Son. Luke always portrays tax collectors favourably (3:12; 7:29; 15:1; 18:10).
Tax collectors were Jews who had a contract with the Roman authorities to collect taxes in a particular town or region, and who paid a substantial fee for their franchise. Zacchaeus had probably subcontracted to other Jews the actual collection of taxes. This is how he became the "chief tax collector." His profit is the amount of taxes collected less the franchise fee and salaries of lesser tax collectors and the amount of tax he had to collect.. The system is prone to abuse, because tax collectors collected more than the required amount so that they covered up the extra expenditure and had something to spare. If citizens rebel, Roman soldiers stand ready to back the tax collector (although a tax collector who collects excessive amounts encourages rebellion and risks losing his franchise). The Jews opposed these taxes because they went toward the support of Rome’s secular government and its pagan gods. Nevertheless, they were required to pay the taxes. Jews despise tax collectors as mercenaries and thieves and "sinners" (5:30; 7:34; 15:1).
Zacchaeus would have had only a small circle of friends to include a few minor Roman officials, those in his employ, and people drawn to his wealth. Outside that circle, he would have mostly enemies. His would have had a lonely existence. His wealth only partially compensates for his isolation
There are a number of parallels between the story of Zacchaeus and the call of Levi (Luke 5:27-32; Mark 2:13-17):
Both Levi and Zacchaeus are tax collectors.
Jesus has dinner with both.
The Pharisees criticize Jesus (in the account of Levi) and the crowd grumbles against Jesus (in the account of Zacchaeus).
Levi leaves everything to follow Jesus, and Zacchaeus offers to give half his possessions to the poor and to make restitution to anyone whom he has defrauded.
The call of Levi concludes with Jesus’ words, “Those who are healthy have no need for a physician, but those who are sick do. I have not come to call the righteous, but sinners to repentance.” The encounter with Zacchaeus concludes with Jesus’ words, “For the Son of Man came to seek out and to save that which was lost.”
Also when we look into the stories of the rich young ruler and of Zacchaeus we find several parallels/contrasts between the story of Zacchaeus and the rich ruler (18:18-30):
Zacchaeus and the Rich Young Ruler were both wealthy men, and each responded differently to their wealth. One wanted to hoard it, the other was generous after meeting Jesus. These stories stand almost side-by-side in a contrast of character in the parable of the Pharisee and the Publican in their prayers in the Temple. (Luke 18:9-14). In fact, it is this story of the Pharisee and Publican that introduces the Rich Young Ruler, followed by the story of Zacchaeus. In his prayer, the Pharisee not only describes what he is not but what he is. With seven self-descriptions, the Pharisee seems to be saying that “I am perfect” in contrast, the tax collector humbly says: “ ‘ “God, be merciful to me, the sinner” ’ ” (v. 13).
Could it be that Jesus was foretelling, through this parable, the contrast of the Pharisee known as the Rich Young Ruler, and the Publican known as Zacchaeus?
While the story of the rich ruler ends with Jesus saying, “For it is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the Kingdom of God,” the story of Zacchaeus ends with Jesus saying, “Today, salvation has come to this house.”
Jesus’ journey to Jerusalem begins on the Mount of Transfiguration, when Elijah, Moses, and Jesus Himself talked about “His [Jesus’] departure which He was about to accomplish in Jerusalem” (9:31). They may have talked about the death of Jesus in Jerusalem and even His ascension and the redemption all this would accomplish.
After the Transfiguration, Jesus came down from the mountain (9:37) and, continuing His travel to Jerusalem (9:51, 52; 13:22, 33; 17:11), finally said to His disciples, “ ‘We are going up to Jerusalem’ ” (18:31). Jesus met Zacchaeus (19:1–10) before He arrived there (19:28–44). Zacchaeus, therefore, is the last named individual Jesus met before entering Jerusalem.
Characteristics of Zacchaeus
Luke 19, verses 2 and 3 present straightforwardly, facts about Zacchaeus:
(1) he is a chief tax collector,
(2) he is rich,
(3) he is not able to see Jesus because he is short.
The story about Zacchaeus is an account of the conversion of a soul. Like the Bible accounts about Nicodemus (John 3:1-17) and the Samaritan woman (John 4:5-26)—the story of Zacchaeus should be studied frequently by Christians. What Jesus did for Zacchaeus, He is able to do for every human being.
