Jesus was choosing zaccheus for salvation

JESUS WAS CHOOSING ZACCHEUS FOR SALVATION
EDITED BY GLENN PEASE
Luke 19:5 5
WhenJesus reached the spot, he lookedup
and saidto him, "Zacchaeus, come down immediately.
I must stay at your house today."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Zacchaeus;The Triumph Of Earnestness
Luke 19:1-9
W. ClarksonThe incident here recordedprovides a very goodopportunity for
the imagination. We can picture the scene before us quite vividly; it is a
subject for the sacredartist. But let us look at the triumph of earnestnessas
illustrated in the story of Zacchaeus.
I. It triumphed overTHE PERILWHICH ATTENDS WEALTH. This man
was rich (ver. 2). Riches are unfavourable to religious earnestness;we have
Christ's own word for it (Luke 18:24;see homily). They presenta very strong
inducement to their owner to forsake the fountain of living waters, and to
quench his thirst in the lower streams. Fartoo often they lead to luxury, to
indulgence, to spiritual indifference. But Zacchaeus did not suffer this
calamity to befall him, this fatal injury to be wrought upon him. His spiritual
solicitudes won the victory over his temporal circumstances.
II. It triumphed over THE DEMORALIZING CALLING IN WHICH HE
WAS ENGAGED. Our daily vocationmust necessarilyhave a very great
influence over us for goodor evil; and if it be one that tends to lowerand
degrade a man, he is placed in the greatestpossible peril. Much wisdom of
mind, much resoluteness ofsoul, and much devoutness of spirit must be
required to withstand the adverse powers. But though Zacchaeus was engaged
in a pursuit that invited avarice and oppression, still he did not lose his
religious earnestness.

III. It triumphed over AN EVIL REPUTATION. Few things are more
degrading than a bad name. Men quickly become what they are supposedto
be and what they are called. Let all his neighbours considerand call a man a
rogue, and it will be strange indeed if he maintains his integrity. Yet, although
Zacchaeus was denominatedand dismissedas "a publican," spokenof by a
term which was full of the strongestreproach, he did not descendto that level.
IV. It triumphed over THE OBSTACLES WHICH STOOD BETWEENHIM
AND CHRIST. He could not venture to solicitan interview with this holy
Prophet; that he knew was completelybarred by his vocation. He found it
difficult to secure even a view of him as he passedalong;his smallness of
stature was againsthim. But such was his determination that he disregarded
all considerations ofdignity and decorum, and ran any risk of popular
derision and affront, and climbed up, as if he had been a boy, into a tree to
command a view of Jesus ofNazareth. So he prevailed.
V. IT WON WHOLLY UNEXPECTED GOOD.
1. The honour of entertaining this great Prophet at his own house; thus
securing a standing to which he had long been a stranger.
2. The advantage of a protracted interview, an extended privilege, in which he
could not only secure a few sentences fromthe greatTeacher, but could
unburden his heart to him and learn his holy will.
VI. IT LED TO NEWNESS OF LIFE. (Vers. 8, 9.) Zacchaeus from that day
forth was a new man. His characterwas thenceforthdetermined: whatever
selfishness orwrongness there had been, it should be renounced, and, where
possible, reparationshould be made. Characterand life were to be cleansed
and renewed;and Christ took him up into his favour and friendship. He was
to be perfectly restoredto the position he had lost. By his pursuit and practice
he had become an alien, disinherited, no longer admitted to the services ofthe
sanctuary. But now he was to be, in the fullest and deepestsense ofthe word,
"a son of Abraham," a far truer son of his than many who prided themselves
on their descentfrom the "father of the faithful." Thus earnestness ofspirit
completely prevailed.
1. Only earnestnesswillprevail. Indifference will go down to the death from
which it is alreadynot far removed. Halfheartedness will go only a very little
way towards the goal;it will have to take some trouble and to suffer some
pains, but it will not win the prize. Even impulsiveness, ]PGBR> whichbears
a considerable resemblance to earnestness, but is not the same thing, will fail
before the way is trodden and the end secured. Only earnestnesswins.

2. It always must. Whatever comes in the way; whateverinward or outward
obstacles presentthemselves;whateverpersonalor socialhindrances
intervene; howevervictory be delayed; notwithstanding that the case may
againand againseemhopeless; - still in the end earnestnesswill succeed. Jesus
Christ will manifest himself; he will be found in the home; his presence and
his grace willfill the soul with joy; he will declare sonship and heirship to his
devoted and determined follower. - C.
Biblical Illustrator
My house is the house of prayer.
Luke 19:45, 46
The purified temple
A. Watson, D. D.Regarding the Church as an institution, with its possessions,
its laws, its days of worship, its rulers, its teachers, its outward services, we
may find for ourselves a lessonin this incident. And that lessonis, that the
spiritual characterof the Church is everything, and that its first objectis to
deepen in men's hearts the sense of the Divine and the spiritual. When that
greatend is lost sight of, the Church has parted with her strongestclaims
upon the world, and it has forfeited also its privilege as a witness for God on
the earth. The spiritual influence is the first and chief purpose of the Church
of Christ. The lessonof this narrative comes home to us in these days, when so
much time and thought are given to the outer framework of Church forms
and usages;and that lessonmay be needed to correctour spirit of bustling
and restless energyin what is at the best only the machinery of spiritual life,
and not spiritual life itself. There is no class ofmen who are more in dangerof
losing the true meaning of religion than those who are employed in its service.
If I were to seek for casesin which spiritual truth had been travestiedand
turned to not only secularbut profane purposes, I do not know that I could
find them more readily than in men to whom all sacredwords and acts have
grown so familiar that they have ceasedto express spiritual facts at all. Those

who are always engagedin religious works are apt to lose the sense oftheir
sacredness. No man more needs to be on his guard againstan unspiritual life
than the man who is perpetually employed in spiritual offices. He brings
within the courts of God's house what ought to be left without; he forgets his
high spiritual functions in the bustle and care which attend them; and it is
really no absolute guarantee of a religious and spiritual life that a man's
professionis the teaching of religion. Christ's words and acts read us all a
lesson, then; they tell us that in the most sacredoccupations oflife there may
be found cares and anxieties which are less religious, and which are apt to
swallow up too much of a man's time and thoughts. There is another temple of
a different kind, of which a word may be said. The whole Christian body is, in
the words of the New Testament, a temple of God. There is a sacrednessin
that temple, the spiritual community of Christians, if we would only think of
it, much greaterthan in the Temple of Jerusalem, orin any building devoted
to holy uses. And just as the whole Christian community is a temple sacredto
God, so eachindividual heart is in itself a temple where God MostHigh is
honoured and worshipped.
(A. Watson, D. D.)
Lessons from Christ's cleansing of the temple
James Foote, M. A.1. Abuses are apt to creep into the Church. Let us be on
our guard againsttheir first introduction.
2. The Church is much indebted, under God, to those who have had the
courage to stand forward as realreformers. Hezekiah;Josiah;the English
reformers. They are indeed the benefactors ofthe Church who successfully
exert themselves to correctdoctrinal and practicalerrors, and to promote the
scriptural administration of ordinances, discipline, and government. Thus, the
progress ofcorruption is arrested, the beauty of Christianity is restored, and
the glory of God, and the religious, and even civil, interests of men are
promoted.
3. It is the duty of us all, according to our severalplaces andstations, to do
what we canto reform whateverabuses may exist in the Church in our own
times.
4. Let this purification of the temple leadus to seek the purification of our
own hearts.
5. In all we attempt for the benefit of others, or of ourselves, let us imitate the
zeal which our Masterdisplayed on this occasion. To be useful to man, or
acceptable to God, we must be deeply in earnest — we must have the Spirit of

Christ in this respect. Neither fear, nor shame, nor sinful inclination should
restrain us in such cases.
(James Foote, M. A.)
Christ's indignation arousedby irreverence
Canon Liddon.In contemplating this action we are at first sight startled by its
peremptoriness. "Is this," we sayto ourselves — "is this He who is calledthe
Lamb of God? He of whom prophecy said that He should neither strive nor
cry; He who said of Himself, "Come to Me; I am meek and lowly of heart"? Is
there not some incongruity betweenthat meek and gentle characterand those
vehement acts and words. No, my brethren, there is no incongruity. As the
angerwhich is divorced from meekness is but unsanctified passion, so the
false meekness whichcannever kindle at the sight of wrong into indignation,
is closelyallied, depend upon it, to moral collapse. One of the worstthings that
the inspired Psalmistcanfind it in his heart to sayof a man is, "Neitherdoth
he abhor anything that is evil." BishopButler has shownthat anger, being a
part of our natural constitution is intended by our Makerto be excited, to be
exercisedupon certain legitimate objects;and the reasonwhy anger is as a
matter of fact generallysinful is, because it is generally wielded, not by our
sense ofabsolute right and truth, but by our self-love, and, therefore, on
wrong and needless occasions. OurLord's swift indignation was just as much
a part of His perfectsanctity as was His silent meekness in the hour of His
passion. We may dare to say it, that He could not, being Himself, have been
silent m that temple court, for that which met His eye was an offence first
againstthe eighth commandment of the Decalogue. The money brokers were
habitually fraudulent. But then this does not explain His treatment of the
sellers of the doves, which shows that He saw in the whole transactionan
offence againstthe first and secondcommandments. All irreverence is really,
when we getto the bottom of it, unbelief. The first greattruth that we know is
the solitarysupremacy of the Eternal God; the second, whichis its
consequence,the exacting characterofHis love. God is said, in the second
commandment, to be a "jealous God."
(Canon Liddon.)
Christ dealt immediately with wrong
J. Parker, D. D.WhatHe might have done! He might have said, "Well, this
temple will one day, and that day not far distant, be thrown down. I shall not
interfere with this abuse now, because in the natural order of things it will be
overturned along with this structure." Jesus Christ did not know what it was
to trifle so. I don't know that Jesus Christ knew the meaning of the word

