Zacchaeus

By
LaShelle D. Johnson

Professor Michael Mckeever

HT500: New Testament Introduction
Fuller Theological Seminary
Winter 2020

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 Introduction
I remember sitting in Sunday School, watching my teacher stand at the felt board trying

to place “wee little Zacchaeus, on the Sycamore tree.” As she sang the delightful song, we raised

our voices as loud as possible, waiting to get to the part where we could yell at the top of our

lungs, “Zacchaeus, you come down.” I worked tirelessly, trying to learn to climb the maple tree

in our yard so that if Jesus came to our house, I would be able to see him. I wanted salvation to

come to my house so that my father would be saved. Even as a child, I recognized that

Zacchaeus possessed faith and determination that was different from the people around him.

Zacchaeus climbed higher in order to see clearly, and his faith saved his household.

Today I see a different Zacchaeus, still as a man of unyielding faith. He is also a man

who faced issues that are relevant to what many of us face in our daily lives. According to

Richard C. White, this “wee little man was “stereotyped by his job, resented and wrongly

accused by his neighbors, who defended himself against the false charge and whose good name

was vindicated.”1 This paper seeks to examine the periscope in light of Zacchaeus’ steadfast faith

and persistence and to emphasize that Luke 19:1-9 is more than just a story of salvation. It is a

story of resilience, reconciliation, and restitution.

The Gospel of Luke and the book of Acts have traditionally been credited to be written

by a physician named Luke. Luke is mentioned in the NT three times. In Col 4:14, he is referred

to as a dear friend of Paul’s, and as a colleague in Phil. 24. 2 This “orderly account written to

Theophilus,” in Luke-Acts was written as a timeline and narrative of “the history of God’s

1
Richard C.White "A Good Word for Zacchaeus: Exegetical Comment on Luke 19:1-10." Lexington Theologica
Quarterly, 1955, 89
2
Tokunboh Adeyamo. Africa Bible Commentary: A One Volume Commentary Written by 70 African Scholar.
(Nairobi: World Publishers Alive, 2006), 1229.

2
people so that it must pass through (and not by-pass) Jesus and his disciples.”3 It is necessary to

examine chapter 18:9-14,18-29, and 35-43 to understand the periscope, although the other

parables are also noteworthy. Luke 18:9 relates the parable with an interesting introduction, it

begins, “to some who were confident of their own righteousness and looked down on everyone

else. Jesus told this parable.”4

This introductory message is one that will have implications for many of the parables

leading into the narrative of Zacchaeus. Jesus relates the parable of two men who go to the

temple to pray, one who is a Pharisee, and one who is a tax collector. (18:10) In verse 11, The

Pharisee prays that he is thankful that he is not like those who are “robbers, evildoers, adulterers,

and tax collectors. The tax collector prays for mercy because he is a sinner. (18:13) Jesus

explains that the repentant tax collector went home humbled, justified, and exalted. (18:14) In

the story of the rich ruler, a ruler comes to Jesus to inquire of the path to inheriting eternal life.

(18:18) Jesus responds that he should sell everything he has and give it to the poor. (18:22) Jesus

remarks concerning the sadness of the rich wealthy ruler was that “it is easier for a camel to go

through the eye of a needle than a rich man.” (18:23)

It is necessary to examine chapter 18:35-42 to get a background to the forthcoming

events in chapter 19. In verse thirty-five, Jesus is approaching Jericho. There he encounters a

blind man sitting alongside the road begging. He is told that Jesus of Nazareth is nearby. There is

a faith-filled recognition in the cry of the blind man that understands where he will receive his

healing. The begger identified by Mark as Bartimaeus calls Jesus “the son of David,” his

messianic title, and Jesus stops to see what he wants. 5 He asks for the restoration of his sight,

3
Achtemeier, Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson. Introducing the New Testamen
(Grand Rapid, Michigan: William B. Eerdmans) , 2001.
4
Luke 18:9, NIV.
5
F.F. Bruce. New International Bible Commentary (Grand Rapids: Zondervan, 1979), 1218

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and he is answered and healed through the Word of Christ, “your faith has healed you.” This act

of healing and the praising of God by the crowds leads us into the story of Zacchaeus only seen

in the book of Luke.6

In verse one, Jesus is now in Jericho. It is hard to imagine the balmy day when Jesus

arrived. Jericho lies 23 miles from Jerusalem with an elevation of 2,700 feet. It lies 770 feet

below sea level. Some consider it “the lowest city on earth.”7 It also lies ten miles from the Dead