Jesus had just crossed the Jordan River. He came from Perea (a region on the east side of the Jordan River), and entered Jericho. Jesus was on His way to Jerusalem for the last time. Luke 19 (verse 1) describes His entering and passing through the city. Jericho was located in the Jordan Valley, a few miles west of the Jordan River, and north of the Dead Sea. The city is an oasis, a little paradise with palm trees and rose gardens and a delightful climate. Jericho lies 800 feet below sea level, and more than 3,000 feet lower than the city of Jerusalem.
Jericho was a prosperous trade city on the road from Perea to Jerusalem. A considerable amount of traffic passed through Jericho because roads through the city connected Damascus on the north, Caesarea on the west, and Egypt to the south. One of the principal custom houses in the Roman Empire was located there, and a man named Zacchaeus was the “chief” of tax collectors in the city (verse 2).
The fact that Zacchaeus “was rich” made it unlikely that he would follow Jesus, because generally those who were rich in this world’s goods were less inclined to become disciples of so poor and despised a Person as Jesus. In fact Jesus Himself said " “How hard it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” Luke 18:24-25. But then "who could be saved?" asked His disciples. “What is impossible with men is possible with God.” was the reply from Jesus. Luke 18:26-27.
On the day that Jesus passed through Jericho, the streets were crowded with throngs of people. Zacchaeus, the tax collector, was small in stature, and when Jesus passed through town, he was unable to see Jesus because of the press of the crowd (verse 3).
It is interesting that we are given a physical description of Zacchaeus. He was a short man. Did you ever notice that at no place in the Gospels do we have a physical description of Jesus? This may be purposely planned by the grace of God. For if Jesus was said to be tall, dark, and handsome—those who are short, skinny, and homely looking would feel they are unchristlike. If Jesus was said to be blue-eyed and blonde—then those persons who are dark-haired and ruddy-faced would think there is something wrong with them.
In Luke 19, Zacchaeus did want to see Jesus—most likely out of curiosity. We notice how little and how insignificant are the things which God uses to lead eventually to a soul’s salvation. It seems obvious that curiosity was the prime motive in the mind of Zacchaeus. We must never “despise the day of small things” (Zechariah 4:10). God often chooses the “weak things of the world to confound [put to shame] the things which are mighty” (1 Corinthians 1:27). God used the cry of a baby to move the heart of Pharaoh’s daughter. He used David’s sling to overthrow the Philistine giant. He used a widow with a handful of meal to sustain the prophet Elijah. He used a little child to teach His disciples a much needed lesson on humility (Luke 18:15-17). He used simple curiosity as a means for reaching Zacchaeus with the message of salvation. God often uses insignificant things to accomplish His purposes.
Another reason Zacchaeus may have been anxious to see Jesus was that he most likely had not been altogether happy with his practice of extorting undue tax money from people. His conscience was ill at ease. Maybe he was longing for something higher and nobler. There are some people who have tried a variety of drugs, alcohol, and marital infidelity—and they are finding that those lifestyles are meaningless and hollow. They sense that there must be more to life than what they are experiencing—and deep down within, they want some answers.
At any rate, Zacchaeus wanted to see Jesus, and because he was unable to see over the heads of the people, he ran ahead (verse 4) and climbed into a sycamore tree. The sycamore has low horizontal branches, and so it is a relatively easy tree to climb. Zacchaeus was so anxious to see Jesus that he literally “went out on a limb” to see Him. When Jesus came by, He looked up into the tree, and said, “Zacchaeus, make haste, and come down; for today I must abide at thy house” (verse 5). This is the only case in the Gospels where Jesus offered Himself uninvited to be a man’s guest. Usually Jesus waited for an invitation.
Notice that Jesus said to the man on the limb, “Zacchaeus.” Jesus knows human beings by name! Jesus did not say, “Will it be convenient for you to have me visit you?” Instead, He said, “Hurry down, for today I must stay at your home.”
Zacchaeus quickly descended from the tree. I can almost hear the leaves breaking off and the branches creaking—as he lets himself down out of the tree. Zacchaeus came down “with joy”—he was absolutely thrilled that Jesus was coming to his house. It may have been the first time since he had been a little child at his mother’s knee, that he had heard his name pronounced in tones of kindness.