expediency, as we sometimes prostitute it. He saw wrong. If that wrong would
in five minutes work itself out, that was no considerationto Him. Meanwhile,
to Him five minutes was eternity!
(J. Parker, D. D.)
The cleansing ofthe temple
H. Goodwin, M. A.I shall endeavour to call your attention to one or two of the
most marked features. And in the first place, I would bid you notice our
blessedLord's zeal, that zealof which the Psalmistsaid, speaking
prophetically, "the zeal of Thine house hath even eatenme" (Psalm 69:9).
2. But again, the conduct of our Lord shows us the reverence that is due to
God's house. The Jewishtemple was emphatically a "house ofprayer," it was
a place where Godhad promised His specialpresence to those who came to
worship. And there are some things which, like oxen and sheep, are things not
cleanenough to be brought into the temple of God; all evil feelings, and pride,
and unkindness, and envy, and self-conceit, and other wickedemotions may
not be brought into God's temple; they must be driven out with scourges, they
must not be tolerated. Then also there are some things which, like the doves,
though pure in themselves, have no business in the temple of God; the cares of
this world, things necessarilyengaging our attention at other times, may not
enter these doors: God's church is intended to be as it were a little enclosed
spot where worldly things may not enter. But again, the tables of
moneychangers must not be here; this is no place for thoughts of gain, it is a
profanation of God's temple to bring them here. And, lastly, Christian
brethren, we cannot but be reminded, by our Lord's cleansing ofthe temple in
the days of His flesh, of that awful cleansing of His temple which will one day
take place, when all that is vile and offensive shall be castout of His temple,
and everything that maketh a lie castinto the lake of brimstone.
(H. Goodwin, M. A.)
The Louse of prayer
G. M. Merry.I. Our first inquiry is — WHAT IS OUR LORD'S VIEW AS TO
THE PURPOSE AND END WHICH HE DESIGNS HIS EARTHLY
TEMPLES TO SERVE? And this is the answer — "My house is the house of
prayer." He calls us here to pray. The work to which He sets us in the
sanctuary is mainly devotional.
1. As first, that common or united prayer is needful for man. Prayer itself is
almost an instinct of nature. Man must worship. And he must worship in
company; he must pray with others.

2. Another observationwhich the Divine idea in regard to the earthly
sanctuary suggests is, that common or united prayer is acceptable to God.
3. Common or united prayer is efficacious to obtain Divine gifts. Otherwise,
God would not assignto it so foremosta position in the worship of the
sanctuary.
II. MAN'S DEPARTURE FROM THIS DIVINE IDEA ABOUT THE
HOUSE OF GOD ON EARTH. "Ye have made it a den of thieves." There is
man's perversion of God's design. You know, of course, whatthe particular
sin was which these words of our Lord were intended to reprove. It was the
appropriation on the part of these Jews ofa portion of the temple enclosure to
purposes of worldly barter. This was the way in which the Jewishpeople lost
sight of the Divine idea in regardto their temple. And though it is not possible
for men now to commit precisely the same offence, I fearit would not be
difficult to trace a corresponding sin, even in the present altered condition of
the church. It is possible now to desecrate sacredplaces andoffices to
purposes of worldly gain. It is possible to make a traffic of spiritual functions
and emoluments. But, my friends, these are not the only things in which a
departure from God's idea about His sanctuarymay be marked now. There
are others, of another complexion and character, it is true, but not the less to
be reprehended. It is to these that I would more especiallycallyour attention.
1. Let me say, then, that some pervert God's idea by making the house of
prayer a house of preaching. With them the sermon is almost everything.
They are impatient of all else to getto that. Prayers, and lessons, andpsalms,
and creeds, are all just to be endured as a sortof preliminary to that.
2. I remark again, that some depart from God's intention with respectto the
sanctuary by making the house of prayer "a house of mere Sunday resort."
They must pass the day somewhere;they must getthrough it somehow, and
so, as it is customary, and seemly, and respectable, theywill go to church.
They are as well there, they think, as anywhere else;but, alas!this is all.
3. I remark, in the next place, that some pervert this design by making the
house of prayer "a house of formal service." Theirservice is no more than lip
service.
(G. M. Merry.)
"My house is the house of prayer
A. McEwen.Norare there wanting examples, in all succeeding ages, ofthe
conscientious andreligious regularity with which the faithful ever attended
the public means of grace. Thus, for example, "Zacharias andElizabeth

walkedin all the commandments and ordinances of the Lord blameless." The
just and devout Simeon "waitedfor the consolationofIsrael, and came by the
Spirit into the temple of the Lord." These, so striking examples of such
excellentmen, and the uniform and continuous practice of the faithful in all
ages, show that the public worship of God is an institution of Divine authority.
That there is a God is the first suggestionof unassistedreason, andthat God
ought to be worshipped is the foundation and first principle of all religion.
Accordingly, we have reasonto believe, that public worship beganwith the
beginning of the world, and that it has been continued and maintained in all
countries and in all times, and under every form of religion that man has
devised or God instituted. The ancient Jews forexample, dedicateda seventh
part of their time to the service and worship of God. We may also remark,
that, from the earliestages, notonly particular times, but also particular
places, were setapart and consecratedto these sacredservices.In the darkest
times of heathen idolatry, when there were "gods many, and lords many,"
magnificent temples were built, statelyaltars erected, costlysacrificesoffered,
solemn rites celebrated, and the elegantarts of painting and sculpture, poesy
and music, were calledinto the service ofdumb idols. In after times, when the
children of Israel were in the wilderness, and had no fixed nor settledabode,
the tabernacle was erectedby God's specialcommand, and richly endowed
with sacredutensils and ornaments for His solemn worship.
I. PUBLIC WORSHIP IS CALCULATED TO DISPLAY THE GLORY OF
GOD. As the court of an earthly monarch derives its dignity from the
splendour and number of its attendants, so the church, "the court of the
Lord," shows forth the majesty of the MostHigh by its multitudes of humble
worshippers.
II. PUBLIC WORSHIP IS ALSO CALCULATED TO PROMOTEAND
PERPETUATE THE PRACTICE OF PURE AND UNDEFILED RELIGION.
Prayer kindles and keeps up the spirit of piety in the soul. And if the "house of
prayer "be thus holy, how greatshould be the purity of those who frequent it?
Here, again, let the royal Psalmistbe our director, "Praise is comelyfor the
upright."
(A. McEwen.)
The house of prayer
Canon Liddon."My house is the house of prayer." This is as true of that
portion of the holy body which we call the Church visible or militant as it is of
the rest. The objectof the visible Church is not solelyphilanthropic, although
the Church's duty is to do goodunto all men, speciallyto them that are of the

household of faith. It is not solely the moral perfectionof its members,
although the purification to Himself of a peculiar people zealous of good
works was certainlya main objectof its founder; still less is it the prosecution
of inquiry or speculation, howeverinteresting about God, because we already
know all that we ever really shall know in this state about Him. We have on
our lips and in our hearts the faith that was once delivered to the saints. This
temple, visible and invisible, is thus organized by its Divine founder
throughout earth and heaven to be a whole of ceaselesscommunion with God;
and as its heavenly members never, never for one moment cease in their
blessedwork, so by prayers, broken though they be and interrupted — by
prayers and intercessions, by thanksgiving and praise, private and public,
mental and vocal, the holy Church throughout the world doth acknowledge
Him who is the common centre of light and love to all its members, whether
on this side the veil or beyond it. Into this temple also there sometimes
intrudes that which moves the anger of the Son of Man, for this spiritual
societyhas its place among men. It is in the world, although not of it, and it
thus sometimes admits within its courts that which cannotbear the glance of
the All-Holy. And especiallyis this apt to be the case whenthe Church of
Christ has been for many ages bound up with the life and history of a great
nation, and is, what we call in modern language, established — that is to say,
recognizedby the State, and securedin its property and position by legal
enactments. I am far from denying that this state of things is or may be a very
greatblessing, that it secures to religion a prominence and a consideration
among the people at large, which would else be wanting to it, that it visibly
asserts before men the true place of God as the ruler and guide of national
destiny; but it is also undeniable that such a state of things may bring with it
danger from which less favoured churches escape. To be forewarned, let us
trust, is to be forearmed; but wheneverit happens to a greatChurch, or to its
guiding minds, to think more of the secularside of its position than they think
of the spiritual — more, it may be, of a seatin the Senate and of high social
rank than of the work of God among the people; if, in order to save income
and position in times of real or supposed peril, there is any willingness to
barter away the safeguards ofthe faith, or to silence the pleadings of
generosityand justice in deference to some uninstructed clamour, then be
sure that, unless history is at fault as well as Scripture, we may listen for the
footfalls of the Son of Man on the outer threshold of the temple, and we shall
not long listen in vain. Churches are disestablishedand disendowedto the eye
of sense, through the actionof political parties; to the eye of faith by His
interference who ordereth all things both in heaven and in earth, and who

rules at this moment on the same principles as those which of old led Him to
cleanse His Father's temple in Jerusalem.
(Canon Liddon.)
God's house a house of prayer
Canon Liddon."My house shall be calledthe house of prayer." Here is a law
for the furniture and equipment; here is a definition of the object and purpose
of a material Christian church. There are greatdifferences, no doubt, between
the JewishTemple and a building dedicatedto Christian worship; but over
the portals of eachthere might be traced with equal propriety the words, "My
house shall be calledthe house of prayer." No well-instructed, no really
spiritual Christian thinks of his parish church mainly or chiefly as a place for
hearing sermons. Sermons are of greatservice, especiallywhen people are
making their first acquaintance with practicalChristianity, and they occupy
so greata place in the Acts of the Apostles, because they were of necessitythe
instrument with which the first teachers ofChristianity made their way
among unconverted Jews and heathens. Nay, more, since amid the
importunities of this world of sense and time the soulof man is constantly
tending to close its eyes to the unseen, to the dangers which so on every side
besetit, to the pre-eminent claims of its Redeemerand its God, sermons which
repeatwith unwearying earnestnessthe same solemn certainties about God
and man, about the person, and work, and gifts of Christ, about life and
death, about the fleeting presentand the endless future, are a vital feature in
the activity of every Christian Church, a means of calling the unbelieving and
the carelessto the foot of the cross, a means of strengthening and edifying the
faithful. Still, if a comparisonis to be instituted betweenprayers and sermons,
there ought not to be a moment's doubt as to the decision;for it is not said,
"My house shall be calleda house of preaching," but "My house shall be
calledthe house of prayer." Surely it is a much more responsible act, and, let
me add, it is a much greaterprivilege, to speak to God, whether in prayer or
praise, than to listen to what a fellow-sinnercan tell you about Him; and when
a greatcongregationis really joining in worship, when there is a deep
spiritual, as it were an electric, current of sympathy traversing a vast
multitude of souls as they make one combined advance to the foot of the
eternal throne, then, if we could look at these things for a moment with angels'
eyes, we should see something infinitely greater, according to all the rules of a
true spiritual measurement, than the effectof the most eloquent and the most
persuasive of sermons. "My house shall be called the house of prayer" is a
maxim for all time, and if this be so, then all that meets the eye, all that falls
upon the earwithin the sacredwalls, should be in harmony with this high

