31 Sunday Year C

The Pillar New Testament Commentary: The Gospel according to Luke A Rich Tax Collector in Jericho Becomes a True “Son of Abraham” (19:1–10)

Call of Levi (5:27–32)

Parables of Lost and Found (15:1–32)

Call of Zacchaeus (19:1–10)

Jesus’ hospitality with tax collectors and sinners

5:29

15:1

19:5

Jewish leaders “mutter” ([dia]gongyzein) against Jesus

5:30

15:2

19:7

Jesus defends his table fellowship

5:31–32

15:3–32

19:9–10

Salvation of the lost

5:31–32

15:3–32

19:9–10

Rejoicing

5:32 (implied)

15:5, 6, 7, 9, 10, 32

19:6

There are three stages in his story.

(1) Zacchaeus was wealthy but he was not happy. Inevitably he was lonely, for he had chosen a way that made him an outcast. He had heard of this Jesus who welcomed tax-collectors and sinners, and he wondered if he would have any word for him. Despised and hated by all, Zacchaeus was reaching after the love of God.

(2) Zacchaeus determined to see Jesus, and would let nothing stop him. For Zacchaeus to mingle with the crowd at all was a courageous thing to do, for many would take the chance to get a nudge, or kick, or push at the little tax-collector. It was an opportunity not to be missed. Zacchaeus would be black and blue with bruises that day. He could not see—the crowd took an ill delight in making sure of that. So he ran on ahead and climbed a fig-mulberry tree. A traveller describes the tree as being like ‘the English oak, and its shade is most pleasing. It is consequently a favourite wayside tree … It is very easy to climb, with its short trunk and its wide lateral branches forking out in all directions.’ Things were not easy for Zacchaeus but the little man had the courage of desperation.

(3) Zacchaeus took steps to show all the community that he was a changed man. When Jesus announced that he would stay that day at his house, and when he discovered that he had found a new and wonderful friend, immediately Zacchaeus made a decision. He decided to give half of his goods to the poor; the other half he did not intend to keep to himself but to use to make restitution for the frauds of which he had been self-confessedly guilty.

In his restitution he went far beyond what was legally necessary. Zacchaeus was determined to do far more than the law demanded. He showed by his deeds that he was a changed man.

The Pillar New Testament Commentary: The Gospel according to Luke A Rich Tax Collector in Jericho Becomes a True “Son of Abraham” (19:1–10)

Luke’s final description of Zacchaeus is “wealthy.” Wealth and wealthy persons receive greater attention in the Third Gospel than anywhere else in the NT.30 As noted earlier (see at 18:18), Luke does not earmark wealth as categorically evil, but it nevertheless poses a danger to discipleship that cannot be minimized. The introduction of Zacchaeus in vv. 1–2 is thus compromised, for although Luke depicts Jesus as a “friend of tax collectors and sinners” (7:34), he has not (yet) depicted him as a “friend of the rich.” Zacchaeus is described as both, a “rich sinner,” and we cannot predict how he will fare with Jesus.

The point is brought home by a terrible story. There was a meeting in progress at which several women were giving their testimony. One woman kept grimly silent. She was asked to testify but refused. She was asked why and she answered, ‘Four of these women who have just given their testimony owe me money, and I and my family are half-starved because we cannot buy food.’

A testimony is utterly worthless unless it is backed by deeds which guarantee its sincerity. It is not a mere change of words which Jesus Christ demands, but a change of life.

(4) The story ends with the great words, the Son of Man came to seek and to save that which was lost. We must always be careful how we take the meaning of this word lost. In the New Testament it does not mean damned or doomed. It simply means in the wrong place. A thing is lost when it has got out of its own place into the wrong place; and when we find such a thing, we return it to the place it ought to occupy. A person is lost when he or she has wandered away from God; and is found when once again that person occupies the rightful place as an obedient child in the household and the family of the Father.

Barclay, W. (2001). The Gospel of Luke (pp. 277–279). Louisville, KY; London: Westminster John Knox Press.

Evangelistic Sermon Outlines 38. Redemption and Restitution (Luke 19:1–10)

Christ loves all people—even the crooked people who cheat. He does not love what they do—He loves their soul! Christians should hate sin—but love sinners!

Luke Zacchaeus (19:1–10)

How did a rabbi of the holiness attributed to Jesus know to call such an inveterate rascal as Zacchaeus by name? Luke does not know either; it seems that Jesus is here displaying his divine insight. It is certainly clear from Luke’s narrative that Jesus is in control of the hugely ironic reversal of expectations taking place among the residents of Jericho.

Luke Zacchaeus (19:1–10)

In Judaism, legal restitution for having been guilty of extortion was twenty percent (Lev. 5:16; Num. 5:7), but Zacchaeus assumes the harsher penalty imposed on people who stole livestock (Exod. 22:1; Bock 1994–96: 2.1520).