Jesus isn't the first prophet to be sent by God to an individual who would feed him. God tells Elijah the Prophet:
"Go at once to Zarephath of Sidon and stay there. I have commanded a widow in that place to supply you with food." So he went to Zarephath. When he came to the town gate, a widow was there gathering sticks. He called to her and asked, "Would you bring me a little water in a jar so I may have a drink?" As she was going to get it, he called, "And bring me, please, a piece of bread." (1 Kings 17:9-11)
Jesus has invited himself for dinner at this man's home. Out of hunger? No. But because he knows something about the desire and earnestness in this man's heart. Jesus can see that he is wealthy. His clothes betray that easily. Be he can also see the man's longing and his faith.
Zacchaeus responded to the call of Jesus, and he responded with an excellent spirit. Zacchaeus may have had a heavy heart; he may have found his wealth and his greedy lifestyle unfulfilling and unsatisfying. At any rate, Jesus (and this little man on his short legs) strode off to Zacchaeus’ home. Sometime during that stay, Zacchaeus was converted. And immediately there was a dramatic change in his life. Instead of the passion to get, he now had a passion to give. His grip on material things was loosened, and he was ready to give away much of his fortune.
Not everybody was joyful on this occasion, however. When the crowds saw what was happening, they complained by saying, “He was gone to be guest with a man that is a sinner” (verse 7). Those who murmured (verse 7) were undoubtedly the Pharisees.
Jesus had shocked the people of Jericho by inviting himself to be the guest of this notorious sinner. People in Palestine regarded publicans (tax collectors) as extortioners, traitors, and dishonest greedy persons and "sinners". Even though they were Jews. They could not understand how Jesus could associate with sinners like Zacchaeus. The people of Jericho failed to sense that Jesus had a soft spot in his heart for people like Zacchaeus. All of us must remember that God’s salvation is offered to all people, not just to those who may be considered the religious elite.
The complaint in verse 7 was addressed to Jesus, but the response came from Zacchaeus. This is unusual. In chapter 5, verses 30 and 31, when the Pharisees and teachers of the law protested about Jesus eating together with tax collectors and sinners, the response came directly from Jesus (cf. Matt. 9:10, 11; Mark 2:15, 16). "
But now it was Zacchaeus who responded. However, his response was not to the crowd but to Jesus: “ ‘Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold’ ” (Luke 19:8, NKJV).
Zaccheus; no sooner had he received Jesus Christ by faith into his heart, he evidences it by his works .
We find in 2 Sam 12:6 that David said that a fourfold restitution should be paid for the crime and now Zacchaeus who had also ‘cheated’ as David had done make a fourfold restitution in the presence of the ‘Son of David’? ” If Zacchaeus was familiar with the story of David’s confession (2 Sam. 12:6-13), then he would probably be acquainted with the confessional prayer of David in Psalm 51.
Jesus’ response to Zacchaeus can be seen in the context of His responses in previous passages. Jesus says about the tax collector, “ ‘This man went down to his house justified rather than the other’ ” (Luke 18:14). About the little children, Jesus states, “ ‘Whoever does not receive the kingdom of God as a little child will by no means enter it (v. 17, NKJV). In responding to the wonderment of His disciples about the difficulty of a rich man to be saved, Jesus replies, “ ‘The things which are impossible with men are possible with God’ ” (v. 27). To the blind beggar, who asks to receive his sight, Jesus says, “Receive your sight; your faith has saved you” (v. 42,). Jesus’ answer to Zacchaeus also confirms his salvation: “ ‘Today salvation has come to this house, because he also is a son of Abraham’ ” (19:9).
With this statement Jesus moves to reconcile Zacchaeus with the townspeople who despise him. They view tax collectors as worse than infidels, banished them from their synagogues, and disown them as Jews. But Jesus insists that Zacchaeus has received salvation . His actions evidence repentance, a change of heart. And Jesus reaffirms that Zacchaeus is indeed a Jew, a son of Abraham. He calls on the man's neighbors to welcome and accept him as a son of Abraham. Do we see Proverbs 16:7 in action? - " When a man’s ways please the LORD, He makes even his enemies to be at peace with him."
I see in this verse a general truth, not to be rigidly interpreted. Good men are sometimes persecuted, and otherwise suffer; but even this shall work for their good, according to the promise contained in Romans 8:28.
The story of Zacchaeus ends with Jesus’ famous statement: “ ‘For the Son of Man has come to seek and to save that which was lost’ ” (19:10). The use of the verb “that which was lost” in chapter 19, verse 10, appears six times in Luke 15: the parable of the lost sheep (15:4–7), the parable of the lost coin (vv. 8–10), and the parable of the lost son (vv. 11–32).