intention, should be valued and used only with a view to promoting it.
Architecture, painting, mural decoration, and the like, are only in place when
they lift the soul upwards towards the invisible, when they conduct it swiftly
and surely to the gate of the world of spirits, and then themselves retire from
thought and from view. Music the most pathetic, the most suggestive,is only
welcome in the temples of Christ, when it gives wings to spiritualized thought
and feeling, when it promotes the ascentof the soul to God. If these beautiful
arts detain men on their ownaccount, to wonder at their own intrinsic
charms, down among the things of sense;if we are thinking more of music
than of Him whose glory it heralds, more of the beauty of form and colour
than of Him whose Temple it adorns, then be sure we are robbing God of His
glory, we are turning His Temple into a den of thieves. No error is without its
element of truth, and jealousyon this point was the strength of Puritanism,
which made it a powernotwithstanding its violence, notwithstanding its
falsehood. And as for purely secularconversations within these walls, how
unworthy are they in view of our Redeemer's words!Time was, under the
first two Stuarts, when the nave of the old St. Paul's was a rendezvous for
business, for pleasure, for public gossiping, so that Evelyn the diarist,
lamenting the deplorable state to which the greatchurch was reduced, says
that it was already named a den of thieves. Is it too much to saythat the
Redeemerwas not long in punishing the desecrationofHis Temple? First
there came the axes and hammers of the rebellion, and then there came the
swift tongues of fire in 1660, and the finest cathedral that England ever saw
went its way. Would that in better times we were less constantlyunmindful of
the truth that its successoris neither a museum of sculpture nor yet a concert-
room, and that He whose house it is will not be robbed of His rights with
permanent impunity.
(Canon Liddon.)
The regenerate soulis a house of prayer
Canon Liddon."My house shall be calledthe house of prayer." This is true of
every regenerate soul. When it is in a state of grace the soul of man is a temple
of the Divine presence. "If any man love Me, and will keepMy words, My
Father will love him, and we will come unto him and make our abode with
him." Christ's throne within the soul enlightens the understanding, and
kindles the affections, and braces the will, and while He thus from His
presence-chamberin this His spiritual palace, issuesHis orders hour by hour
to its thinking and acting powers, He receives in return the homage of faith
and love, a sacrifice which they delight to presentto Him. So it is with God's
true servants, but alas!my brethren, if you and I compare notes, what shall

we say? Even when we desire to pray we find ourselves in the outer court of
the soulsurrounded all at once with the tables of the money-changers, and
with the seats ofthe men who sell the doves. Our business, with all its details,
follows us in the churches, follows us into our private chambers, follows us
everywhere into the presence of our God. Our preparations for religious
service, the accidents ofour service, occupythe attention which is due to the
service itself. Sometimes, alas!we do not even try to make the very first steps
towards real prayer, and steps which ordinary natural reverence would
suggest;we lounge, we look about us, just as though nothing in the world were
of less importance than to address the Infinite and Eternal God. But
sometimes, alas!we do close the eyes, we do bend the knee, we try to put force
upon the soul's powers and faculties, and to lead them forth one by one, and
then collectivelyto the footstoolofthe King of kings;when, lo! they linger
over this memory or that, they are burdened with this or that load of care,
utterly foreignto the work in hand. They bend, it is true, in an awkwardsort
of way in the sacredpresence beneath, not their sense ofits majesty, not their
sense ofthe love and the beauty of God, but the vast and incongruous weight
of worldliness which prevents their realizing it. And when a soul is thus at its
best moments fatally troubled and burdened about many things, God in His
mercy bides His time; He cleansesthe courts of a Temple which He has
predestined to be His for ever, He cleansesit in His own time and way; He
sends some sharp sorrow which sweeps from the soul all thoughts save one,
the nothingness, the vanity of all that is here below;and so He forces that soul
to turn by one mighty, all-comprehending actto Himself, who alone can
satisfy it; or He lays a man upon a bed of sickness,leaving the mind with all
its powers intact, but stripping from the body all the faculties of speechand
motion, and then through the long, weary hours the man is turned in upon
himself; and if there is any hope for him at all, if at that criticalmoment he is
at all alive.to the tender pleadings of the All-merciful, he will with his own
hands cleanse the temple; he sees the paltriness of the trifles that have kept
him back from his chiefest, from his only good; he expels first one and then
another unworthy intruder upon the sacredground. The scourge is sharp, the
resistance it may be persevering;the hours are long, and they are weary, but
the work is done at last.
(Canon Liddon.)
Irreverence rebukedWhen WalterHook (afterwards Deanof Chichester)was
Vicar of Coventry, he was once presiding at a vestry meeting which was so
largely attended as to necessitateanadjournment to the church. Several
persons kept their hats on. The vicar requestedthem to take them off, but

they refused. "Very well, gentlemen," He replied, "but remember that in this
house the insult is not done to me, but to your God." The hats were
immediately takenoff.
COMMENTARIES
Ellicott's Commentary for English Readers(5)To day I must abide at thy
house.—The words gaina fresh significance, if we remember that Jericho was
at this time one of the chosencities of the priests. (See Note on Luke 10:30.)
Our Lord passedover their houses, and those of the Pharisees, in order to
pass the night in the house of the publican. There, we may believe, He saw an
opening for a spiritual work which He did not find elsewhere.
MacLaren's ExpositionsLuke
MELTED BY KINDNESS
Luke 19:5.
It is characteristic ofLuke that only he tells the story of Zacchaeus. He always
dwells with specialinterest on incidents bringing out the characterofChrist
as the Friend of outcasts. His is eminently the Gospelof forgiveness. For
example, we owe to Him the three supreme parables of the lost sheep, the lost
coin, and the prodigal son, as wellas those of the Pharisee and the publican
praying in the Temple; and of the goodSamaritan. It is he that tells us that all
the publicans and sinners came near to Jesus to hear Him; and he loses no
opportunity of enforcing the lessonwith which this incident closes, ‘The Son
of Man is come to seek andto save that which was lost.’It is because of the
light that it throws upon that greatthought that he tells this fascinating story
of Zacchaeus. I need not repeat it. We all remember it, and the quaintness and
grotesquenessofpart of it fix it in people’s memories. We know how the rich
tax gatherer, pocketing his dignity, and unable to see over the heads of the
crowd, scrambled up into the branches of the sycamore tree that overhung the
road; and there was found by the eye of love, and surprised by the words of
kindness, which melted him down, and made a new man of him on the spot.
The story seems to me to be full of teaching, to which I desire to turn your
attention at this time.
I. First, note the outcast, drawn by imperfect motives to Jesus Christ.

It has been supposedthat this man was a Gentile, but his Jewishname
establishes his origin. And, if so, the factthat he was a publican and a Jew
says a gooddeal about his character. There are some trades which condemn,
to a certain extent, the men who engage in them. You would not expectto find
a man of sensitive honour acting as a professionalspy; or one of earnest
religious characterkeeping a public-house. You would not expect to find a
very goodJew condescending to be the tool of the Roman Government.
Zacchaeus was atthe head of the revenue office in Jericho, a position of
considerable importance, inasmuch as there was a large volume of trade
through that city from its situation near the fords of the Jordan, and from the
fertility of the plain in which it stood. He had made some money, and
probably made it by very questionable means. He was the object, not
undeservedly, of the execrationand suspicion of his countrymen. Italians did
not love Italians who took service under Austria. Irishmen did not love
Irishmen who in the bad old days used to collectchurch cess. And so Jews had
no very kind feeling towards Jews who became Caesar’s servants. Thata man
should be in such a position indicated that he caredmore for money than for
patriotism, religion, or popular approval. His motto was the motto of that
Roman Emperor who said, ‘Money has no smell,’ out of whatever cesspoolit
may have been fished up. But the consciousness ofbeing encompassedby
universal hatred would induce the objectof it to put on an extra turn of the
screw, and avenge upon individuals the generalhostility. So we may take it for
granted that Zacchaeus,the head of the Jericho custom-house, andrich to
boot, was by no means a desirable character.
What made him want to see Jesus Christ? He said to himself, curiosity; but
probably he was doing himself injustice, and there was something else
working below than merely the wish to see whatsort of man was this Rabbi
Joshua from Galilee that everybody was talking about. Had he heard that
Jesus had a soft place in His heart for his class? Orwas he, perhaps,
beginning to gettired of being the butt of universal hatred, and finding that
money scarcelycompensatedforthat? Or was there some reaching out
towards some undefined good, and a dissatisfactionwith a very defined
present, though unnamed, evil? Probably so. Like some of us, he put the
trivial motive uppermost because he was half ashamedof the half-conscious
better one.
I wonder if there are any here now who said to themselves that they would
come out of curiosity to hear the preacher, or from some such ordinary
motive, and who all the while have, lying deep below that, another reason

