2<\/strong>. behold<\/em> ] The style of this chapter shews that St Luke is using a document of Aramaic origin.<\/p>\n a man named Zaccheus<\/em> ] Zakkai<\/em> means ‘pure.’ Ezr 2:9<\/span>; Neh 7:14<\/span>; Jos. Vit.<\/em> 46. There is a Zakkai in the Talmud, father of the famous Rabbi Jochanan, and he also lived at Jericho.<\/p>\n the chief among the publicans<\/em> ] Rather, a chief tax-gatherer.<\/em> He may even have risen as some Jews did, from the subordinate rank of the portitores<\/em> to that of publicanus<\/em> (Jos. B. J.<\/em> ii. 14, 9). Priests (see on Luk 10:31<\/span>) and publicans the latter employed to regulate the balsam- duties, and the exports and imports between the domains of the Romans and of Antipas were the chief classes at Jericho (Jos. Antt.<\/em> xiv. 4, 1, xv. 4, 2;<\/em> Justin Hist.<\/em> vi. 3).<\/p>\n A man named Zacchaeus – <\/B>The name Zacchaeus is Hebrew, and shows that this man was a Jew. The Hebrew name properly means pure, and is the same as Zacchai in Ezr 2:9<\/span>; Neh 7:14<\/span>. The publicans, therefore, were not all foreigners.<\/P> Chief among the publicans – <\/B>Who presided over other tax-gatherers, or who received their collections and transmitted them to the Roman government.<\/P> He was rich – <\/B>Though this class of people was despised and often infamous, yet it seems that they were sometimes wealthy. They sustained, however, the general character of sinners, because they were particularly odious in the eyes of the Jews. See Luk 19:7<\/span>. The evangelist has thought it worthy of record that he was rich, perhaps, because it was so unlikely that a rich man should follow so poor and despised a personage as Jesus of Nazareth, and because it was so unusual a thing during his personal ministry. Not many rich were called, but God chiefly chose the poor of this world Compare 1Co 1:26-29<\/span>.<\/P> <\/p>\n Verse 2<\/span>. Zaccheus<\/B><\/I>] It is not unlikely that this person was a Jew by birth, see Lu 19:9<\/span>; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere<\/I> heathen<\/I>, Lu 19:7<\/span>.<\/P> <\/P> Chief among the publicans<\/B><\/I>] Either a farmer-general<\/I> of the taxes, who had subordinate collectors under him: or else the most<\/I> respectable<\/I> and honourable man among that class at Jericho.<\/P> <\/P> He was rich.<\/B><\/I>] And therefore the more unlikely to pay attention to an impoverished<\/I> Messiah, preaching a doctrine of universal mortification<\/I> and self-denial<\/I>.<\/P> <\/p>\n We have had frequent occasions to hint, that the publicans were the gatherers of the public revenue for the Romans. Amongst them there was an order of superior and inferior officers: Zacchaeus was the chief of them that were in that commission. <\/P> And he was rich; <\/I>which is not to be wondered at, considering his employment; and is particularly mentioned doubtless to magnify the grace of God towards him, of which we shall by and by hear more; as well as to let us know, that though it be a hard thing for a rich man to be saved, yet with God it is possible, as we heard before, as, that though publicans were most of them rapacious and exceedingly given to extortion, and the love of money commonly increaseth with the increase of mens estate, yet Christ can change the heart of such a man, and work it into a contempt of riches, and into a freedom to part with them at the command of Christ, or where they hinder the embraces of him. <\/P> <\/p>\n 2-4. chief among thepublicans<\/B>farming a considerable district, with others underhim. <\/P> rich<\/B>Ill-gotten richessome of it certainly was. (See on Lu19:8<\/span>.)<\/P><\/p>\n And behold [there was] a man named Zacchaeus<\/strong>,…. Or<\/p>\n , “Zaccai”, a name in use among the Jews; see Ezr 2:9<\/span>. We often read of , “Rabbi Zaccai”, or “Zacchaeus” a, and very frequently of R. Jochanan ben Zaccai, a famous doctor that lived in the times of Christ, and even till after the destruction of Jerusalem. The Jews also make mention of one R. Zaccai, a prince of the seed of David the king, in later times b. So that this man, as appears by his name, was a Jew, though some have thought him to have been a Gentile c, perhaps because of his employment: but it does not follow from thence; for there were Jews that were publicans, as Levi, or Matthew, afterwards one of Christ’s disciples; and also in Jewish writings, mention is made, as of , “a stranger”, or “a Gentile publican” d, so likewise of , “an Israelite publican” e; and such an one was Zacchaeus, as follows:<\/p>\n which was chief among the publicans<\/strong>; the head of them in that place, to whom the rest brought the tax, tribute, or toll; he was the receiver general of the tax: at the toll booths, at bridges, for people’s going over the water, there was , “the greater publican”, and , “the lesser publican” f, who was deputy to the other. What sort of tax Zacchaeus was concerned in collecting, is not certain; however, he was a principal man in this employ, and had got great riches by it.