The situational setting introducing the three parables was just the same with what happened when Jesus went to Zacchaeus’ house. People complained: “This Man receives sinners and eats with them” (see 15:1; cf. 19:7). All the three parables end with a joyful feast celebrating the finding/returning of the lost. Jesus gives the identity of the one seeking the lost: the Son of Man - Jesus Himself (19:10). In this sense, Zacchaeus had once been lost but was found by the Seeker of the lost.
The characteristics of Zacchaeus— a rich tax collector who is short and could not see Jesus—reflect the descriptions about the tax collector, rich ruler, little children, and blind beggar. If it was difficult for these four characters to be saved or to have access to Jesus, then it would have been much more difficult for Zacchaeus himself, who personified them all.
Jesus responded with good news to Zacchaeus' statement of restitution. He said, “This day is salvation come to this house” (verse 9). Zacchaeus became a follower of the Lord Jesus Christ that day. He repented of his sins and made restitution for his wrong-doing. A great spiritual miracle had taken place in the heart of Zacchaeus. The beauty of the lesson is that Jesus will proclaim the same words to any human being anywhere on earth—when there is genuine faith and repentance.
Zacchaeus got a good view of Jesus from the tree, but he also got a lot more! His spiritual eyes were opened, and by faith he recognized Jesus as the Messiah, his Savior. That is why Jesus could say that salvation had come to his house (verse 9). And in addition, Zacchaeus became not only a member of the true band of disciples who followed Jesus—but also a spiritual son of Abraham. Abraham’s true sons are those who share in the faith by which Abraham was declared righteous ( Romans 4:11-12).
In the final verse of our lesson Jesus spelled out His major purpose for coming into the world. “For the Son of man is come to seek and to save that which was lost.” Verse 10 is generally viewed as the key verse of Luke’s Gospel. Note that Zacchaeus had not “sought” Jesus. Jesus had sought and found Zacchaeus. The tax collector, however, was ready to be chosen! Very likely the Holy Spirit was seeking Zacchaeus and prompting him from the very beginning.
There are some practical applications in our lesson:
1) No one is too bad to be saved, or beyond the power of God’s grace to reach. Christ is able to save “to the uttermost.” We should offer the Gospel boldly to the worst and most wicked of sinners, and say, “There is hope.”
2) We see here a picture of Christ’s compassion toward sinners, and His power to change human hearts. No one is beyond the reach of God’s grace. We cannot emphasize too strongly that Jesus stands ready to save those who are ready to receive Him.
3) A converted or "born again" person is a changed person. People who are genuinely converted will give outward evidence of their inward conversion. Converted sinners will always live a life completely different from their former lives. The words of Zacchaeus, “The half of my goods I give to the poor,” are an unmistakable proof that Zacchaeus was a new creature. They will reflect the meaning of the verse in 2 Cor. 5:17.
4) This is one of the salvation accounts of a wealthy person in the Gospels. We remember how Jesus once said about how hard it is for rich persons to enter the kingdom of God. Many times those who are wealthy tend not to become disciples of one so poor and despised as was Jesus.
5) Zacchaeus did not know that when Jesus went through Jericho, it was our Lord’s last trip to Jerusalem. If Zacchaeus had been a procrastinator, he may well have said, “The crowd’s going to be large today; I’ll wait until He comes through here sometime again.” Zacchaeus would have missed a great experience if he would have delayed.
The fact is that opportunities for getting right with God do not always keep coming back day after day and year after year. Yet many people go through life putting off response to God’s call. They intend to get down to business with God—next week, or next summer, or next year. “Right now” never seems to be convenient. Such an attitude is dangerous because we do not know when we may have our last chance to hear the Gospel and receive Christ as Savior.
In our society, certain people like the hated tax collectors of New Testament times, are considered sinners because of their political views, their moral behavior, or their lifestyles. We must not avoid these people—for indeed Jesus loves them, and they need to hear the Gospel message. Many of us would be inclined to show little interest in a person like Zacchaeus, for he was a dishonest tax collector, and was considered a great sinner by the community. God, however, had an interest in this man and wanted him to be saved.
