CRITICAL NOTES
Luke 19:1. Jericho.—“The city of palm-trees (Deuteronomy 34:3; Judges 1:16) is about six miles from the Jordan and fifteen from Jerusalem. When taken by Joshua the site had been cursed (Joshua 6:26), but in the reign of Ahab, Hiel of Bethel defied and underwent the curse (1 Kings 16:34). In later times Jericho became a great and wealthy town, being fertilised by its abundant springs (2 Kings 2:21) and enriched by its palms and balsams” (Farrar). The trade in balsam was extensive, and Zacchæus was evidently superintendent of the tax-collectors who had the oversight of the revenue derived from that article.
Luke 19:2. Zacchæus.—I.e., Hebrew “Zaccai” (“pure”) (Ezra 2:9; Nehemiah 7:14). Chief among the publicans.—Or “a chief publican” (R.V.). The word so translated occurs here only.
Luke 19:3. The press.—“The crowd” (R.V.).
Luke 19:4. Sycomore.—See Luke 17:6: a tree with short trunk and wide lateral branches.
Luke 19:5. A previous knowledge of the man is not precluded. His name, occupation, and reputation, may have been known to Jesus, but the Saviour showed supernatural knowledge of his mind and heart. I must.—A Divine plan, fixing every event in our Lord’s ministry. Cf. Luke 4:43, Luke 13:33. Abide.—Probably remain over the night.
Luke 19:7. They all murmured—An indication of the strong national prejudice against the occupation of such men as Zacchæus. To be guest.—Or, “to lodge” (R.V.).
Luke 19:8. Stood.—Took up his stand. The word expresses a formal and resolute undertaking to be guided by the promptings of conscience, which had now been awakened by Christ’s visit to him. I give.—I.e., not “I am in the habit of giving,” but “I now propose to give.” If I have taken.—I.e., “whatever I have taken.” He does not deny the guilt of his past life. Restore fourfold.—The restitution commanded by the Law in cases of theft (Exodus 22:1).
Luke 19:9. This day.—Evidently the day Christ entered his house, and not the following morning. Is salvation come,—“Meaning by ‘salvation’ both Himself, and the conversion of Zacchæus, which His words had wrought” (Speaker’s Commentary). Is a son of Abraham.—I.e., is a Jew—one of “the lost sheep of the house of Israel,” not “has become a son of Abraham by repentance.”
Luke 19:10. For the Son of Man, etc.—The greater his guilt, the more need he has of a Saviour.
MAIN HOMILETICS OF THE PARAGRAPH.— Luke 19:1-10
Melted by Kindness.—This visit to Jericho was the last. It was but a few days before Calvary, and the near approach of the end, as well as the tension of concentrated purpose which marked our Lord in these last days, make the delay and effort to win Zacchæus the more striking. He was the last convert, so far as we know, before the cross. The penitent thief was the next.
I. The character and motives of Zacchæus.—A Jew who had taken service with Rome could have little patriotism and less religion. His office showed that he cared more for gain than for honour or duty. A Jew publican was classed with thieves, and regarded as an agent of the enemy and hated accordingly—and knew that he was so hated. The harsh judgment was no doubt generally deserved, and as a rule would produce the very vices which it attributed. Brand a class with an evil fame and its members will become what the world says they are. Bitterness breeds bitterness, and Zacchæus would repay contempt with interest. All this is unpromising enough; but buried below greed, and unscrupulousness, and bitter animosity, was a little seed, the nature of which the man himself did not apparently recognise. He said to himself that it was curiosity that drew him. Probably he was doing himself injustice. There was something better vaguely stirring in him, which he was afraid to acknowledge to himself. The fame of Jesus as the friend of publicans had probably reached Zacchæus and touched him. His determination may set us an example. He makes up his mind that see Jesus he will. In all walks of life difficulties are sown thick, and perhaps thickest on the road to Christ. But they can be overcome, and nothing need keep the sight of Jesus from a heart that is in earnest in wishing it. Zacchæus had been long accustomed to ridicule, and did not mind a jeer or two as he climbed the sycomore. We have often to drop dignity if we want to get high enough above the mob to see the Lord; and a man afraid of being laughed at will stand a poor chance.
