Sermon: An Unexpected Turn

Lectionary: Proper 26(C)
Text: Luke 19:1-10

Usual Telling of the Story

The story of Zacchaeus in the tree is one of the more famous and well-known of the stories found in the gospels. It is certainly a memorable one. It is one that is commonly included in children’s lessons. For those of us who have heard this story many times, is there anything more to be learned?

The typical lesson goes something like this:

Jesus is on his final journey toward Jerusalem. On the way he comes through Jericho. A man named Zacchaeus, a chief tax collector and rich heard Jesus was coming through.

Now tax collectors were hated by the people because they were usually greedy and dishonest. And Zacchaeus certainly seemed to be that, because he was rich.

For some reason Zacchaeus wanted to see Jesus. Perhaps he had heard that Jesus was known for irritating the Jewish rulers by associating and eating with tax collectors. And even one of his disciples was a former tax collector.

But Zacchaeus was short and couldn’t see above the crowd. What could he do? He decided to run ahead and climb into a Sycamore (fig) tree and wait for Jesus to pass by. All he wanted was to see if Jesus really was who he had heard.

Well, Jesus began to pass under. Then he stopped. And looked up. And saw Zacchaeus.

Jesus called to Zacchaeus, “Come down at once, for I must stay in your home today.”

Well now, that was a drastic turn of events! Zacchaeus led Jesus back to his home where he provided a banquet for the guest of honor, Jesus. And realizing his evil and sin, Zacchaeus confessed and repented. As a sign of his sincerity, he pledged to give away half is possessions to the poor and anyone he had defrauded, he would pay back four times!

Then Jesus said, “Today, salvation has come to this household.”

As was just told, the story is nearly always told as a one that offers an example of individual repentance and salvation.

But is it really?

If the story really is just an example of repentance and salvation, there really isn’t much of a challenge to the hearers and readers. It ends up as an overly simplistic, flat, and somewhat uninteresting story, although perhaps with a bit of comedy and arguably usable as a children’s lesson.

Translations are Interpretations

In studying for this sermon, I looked through a number of recent commentaries and translations, and what I found made this story far more provocative and interesting. The hinge is in how the translators chose to interpret a key verb found in verse 8. A fairly literal reading of this text comes from the Common English Bible:

⁸ Zacchaeus stopped and said to the Lord, “Look, Lord, I give half of my possessions to the poor. And if I have cheated anyone, I repay them four times as much.”

A common translation, which goes with how the story is typically interpreted reads as is found in the New Revised Standard translation:

⁸ Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor, and if I have defrauded anyone of anything, I will pay back four times as much.” 

So, is it “I give” or “I will give”? Is it “I repay” or is it “I will repay”? The tense found in the Greek is not a future tense. The “I will give” and “I will repay” translations are clearly an interpretive bias of the translator. The actual sense of the verb is that the “I give” and “I repay” is something that Zacchaeus is already doing.[1] Recent biblical scholarship on this text note this translation question and many agree that the verb should be interpreted as a present action already taking place.[2]^,[3],[4],[5]

A More Accurate Story

Here is the entirety of the story in Eugene Peterson’s The Message, which captures what most current biblical scholars suggest:

19 ^1-4 Then Jesus entered and walked through Jericho. There was a man there, his name Zacchaeus, the head tax man and quite rich. He wanted desperately to see Jesus, but the crowd was in his way—he was a short man and couldn’t see over the crowd. So he ran on ahead and climbed up in a sycamore tree so he could see Jesus when he came by.

^5-7 When Jesus got to the tree, he looked up and said, “Zacchaeus, hurry down. Today is my day to be a guest in your home.” Zacchaeus scrambled out of the tree, hardly believing his good luck, delighted to take Jesus home with him. Everyone who saw the incident was indignant and grumped, “What business does he have getting cozy with this crook?”

⁸ Zacchaeus just stood there, a little stunned. He stammered apologetically, “Master, I give away half my income to the poor—and if I’m caught cheating, I pay four times the damages.”

^9-10 Jesus said, “Today is salvation day in this home! Here he is: Zacchaeus, son of Abraham! For the Son of Man came to find and restore the lost.” (MSG)

Culture, History, Literature, and Theology

A few more things to note about this story before moving into what it could mean for us today.

First, Jesus was passing through Jericho. He had no intention of staying there overnight.[6] In the text prior to the one we are looking at, Jesus was just coming into Jericho where he meets and heals a blind person. Now Jesus has already passed through the city. We know this because Sycamore fig trees were planted well outside the city.[7] The people of Jericho would have liked to have Jesus stay with them, for it would be an honor to provide hospitality for such a famous teacher.[8] They probably entreated with Jesus, but he would not accept.