<\/p>\n And he was rich<\/strong>; was a person of figure among the publicans, and of substance, which he had gained in his post. And though the instances of rich men being called by grace are few, yet there have been some; and the rather this circumstance is mentioned, because it had been observed in the preceding chapter, how difficult, but not impossible, as this instance proves, it was for rich men to enter into the kingdom of God.<\/p>\n a T. Bab. Megilla, fol. 27. 2. & Yebamot, fol. 77. 2. Nazir, fol. 38. 1. & Nidda, fol. 41. 2. & Juchasin, fol. 90. 2. b R. Benjamin Itinerar. p. 61, 94. c Tertull. contr. Marcion. l. 4. c. 37. d T. Bab. Bava Kama, fol. 113. 1. e Maimon. & Bartenora in Misn. Bava Kama, c. 10. sect. 1. f T. Bab. Sabbat, fol. 78. 2.<\/p>\n Chief publican <\/B> (<\/SPAN><\/span>). The word occurs nowhere else apparently but the meaning is clear from the other words with –<\/SPAN><\/span> like <\/SPAN><\/span> (chief priest) <\/SPAN><\/span> (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him. <\/P> <\/p>\n Named [ ] <\/SPAN><\/span>. Lit., called by name. Compare ch. 1 61. <\/P> Zacchaeus. Saccai, “the just.”<\/P> <\/p>\n <\/strong><\/p>\n 1) “And, behold, there was a man named Zacchaeus,” <\/strong>(kai idou aner onomati kaloumenos Zakchaios) “And behold (take note) there was a man who was called Zacchaeus,” from the Hebrew word “Zaccai”, meaning pure or innocent, Ezr 2:9<\/span>; Neh 7:14<\/span>.<\/p>\n 2) “Which was the chief among the publicans,” <\/strong>(kai autos en architelotes) “And he was a chief tax collector or administrator of tax collecting, a chief publican, an high revenue official; Their usual character is described Mat 5:46<\/span>; Luk 15:1<\/span>.<\/p>\n 3) “And he was rich.” <\/strong>(kai autos plousios) “And he (was) rich, wealthy, or plutocratic,” had accumulated much wealth, some of it ill-gotten. Such were not accustomed to follow Jesus. While the “love of riches” is the root of all (all kinds of) evil, this does not mean that God’s grace will not save such, 1Ti 6:10<\/span>. For even rich, wealthy men may trust in God. Abraham, David, Solomon, and Zacchaeus are examples of such.<\/p>\n (2) There was a man named Zacchus, . . .<\/strong>The name appears in the Old Testament in the form Zaccai (Ezr. 2:9<\/span>; Neh. 7:14<\/span>), and meant pure or innocent. Rabbinic writers mention a Zacchus as living at Jericho about this time, the father of a famous Rabbi, Jochanan or John.<\/p>\n The chief among the publicans.<\/strong>The position of Jericho near the fords of the Jordan made it a natural trade-centre for the imports from the Gilead countrymyrrh and balsam. Under the government of Herod and Archelaus it had become once more a city of palm-trees (Jdg. 1:16<\/span>), and their dates and palm-honey were probably liable to an octroi<\/em> duty. The farming system adopted in the Roman revenue probably gave Zacchus the status<\/em> of a middle-man or sub-contractor between the great capitalists of the equestrian order at Rome, the real publicani,<\/em> and the publicans commonly so called, who were the actual collectors. As such he had as abundant opportunities for enriching himself as a Turkish pacha, and, as we may infer from his own words, had probably not altogether escaped the temptations of his calling.<\/p>\n 2<\/strong>. <\/strong> A man named Zaccheus<\/em> His name signifies pure; <\/em> and being Hebrew, indicates that he was not, as some suppose, a heathen, but a Jew. The name in the Apocrypha belongs to one of the soldiers of Maccabaeus. Macc.<\/p>\n Luk 10:19<\/span>. <\/p>\n Chief among the publicans<\/em> The office of tax collector for extensive provinces was by the Romans generally conferred upon a person of the order of the knighthood. It was therefore a high dignity, and generally confined to Romans alone. But as in some cases, according to Josephus, Jews received the appointment, that may have been the rank of Zaccheus. Otherwise he was an agent for the receiver general; collecting the taxes and transmitting them to him, over a large district, with inferior tax gatherers under him. <\/p>\n He was rich<\/em> Yet how unlike the rich man in Luk 16:19<\/span> he proved to be.