II. Christ’s over-answer to Zacchæus’ desire.—Our Lord is not accustomed to name people without having some deep significance in doing so. There is always an emphasis of love, or warning, or authority, in His use of men’s names. Here He would probably let Zacchæus feel that he was completely known, and certainly asserts mastership and demands a disciple’s allegiance. There is no other instance of Christ’s volunteering His company; and His thus inviting Himself to Zacchæus’ house shows that He knew that He would be welcome, and that the wish to ask Him was only held back by the sense of unworthiness. Christ never goes where He is not wanted, any more than He stays away where He is wanted; but He often comes in more abundant self-communication and larger gifts than we dare ask, however we may long for them. Sometimes, too, it is His answer which first interprets to us our wishes. Observe, too, that “must.” Jesus often speaks of a great “must” ruling His life, and here it determines a comparatively small thing; for the small thing is a means of accomplishing the great end of seeking and saving (Luke 19:10), and only he who is faithful to the law of the Father’s will in small things will keep it in great. The offer of visiting Zacchæus expresses Christ’s kindly feelings and declares that He has no share in the common aversion. That voluntary association with the outcast is a symbol of Christ’s whole work. The same desire to save, and willingness to be identified with the impure, which led His feet into the shunned house of Zacchæus, led Him from glory to earth and caused Him to “dwell among us.” Zacchæus comes down as fast as he can, and is glad; for he has found a Saviour. Christ is glad, for He has found a sinner whom He will make a saint. Both have found what they sought.
III. The transforming effect of Christ’s love.—The experience of Christ’s love convinces of sin far more thoroughly than threats. The frowns of society only make the wrong-doer more hard and merciless; but the touch of love melts him as a warm hand laid on snow. The sight of Jesus reveals our unlikeness and makes us long after some faint resemblance to Him. So Zacchæus did not need Christ to bid him to make restitution, nor show him the blackness of his life; but he sees all the past in a new light, and is aware that there is something sweeter than ill-gotten gains. If we love Jesus Christ as He deserves, we shall not need to be told to give Him our all. The true spring of self-sacrifice is the reception of Christ’s love. Note the calm dignity and self-assertion of Jesus, identifying His coming into the house with the coming of salvation. Who else would have dared to say that without being laughed or hissed down as unsufferably arrogant? Observe the reason for His coming—namely, that Zacchæus also is a “son of Abraham,” publican as he is. That cannot mean merely a born Jew, but must refer to true spiritual descent and affinity.—Maclaren.
SUGGESTIVE COMMENTS ON Luke 19:1-10
Luke 19:1-10. “On the borders of the kingdom.”
I. We cannot tell all Zacchæus’ motives.—Curiosity would seem to have had a leading share. But this curiosity may have had something substantial at its root. He may have heard Jesus spoken of as the friend of publicans and sinners. His conscience may have testified loudly that he stood greatly in need of such a friend.
II. Christ was worthy of His title.—“Friend of Sinners.” The very summons must have thrilled Zacchæus’ soul. He to be selected among all the men of Jericho as the host of Jesus! For him to come into such close contact with the Lord of the kingdom of heaven? What grace there was in selecting Zacchæus!
III. A great reformation in heart and life.—How much need of it! The curiosity is changed into a far higher feeling; his climbing becomes the symbol of a far greater elevation. The change shows itself in the new life he purposes to lead. The very sight of the poor, simple, beneficent and self-denying Christ makes his own old life look black and hideous, and makes him most sincere and cordial in the new ways and habits he resolves to follow.—Blaikie.
I. The meeting of Jesus and Zacchæus (Luke 19:1-5).
II. Jesus entertained in the house of Zacchæus (Luke 19:6-8).
III. The declaration of Jesus concerning Zacchæus (Luke 19:9-10).
I. The rich publican.
II. The inquirer.
III. The called.
IV. The saved.—Palmer.
Conversion of Zacchœus.
I. Difficulties attending it.—
1. The stigma attaching to the office he held.
2. The temptation to retain a lucrative employment.
3. His wealth.
II. His triumph over the difficulties.
III. Proofs of the genuineness of his conversion.—
1. Active gratitude.
2. Charity.
3. Restitution.
Note here—
I. The simple, natural way in which a soul is brought within the range of Christ’s supernatural, Divine power.—The commonplace motive of curiosity fully explains the action of Zacchæus.
II. The instantaneous nature of conversion.
III. The evidence of conversion in the correction of evil habits and besetting sins.
IV. Religion sanctifies the life of those who come under its influence.—It cleanses the heart and passes from it to the house. Those most in contact with the true servant of Christ are most convinced of the beneficial change that has been wrought in the character.
Luke 19:2. “And he was rich.”—Yet, as the sequel shows, rich as he was, he had not incurred the woe of those rich who are full, and who have so received their consolation here that all longings for a higher consolation are extinct in them (Luke 6:24).
Luke 19:3. “Sought to see Jesus.”—His desire to see Jesus is not to be classed with the curiosity of Herod, but is rather akin to that longing after salvation which animated those Greeks who sought to see Jesus at the feast (John 12:21).