Second, the one point in which pretty much all scholars agree is that tax collectors were hated by the people. But not because they were greedy and dishonest, although some may have been. The Jews hated them mostly because they were seen as Roman collaborators.[9] They were traitors and any wealth obtained from tax collecting was seen as ill-gotten.

Third, Luke’s description of Zacchaeus as a “chief tax collector” and “very rich” primes us to think of Zacchaeus as a sinner – just as the crowd did.[10]

Fourth, In the Roman empire, tax collecting was contracted out. Tax collectors would form associations, and the lead bidder would bid an amount that they could deliver to Rome. Each member of the association would be a subcontractor with their own quotas to meet and deliver. Under the earlier Roman Republic, many taxes were collected this way, but by the time of the Empire and the time of Jesus and Zacchaeus, Roman officials directly collected most taxes. The one type of tax still contracted out was import taxes. The point of this is that Jewish tax collectors weren’t probably directly affecting the lives of most Jews; probably only those that were involved in trade. In other words, most tax collectors were probably not using their powers to defraud and extort money directly from the common people.[11]^,[12]

Fifth, Zacchaeus’ statement that “I give” and “I repay” follows immediately after Jesus invites himself to Zacchaeus’ home and he approves the invitation. There is nothing in the text that places Zacchaeus’ words later in the day or evening, and after he has had time to spend with Jesus. Eugene Peterson’s reconstruction of events is probably correct: The crowd protests Jesus’ actions immediately after they realize what is happening. And it is in response to their accusations and labeling that Zacchaeus is a sinner, that he protests by stating what he already does.[13]

Sixth, the requirement for the wealthy to support the poor is commanded in the Law[14], as is the restitution of theft.[15] Luke gives his listeners and readers an unexpected twist: Zacchaeus is, in fact, righteous according to the Law; he is not a sinner.

Seventh, when Jesus (and really, pretty much all the New Testament, including Paul) talks about salvation, it is not about an individual getting rescued from eternal damnation and going to heaven. It is about restoration of something that has been broken; a return to wholeness. Salvation is something that happens to a group, a community.[16] In the context of this story, what we are to see is that the community’s rejection of Zacchaeus has broken them. He is not an outsider. He is not a sinner. He is, and has always been, “a son of Abraham”. The community may not have wanted to accept him, but to have wholeness and salvation, they must include him in community.

Eighth, this entire story echoes many points from the parables of the Lost Sheep, the Lost Coin, and the Lost Son.[17] The motif of going to search for the lost item. The motif of returning to wholeness by bringing the lost back into the fold. The motif of rejoicing and holding a banquet only after wholeness is restored. And the crowd might be seen as an echo of the older son who grumbles and cannot accept that the father accepts the younger son, who assumes the younger has led a promiscuous, sinful life away from home. The set of three “Lost” parables is prompted because Jesus is accused of welcoming and eating with sinners.

Nine, did the community of Jericho realize what Jesus was saying and did they repent and accept Zacchaeus back into their circle? That question is not answered directly by this story. But in reading between the lines, we could assume that they did, even if not wholeheartedly, because Zacchaeus would have been the most honored person in Jericho that day. And who would not want to have a part of that honor? When Jesus said that “salvation has come to this house,” what did he mean by “house”? Was it just the household of Zacchaeus, or did Jesus broaden “house” to include all of Jericho?

This is a bit of speculation on my part, but I think it makes sense that given these nine points. I think that Jesus would not, or could not, stay and eat in Jericho when the community was still broken. That’s why he was merely passing through it. It was only when Jesus could bring restoration to the community through honoring the most despised person, that Jesus could partake of table fellowship in Jericho.

A Few Lessons

Now that doesn’t mean I think that there are people and groups with whom God cannot be present. But just as Jesus did pass through and was present for a brief time in Jericho, God is present everywhere. But one of the lessons from this story is that a special blessing can be had when the community is whole. And another lesson is that many times, these blessings may be mediated through those that are seen to be outside by those inside, by those that may even be despised by the in-group.

I think that this lesson may have pointed relevance at the present time. We are living in a time of increased and extreme polarization. Where boundaries between those inside and those outside are being defined more rigidly and narrowly. Where animosity and hatred between groups that see the world differently are reaching dangerous levels.

Jesus basically told the city of Jericho to accept back into community one whom they considered a traitor, one that perhaps more than a few would have had no issue if he was killed or disappeared mysteriously.

Jesus said of Zacchaeus, “he too, is a son of Abraham”. Whatever disagreements and differences existed; Jesus pointed to what was common first.