<\/p>\n ‘And behold, a man called by name Zacchaeus, and he was a chief public officer,<\/p>\n Here we have the account of a chief public officer who was converted, whose name was Zacchaeus (ironically his name is probably derived from the Hebrew word for ‘righteous’). His conversion and change of life must have caused a sensation, for he would have been an extortioner and seen by all, except for those who served him, as a traitor. He was probably one of those men (a tax farmer) who paid the Roman government a large sum in order to be granted the right to collect taxes in a certain area. Once that had happened he was allowed to keep whatever he managed to collect. There were, of course, certain regulations that they were supposed to follow, but backed by the state, and with soldiers to protect them, they inevitably misused their positions (no honest Jew would become a tax farmer in Palestine) and found ways of collecting far more than they should. They would each have under them a network of tax collectors, who would act on their behalf, and they too would seek to take their cut. The position of Jericho on the border of Peraea and Judea, on the road to Jerusalem, would make it a major toll collecting area. It was also one of the wealthiest parts of Judea, for its unusual climate and famous balsam groves produced the balm that was sold worldwide. Her great palm forest meant that she was called The City of Palms.<\/p>\n So Zacchaeus would be hated and despised, and seen as an outcast and as ‘lost’. He would be seen as cut off from Israel. But he would content himself with the thought that he was very rich. However, through the mercy of God through Jesus he was ‘found’ and became again a son of Abraham (Luk 19:9-10<\/span>), becoming much less rich, and yet even richer spiritually, at the same time.<\/p>\n ‘And he was rich.’<\/p>\n These words speak volumes. He had plied his evil trade successfully and had creamed off large amounts of money from the helpless people around. Many were the grudges that would be held against him, and great would be the hatred in which he was held. We can imagine people’s total surprise therefore when later they heard the knock on the door and found a collector of taxes bringing them some money back. In those days that was unheard of.<\/p>\n ‘And he was rich.’ In the light of what we have seen before of the teaching of Jesus it is being made clear that he was an unlikely candidate for conversion. He was one of those who would find it hard to enter under the Kingly Rule of God (Luk 18:24<\/span>). And on top of it he was a traitor, an outcast, and no longer accepted as a son of Abraham. Why, it would require the impossible!<\/p>\n The Transformation And Salvation Of An Outcast (19:2-10).<\/p>\n <\/strong><\/p>\n In direct contrast with the rich ruler is another man of status. He is a chief public officer. But in contrast with the rich ruler his eyes are opened, and he gladly gives much of his wealth to the poor, and puts right all the wrong he has done. In the chiasmus of the Section he parallels the steward who used his lord’s wealth wisely, and, following the thoughts on using money wisely in preparation for the eternal future in the everlasting dwellings (Luk 16:1-13<\/span>), himself follows the same pattern.<\/p>\n Analysis.<\/p>\n a <\/strong> Behold, a man called by name Zacchaeus, and he was a chief public officer (Luk 19:2<\/span> a).<\/p>\n b <\/strong> And he was rich (Luk 19:2<\/span> b).<\/p>\n c <\/strong> He sought to see Jesus who he was, and he could not for the crowd, because he was short in stature (Luk 19:3<\/span>).<\/p>\n d <\/strong> He ran on before, and climbed up into a sycamore tree to see him, for he was to pass that way (Luk 19:4<\/span>).<\/p>\n e <\/strong> When Jesus came to the place, he looked up, and said to him, “Zacchaeus, hurry up and come down, for today I must stay at your house” (Luk 19:5<\/span>).<\/p>\n d <\/strong> He hurried, and came down, and received him joyfully (Luk 19:6<\/span>).<\/p>\n c <\/strong> When they saw it, they all murmured, saying, “He is gone in to lodge with a man who is a sinner” (Luk 19:7<\/span>).<\/p>\n b <\/strong> Zacchaeus stood, and said to the Lord, “Behold, Lord, half of my goods I give to the poor, and if I have wrongfully exacted anything of any man, I restore fourfold” (Luk 19:8<\/span>).<\/p>\n a <\/strong> Jesus said to him, “Today is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of man came to seek and to save that which was lost” (Luk 19:9-10<\/span>).<\/p>\n Note how in ‘a’ Zacchaeus was a chief public officer, a totally unscrupulous man, an outcast, and in the parallel he has become a ‘son of Abraham’, one who is accepted, for the lost has been saved. In ‘b’ he was very rich, and in the parallel he disposes of large amounts of his riches to the poor. In ‘c’ he was short of stature, and in the parallel he was a sinner (short on righteousness). In ‘d’ he ran and climbed up the tree, and in the parallel he hurried and came down. And centrally Jesus came to stay with him.