Sea.8 It was not a place where Jesus would have wanted to stop and rest. The Herodians had

winter places there and plotting to kill Jesus.9 Herod Antipas wanted to see Jesus. (9:9) The

encounter eventually takes place in 23:8.10

In 19:1, we are introduced to Zacchaeus. The Hebrew name has the root meaning of

“clean or innocent,” but may not have any bearing on the story.11 Zacchaeus was a Jew whom

the scriptures identify as a wealthy “chief” tax collector. In those days, the position of a tax-

collector was a minor character.12 He would be considered just a "face in the crowd similar to a

merchant, artisan, minor official, synagogue leader, or a day worker found in any city." 13 We

learn that Zacchaeus is different from just another face in the crowd. He is not just any tax-

collector; he is a "chief" tax- collector, which appears nowhere else in the Bible or in surviving

Greek literature. 14

6
Ibid.
7
Barbara E. Reid "Out on a Limb." America, 2010: 31.
8
Ibid
9
Ibid.
10
Ibid.
11
John Nolland World Biblical Commentary: Volume 35C Luke 18:35-24:53 (Dallas: Word Books, 1993), 904.
12
Joel B. Green "ACognitive Narratological Approach to the Characterizations of Zacchaeus." In Characters and
Characterization in Luke-Acts, by Frank& Snyder, Julia Dicken, 109-116. London: T&T Clark Bloomsburg,
2018, 112
13
Ibid.
14
F.F. Bruce. New International Bible Commentary, 1219.

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 It can be presumed that the chief tax collector was someone who was a holder of a taxing

contract (3:12), but it is not clear what that position represented. In Matthew 5:46, Jesus

references the tax collector, “If you love those who love you, what reward will you get? Are not

even the tax collectors doing that? Tax collectors were hated and considered to be traitors. They

were not allowed to serve in positions as judges or witnesses and were thrown out of the

synagogue. Their families were also disgraced.15 The title of “chief” represents authority as a

ruler or leader with a position of high status. It would be easy to assume that Zacchaeus was a

part of the social elite of his day, but culturally, tax collecting was an entrepreneurial enterprise.

It allowed room for the tax collector to collect more than he needed.16 Jesus enters the Zacchaeus

narrative, already known as one who befriends tax collectors and sinners in 7:35.17 Jews

considered tax-collectors as “special sinners.”18 Even though they were also from Judea, they

were employed by Rome. Their wealth was accumulated through oppressing the poor and were

known to send troops to redeem their money. The more that they could tax, the wealthier they

became.19

Another issue that Zacchaeus faced was the idea that huge crowds often accompanied

Jesus wherever he went. In 19:3, it states, “He wanted to see who Jesus was, but because he was

short, he could not see over the crowd.” The crowds were a barrier between Zacchaeus and

Jesus. Zacchaeus knew that as a man of short (limited) stature, it would be impossible for him to

see Jesus. The Greek word for stature (helikia) is translated as a “maturity or metaphorically

character.” It denotes that Zacchaeus lacked character and was held in low regard. 20 It would

15
Barker, Kenneth L. NIV Study Bible. Grand Rapids: Zondervan, 2011, 1656.
16
Joel B. Green "ACognitive Narratological Approach to the Characterizations of Zacchaeus.", 112.
17
John Nolland World Biblical Commentary, 904.
18
Ibid.
19
Vitor Westhelle, "Exposing Zacchaeus." Christian Century, 2006, 28.
20
Ibid.

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seem reasonable that Zacchaeus’ position as a “chief tax” collector would give him an advantage

and access to Jesus, but in this passage, he seemed not to possess status or position. There is no

reference or indication that Zacchaeus’ was trying to hide from Jesus. So, he devised a plan.

Here we see the determination; some call it "extraordinary initiative" and what I call the

faith that allows Zacchaeus to take the next step.21 He possessed wealth but was missing

something in his life. Zacchaeus’ desire leads him to take action even though he has no idea of

the outcome. In verse four, Zacchaeus decides to climb up what some scriptures describe as a

sycamore tree and some as a ladder to get high enough to see Jesus as he walks through the

crowd. This passage is the only reference to the towering evergreen sycamore tree found in the

NT. The use of a sycamore tree denotes the intention of Zacchaeus to seem unnoticed by the

crown.22 This view of Zacchaeus “social space and “verticality” are essential to understanding

the images that Luke uses to tell this story.23

Somewhere in his thinking, his faith was strong enough to give him the determination to

climb higher, so that he could see clearly. It was his faith that made him sure, but he physically

had to work to climb the tree to "see" the vision. The text states that he was zeteios, which in

Greek means that he was someone who inquires, searches, and seeks.24 James would agree, he

says in James 2:14-16: “What good is it, my brothers and sisters, if someone claims to have faith

but has no deeds? Can such faith save them? Suppose a brother or a sister is without clothes and

daily food. If one of you says to them, "Go in peace; keep warm and well fed," but does nothing

21
22
John Nolland World Biblical Commentary, 904.
23
Joel B. Green "ACognitive Narratological Approach to the Characterizations of Zacchaeus.", 110,115.
24
Vitor Westhelle, "Exposing Zacchaeus." Christian Century, 2006, 28.