This story breaks the usual stereotype of “Jesus only sides with the poor and marginalized.” Zacchaeus was neither poor nor marginalized. He was part of the elite, albeit the Roman side.

When we look at our own families, our church congregation, the extended church congregation in town, and everyone who lives here, we must first see them as a human person that God loves and values.

Approaching the holiday season, many of us will be gathering with diverse groups of people, including extended family members with whom we may have some strong differences. The lesson from today teaches us that they may be the very ones who God is calling and working through. They may be the ones that can, if permitted, bring restoration, wholeness, and blessing, as difficult to comprehend and imagine as that might be.

And we can turn the perspective around to ourselves. Are we ever obstinate, difficult, disagreeable, and rigid in our dealings with those who aren’t like us? How can we hold on to truth and point out errors while still being gracious and kindhearted? How can we become better at bringing the kind of restoration and wholeness, what Jesus calls salvation, to the groups that we enter?

The good news for today is that all are invited to be inside God’s new community. Whether we are the ones that have been guilty of drawing lines, judging, and excluding; or we are ones that have been judged and excluded, God invites all of us into wholeness where we can go on a journey of learning to live with diversity and differences, yet respect and love our mutual humanity that is created in the image of God.

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[1] ESV Interlinear Bible Hebrew/Greek and Enhanced Strong’s Dictionary. Also, Bible Hub Interlinear (https://biblehub.com/interlinear/luke/19-8.htm). δίδωμι “I give” g1325; Present-Active-Indicative. ἀποδίδωμι “I restore (it)” g0591; Present-Active-Indicative.

[2] Feasting on the Gospels – Luke, Vol. 2 – Luke 19:1-10; locations 6052-6102.

[3] Ibid., locations 5956-5985.

[4] Another sermon that takes this perspective: Guess Who's Coming to Dinner - Caroline Dean (10/30/16) - Christ Church Summit (https://www.christchurchsummit.org/sermon/guess-whos-coming-to-dinner-caroline-dean-103016-2/)

[5] This week’s sermon at the Episcopal Church website also follows this interpretation: By Faith, Pentecost 21 (C) – October 30, 2022 – The Episcopal Church (https://www.episcopalchurch.org/sermon/by-faith-pentecost-21-c-october-30-2022/)

[6] Bailey, Kenneth E. Jesus Through Middle Eastern Eyes, p. 176. “But rather than turning aside to accept the assumed hospitality of the community, Jesus resolutely moves through the town on his way to Jerusalem, thereby signaling that he is not intending to stay the night in Jericho.”

[7] Bailey, p. 177-8. “Sycamore fig trees have large leaves and low branches… Such trees were only allowed some distance from town.”

[8] Bailey, p. 176. “No doubt the community is deeply disappointed… the anticipated banquet is canceled…”

[9] Levine, Amy-Jill. Short Stories by Jesus, p. 173-4. “The tax collector is the agent of Rome and not the agent of God, and the two an be seen as being at cross-purposes. The tax collector would have been presumed to be corrupt, as we see with Zacchaeus, who despite his righteousness is despised by the people in his town.”

[10] Feasting on the Gospels – Luke, Vol. 2 – Luke 19:1-10; locations 5956-5985. “There is no doubt the crowd regards Zacchaeus as a sinner, but not necessarily because they know anything about him beyond his occupation and wealth.”

[11] Bailey, p. 176.

[12] Feasting on the Gospels – Luke, Vol. 2 – Luke 19:1-10; locations 6052-6102.

[13] Ibid., locations 5956-5985. “Zacchaeus is told by Jesus when he draws near to dislodge himself from the tree so that Jesus an lodge in his house. Zacchaeus’ joyous hurry to comply is met with grumbling from the crowd, contemptuous of Jesus’ fellowship with a rich tax collector they regard as a ‘sinner.’ The comes Zacchaeus’ assertion about giving half his goods to the poor and restoring fourfold to any he may have defrauded.”

[14] Deuteronomy 15:7-11.

[15] Exodus 22.

[16] Episode 222: Pamela Eisenbaum - Paul & Salvation - The Bible For Normal People (https://thebiblefornormalpeople.com/episode-222-pamela-eisenbaum-paul-salvation/) “Okay, so here you have to think like a Jew for a minute, and one of those is that salvation means a world, literally, a world, where people don’t fight each other, and people don’t know hunger. It’s a world where people behave in a kind of idealized way, as a way God intended for humanity. When Paul talks about salvation, I think he mainly is talking about collectivities of peoples, not individuals. But I think Paul has a much bigger view of the sort of reconciliation of humanity to God than most people give him credit for.”

[17] Luke 15.