<\/p>\n And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for today I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost.<\/p>\n<\/p>\n The key to open this gracious history is in the close of it. Salvation coming to the house of Zacchaeus is explained, when the Lord saith, Forasmuch as he also is the son of Abraham. Gal 3:29<\/span> . Numberless are the beauties in this short memoir of Zacchaeus. But in a Poor Man’s Commentary, I must all along study shortness. We are told that his name was Zacchai; but whether a Jew, or Gentile, is not said. It was a name well known among the Jews, and as such, he might have been by nature of the seed of Abraham. But whether this, or not, certain it is by the event of Christ’s calling him to salvation, that he was according to grace a child of promise. Gal 4:28<\/span> . But we are told that he was a publican, and chief of the order. And how odious this office of a tax-gatherer was, may easily be inferred from what our Lord himself said concerning such. For when Jesus had occasion to remark the character of a man more than ordinarily wicked, he said, let him be unto thee as an heathen man, and a publican. Mat 18:17<\/span> . Such was the man as is here represented, whom Christ distinguished among a great multitude, and called by sovereign grace from darkness to light; and from the power of sin and Satan to the living God!<\/p>\n<\/p>\n I must not stay to go over every particular, in the relation of this wonderful display of grace. A few only of the more Striking circumstances I would beg the Reader to attend to. Zacchaeus, we are told, sought to see Jesus, who he was. And those who read the history slightly, may suppose that this was mere curiosity. Perhaps, indeed, Zacchaeus himself thought no other. But Zacchaeus, was not first in the intention of this business. It was Jesus sought to see Zacchaeus, before that Zacchaeus thought of seeing him; yea, directed his steps through Jericho, purposely to meet Zacchaeus. And, as this was the day appointed from all eternity for this interview between Christ and this man, all the steps leading to the accomplishment of it were marked, over-ruled, and made to minister to this one great end. Oh! the preciousness of preventing grace! What an huge volume may be read by an enlightened eye, in every man’s life, when once the day-light of regeneration hath opened the spiritual sight, to see the instances exemplified in his Own history. To behold, yea, and to trace them unfolded and explained by God the Holy Ghost, when as Jude expresses it, we see ourselves sanctified by God the Father, preserved in Jesus Christ, and called, Jud 1:1<\/span> . Reader! do you know anything of these unspeakable mercies in your own history? Can you look back and see how preserving grace in Jesus Christ kept you until called to Jesus Christ; and all this from the sanctification of God the Father in his eternal purpose concerning you! Eph 1:4<\/span> .<\/p>\n<\/p>\n I beg the Reader to observe with me, some at least of the predisposing causes leading to this meeting of the Savior with the sinner. The poor man is prompted to go to the place where Jesus was to pass. Little of stature, and a great throng around Christ, he is led to climb a tree, that he might have a full view of him. The Son of God comes there, beholds Zacchaeus, who no doubt, though he went to see Christ, never once conceived that Christ would see him. The Lord calls to him, calls him by name, bids him come down, invites himself to his house, tells him that he must to-day abide with him; and Zacchaeus finds his heart instantly disposed to come down from the tree, and to receive Christ joyfully.<\/p>\n<\/p>\n Now, while the Reader makes every due observation on this wonderful transaction, as it relates personally to Zacchaeus, I would have him, methinks, (and every poor sinner like him and myself,) consider also, what a blessed subject is folded up in it, for the spiritual improvement of all the Lord’s family; and for whose comfort, encouragement, and instruction, we may fairly conclude God the Holy Ghost caused it to be recorded.<\/p>\n<\/p>\n When poor sinners, like this publican, feel a desire to see Christ, in his word, in his ordinances, and in the various means the Lord hath appointed, as Jesus passeth by, though such are unconscious that very often it is the Lord working upon their minds to awaken desire, and bring about an interview; yet how blessed is it in the after stages, from certain discoveries, which at the time did not strike the mind, to perceive, that it was the Lord’s predisposing grace, which led to all. And though such are little in knowledge, little in the apprehension of their sins, and a want of Christ, as this man was little in stature; yet neither the pressure of the world, the pressure of time, or the pressure of a multitude, shall keep back from Christ, when the hour is come for bringing souls to the presence of Christ, however before unknown by them, or unregarded. It is truly blessed to be brought into acquaintance with those things, after we are brought into acquaintance with the Lord Jesus Christ.