Luke 19:1-10

8. Jesus at the House of Zaccheus: Luke 19:1-10.

Vers. 1-10. In Matthew and Mark, the account of Jesus' entry into Jerusalem immediately follows that of the healing of Bartimeus. There is a blank left by them, for Jesus stayed at Bethany, and there passed at least one night (John 12:1 et seq.). This blank, according to Luke, is still more considerable. For before arriving at Bethany, Jesus stopped at Jericho, and there passed the night (Luke 19:5). Luke's source is original, and independent of the other two Syn. It was Aramaic, as is proved by the heaping up of καί, the paratactic form, as well as the expression ὀνόματι καλούμενος, Luke 19:1-2. Comp. Luke 1:61.

The name Zaccheus, from א, to be pure, proves the Jewish origin of the man.

There must have been at Jericho one of the principal custom-houses, both on account of the exportation of the balm which grew in that oasis, and which was sold in all countries of the world, and on account of the considerable traffic which took place on this road, by which lay the route from Peraea to Judaea and Egypt. Zaccheus was at the head of the office. The person of Jesus attracted his peculiar interest, no doubt because he had heard tell of the benevolence shown by this Prophet to people of his class. Most certainly τίς ἐστί (Luke 19:3) does not signify: which of the members of the company He was (Bleek), but: what was His appearance. After having accompanied the crowd for a little, without gaining his end, he outruns it.

The sycamore is a tree with low horizontal branches, and consequently of easy assent. ᾿Εκείνης, for: δἰ ἐκείνης ὁδοῦ (Luke 19:19). Was the attention of Jesus called to his presence in the tree by the looks which the people directed toward him? Did He, at the same time, hear His name pronounced in the crowd? In this case, it is unnecessary to regard the address of Jesus as the effect of supernatural knowledge. There is something of pleasantness, and even of sprightliness, in the form: “ Make haste and come down; for to-day I must abide at thy house. ” The word must indicates that Jesus has recognised in him, on account of this eager desire which he has to see him, the host whom His Father has chosen for Him at Jericho. Here there is a lost sheep to be found. It is the same unwearied conviction of His mission as in meeting with the Samaritan woman. What absolute consecration to the divine work! And what sovereign independence of human opinion! In the multitude, which is yet swayed by pharisaic prejudices, there is general discontent. There is nothing to show that the disciples are also included under the words: “They all murmured.” The expression σταθεὶς δέ, “ but Zaccheus standing ” (before the Lord, Luke 19:8), immediately connects the following words of the publican with those popular murmurs. Σταθείς denotes a firm and dignified attitude, such as suits a man whose honour is attacked. “He whom Thou hast thought good to choose as Thy host, is not, as is alleged, a being unworthy of Thy choice.” Did Zaccheus pronounce the words of Luke 19:8 at the time when Jesus had just come under his roof? This is what we should be led to suppose at the first glance by the words: but he stood; nevertheless, this movement on the part of Zaccheus would appear a little hasty, and the answer of Jesus: Salvation is come (Luke 19:9), proves that He had already sojourned for a time with His host. Was it, then, at the moment when Jesus was resuming His journey (Schleiermacher, Olshausen)? Luke 19:11; Luke 19:28 may support this supposition. But the word to-day (Luke 19:9), which recalls the to-day of Luke 19:5, places this dialogue on the very day of His arrival. The most suitable time appears to be that of the evening meal, while Jesus converses peacefully with His host and the numerous guests. Unless the terms of Luke 19:11; Luke 19:28 are immoderately pressed, they are not opposed to this view.

Most modern interpreters take the words of Zaccheus as a vow inspired by his gratitude for the grace which he has just experienced. ᾿Ιδού, behold, is taken to indicate a sudden resolution: “Take note of this resolution: From this moment I give..., and I pledge myself to restore...” But if the pres. I give may certainly apply to a gift which Zaccheus makes at the instant once for all, the pres. I restore fourfold seems rather to designate a rule of conduct already admitted and long practised by him. It is unnatural to apply it to a measure which would relate only to some special cases of injustice to be repaired in the future. ᾿Ιδού, behold, is in keeping with the unexpected revelation, so far as the public are concerned, in this rule of Zaccheus, till then unknown by all, and which he now reveals, only to show the injustice of those murmurs with which the course of Jesus is met. “Thou hast not brought contempt on Thyself by accepting me as Thy host, publican though I am; and it is no ill-gotten gain with which I entertain Thee.” In this sense, the σταθεὶς δέ, but he stood, is fully intelligible. By the half of his goods, Zaccheus, of course, understands the half of his yearly income. In the case of a wrong done to a neighbour, the law exacted, when restitution was voluntary, a fifth over and above the sum taken away (Num 5:6-7). Zaccheus went vastly further. Perhaps the restitution which he imposed on himself was that forcibly exacted from the detected thief. In a profession like his, it was easy to commit involuntary injustices. Besides, Zaccheus had under his authority many employés for whom he could not answer.

Jesus accepts this apology of Zaccheus, which indeed has its worth in reply to the murmurs of the crowd; and without allowing the least meritorious value to those restitutions and those extraordinary almsgivings, He declares that Zaccheus is the object of divine grace as much as those can be who accuse him. His entrance into his house has brought salvation thither. Notwithstanding the words, “ Jesus said unto him...,” the words following are addressed not to Zaccheus, but to the entire assembly. The πρὸς αὐτόν, unto him, therefore signifies: with His eyes turned upon him as the subject of His answer; comp. Luke 7:44. Jesus is the living salvation. Received as He was into the house, He brought into it by His very presence this heavenly blessing. Καθότι, agreeably to the fact that (for so much as), indicates the reason why Jesus can assert that Zaccheus is saved this day. But is this reason the fact that Zaccheus is a descendant of Abraham according to the flesh, and has preserved this characteristic as much as any other Jew, notwithstanding his Rabbinical excommunication? No; Jesus could not make the possibility of salvation dependent on the naked characteristic of being a member of the Israelitish nation. This idea would be in contradiction to His whole teaching, and to the very saying which concludes this verse. The term, son of Abraham, must therefore be taken in its spiritual sense: “Zaccheus is restored to this character which he had lost by his excommunication. He possesses it in a still higher sense than that in which he had lost it.”

Ver. 10. Lost, so far as a son of Abraham according to the flesh; but found (he, the same one, καὶ αὐτός), as a son of Abraham according to the spirit. Thus the maxim of Luke 19:10 readily connects itself with Luke 19:9.

According to Hilgenfeld (p. 206), this piece is not in the least Pauline; it belongs to the ancient Ebionite source. According to Holtzmann, on the contrary (p. 234), it is entirely Luke's. It may be seen how critics agree with one another on questions of this sort! As concerns ourselves, we have established an Aramaic source. On the other hand, we are at one with Holtzmann in acknowledging the traces of Luke's style (καθότι, Luke 19:9; ἡλικία, Luke 19:3; ἐκείνης, Luke 19:4; διαγογγύζειν, Luke 19:7). Hence we conclude that Luke himself translated into Greek this account, which is taken from an Aramaic document.