Repentence require actions-----practice the opposite virtues

“Zacchaeus” means “pure” or “righteous one”

Luke Zacchaeus (19:1–10)

Later sources record that Peter appointed Zacchaeus bishop of Caesarea, though against his will (Pseudo-Clement, Homilies 3.63; Apostolic Constitutions 7.46). This is more than likely a pious fancy, but if actual, then it would be one more irony to crown the ironies already found in Luke’s dramatic account of the surprising conversion of Zacchaeus. Transformed by grace, in his new calling he can for the first time in his life live up to the meaning of the name his parents gave him.

The good news continues to reach the poor and the outcast: the kingdom is made up of people like the helpless children; the blind beggar’s reception of sight fulfills the messianic announcement of 4:18; those who are “lost” are being “sought out and saved.” The prophet receives all these, and they accept him. It is in this hospitality which is faith that salvation comes, and it is expressed with “glorifying God,” and “giving praise,” and “glad welcome.” Only the rich ruler whose piety was perfect but whose possessions closed him to the possibility of a new life turns aside, and with great sorrow. Luke reminds his readers once again that the disposition of the heart is symbolized by the disposition of possessions.

Johnson, L. T. (1991). The Gospel of Luke. (D. J. Harrington, Ed.) (Vol. 3, p. 287). Collegeville, MN: The Liturgical Press.

The one who clings to his wealth is equally closed to the prophet’s call. The one who shares generously with the poor can welcome the prophet gladly.

Luke Zacchaeus (19:1–10)

Later sources record that Peter appointed Zacchaeus bishop of Caesarea, though against his will (Pseudo-Clement, Homilies 3.63; Apostolic Constitutions 7.46). This is more than likely a pious fancy, but if actual, then it would be one more irony to crown the ironies already found in Luke’s dramatic account of the surprising conversion of Zacchaeus. Transformed by grace, in his new calling he can for the first time in his life live up to the meaning of the name his parents gave him.

Johnson, L. T. (1991). The Gospel of Luke. (D. J. Harrington, Ed.) (Vol. 3, p. 287). Collegeville, MN: The Liturgical Press.

(From ePriest.com)

Transforming Societies by Transforming Souls

If Christ was able to do that, he can certainly change us, who actually want to follow Christ more closely.

If "seeking and saving what was lost" was Christ's mission, then it is also the Church's mission.

And if it's the Church's mission, it's also our mission.

A teaching nun relates the following story.

Amid the difficulties, sufferings, and preoccupations of life in a fallen world, it's easy to forget about that.

In her class of eighth-graders was a girl who through the years had given nothing but trouble. She was unruly, lazy, loud, rude, and constantly acted out - an all-around bad apple. Teachers were not only annoyed with this girl; they were afraid of her.One day Sister noticed a complete change in the girl. She was quiet and attentive. She put her mind to her schoolwork. She became polite and considerate.

What could possibly have brought about such a transformation?

But if we want to grow and persevere in our friendship with Christ, we simply can't let ourselves forget about it.

Maybe the girl had A.D.D. and the guidance counselor had put her on medication?Maybe she had been depressed because of a bad atmosphere at home and the school doctor had given her some tranquilizers?

We are all surrounded by people like Zacchaeus, people convinced that happiness can be found in money, pleasure or popularity.But deep down in their hearts, they know instinctively that that's not true, and they are climbing all kinds of trees - New Age trees, yoga trees, self-indulgence trees - trying to catch a glimpse of the true Savior.By courageously being Christ's messengers in word, deed and example, we can bring them the satisfaction of finding, as Zacchaeus did, forgiveness, redemption and purpose.We can bring peace to troubled souls - not a peace that comes from us, since we are still imperfect, but the peace that comes from Christ, our King.

And when we do that, we will also bring peace to troubled societies.

Sister watched closely.

Zacchaeus's conversion brought relief to himself, his whole family and also the entire region,all those who "grumbled" when Jesus went to stay at his house.

But the only thing she saw was that now and then the girl put her hand to her chest.Sister waited for the right moment, then asked her, "Why do you put your hand to your chest? Do you have a pain of some kind?""No, Sister," the girl explained, as she pulled a small crucifix from the neck of her dress."Remember on Good Friday when Father uncovered the crucifix at the altar? He told us to hold our crucifix and to look at it when we are tempted. That is what I am doing when I put my hand on my chest; I am feeling my crucifix. Please, Sister, don't tell anyone."

We should never underestimate the power of Christ, who has come specifically to "seek and save what was lost."

This mission may seem too big for us. But it's not, because we don't have to do it alone.

Today Christ will come and strengthen us again with his very own life, in Holy Communion.

He will renew his promise to be with us, to guide us, to comfort us.

When he does, let's renew our promise to follow in his footsteps.