<\/p>\n<\/p>\n But what I would yet more particularly entreat the Reader to regard, in this striking history of the conversion of the publican, is, the grace Of Jesus manifested to him. Do not lose sight of this. Jesus, from everlasting, had his eye upon this man. The Church in every individual was chosen in Christ. Eph 1:4<\/span> . Their names written in the Book of Life. Rev 13:8<\/span> ; Luk 10:20<\/span> . All Christ’s sheep were given to him by the Father. Joh 10:27-29<\/span> . And everyone of them must again pass under the hand of him that telleth them. Jer 33:13<\/span> . Now then the hour was come for the recovery of this poor Publican from the Adam-nature transgression in which he Was born, and – in which he was involved. And Jesus, who came upon earth to seek and save that which was lost, disposeth every plan leading to the accomplishment of his purpose, as might best minister to his own glory and Zacchaeus’s welfare. Christ prompts the heart of Zacchaeus, perhaps he knew not why, (or if a sense of sin had been previously awakened by grace in his heart, this leads him) to an earnest desire of seeing Jesus. The poor man hastens to the place where Jesus was that day to pass. And the Lord that sent him there, goes there to meet him. But this transaction must not be private. Many shall know it, and behold the whole. The thing shall be recorded, that future generations of the Church may be told it, and rejoice in it also. Zacchaeus therefore climbs a tree. Probably, he concluded that he should be not seen by any one. But this afforded the very means Of making the whole more public. When Jesus arrived to the spot, he looked up, saw Zacchaeus, knew him as his Father’s gift, called him by name, told him to come down, and that hastily; invited himself to his house, from the necessity of the case, and inclined the heart of this publican sinner to an instant acceptance of his Almighty Guest, who came down and received him joyfully.<\/p>\n<\/p>\n And, Reader! such is the case in every instance of Christ’s redeemed! Jesus, from everlasting, hath arranged every step for the accomplishment of this great end, when the hour is come for calling home his own to the knowledge and enjoyment of his grace. The time when, the place where, the manner how, all these and every other are so ordered and disposed, that not one thing can fail. Oh! what a refreshing consideration it ought to be to the Church of God. During the whole days and years of their unregeneracy, the eye of Jesus is unceasingly watching over them. And when the love-calls of his Holy Spirit go forth, like Zacchaeus, if lifted up with Pharisaical pride, self-righteousness, ambition, worldly pursuits, and the numberless other obstructions, which before kept them from Christ; down they come, and lay low at Jesus feet; and then take the Savior home to their house, and to their heart, and receive him joy-fully. Reader! are you personally acquainted with this soul-work? Do you know anything of the love-calls of Jesus? It is impossible not to know them, if you have ever heard them. The soul that hears the voice of Jesus, though he never heard it before, will know it among ten thousand; yea, the sweet sound will be forgotten by him. When Jesus first speaks to a sinner, which was before dead in trespasses and sins, it is a loud voice. Joh 5:25<\/span> , a powerful voice, Psa 29:3-11<\/span> a still small voice, 1Ki 19:9-14<\/span> a sweet, loving, winning voice, Son 5:2<\/span> and it is a personal voice, Pro 22:19<\/span> . It will be well for the Reader, if his heart find a correspondence to these scriptures.<\/p>\n<\/p>\n The joyful reception Zacchaeus gave to the Savior; the murmurs of the Scribes and Pharisees; the open confession of the Publican, with his wish to make a fourfold restitution to any he had injured; and the declaration of Jesus in respect to the object for which he came into the world; these are all so many beautiful additions in the history, if the limits I must observe would allow me to enlarge. But I forbear. The Lord bless the whole by his grace, and cause the example shown in Zacchaeus, to have the suited effect upon all his people.<\/p>\n 2 And, behold, there was<\/em> a man named Zacchaeus, which was the chief among the publicans, and he was rich. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 2. And behold<\/strong> ] This “behold” one compareth to a hand in the margin of a book, pointing to some notable matter. Another, to me sounding of a trumpet before some proclamation.