altogether, a dim feeling that it is not all right betweenthem and God, and
that here may be the place to have it put right? At all events, from whatsoever
imperfect motives little Zacchaeus was perchedup in the sycamore there, he
went to see Christ, and he got more than he went for. Unconsciouslywe may
be drawn, and imperfect motives may leadus to a perfect Saviour.
He sets us an example in another way. Do not be too punctilious about dignity
in pursuing aims that you know to be good. It would be a sight to bring jeers
and grins on the faces ofthe crowdto see the rich man of the custom-house
sitting up amongstthe leaves. Buthe did not mind about that if he gota good
look at the Rabbi when He passed. People care nothing for ridicule if their
hearts are setupon a thing. I wish there were more of us who did not mind
being laughed at if only what we did helped us to see Jesus Christ. Do not be
afraid of ridicule. It is not a test of truth; in nine casesoutof ten it is the
grimace of fools.
II. Then, further, notice the self-invited Guest.
When the little processionstoppedunder the sycamore tree, Zacchaeuswould
begin to feel uncomfortable. He may have had experience in past times of the
way in which the greatdoctors of orthodoxy were in the habit of treating a
publican, and may have begun to be afraid that this new one was going to be
like all the rest, and elicit some kind of mob demonstration againsthim. The
crowdwould be waiting with intense curiosity to see what would pass between
the Rabbi and the revenue collector. Theywould all be very much astonished.
‘Zacchaeus!make haste and come down. To-day I must abide at thy house.’
Perhaps it was the first time since he had been a child at his mother’s knee
that he had heard his name pronounced in tones of kindness. There was not a
raggedbeggarin Jericho who would not have thought himself degradedby
putting his foot across the threshold that Jesus now says He will cross.
It is the only time in which we read that Jesus volunteeredto go into any
house. He never offers to go where He is not wanted, any more than He ever
stays awaywhere He is. And so the very factof His saying ‘I will abide at thy
house,’is to me an indication that, deep down below Zacchaeus’superficial
and vulgar curiosity, there was something far more noble which our Lord
fosters into life and consciousness by this offer.
Many large truths are suggestedby it on which we may touch. We have in
Christ’s words an illustration of His individualising knowledge.‘Zacchaeus,

come down.’ There is no sign that anybody had told Christ the name, or that
He knew anything about Zacchaeus before by human knowledge.But the
same eye that saw Nathanaelunder the fig-tree saw Zacchaeusin the
sycamore;and, seeing in secret, knew without being told the names of both.
Christ does not name men in vain. He generally, when He uses an individual’s
name in addressing him, means either to assertHis knowledge ofhis
character, orHis authority over him, or in some way or other to bespeak
personaladhesionand to promise personal affection. So He named some of
His disciples, weaving a bond that united eachsingle soul to Himself by the
act. This individualising knowledge and drawing love and authority are all
expressed, as I think, in that one word ‘Zacchaeus.’ And these are as true
about us as about him. The promises of the New Testament, the words of
Jesus Christ, the great, broad, universal ‘whosoevers’ofHis assurance and of
His commandments are as directly meant for eachof us as if they were in an
envelope with our names upon them and put into our hands. We, too, are
spokento by Him by our names, and for us, too, there may be a personal bond
of answering love that knits us individually to the Master, as there certainly is
a bond of personal regard, compassion, affection, andpurpose of salvation in
His heart in regard of eachsingle soul of all the masses ofhumanity. I should
have done something if I should have been able to gatherinto a point, that
blessedlypierced some heart to let the life in, the broad truths of the Gospel.
‘Whosoeverwill, let him come.’Sayto yourself, ‘That is me.’ ‘Whosoever
cometh I will in no wise castout.’ Say to yourself, ‘That is me.’ And in like
manner with all the generaldeclarations, andespeciallywith that chiefestof
them all, ‘God so loved the world that He gave His only begottenSon, that
whosoeverbelievethin Him should not perish.’ Readit as you may-and you
will never read it right until you do-’God so loved me’-John, Mary, or
whateverbe your name-’Jesus so lovedme that if I believe upon Him I shall
not perish, but have everlasting life.’
Then, note, further, how here we get the revelation, in a concrete form, of
Christ’s perfect willingness and desire to make common cause, and dwell with
the most degradedand outcast. I have said that this is the only instance in
which He volunteered to be a guest. PhariseesaskedHim, and He did not
refuse. The publican’s dwelling, which was tabooed, He openedthe door of by
His own hand. And that is what He always does.
This little incident may be takento be, not merely a symbol of His whole
dealings, but an illustration, in small, of the same principle which has its
largestembodiment and illustration in the fact of His Incarnation and

Manhood. Why did Jesus Christ take fleshand dwell among us? BecauseHe
desired to seek and to save that which is lost. Why did He go into the
publican’s house, and brave the sneers of the crowd, and associateHimself
with the polluted? For the same reason. Microscopic crystals andgigantic
ones are due to the same forces working in the same fashion. This incident is
more than a symbol; it is a little instance of the operation of the law which
finds its supreme and transcendent instance in the factthat the Eternal Sonof
God bowedthe heavens and came down ‘and dwelt among us, and we beheld
His glory.’
His example is our pattern. A Christian church which does not imitate its
Masterin its frank and continual willingness to associateitselfwith the
degradedand the outcasthas lost one of the truest signs of its being vitalised
with the life of Christ. There is much in this day in the condition of Christian
communities to make men dissatisfiedand fearful. But there is one thing
which, though in all its developments one cannot sympathise with it, is in its
essencewhollygood, and that is the new and quickened consciousness thata
church which does not address itself to the outcasts has no business to live;
and that Christian people who are too proud of their righteousness to go
amongstthe unclean and the degradedare a greatdeal more of Pharisees than
Christians, and have need to learn which be the first principles of the religion
which they profess. Self-righteousnessgathers up its skirts in holy horror;
perfect righteousness goescheerily and without fear amongstthe outcasts, for
where should the physician go but to the sick, and where should Christ be
found but in the house of the publican?
Further, the saying of our Lord suggestsHis recognitionof the greatlaw that
ruled His life. Chronologyhere is of much importance. We do not generally
remember that the scene with Zacchaeus was within about a week of the
Crucifixion. Our Lord was on that lastjourney to Jerusalemto die, during the
whole of which there was over His demeanour a tension of holy impatience,
altogetherunlike His usual manner, which astonishedand amazed the
disciples as they followedHim. He set His face like a flint to go to Jerusalem;
and strode before them on the way as if He were eagerto reachthe
culmination of His sufferings and of His work. Thus borne on the wings of the
strong desire to be perfected on the Cross, He is arrestedon His path. Nothing
else was able to stopHim, but ‘To-day I must abide in thy house.’There was a
soul to be saved; and the world’s sacrifice had to wait till the single soul was
secured. Christ hurrying, if I may use the word, at all events steadfastlyand
without wavering, pressing towards the Cross, letHis course be stopped by

this need. The highest ‘must’ was obedience to the Father’s will, and parallel
with that need there was the other, of rescuing the Father’s prodigal sons. So
this elder Brother ownedthe obligation, and paused on the road to Calvary, to
lodge in the house of Zacchaeus.Let us learn the sweetlesson, and take the
large consolations thatlie in such a thought.
Again, the utterance of this self-invited Guestsuggests His over-abundant
fulfilment of timid, half-conscious desires. I saidat the beginning of my
remarks that only curiosity was on the surface;but that the very factthat our
Lord addressedHimself to the man seemedto imply that He descriedin him
something more than mere vulgar curiosity. And the glad leap with which
Zacchaeus came downfrom his tree might have revealedto Zacchaeus
himself, as no doubt it did to some of the bystanders, what it was that he had
been dimly wishing. So with us all there are needs, longings, half-emerging
wishes, that have scarcelycome into the field of consciousness,but yet have
powerenough to modify our actions. Jesus Christunderstands all about us,
and reads us better than we do ourselves;and is ready to meet, and by
meeting to bring into full relief, these vague feelings after an undefined good.
Brethren, He is to us, if we will let Him be, all that we want; and He is to us all
that we need, although we only half know that we need it, and never sayto
ourselves that we wish it.
There is a lastthought deducible from these words of our Lord’s; and that is,
His leaving a man to decide whether he will have Him or no. ‘Make haste and
come down, for to-day I must abide at thy house. Yes! but if Zacchaeus had
stuck in his tree, Christ’s ‘must’ would not have been fulfilled. He would have
gone on to Jerusalemif the publican had not scrambleddown in haste. He
forces Himself on no man; He withholds Himself from no man. He respects
that awful prerogative of being the architects of our own evil and our own
good, by our own free and unconstrained choice.
Did you ever think that it was now or never with this publican; that Jesus
Christ was never to go through the streets ofJericho any more; that it was
Zacchaeus’lastchance;and that, if he had not made haste, he would have lost
Christ for ever? And so it is yet. There may be some in this place at this
moment to whom Jesus Christis now making His last appeal. I know not; no
man knows. A Rabbi said, when they askedhim when a man should repent,
‘Repent on the last day of your lives.’And they said, ‘But we do not know
when that will be.’ And he said, ‘Then repent now.’ So I say, because some of
you may never hear Christ’s Gospelagain, and because none of us know

whether we shall or not; make sure work of it now, and do not let Jesus Christ
go out of the city and up the road betweenthe hills yonder; for if once the
folds of the ravine shut Him from sight He will never be back in Jericho, or
seenby Zacchaeus any more for ever.
III. And so, lastly, notice the outcastmelted by kindness.
We do not know at what stage in our Lord’s intercourse with the publican he
‘stoodand said, Half of my goods I give to the poor,’ and so on. But
whensoeverit was, it was the sign of the entire revolution that had been
wrought upon him by the touch of that loving hand, and by the new fountain
of sympathy and love that he had found in Jesus Christ.
Some people have supposed, indeed, that his words do not mark a vow for the
future, but express his practice in the past. But it seems to me to be altogether
incongruous that Zacchaeus shouldadvertise his past goodin order to make
himself out to be not quite so bad as people thought him, and, therefore, not so
unworthy of being Christ’s host. Christ’s love kindles sense of our sin, not
complacentrecounting of our goodness. So Zacchaeus said, ‘Lord! Thou hast
loved me, and I wonder. I yield, and fling awaymy black past; and, so far as I
can, make restitution for it.’
The one transforming agencyis the love of Christ receivedinto the heart. I do
not suppose that Zacchaeus knew as much about Jesus Christ even after the
conversationas we do; nor did he see His love in that supreme death on the
Cross as we do. But the love of the Lord made a deep dint in his heart, and
revolutionised his whole nature. The thing that will alter the whole current
and setof a man’s affections, that will upset his estimate of the relative value
of material and spiritual, and that will turn him inside out and upside down,
and make a new man of him, is the revelation of the supreme love that in
Jesus Christ has come into the world, with an individualising regard to each
of us, and has died on the Cross forthe salvationof us all. Nothing else will do
it. People had frowned on Zacchaeus,and it made him bitter. They had
execratedand persecutedhim; and his only response was setting his teeth
more firmly and turning the screw a little tighter when he had the chance.
You can drive a man into devilry by contempt. If you want to melt him into
goodness,try love. The Ethiopian cannot change his skin, but Jesus Christ can
change his heart, and that will change his skin by degrees. The one
transforming power is faith in the love of Jesus Christ.