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about their physical needs, what good is it?” In the same way, faith by itself, if it is not

accompanied by action, is dead." 25

Zacchaeus's response, along with his faith, placed him in the position to “look down” and

Jesus. Jesus in the book of Luke, has a supernatural ability to see “the secret affairs of others.”26

As the story continues in verse five, we learn that Jesus “looks up” and sees Zacchaeus and tells

him to “come down” from the tree. Here Jesus calls the marginalized, the downtrodden, and the

disenfranchised by name. At this very moment, Zacchaeus is no longer a nameless onlooker

without social status. The Kingdom of God has come to him, and Jesus recognizes him.27 His

faith has been rewarded.

Verse five continues with Jesus’ command, “I must stay at your house, “today.” Jesus is

declaring this day as a divine appointment. Later, in verse nine, Jesus will distinguish the

significance of this “today” in Zacchaeus’ life.”28 To have a face to face meeting with Jesus

“changes our vision, values, and our virtues.”29 The occurrence in Jericho’s Jesus’ statement is a

statement of reconciliation. He wants to reconcile Zacchaeus with God and the people. It is also

dangerous on Jesus part. Jesus decides to go into the house of a sinner. This scene is reminiscent

of Matthew 9: 10, where Jesus is eating in Matthew’s house, and the tax collectors and sinners

come and eat with him. Jesus is breaking religious and social norms, and his counter-cultural acts

can come with consequences.

In verse six, As Zacchaeus comes down from the tree, he walks toward his house with

joy. The scripture states that he came down at once and “welcomed him gladly.” 30 Luke uses joy

25
James 2:14-16 NIV
26
John Nolland World Biblical Commentary, 905
27
Ibid.
28
Joel B. Green "ACognitive Narratological Approach to the Characterizations of Zacchaeus," 116.
29
Robert F. Morneau. "A View from the Sycamore Tree." US Catholic, 1994, 37.
30
Luke 19:6 NIV

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and happiness to denote that “Zacchaeus is hardly an outsider to God’s agenda but should be

numbered among those who participate in God’s gift of salvation.”31

In verse seven, the crowd identifies Zacchaeus as a “sinner. Several noted facts must be

applied to the periscope to understand the accuracy of this accusation against Zacchaeus. No

indication or phrase states that Zacchaeus is a sinner. Luke 7:37, makes mention of a woman

who is a sinner in the town but makes no such statement regarding Zacchaeus. Jesus also never

refers to the sins that Zacchaeus has committed. Here, “sinner is a relative term, measured in

relation to a particular group, in this case marking Zacchaeus as a socio-religious leper.” 32 The

traditional reference to the sins of publicans, allegations from the crowd, and a recommendation

by Luke at the end of the narrative, which may not be his original words, often leads to this

conclusion.33 There are also no references to Zacchaeus admitting that he has sinned as

referenced in 15:21. This part of the story illustrates to us that “it is not necessary for the crowd

to give us an identity be it, sinner or saint. Deep within, we know what we are, what we can

become.”34 Zacchaeus’ joyful demeanor seems to negate the sorrow that is often associated with

penance.

In verse eight, Luke identifies Jesus as Lord, and Zacchaeus calls him by that name. Any

negative images of Zacchaeus must be reexamined when considering the recognition of Jesus’

identity by Luke and Zacchaeus. Some scholars believe that Zacchaeus responds to Jesus as an

answer to the protesting of the crowd. Zacchaeus makes the statement that he will give half of his

possession to the poor and will make restitution for anything that he owes. He will make

fourfold restitution, which exceeded the law that suggested that restitution should be one-fifth of

31
Joel B. Green "ACognitive Narratological Approach to the Characterizations of Zacchaeus," 116.
32
Robert F. Morneau. "A View from the Sycamore Tree," 37.
33
Ibid.
34
Robert F. Morneau. "A View from the Sycamore Tree," 38

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the defrauded amount.35 He announces his intention of fulfilling the ideal of the law governing

the return of stolen property.36 Unlike the rich ruler, Jesus does not require Zacchaeus to give

everything away. Jesus never asks Zacchaeus to leave his job or to give away his things.37 He

acknowledges his faith and meets him where he is. Zacchaeus chooses to give of his own accord

and to give generously.

In verse nine, Zacchaeus’ faith paid off. Jesus proclaims that salvation has come to this

house because this man is the son of Abraham. Jesus validates Zacchaeus’ Jewish heritage. In

comparison to Jesus’ proclamation in 8:48, this declaration of salvation seems unusual. He states

that salvation has come to Zacchaeus house not as a result of repentance, but as a result of being

a son of Abraham. Zacchaeus has a transformation as a result of Jesus presence in his house.