<\/p>\n<\/p>\n There was a man named Zacchaeus<\/strong> ] He should by his name have been a puritan (in the best sense), but, he was an arch-publican, a public sinner, not simple, but subtle, a griping extortioner, a rich but wretched sycophant. a<\/p>\n<\/p>\n a<\/em> An informer, tale-bearer, malicious accuser; a calumniator, traducer, slanderer. Obs.<\/em> D <\/p>\n 2.<\/strong> ] <\/strong> = , ‘pure,’ Ezr 2:9<\/span> ; Neh 7:14<\/span> ; also found in the Rabbinical writings, see Lightfoot. He was not a Gentile, as Tertullian supposed, (contr. Marc. iv. 37, vol. ii. p. 451,) but a Jew, see Luk 19:9<\/span> .<\/p>\n <\/strong> .<\/strong> ] Probably an administrator of the revenue derived from balsam<\/em> , which was produced in abundance in the neighbourhood.<\/p>\n behold. App-133. Figure of speech Asterismos. App-6. man. Greek. aner. App-123.<\/p>\n named = called by name. Zaccheaus. Aramaic, Zakkai = pure. Ezr 2:9. Neh 7:14. App-94. <\/p>\n chief among the publicans = a chief tax-gatherer. Greek. architelones. Occurs only here. See notes on Luk 3:12 and Mat 9:9. <\/p>\n 2.] = , pure, Ezr 2:9; Neh 7:14; also found in the Rabbinical writings, see Lightfoot. He was not a Gentile, as Tertullian supposed, (contr. Marc. iv. 37, vol. ii. p. 451,) but a Jew, see Luk 19:9.<\/p>\n .] Probably an administrator of the revenue derived from balsam, which was produced in abundance in the neighbourhood.<\/p>\n Luk 19:2. , a chief among the publicans) A person very high in position among people of his own class; and one whose example, in being converted, it is probable that many followed.-, rich) Through this rich mans example the evil[204] is remedied, which another rich man had caused by his example: ch. Luk 18:23.<\/p>\n [204] The confusion of ideas, whereby many might think riches presented an insuperable barrier to entrance into heaven: see ch. Luk 18:26-27. Therefore Beng. uses the expression turbrat in the following clause: Quod exemplum suo turbrat dives alius.-E. and T.<\/p>\n the chief: [Strong’s G754], rather, “a chief publican,” or tax gatherer. Probably Zacchaeus, who appears from his name to have been a Jew, farmed the revenue of the district around Jericho, having others under him, who either rented of him smaller portions, or were employed as servants to collect the taxes. <\/p>\n and he: Luk 18:24-27, 2Ch 17:5, 2Ch 17:6 <\/p>\n Reciprocal: Mat 5:46 – publicans Mat 9:9 – named Mat 18:17 – a publican Joh 12:21 – we would 1Ti 6:17 – rich<\/p>\n ZACCHUS<\/p>\n And behold, there was a man named Zacchus.<\/p>\n Luk 19:2<\/p>\n Beholdhere the history of a soul, its struggles into the light.<\/p>\n I. Zacchus was rich: the sin is when money is used only for selfish ends. Christ never set the masses against the classes. He assumed there would be poor as well as rich: the rich man, however, was not to do as he liked with his money: he was responsible to God, in fact, he was only a steward.<\/p>\n II. Zacchus wanted to see Christ.It was evidently no lazy wish, so he climbed up into a mulberry tree. Robertson said that the motto of this story might be: The successful pursuit of religion under difficulties. To-day I must abide in thy house. Christ says to-day. Scripture says to-day. Men say to-morrowor next year.<\/p>\n III. Zacchus received Him joyfully.Christ ever creates His Own welcome. So they said, He is gone in to lodge, to stay, with a man that is a sinnerwith a godless man. Carlyle said, Christ calls heroes. Not at all. Christ calls sinners and makes them saints. Christ calls commonplace men and makes them heroes. Zacchus was a hero when he restored fourfold. Four-fold was ordered by the Roman law. The Jewish Law required the principal and one-fifth more (Num 5:7).<\/p>\n IV. This day: here is a present salvation.This house: Zacchus is to be a blessing to his family (Psa 118:15; Act 16:15-16; Act 16:31). The whole thing was wholly unexpected. Of all people Zacchus was the most unlikely to acknowledge the claims of Christ. This is not an old-world tale. It happens to-day. Love delights in surprises.<\/p>\n Rev. F. Harper.