Further, the one test of a true receptionof Him is the abandonment of past
evil and restitution for it as far as possible. People saythat our Gospelis
unreal and sentimental, and a number of other ugly adjectives. Well!If it ever
is so, it is the fault of the speakers, andnot of the Gospel. Forits demands
from every man that accepts it are intensely practical, and nothing short of a
complete turning of his back upon his old self, shown in the conclusive
forsaking of former evil, howeverprofitable or pleasant, and reparation for
harm done to men, satisfies them.
It is useless to talk about loving Jesus Christand trusting Him, and having the
sweetassuranceofforgiveness, anda glorious hope of heaven, unless these
have made you break off your bad habits of whatsoeversortthey may be, and
castthem behind your backs. Strong emotion, sweetdeepfeeling, assured
confidence in the sense offorgiveness and the hope of heaven, are all very
well. Let us see your faith by your works;and of these works the chief is-
Behold the evil that I did, I do it no more: ‘Behold! Lord! the half of my goods
I give to the poor.’There was a young ruler, a chapter before this, who could
not make up his mind to part with wealth in order to follow Christ. This man
has so completely made up his mind to follow Christ that he does not need to
be bidden to give up his worldly goods. The half given to the poor, and
fourfold restorationto those whom he had wronged, would not leave much.
How astonishedZacchaeus wouldhave been if anybody had said to him that
morning, ‘Zacchaeus!before this night falls you will be next door to a pauper,
and you will be a happier man than you are now!’ So, dear friends, like him,
all of us may, if we will, and if we need, make a sudden right-about-face that
shall alter the complexion of our whole future. People tell us that sudden
conversions are suspicious. So they may be in certaincases. Butthe moment
when a man makes up his mind to change the direction in which his face is set
will always be a moment, howeverlong may be the hesitation, and the
meditation, and the preparation that led up to it.
Jesus Christ is standing before eachof us as truly as He did before that
publican, and is saying to us as truly as He said to him, ‘Let Me in.’ ‘Behold! I
stand at the door and knock. If any man open . . . I will enter.’ If He comes in
He will teachyou what needs to be turned out if He is to stop; and will make
the sacrifice blessedand not painful; and you will be a happier and a richer
man with Christ and nothing than with all beside and no Christ.
BensonCommentaryHYPERLINK "/context/luke/19-5.htm"Luke 19:5-8.
And when Jesus came to the place he lookedup, into the tree, and saw him —

Zaccheus came to look upon Christ, and resolvedto take particular notice of
him, but little thought of being noticedby Christ. That was an honour too
great, and too far above his merit, for him to have any thought of. Observe,
reader, how Christ prevented him with the blessings of his goodness, and
outdid his expectations;and see how he encouragesvery weak beginnings, and
helps them forward. He that desires to know Christ shall be known of him: he
that only desires to see him, shall be admitted to converse with him. And said,
Zaccheus, make haste and come down, for to-day, &c. — Jesus had never seen
him before, yet he calledhim by his name, and by what he said intimated that
he knew his house was farther on the road. What a strange mixture of
passions must Zaccheus have now felt, hearing one speak as knowing both his
name and his heart. Zaccheus might ask, as Nathanieldid, (John 1:48,)
Whence knowestthou me? But before he climbed the sycamore-tree, Christ
saw him and knew him. And he made haste, &c., and receivedhim joyfully —
Overjoyed to have such an honour put upon him and his family. And his
receiving him into his house was an indication of his receiving him into his
heart. And when they saw it — When the multitude saw him enter the house
of Zaccheus;they all murmured — Were very much offended at the
particular regardthat Jesus showedhim; saying, he was gone to be a guest,
παρα αμαρτωλω ανδρι, with a sinful man — And were not they themselves
sinful men? and was it not Christ’s errand into the world to seek and save
sinful men? But they seemto have thought that Zaccheus was a sinner above
all men that dwelt in Jericho;such a sinner as was not fit to be conversed
with. He, however, soongave proof, that though he had been a sinner, he was
now a penitent, and a true convert. Zaccheus stood, and said to the Lord —
He makes his declarationstanding, not only that he might be seenand heard
by those who murmured at Christ for coming to his house; but that he might
show by his posture his deliberate purpose and ready mind; and express
himself with solemnity, as making a vow to God. Behold, Lord, half of my
goods I give to the poor — He does not say, I will give it by my will when I die;
but I give it now. Though hitherto I have been uncharitable to the poor, now I
will relieve them, and give so much the more for having neglectedthe duty so
long. He does not expectto be justified by his works, as the Pharisee did, who
boastedof what he had done, but by his goodworks he purposed, through the
grace ofGod, to evidence the sincerity of his faith and repentance, and he here
signifies that this was his purpose. He addresses himselfto Christ, in making
this declaration, and not to the people, who were not to be his judges: and he
stands, as it were, atChrist’s bar. The goodthat we do, we must do as unto
him: we must appealto him, and approve ourselves to him in our integrity, in
all our goodpurposes and resolutions. If I have takenany thing by false

accusation— Or by any kind of injurious charges, oroppressive claims, as the
word εσυκοφαντησα, according to Heinsius, may very properly signify. He
seems to have meant, by any unjust exactionof the taxes. I restore him four-
fold — “This was the utmost that the Jewishlaw required, even in cases of
fraudulent concealmentand conviction; (unless where an ox had been killed
or sold, and so its labour lostto the owner, and the discoveryrendered more
difficult: Exodus 22:1;) for the phrase of restoring seven-fold, (Proverbs 6:31,)
seems only proverbial, to express making abundant satisfaction. Butif a man,
not legallyconvicted or accused, voluntarily discovereda fraud he had
committed, besides his trespass-offering, he was to add to the principal only a
fifth part, Leviticus 6:5. Zaccheus therefore shows the sincerity of his
repentance by such an offer. Some commentators have remarked, that
oppressive publicans were by the Roman law required to restore fourfold;
but this was only after judgment obtained, where they had been guilty of
extorting by force;whereas, before conviction, it was enoughto make
restitution of what had been taken;and even after it, in common cases,allthat
the law required was restoring twice as much.” — Doddridge.
Matthew Henry's Concise Commentary19:1-10 Thosewho sincerelydesire a
sight of Christ, like Zaccheus, will break through opposition, and take pains to
see him. Christ invited himself to Zaccheus'house. WhereverChrist comes he
opens the heart, and inclines it to receive him. He that has a mind to know
Christ, shall be knownof him. Those whom Christ calls, must humble
themselves, and come down. We may well receive him joyfully, who brings all
goodwith him. Zaccheus gave proofs publicly that he was become a true
convert. He does not look to be justified by his works, as the Pharisee;but by
his goodworks he will, through the grace of God, show the sincerity of his
faith and repentance. Zaccheus is declaredto be a happy man, now he is
turned from sin to God. Now that he is saved from his sins, from the guilt of
them, from the power of them, all the benefits of salvationare his. Christ is
come to his house, and where Christ comes he brings salvationwith him. He
came into this lostworld to seek and to save it. His design was to save, when
there was no salvation in any other. He seeksthose that sought him not, and
askednot for him.
Barnes'Notes on the BibleAbide at thy house - Remain there, or put up with
him. This was an honor which Zacchaeus did not expect. The utmost, it seems,
which he aimed at was to see Jesus;but, insteadof that, Jesus proposedto
remain with him, and to give him the benefit of his personalinstruction. It is
but one among a thousand instances where the Saviour goes, in bestowing
mercies, far beyond the desert, the desire, or the expectationof men; and it is

not improper to learn from this example that solicitude to behold the Saviour
will not pass unnoticed by him, but will meet with his warm approbation, and
be connectedwith his blessing. Jesus was willing to encourage efforts to come
to him, and his benevolence prompted him to gratify the desires of the man
who was solicitous to see him. He does not disdain the mansions of the rich
any more than he does the dwelling-places ofthe poor, provided there be a
humble heart; and he did not suppose there was "less"needof his presence in
order to save in the house of the rich man than among the poor. He set an
example to all his ministers, and was not afraid or ashamedto proclaim his
gospelamid wealth. He was not awedby external splendor or grandeur.
Jamieson-Fausset-BrownBible Commentary5, 6. lookedup,—in the full
knowledge ofwho was in the tree, and preparatory to addressing him.
Zaccheus—whomhe had never seenin the flesh, nor probably heard of. "He
calleth His own sheepby name and leadeth them out" (Joh 10:3).
make haste, and come down—to which he literally responded—"he made
haste and came down."
for to-day, &c.—OurLord invites Himself, and in "royal" style, which waits
not for invitations, but as the honor is done to the subject, not the sovereign,
announces the purpose of royalty to partake of the subject's hospitalities.
Manifestly our Lord speaksas knowing how the privilege would be
appreciated.
to-day … abide—(Compare Joh1:39), probably overnight.
Matthew Poole's Commentary I see no ground for their opinion who think
that before this time Zacchaeus’s heartwas touched with any love or affection
to Christ. The evangelistseemethto representZacchaeus before this as a mere
strangerto Christ, he soughtto see who he was. But Christ’s looks are healing
looks, there went virtue along with them to convert Zacchaeus, thougha
publican, and to recoverPeter, who had denied his Master;but they must be
such looks as carriedwith them a design to do goodto souls. Christ looked
upon thousands to whom his looks conveyedno spiritual saving grace. He that
could heal by the hem of his garment touched, could change a heart by his
look. How gooda thing it is to be near the place where Christ is, whatever
principle brings men thither! Provided men come not as the Pharisees usedto
come, to execute their malice. Zacchaeus was brought to the bodily view of
Christ out of mere curiosity, but being there he receivetha saving look from
him. How many have had their hearts changedby gospelsermons, who never
went to hear the preachers with any such desire or design!Christ’s design
may be executedin the conversionof sinners, though not ours. He is found of