Zacchaeus is no longer disenfranchised. He is validated and recognized as belonging to God.38

His conversion was not only a moral one, but a radical change that revolutionizes the identity of

the tax collector in front of and in spite of the “crowd.” This event was a transformational

experience for Zacchaeus, where everything became new.39

In verse 10, Jesus states that the Son of Man came to save the lost. Scholars believe that

this statement by Jesus is reminiscent of Ezekiel 34. It is there where God, along with David,

brings together the dispersed sheep of Israel. This title suggests “a Davidic role for this Son of

Man.”40 The statement by Jesus is a proclamation of what Jesus came to do. He came to save the

lost. Luke relates another instance where Jesus proclaims his purpose in 5:32, where Jesus says, “

35
Vitor Westhelle, "Exposing Zacchaeus." Christian Century, 2006, 29.
36
John Kilgallen. "Was Jesus Right to Eat with Sinners and Tax Collectors?" Biblica 93, no. 4, 2012, 598.
37
Barbara E. Reid "Out on a Limb." America, 2010: 31.
38
John Nolland World Biblical Commentary, 907.
39
Robert F. Morneau. "A View from the Sycamore Tree," 38
40
John Nolland World Biblical Commentary, 907.

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I have not come to call the righteous, but sinners to repentance.”41 Jesus’ statements in the

beginning and the end of his ministry provide a picture of Jesus’ overall mission to the

marginalized.42 Zacchaeus was seen as one of “the lost.” Zacchaeus, through faith, was seeking

to see Jesus, and in the end, through the fulfillment of his mission, Jesus comes to seek the lost.43

Conclusion
Most people would not immediately view this story as one of faith and subsequently

works, but I would like to propose that faith does not always manifest itself in the way that we

think. Although it may start as something else, we realize that somewhere in the story, it was

faith that brought us to the desired destination where a life-changing event occurs. Zacchaeus, at

the beginning of the periscope, was not a man of faith. The crowd recognized him as a sinner. He

was a tax collector working for the enemy and profiting off of that position. Faith for Zacchaeus

began with curiosity. He wanted to “see” who Jesus was but did not have any expectation of

interacting with him. Jesus’ grace and acknowledgement provided the restitution that Zacchaeus

needed.

Zacchaeus began his faith journey when he ran ahead of the crowd and climbed the

sycamore tree. From the vantage point of the sycamore tree, he would then be able to observe all

that Jesus was doing. It was his act of climbing the tree that caused him to stand out in the crowd.

The resilience that Zacchaeus displayed enabled him to experience a personal encounter with

Jesus. There is no indication that he had been introduced to when Jesus called him by name and

invited himself to Zacchaeus’ house. In James 2:26, it states that “faith without works is dead.”

Zacchaeus demonstrated his faith through the works of running ahead and climbing the tree.

41
Luke 5:32 NIV
42
Robert C. Tannehill "The Story of Zaccaeus as Rhetoric: Luke 19:1-10,"205.
43
Ibid.

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These actions put Zacchaeus in the path to receive affirmation, salvation, and restoration for his

entire house from Jesus himself.

Bibliography
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Testament. Grand Rapid, Michigan: William B. Eerdmans , 2001.
Adeyamo, Tokunboh. Africa Bible Commentary: A One Volume Commentary Written by 70
African Scholars. Nairobi: World Publishers Alive, 2006.
Barker, Kenneth L. NIV Study Bible. Grand Rapids: Zondervan, 2011.
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Dicken, Frank, and Julia Snyder. Characters and Characterization in Luke-Acts. London: T&T
Clark Bloomsburg, 2018.
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Characters and Characterization in Luke-Acts, by Frank& Snyder, Julia Dicken, 109-
116. London: T&T Clark Bloomsburg, 2018.
Kilgallen, John. "Was Jesus Right to Eat with Sinners and Tax Collectors?" Biblica 93, no. 4,
2012: 590-600.
Lee, Hak Joon. "Forgiveness and Justice:Two Keys to Reconcilliation." Fuller Studio. 2020.
https://fullerstudio.fuller.edu/forgiveness-and-justice-two-keys-to-reconciliation/
(accessed March 1, 2020).
Morneau, Robert F. "A View from the Sycamore Tree." US Catholic, 1994: 36-38.
Nolland, John. World Biblical Commentary: Volume 35C Luke 18:35-24:53. Dallas: Word
Books, 1993.
Reid, Barbara E. "Out on a Limb." America, 2010: 31.
Tannehill, Robert C. "The Story of Zaccaeus as Rhetoric: Luke 19:1-10." Semia, 1993: 202-221.
Westhelle, Vitor. "Exposing Zacchaeus." Christian Century, 2006: 27-31.
White, Richard C. "A Good Word for Zacchaeus: Exegetical Comment on Luke 19:1-10."
Lexington Theologica Quarterly, 1955: 90-96.

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