Spiritual Dwarfs.—Zacchæus is a typical character, the type of many who are wanting to see Christ, but who are spiritually too short to see Him; who are looking out for sycomores to help them to see. What produces spiritual smallness?
I. Cold.—In the vegetable world, cold is one of the secrets of dwarfed stature. Sunshine means height. Read Stuart Mill’s autobiography. His home was an ice-house.
II. Pride.—A man ever looking at himself, or his work, or his intellect—never looking higher than self. He thus fails to see One who is higher.
III. Speciality of training.—This may be a hindrance to spiritual growth. Ours is an age of specialists. Men give themselves up to one pursuit, and to see one order of facts. So, looking for nothing else, they see nothing else. A giant in materialism is often a spiritual dwarf.—Lovell.
Luke 19:4. “Ran.”—God always rewards us if He sees us eager for good.—Theophylact.
“Climbed up.”—He overcomes that false pride, through which so many precious opportunities, and oftentimes in the highest things of all, are lost.
Luke 19:5. “Saw him and said.”—He knows how to discover His own in places the most unlikely. He finds a Matthew at the receipt of custom, a Nathanael under the fig-tree; and so, with sure and unerring glance, He detects Zacchæus in the sycomore, and at once lays bare his hiding-place.
“Zacchæus.”—“He calleth His own sheep by name and leadeth them out” (John 10:3). Christ
(1) singles him out by a glance; then
(2) addresses him by name; and
(3) calls him to minister to Him.
“Must abide at thy house.”—Words of an extraordinary grace, for while the Lord accepted many invitations into the houses of men, yet we do not read that He honoured any but the publican by thus offering Himself to his hospitality. Adopting the royal style, which was familiar to Him, and which commends the loyalty of a vassal in the most delicate manner, by freely exacting his services, He informed Zacchæus of His intention to visit him, and signified His pleasure that a banquet should be instantly prepared.—Ecce Homo.
Christ’s “Musts.”—We have Christ applying the greatest principle to the smallest duty. Why must He abide in Zacchæus’ house? Because Zacchæus was to be saved, and was worth saving. What was the “must”? To stop for an hour or two on His road to the cross. So He teaches us that in a life penetrated by the Divine will, which we gladly obey, there are no things too great, and none too trivial to be brought under the dominion of that law, and to be regulated by that Divine necessity. Obedience is obedience, whether in large things or in small. There is no scale of magnitude applicable to the distinction between God’s will and that which is not God’s will. Gravitation rules the motes that dance in the sunshine as well as the mass of Jupiter. God’s truth is not too great to rule the smallest duties. Bring your doing, then, under that all-embracing law of duty.—Maclaren.
Luke 19:6-8. Evidences of Conversion.—
1. Readiness in obeying the call of Christ.
2. Joyfulness in receiving Him.
3. Deeds of charity.
4. Endeavours to remedy past faults.
Luke 19:6. “He made haste.”—Zacchæus in the sycomore tree was as ripe fruit, which dropped into the Saviour’s lap at His first and lightest touch.—Trench.
Luke 19:7. “That is a sinner.”—Here the fault-finders were in the wrong; he had been a sinner, but now he is a new creature.
I. A public confession.
II. A public vow of restitution and dedication to God.
“The half of my goods.”—A man might bestow “all his goods to feed the poor” (1 Corinthians 13:3), and yet his generosity might be of no value in the sight of God; yet St. Luke here implies that the action was an indication of inward repentance.
Luke 19:9. “This day is salvation.”—Jesus says that salvation has come to the house of the publican, not because that house had received one of His visits, but because its inhabitant really showed himself another man from what he appeared to be in the eyes of the multitude. While they had even just before named him as “a man that is a sinner,” the Saviour now names him “a son of Abraham”—one who not only was descended from Abraham, but also was animated by the faith for which Abraham was famous.
“This day is salvation.”—Memorable saying! Salvation has already come, but it is not a day nor an hour old. The word “to this house” was probably designed to meet the taunt, “He is gone to lodge at a sinner’s house.” The house, says Jesus, is no longer a sinner’s house, polluted and polluting: “’Tis now a saved house, all meet for the reception of Him who came to save.” What a precious idea is salvation to a house, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members.—Brown.
Luke 19:10. “For the Son of Man,” etc.
I. What we have lost takes a special dearness and value in our thoughts; so is it with God.—He is with us now and is now seeking that He may save us.
II. A man may be lost in more senses than one.—Lost in sin, lost in the crowd of men, lost in doubt and fear, lost to his proper use and joy in the world: and, in whatever sense we may be lost, His purpose is to find and save us.