them that seek him not, and of those that inquire not after him. Preparatory
dispositions in us are not necessaryto the first grace. Godcanat the same
time prepare and change the heart. Zacchaeus is the first man we read of to
whose house Christ (not asked)invited himself, and in it did more for
Zacchaeus than he expected. Oh the freeness and riches of Divine grace!
Which seekethnot a worthy object, but makes the objectworthy, and
therefore loveth it. What a word was this,
Come down; for today I must abide at thy house!
Gill's Exposition of the Entire BibleAnd when Jesus came to the place,....
Where the tree stood, in which Zacchaeus was. Christknows where his people
are, and where to find them, where they commonly dwell, or where at any
time they are, he being God omniscient: besides, the bounds of their
habitations are fixed by the determination and appointment of God, and were
foreknownby Christ, who, before the world began, was "rejoicing in the
habitable part of his earth", where he knew his saints would dwell, who are
"the sons of men", with whom his delights were;and he knows where they
are, when the time is come to call them: he knew Zacchaeus was in the
sycamore tree, as he saw Nathanaelunder the fig tree, before Philip called
him, John 1:48 and Christ comes to the very place where his people are, either
in person, as here; and so he came to Galilee, and to the sea there, and walked
by it, and on the very spot, where he knew he should meet with Peter, and
Andrew, and James, and John, whom he calledto follow him, Matthew 4:13.
He came to his own city Capernaum, and to the place of receiptof custom
near unto it, where Matthew was, and calledhim, Matthew 9:1 and he came to
Samaria, and to Jacob's well, where he knew the womanof Samaria would be
at such a time, in order to callher: or, though he comes not in person to
others, where they are, yet by his word, and by his Spirit; and he comes to
them before they come to him; and is found of them, and finds them, who
sought him not; and is made manifest to them, who askednot for him; and in
this he acts the part of the goodshepherd, that leaves the ninety nine in the
wilderness, and goes afterthat which is lost till he finds it; and agreeablyto
his characteras a Saviour, and to the end of his coming into the world, which
was to call sinners to repentance, and to seek, andsave that which is lost,
Luke 19:10.
He lookedup and saw him; he knew him, he being one of those the Father had
given to him, and he had loved and undertook for, and was come into the
world to seek,and to save, and now, at this time, was come hither to call by his
grace. He had seenhim before in the glass ofhis Father's purposes and

decrees, he being chosenin him to grace and glory, and being a vesselof
mercy, afore prepared for glory: he had seenhim when he was brought into
the bond of the covenant;and passedunder the rod of him, that telleth all the
covenantones, as they were put into it, and given to him the Mediatorof it: he
had seenhim among them that were lost in Adam, whom he came to recover
out of the ruins of their fall in him; and now he saw him in his state of nature
and unregeneracy;he saw him in his blood, and said unto him, live: this look
was a look of love, grace, and mercy; he lookedupon him, and loved him, and
was gracious to him, and had compassionon him; and it was a distinguishing
look, he lookedon him, and not on others. There was a great crowdboth
before and behind him, and all about him; but he lookednot on these, but he
lookedup to Zacchaeus.
And he said unto him, Zacchaeus;he knew him, and could callhim by his
name, as he did Saul, when he called him, and revealedhimself to him. His
name was written in the Lamb's book of life, and so must be known to Christ,
who was presentat the making of that book, and was concernedin setting
down the names in it, and has it in his keeping:he was one of the sheep the
Father had given him, he came to lay down his life for, and of whom he had
such perfect knowledge,as to callthem by name, as he does all the chosenand
redeemedones; see Isaiah43:1. It must be very surprising to Zacchaeus to
hear Christ call him by his name, who was an utter strangerto him, and
whom he had never seenbefore;and it is a very considerable instance of the
omniscience ofChrist, as well as of the greatcondescensionandaffectionate
regard he has to his own, and the familiar way in which he uses them.
Make haste, and come down; from the tree. The dangerous estate and
condition of a sinner requires haste; it is like that of Lot in Sodom, when it
was just going to be destroyed; and like that of the manslayer, when pursued
by the avengerof blood; both whom it became to escape fortheir lives, and
flee for refuge as fast as they could: and so it became Zacchaeus to come down
with all speed to Christ, who was come hither to call and save him; and the
enjoyment of Christ, and his grace, calls for haste;see John 11:28. Such who
come to Christ must quit all their exalted thoughts of themselves, of their
riches, fulness, and self-sufficiency, and come to him as poor and needy, for
such only he fills with his good things; and of their health and soundness, and
come to him the greatphysician, as sick and diseased;and of their purity and
goodness,holiness and righteousness,and come to him as sinners: but it must
be mighty grace to castdown imaginations, and high things, that exalt
themselves againstChrist, and the knowledge ofhim, and to humble a proud
sinner, and bring him to the feetof Jesus.

For this day I must abide at thy house; for a little while; not so much for the
sake ofrefreshment for himself, and his disciples, as for the goodof
Zacchaeus;to make known the greatsalvationto him, and to bestow his grace
upon him, and converse with him in a spiritual way.
Geneva Study BibleAnd when Jesus came to the place, he lookedup, and saw
him, and said unto him, Zacchaeus,make haste, and come down; for to day I
must abide at thy house.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/context/luke/19-5.htm"Luke 19:5-7.
Whether Jesus had any personalknowledge ofZacchaeus, is a matter which
could be decidedonly by circumstances unknownto us; and hence to bring in
the higher knowledge ofJesus (Olshausen), as seeing him nevertheless directly
in his inner nature, is in the case before us a course without sufficient
justification, although Strauss, I. p. 575 f., builds thereon the view that the
history is a variation of the theme of the intercourse with the publicans.
According to Paulus, some one named the man to him.
σήμερον] emphatically, comp. Luke 19:9. This day is the day so important to
thee, when I must abide in thy house (stay the night, John 1:39). δεῖ is spoken
from the consciousness ofthe divine appointment (Luke 19:10), “as if He
could not dispense with Zacchaeus, whom, nevertheless, everybodyelse
avoided as a greatsinner” (Luther, Predigt.).
Luke 19:7. The murmurers (διεγογγ., see on Luke 15:2) are Jews, who
accompaniedJesus to the house of Zacchaeus, situated(Luke 19:1) before the
city on the waytowards Jerusalem, and here at the entrance, probably in the
forecourtwhere the publican came to meet Jesus, saw how joyously he
receives Him. Comp. on Luke 19:11.
παρὰ ἁμ. ἀνδρί] belongs to καταλῦσαι.
Expositor's Greek TestamentHYPERLINK"/luke/19-5.htm"Luke 19:5.
Ζακχαῖε:Jesus knows his name, how not indicated.—σπεύσας, etc., uttered in
cordial tone as if He were speaking to a familiar friend whom He is glad to see
and with whom He means to stay that day. What a delightful surprise that
salutation, and how irresistible its friendly frankness, Luke 19:6 shows.
Cambridge Bible for Schools andColleges5. Zaccheus, make haste]Zacchaeus
was so prominent a personin Jericho that we cansee no difficulty in his being
known to Jesus by name.

Bengel's GnomenHYPERLINK"/luke/19-5.htm"Luke 19:5. Ζακχαῖε,
Zaccheus)Zaccheus couldnot but both have wonderedand rejoicedat his
being thus addressedby name.—σήμερον, to-day) See Luke 19:9.—οἴκῳ,at
thy house)See againLuke 19:9.—δεῖ με, I must) for the sake ofthy salvation.
See Luke 19:10.
Pulpit CommentaryVerse 5. - Zacchaeus, make haste, andcome down; for to-
day I must abide at thy house. Jericho was one of the cities of the priests, and
yet our Lord, setting public opinion at defiance, passedovertheir houses, and
announced his intention of lodging for the night with one whose life's
occupationwas so hateful to the Jewishreligious world. The Master
recognizedin the intense eagernessofZacchaeus to geta sight of him, and
possibly a word from him, that it was in the chief publican's house where lay
his Father's business for him in Jericho.
Vincent's Word StudiesI must abide
"Adopting the royal style which was familiar to him, and which commends
the loyalty of a vassalin the most delicate manner by freely exacting his
services" ("EcceHomo").
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 19:4 So he ran on aheadand climbed up into a sycamore tree in order to
see Him, for He was about to pass through that way.
• climbed: Lu 5:19
• a sycamore: 1Ki 10:27 1Ch27:28 Isa 9:10 Am 7:14
• Luke 19 Resources - Multiple Sermons and Commentaries
• Luke 19:1-10 Why Jesus Came - StevenCole
• Luke 19:1-10 A Sinner Meets a Seeking Savior, Part1 - John
MacArthur
MacArthur
• Luke 19:1-10 Jesus:The Seeking Savior, Part2 - John MacArthur

/files/images/zaccheus.jpg /files/images/zaccheus.jpg
GOING HIGHER TO SEE
THE MOST HIGH GOD
So he ran on aheadand climbed up into a sycamore tree in order to see Him -
In the NearEastit was very unusual to see a grown man running, much less a
wealthy government official. And yet we can picture this small man running
down the streetlike a little boy following a parade! Indeed, Zaccheus was
acting like a little child! He was a perfectexample of Jesus'words that
"whoeverdoes not receive the kingdom of God like a child will not enter it at
all.”(Lk 18:17-note)Much like the blind beggarBartimaeus who would not
stop calling out to Jesus "Have mercy on me," (Lk 18:38-39-note)Zaccheus'
zeal to see Jesus wouldnot be cooledby the crowdor curtailed by his short
stature. He was a man on a mission! As he climbed into the tree one canjust
see the crowd catcalling and mocking this short shyster sitting in the
sycamore!Zaccheus earnestlywantedsomething that religion could never
give him. In fact, far too often "religion" is the very hindrance that prevents
many proud men from seeking Jesus as He is passing by!
Spurgeon- Possiblyhe had not much respect, but he had greatcuriosity; he
would like to see the man about whom everybody was talking: “He sought to
see Jesus who he was.” Do you not see the little short man running in front of
the throng, and climbing up a tree that stoodin the way? Rich men do not
generallyclimb trees, but here was a man whose curiosityovercame his
dignity, so he “climbed up into a sycomore tree” Zacchaeus wentup into the
sycamore tree that he might see Jesus,but he was himself seenthere by Jesus;
and that, dear friends, is the first act in the process of salvation. Jesus looksat
us, and then we look at him.
Alexander Maclarenquipped "I wish there were more of us who did not mind
being laughed at if only what we did helped us to see Jesus!”
Brian Bell - Sycamore tree – Fig-mulberry tree. (leaves like mulberry, fruit
that of a fig) And this tree was about to bear fruit!!!