Zacchaeus had everything to keep him from repentance - his wealth, the ‘hardness of his heart’ induced by his unpopularity, his high position. His repentance prepared him to return to God. In response to Jesus’ acceptance of him and willingness to eat with him, he realised his need to repent in order to wipe his slate clean before God. This repentance was shown in practical terms, which enabled him to have a new start with God. Repentance in practical terms could be seen in the way of his idea of restitution
Zacchaeus conversion is a picture of the working of 2 Cor. 5:17.
"Therefore, if anyone is in Christ, he is a new creation; old things have passed away, and look, new things have come."
Of keen interest in this context is the term “new” in verse 17 Paul had his choice of either of two words, kainos or neos, but he chose the one best suited to God's purpose here. He chose kainos, indicating newness in the sense of fresh existence.
Neos means newness in the sense of renovation, for example, repairing something that already exists. In this context, God is describing a transformation in the inner man from carnality to spiritual thought and conduct. The new creation is not merely a repair job of the old, existing, carnal nature. It is a complete change to a nature, a heart, that had not been there before conversion.
What the Bible also says is that when you sin, you are to repent of that sin. Repentance from sin means making a complete turn around in your attitude and behavior toward sin. Paul said he " instead, I preached to those in Damascus first, and to those in Jerusalem and in all the region of Judea, and to the Gentiles, that they should repent and turn to God, and do works worthy of repentance" (Acts 26:20).
An important part of the change is a desire to fix problems that you may have caused when sinning. "For godly grief produces a repentance not to be regretted and leading to salvation, but worldly grief produces death. For consider how much diligence this very thing — this grieving as God wills — has produced in you: what a desire to clear yourselves, what indignation, what fear, what deep longing, what zeal, what justice! In every way you showed yourselves to be pure in this matter. (II Corinthians 7:10-11).
Zacchaeus demonstrated this when he turned to Jesus. "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold" (Luke 19:8). Zacchaeus declared that if he wrongfully took money from someone, he would return to that person four times what he stole. The Jewish Law only required that a thief return 20% more, but we can see Zacchaeus' zeal in wanting to change because he was willing to do more than the law required. Of course, there would be many whom Zacchaeus would not remember or not able to restore. For these, Zacchaeus declared he would take half of what he had and give it to the poor. Perhaps those he stole from would benefit, but in this manner he removed the ill-gotten profits from his own household.
Notice, though, that Zacchaeus did not say he was going to track down every person and deliver a personal apology. Many would not be available. Many would not be known. Rather Zacchaeus is letting it be known what he is willing to do and he hopes any who harbor ill against him will contact him.
Our English-language Bibles use some evocative words to speak of restitution.
In the New Testament, the Greek word "apodidomi " (Strong 591) conveys the idea of restitution. Literally, it means “giving back " and "restore"
Restitution then is giving back to someone to make them whole.
The results of our sin have a permanent impact on others.
Sin is like driving a nail into a piece of wood. Repentance and confession are like the nail being removed – yet, the hole remains.
Restitution impresses upon the offender something of the loss, pain, and cost of the offense, injury, or sin. The restoration of the victim; the cost of that restoration; the recognition of the continuing effects of the offense – all of these, and more, should act as a deterrence.
Recall Jesus’ response to Zacchaeus’ commitment to restore what he’d stolen: "Today salvation has come to this house …” The tax collector's pledge evidenced a newness of heart.
Zacchaeus serves as evidence of the many possibilities present in Jesus' presence. Thus far, almost everything about this story seems impossible --
1. that a chief tax collector would want to see Jesus; that Jesus would stay in his home;
2. that it would be revealed that this sinner exceeded the law by his generosity;
3.that Jesus would declare not just him but his whole household saved?
Yet just earlier Jesus declared that what is impossible for man is nevertheless possible for God (18:27). Perhaps Zacchaeus is one more example of the impossible possibility that Jesus embodies and regularly manifests.
Zacchaeus simply represents the chief attribute of all seekers: a desire to see Jesus and a corresponding joy in his presence. Zacchaeus could not see Jesus because he is too short and since the crowd impede his sight. Yet this rich chief tax collector is so desperate to see that he will not be deterred and humiliates himself by climbing a tree like a child in order to glimpse over the crowd and see Jesus. Read this way, this story is not about formulas regarding repentance and forgiveness as in Luke 7:43 Rather, it embodies the promise that anyone -- anyone! -- who desires to see Jesus will. More than that, anyone who desires to see Jesus will in turn, be seen by Jesus and in this way have their joy made complete.