<\/p>\n Illustration<\/p>\n I can picture to myself Zacchus coming down to his office the day after his conversion. Now, says he to one of his clerks, you overhaul the books with me while the other clerk draws up the cheques. They havent been going into it very long before the clerk says, Theres something wrong here, sir. This gentlemans been overcharged considerable. I know it, says Zacchus; I can remember there was something wrong there; how much do you make it? A matter of sixty pounds, sir, says the clerk. Is that so? Well, says he to the other clerk, you draw out a cheque. For how much, sir, says the other, sixty pounds? Why, nofor two hundred and forty pounds. Its fourfold, dont you remember? The cheques are all drawn out before the mornings over, and in the afternoon I fancy I see one of those clerks going his rounds with his pocket full of them. He calls at the house of the first gentleman named, and happens to meet him at the door. May I speak to you, sir, for a moment? says he; I come from Zacchus office on a matter of business. From Zacchus! The old usurer! Hasnt he got enough out of me yet? Ive brought you some money from him this time, sir. Brought me some money! What! from Zacchus! Come inside. Now sit down. Whats all this youve got to tell me about Zacchus sending me money? Well, you see, sir, Zacchus has been been overhauling his books, and he finds he has overcharged you considerable. I know he has, the old rascal; theres no mistake about that! Well, you see, sir, that being the case, he is desirous to make restitution. He finds he has overcharged you about sixty pounds, and so he sends you this; and he hands him the cheque. Two hundred and forty pounds! Whats the meaning or this? Why, you see, sir, its four times sixty. The truth is, Zacchus is restoring it to you fourfold. You mean to tell me this is really from Zacchus, the publican? I do, sir; theres no mistake about that. Whats the matter with the man? Is he going to die? No, sir; so far as I know, he is in very good health. Is he gone off his head, poor chap? No, sir; to the best of my belief hes still of sound mind. Well, but how do you account for it? Whatever has taken the man? Well, sir, it appears that Zacchus has been what you may call converted Converted, is he? Well, from this time forth I believe in conversion. Yes, sir, they tell me that he was converted suddenly yesterday, when Jesus of Nazareth was passing by. Suddenly, was he? From this day I believe in sudden conversions! <\/p>\n 2<\/p>\n The publicans had access to the money of the people, and by reason of that fact they could increase their own possessions. This prominent group of citizens is described at Mat 9:10.<\/p>\n And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. <\/p>\n [Zacchaeus.] there is mention of one of the same name, Zacchai; a father of a famous family, Ezr 2:9; and about the time wherein our Zacchaeus lived, there was one Zacchai; the father of Rabban Jochanan; than whom there was hardly a more noted Rabban in the whole catalogue. This man brought up his son Jochanan in merchandise, wherein he had employed himself for forty years, before he gave himself either to letters or religion. From whence there might arise some conjecture, as if that Zacchai was this Zacchaeus here mentioned, but that these two things make against it:<\/p>\n I. Because he was a Rabbin, or preferred to be one of the elders, as the author of Juchasin doth, not without reason, conjecture. Now whereas the very employment of publicans lay under so ill a name universally in that nation, it is hardly credible that that should consist with the degree of Rabbin. To which I may add, that that Zacchai was of a priestly descent: and what a monster would that seem amongst them, a priest and a publican!<\/p>\n II. We may judge from the character of that Zacchai; whether he did not live and die a Jew as to his religion, in every punctilio of it. “R. Zacchai’s disciples asked him” (where note, he bears the title of Rabbi ), “How dost thou attain to old age? He answered them, ‘I did never in my whole life make water within four cubits of the place of prayer: I never miscalled my neighbour: I never let slip the consecration of a day. My mother was a very old woman, who once sold her hair-lace, and bought wine with it, for me to consecrate a day with.’ There is a tradition. When she died, she bequeathed to him three hundred hogsheads of wine: and when he died, he bequeathed three thousand hogsheads to his sons.” The Gloss is: He that is constant in the consecration of a day, by the merit of that obtains wine.<\/p>\n [Chief among the publicans.] A few things concerning the degree of publicans:<\/p>\n I. The lexicographer tells us, that they called those the greater publicans who redeemed at a certain fixed price the tax and other revenues of the Romans: these were commonly called the Daciarii.<\/p>\n II. “These are persons not capable of giving any public testimony, shepherds, exactors, and publicans.” Upon which words R. Gaon hath this passage: “The Rabbins do not exclude the publicans upon the account that they exact more than is appointed to them; for then they would be the same with exactors. But when the king lays a tax upon the Jews, to be required of every one according to the proportion of their estates, these publicans, in whose power it is to value every one’s estate, will favour some in the mitigation of their tax, and burden others beyond all measure.”