Guzik comments that Zaccheus "climbed the tree like a little boy, and without
knowing fulfilled Jesus’word that unless we become like children we will not
see the kingdom of God(Matthew 18:3 - "Truly I say to you, unless you are
convertedand become like children, you will not enter the kingdom of heaven
[i.e., you will not be savedor obtain eternal life]." See Lk 18:15-17-note).
(Enduring Word Bible Commentary – Luke 19)
John Calvin wrote:“Curiosity and simplicity are a sort of preparation for
faith.” In other words Calvin is voicing what most commentators have said
about Zaccheus, that he was seekingJesus.Certainlyhe was curious ("trying
to see who Jesus was" Lk 19:3). We know from Scripture that no man seeks
for God(Ro 3:11-note), so if it was not out of curiosity, then it had to be
because the Spirit had urged him to do so. Jesus taught that "No one can
come to Me, unless the Fatherwho sent Me draws him; and I will raise him up
on the last day." (John 6:44). In John 6:65 Jesus said"no one can come to Me
unless it has been granted him from the Father." So here we can see the
Trinity involved in orchestrating Zaccheus'encounter with Jesus, the Father
drawing him through the inner working of the Spirit to seek the SonWho
ultimately was really the One seeking Zaccheus!Amazing grace indeed! God's
pursuit of Zaccheus reminds me of the poem by Francis Thompson (1859–
1907). Although Thompson was a followerof Christ, he struggledwith
poverty, poor health, and an addiction to opium (which in those days was sold
as an “over-the-counter” medication). In the depths of his despair, Thompson
describedhis flight from God
The Hound of Heaven
I fled Him, down the nights and down the days;
I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind; and in the mist of tears
I hid from Him, and under running laughter.
Thompson's long poem (the preceding stanza is only a small excerpt) ends
with the words that tell us the One from Whom the writer had been fleeing all
his days was GodWho says "Ah, fondest, blindest, weakest, Iam He Whom
thou seekest!" And so once again we see the "Hound of Heaven" saying as it
were to despisedZaccheus "I am He Whom thou seekest!" JohnStott wrote
the following words which any of us who now follow Christ could have
penned...
[My faith is] due to Jesus Christ himself, Who pursued me relentlessly
even when I was running awayfrom Him in order to go my own way.
And if it were not for the gracious pursuit of the Hound of Heaven I

would today be on the scrap-heapof wastedand discardedlives. (To
which I say "Amen")
As an aside lest you be offended by the metaphor of Godportrayed as a
"hound" as Stott explained "there are goodhounds as well as bad
hounds, and that speciallyadmirable are collies, which range the
ScottishHighlands in searchof lostsheep." In Psalm23:6 David wrote
"Surely goodness andmercy will follow me all the days of my life."
PastorRayStedman commenting on that passagewrote "Some quaint
commentatorhas said that those two words goodness andmercy (hesed)
are God's "sheep dogs". This is the Shepherd's Psalm. David wrote it
when he was but a lad, keeping sheep. In referring to the goodness and
mercy of God, he is referring to the sheepdogs that nip at the heels of
the flock and keepthem in line, driving them into place. "Surely
Goodness andMercy shall follow me all the days of my life," nipping at
my heels, humiliating me, turning me back from that which looks good
but is really evil, keeping me from getting what I think I need, and what
I think I want. But in the end we must name these what God names
them -- goodness andmercy!" Thank God that He did not give up, but
keepon pursuing us into the sheepfold of the Kingdom of God! (Read
Lk 15:3-7-note). And so we say with John "We love, because He first
loved us." (1 John 4:19-note).
Steven Cole adds "JohnCalvin notes “the astonishing kindness” of our Lord
who took the initiative to seek outthis notorious sinner from whom others
recoiledbefore there was any request on Zaccheus’part (Calvin’s
Commentaries). Charles Spurgeonsaid, “Christdoes not leave it to ourselves
to seek Him, or else it would be left indeed, for so vile is human nature that
although heaven be offered, and though hell thunder in our ears, yet there
never was, and there never will be, any man who, unconstrained by sovereign
grace, will run in the way of salvation, and so escape from hell and flee to
heaven." Thus if you are seeking Godtoday, you canknow that it is only
because ofthe Savior’s kindness in taking the initiative to seek youfirst."
Ray Pritchard - I submit something for your consideration. If you had takena
poll that day and asked, “Name the most hated man in Jericho,” Zaccheus
would have been named on 99% of the ballots. Virtually everybody would
have said, “This is the worstman in town.” And then you’d ask the second
question, “Who is the leastlikely person to want to see Jesus?”Zaccheus
would once again have been at the top of the list. People had written off this
crookedtax collectorlong ago. But when Jesus comes downhe sees a man up
a tree so desperate to see him. It’s the man everybody hates. Sometimes in our

effort to share the gospelwe get so discouraged. We think our friends and
loved ones are never going to listen. We try to share Christ at work. We try to
share Christ with our friends and our neighbors. We try to build bridges. We
try to getto know people who don ’t know the Lord. We get discouragedwhen
they don’t respond quickly. Sometimes they go months and years without
responding at all. We look at them and we conclude that they are hardened to
God. Zaccheus reminds us not to jump to hasty conclusions. If you had looked
on the outside you would have written him off because his societyhad written
him off. But in his heart, the Holy Spirit was working, waiting for the day
when Jesus would arrive. (Ibid)
J R Miller comments that "Nothing should ever be allowedto hinder us, in a
greatpurpose, especiallyin getting to see Jesus. Oftenone has to brave the
ridicule of others--but we should never let ridicule hinder us from doing our
duty and getting a blessing from Christ. We should not allow ourselves to be
laughed out of heaven. Zacchaeus overcame his littleness, by getting up into a
tree. Men must often overcome disadvantagesby expedients. Personal
disadvantages oftenbecome one's best blessings. The very effort to overcome
them, makes one a stronger, nobler man." (Zaccheus)
The sycamore tree is most likely the sycamore fig tree, Ficus sycomorus (not
the North American sycamore or European-Asian sycamore maple) which
grows in the NearEase (map), which grew up to 50 feet tall with broad low
branches (which Zaccheus would be able to graspand climb despite his short
stature - in this picture note the large size of the tree (Another picture in
Jericho - branches seemhigh for a little man!) - see cattle and people
walking!). A study in 2015 indicatedthat the sycamore tree was brought to
Israelby Philistines during the Iron Age (which lastedfrom about 1200 BC to
550 BC). Now think about this for a moment. Was this tree on the side of that
particular streetin Jericho by accidentor chance? Nota chance!Who created
this tree? Why did Godallow this tree to grow here at this time? What if the
tree had not been beside the road? What if it had been a palm tree insteadof a
sycamore knownfor its low hanging branches? (It is notable that Jericho was
known for its palm trees not its sycamore trees for Dt 34:3 calls it "the city of
palm trees"!) And so this blessedsycamore tree was no mere accidentof
"mother nature" beloved! It was the purposeful planting by Father God!
While you may think it a bit far fetched, it is clearthat God had already
provided a "front row" seatfor this little man who was seeking a big God!
Beloved, when a heart seeks the truth about God, the God of truth will make
certain that the seeking personencounters His truth as shown by this simple
strategicallyplacedsycamore tree!God was carrying out His sovereignplan

of redemption of little Zaccheus, eventhrough He was doing so in part
behind-the-scenes!And if you doubt that God was behind the scenes,
orchestrating the acts in this drama in Jericho. You might enjoy an incredible
book by DonRichardsonentitled "Eternity in their Hearts" which addresses
the question "Has the God Who prepared the Gospelfor all people groups
also prepared all people groups for the Gospel?" (cf Eccl3:11, Acts 17:27). It
is a truly fascinating book (read some reviews).
Beloved, do you believe that God is working "behind the scenes"in
your life? Well, He is, whether you believe it or not! God has not
"checkedout," regardless ofwhat you are experiencing. His is there. He
is working. His is active. He is loving and caring. And He promises to
complete the goodwork He has begun in you (Phil 1:6-note) and
ultimately is causing ALL things to work together for goodin your life
(Ro 8:28-note, cf Joseph's testimony to this truth in Ge 50:20). Let the
truth of the doctrine of divine providence permeate your heart and
mind, for as Jesus promised, you will know the truth and the truth will
setyou free! (Jn 8:31, 32) This is the blessedbenefit of God's
providence. As you read through the Bible, considerplacing a "P" in
your Bible margin when the Spirit illuminates some aspectof God's
providence, a truth which saturates the pages ofScripture from Genesis
to Revelation. You could begin by placing a "P" by Luke 19:4 where
Zaccheus just happened to find a sycamore tree to climb so he could
encounter the Lord of Creation! Beloved, you can mark it down as an
absolute truth that God is always behind the scenes andcontrols the
scenes He is behind! See study of the Providence of God
Sycamore (4809)(sukomorea fromsukon = fig + moron = mulberry) means a
fig-mulberry tree, a sycamore fig. Used only here in the Bible. Different than
the "sycamine tree" in Lk 17:6. It may be that Luke is displaying his interests
as a physician for these trees were the sources fortwo different medicines (A.
T. Robertson).
Brian Bell - Columnist Herb Caenwrote in the San FranciscoChronicle:
"Every morning in Africa, a gazelle wakes up. It knows it must run faster
than the fastestlion or it will be killed. Every morning alion wakes up. It
knows it must outrun the slowestgazelle orit will starve to death. It doesn't
matter whether you are a lion or a gazelle;when the sun comes up, you'd
better be running." Spurgeonwrote likewise:"If you are not seeking the
Lord, the Devil is seeking you. If you are not seeking the Lord, judgment is at
your heels." In the pursuit of the Christian life, it's not enough simply to wake