<\/p>\n III. There were publicans (to omit those who collected the taxes in every town) who stood at gates and bridges, requiring tribute of all passengers, concerning whom we meet with something in Schabbath. Where there is also mention of the greater and the lesser publican. Concerning whom the Gloss speaks thus; “Sometimes there is a greater publican; to whom it is very grievous to stand at the bridge all the day long: he therefore substitutes an inferior or lesser publican.” Let us take this story out of this same tract.<\/p>\n “R. Judah, R. Joseph, R. Simeon, and R. Judah Ben Garis sitting together, R. Judah began and said, ‘O how great are the works of this (Roman) nation: they build streets and bridges and bagnios.’ R. Jose held his tongue, and said nothing: but R. Simeon Ben Jochai answered and said, ‘Whatsoever they have built, they have built it for their own advantage. They have built bridges that they might gain a toll by them.’ R. Judah Ben Garis went and told this to the Roman empire, who thus decreed: ‘Let R. Judah, who hath magnified the empire, be promoted: Jose that held his tongue [which, I imagine, ought to be rendered] let him be banished to Cyprus; and for Simeon that reproached it, let him be killed.’ ” Simeon hearing these things, betook himself into a cave; and there lay hid with his son for the space of thirteen years.<\/p>\n Now as to what order or degree amongst the publicans our Zacchaeus held, it is neither easy nor tanti to determine it. The title of chief among the publicans; will hardly bear it, that he was one of those that received toll or custom at bridges; though even amongst those there were some who had the title of the greater publicans. He may rather be esteemed either of the first or the second class of those I have already named. In either of those it was easier for him to raise false accusation against any (which he chargeth himself with) than at the bridge or so.<\/p>\n Luk 19:2. Zaccheus. The name is the Hebrew word meaning pure, with a Greek ending attached to it. He was therefore of Jewish origin (comp. Luk 19:9).<\/p>\n A chief publican. Probably the superintendent of the ordinary tax-gatherers. The practice of farming out the revenues to the Roman knights encouraged extortion. Zaccheus was probably the chief agent of the person who held the privilege from the government. The revenue in Jericho was doubtless considerable, and mainly derived from taxes on the balsam so abundantly produced in the neighborhood, all along the banks of the Jordan.<\/p>\n And he was rich. This is mentioned, to prepare the way for the language of Luk 19:8.<\/p>\n Verse 2 <\/p>\n Chief among the publicans; a head officer of the customs or taxes.<\/p>\n 19:2 And, behold, [there was] a man named Zacchaeus, which was the {a} chief among the publicans, and he was rich.<\/p>\n (a) The overseer and head of the publicans who were there together: for the publicans were divided into companies, as we may gather from many places in the orations of Cicero.<\/p>\n Luke underlined Zaccheus’ occupation and wealth, two things that Jesus had taught His disciple about earlier. Tax collectors represented social outcasts, but they typically responded positively to Jesus’ ministry. Zaccheus ("the just" or "pure") was a chief tax collector (Gr. architelones<\/span>), which probably made him the object of special hatred in Jericho. The wealth that he had accumulated through his occupation probably made his neighbors hate him even more. They probably ridiculed him for his name too. It is an abbreviated form of Zechariah, and means "the righteous one." Tax collectors normally became wealthy by extorting more taxes from their fellow Jews than those that the Jews owed Rome. Jericho would have been a main tax-gathering site since many people who approached Jerusalem and Judea from the east passed through it. Rich people typically did not respond positively to Jesus’ ministry. How will Zaccheus respond, as a typical tax collector or as a typical rich man?<\/p>\n And, behold, [there was] a man named Zacchaeus, which was the chief among the publicans, and he was rich. 2. behold ] The style of this chapter shews that St Luke is using a document of Aramaic origin. a man named Zaccheus ] Zakkai means ‘pure.’ Ezr 2:9; Neh 7:14; Jos. Vit. 46. There is … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25715","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25715","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25715"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25715\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25715"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25715"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25715"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"