up & visit church. You are called to run to Jesus!Zaccheus was a man who
ran to see whoJesus was!
Brian Bill - Zack did not allow anything, not the crowdor his condition, to
stand betweenhim and his desire to see the Lord Jesus. Whatabout you? Do
you care enoughabout the condition of your soul to pay whateverprice is
necessaryto be right with God? Are you willing to turn from that little pet
sin? Are you ready to walk awayfrom the crowdin order to see Jesus?Are
you ready to run to Him?
Luke 19:5 When Jesus came to the place, He lookedup and said to him,
"Zaccheus, hurry and come down, for today I must stay at your house."
• He lookedup and said to him: Ps 139:1-3 Eze 16:6 Joh 1:48 4:7-10
• Zaccheus, hurry and come down: Ec 9:10 2Co 6:1
• for today I must stay at your house: Lu 19:10 Ge 18:3-5 19:1-3 Ps
101:2,3 Joh14:23 Eph 3:17 Heb 13:2 Rev 3:20
• Luke 19 Resources - Multiple Sermons and Commentaries
• Luke 19:1-10 Why Jesus Came - StevenCole
MacArthur
MacArthur
• Luke 19:1-10 Jesus:The Seeking Savior, Part2 - John MacArthur
ZACCHEUS THE SEEKER IS
SOUGHT BY THE SEEKING SAVIOR!
When Jesus came to the place, He lookedup - Notice that while Zaccheus was
looking for Jesus, but in actual factJesus was looking for Zaccheus!Jesus
makes eye contactwith Zaccheus which is amazing considering that he was
only one of a large multitude who were following Jesus. Jesus knows His sheep
and He spotted one in a sycamore tree!In John 10:14 Jesus said"I am the
goodshepherd; and I know My own, and My own know Me."
Bell - Though Jesus was surrounded by a greatcrowd of people, Jesus took
time for individuals,…He evensaw a man up a tree! Wait! Who found who?
(maybe this story will help) There was a man who had a hunting dog for that
he loved dearly. One time while out hunting they were separated. No matter
how loud the master whistled the dog would not come. The man had an
appointment in town & needed to leave. Would he ever see his bestfriend
again? He did a trick an old trainer told him. He took off his coat& the

removed his tee-shirt & placedhis shirt on the ground under some small
branches of a bush. The man returned the next day to find his dog cuddled up
on the tee-shirt, with his nose under the sleeve. Who found who? – The dog
sniffed out the scentof the master& waited, but it was the Masterwho
returned to seek & save the dog. (Brian Bell)
Edersheim describes the scene - "Those eyes,out of which heaven seemedto
look upon earth, were upturned, and that face of infinite grace, never to be
forgotten, beamed upon him the welcome of recognition, and He uttered the
invitation in which the invited was the realInviter, the guestthe true Host".
What the Bible teaches - Adam hid among the trees, but Zacchaeus was not
hiding but seeking.
Looked(308)(anablepo from ana = up, again+ blepo = to look, to perceive
and so discern) means to look up or direct one's vision upward (Of Jesus
"looking up towardheaven, He blessedthe food," = Mt 14:19; Mk 6:41,Lk
9:16; Of Jesus "andlooking up to heaven with a deep sigh" = Mk 7:34, Of
man who regainedhis sight "he lookedup and said, “I see men..." = Mk 8:24;
"at that very time I lookedup at him" = Acts 22:13)To regainone's sight or
recoverfrom blindness and thus see again("the BLIND RECEIVE SIGHT" =
Mt 11:5; "“Rabboni, I want to regain my sight!” = Mk 10:51; "so that he
might regain his sight" = Acts 9:12, 17,18). Ofone born blind anablepo means
to gain sight, become able to see, receive sight(" I went awayand washed, and
I receivedsight.” = Jn 9:11, 15, 18).
Gilbrant - Three basic uses of anablepō are found among classicalwriters:“to
look up,” “to see again, regainsight,” and metaphorically “to revive.”
“Looking up” is particularly a mark of confidence (Liddell-Scott). (The
Complete Biblical Library Greek-EnglishDictionary)
Anablepo - 25x in 23v - looked(4), looking(5), receive...sight(2), receive
sight(2), received...sight(2), receivedsight(2), regainhis sight(1),
regain...sight(3), regained...sight(4).
Matt. 11:5; Matt. 14:19;Matt. 20:34;Mk. 6:41; Mk. 7:34; Mk. 8:24;
Mk. 10:51; Mk. 10:52; Mk. 16:4; Lk. 7:22; Lk. 9:16; Lk. 18:41;Lk.
18:42;Lk. 18:43;Lk. 19:5; Lk. 21:1; Jn. 9:11; Jn. 9:15; Jn. 9:18; Acts
9:12; Acts 9:17; Acts 9:18; Acts 22:13
Anablepo - 35x in 34v in the Septuagint - Most are translations of a form of
nāsâ’, “to lift, be exalted.” Normally this concerns merely “raising one’s eyes”
to look at something (e.g., Ge 13:14;18:2; Ex 14:10; Dt 3:27). “Looking into
heaven,” however, canindicate “considering God” (Isa 8:21), for God is the
Creatorof the heavens and stars (Ge 15:5; Isa 40:26)

Gen. 13:14;Gen. 15:5; Gen. 18:2; Gen. 22:4; Gen. 22:13;Gen. 24:63;
Gen. 24:64;Gen. 31:12;Gen. 32:1; Gen. 33:1; Gen. 33:5; Gen. 37:25;
Gen. 43:29;Exod. 14:10;Deut. 3:27; Deut. 4:19; Jos. 5:13;Jdg. 19:17;1
Sam. 14:27;Job 22:26;Job 35:5; Isa. 8:21; Isa. 40:26;Isa. 42:18; Ezek.
8:5; Dan. 8:3; Joel1:20; Zech. 5:5
Pritchard - Whenever Jesus calls a person by name, something is about to
happen. Our Lord never uses anybody’s name in vain.... If you like to write
words in the margin of your Bible, write beside verse 5 the word “Grace.”
Beside verse 6, write the word “Faith.” “So he came down and welcomedhim
gladly.” This is the doctrine of the free grace ofGod. This is the story of what
salvationis all about....Zaccheus is up in a tree. He’s interestedin Jesus. He’s
watching and here comes Jesus. He stops and he calls him by name and says,
“Zaccheus, come ondown.” That’s the grace of God. That’s where salvation
begins. Listen, Zaccheus had nothing with which to recommend himself to
God. Zaccheus had done nothing to deserve an invitation from the Master.
Zaccheus was the worstman in the city. And that’s the man that Jesus singles
out. That’s the unmerited grace of God. “Zaccheus, Zaccheus, youwickedold
tax collector. Come ondown. We’re going to eatsupper together.” That’s the
grace ofGod and the Bible says that “Zaccheus came ondown and he
receivedhim gladly.” That’s the human response to the grace of God. That’s
what salvationis. Zaccheus had nothing to recommend himself to Jesus. He
had done nothing goodin his past, nothing at all.Do you want to know how to
be born again? When Jesus calls you, answerhim gladly. How do you know
when he calls? Believe me, you’ll know it when you hear his voice speaking to
your heart. When you want to leave your life of sin, when you are ready, come
on down and receive him gladly. You say, “I’m not goodenough.” Neither was
Zaccheus. “I’ve been a bad man.” Zaccheus was bad too. “I’m an outcast.” So
was Zaccheus. He’s the man that Jesus pickedout. Salvation made simple.
“Nothing in my hand I bring, simply to thy cross I cling.” This is a wonderful
picture of the grace ofGod saving the worstof sinners. (Ibid)
He lookedup and said to him, "Zaccheus -How did Jesus know who Zaccheus
was? While Scripture tells us that Jesus laid aside His divine prerogatives
(Php 2:6-7-note), it is clearthat He was still able to discernthe hearts of men
(cf Mt 9:4, 12:25, Mt 16:7-8, Lk 5:22-note, Lk 6:8-note, Lk 9:46-note, etc), and
obviously He knew not only Zacchesus'heartbut his name. And He knows
your name also beloved! If Zaccheus could have sung at this moment, here is a
song he might have sung - "He Knows My Name." In factin the book of the
Revelationof Jesus Christ, Jesus promises that overcomers (aka, believers -cf

1 Jn 5:4-5-note) will receive a new name that only God and we know (Rev
2:17-note).
Spurgeon- Oh, how astonishedmust the little Jew have been when he heard
Christ’s words! Neverwas a man so takenwith surprise before, but with the
word there came a divine softness into the heart of the chief of the publicans,
and he yielded to that singularly condescending invitation, that strangely
unexpected command.
The IVP Bible BackgroundCommentary – Jewishpeople normally
consideredthe ability to call the name of someone one had never met—as
Jesus does here with Zacchaeus—tobe the sort of thing that only a prophet
could do.
Children's song has this line "Zaccheus, youCome Down!"
Zaccheus, hurry and come down, for today I must stay at your house - Notice
who speaks first. The rich young ruler spoke first as did the blind beggarbut
that was not the case in this divine encounter. To be sure Zaccheus was
seeking Jesus, but Jesus takes the initiative and speaks first. He is
demonstrating the essence of Lk 19:10 showing that He came to seek and to
save the lost! And this is a fascinating request from Jesus who is requesting a
time of personalfellowship with Zaccheus!The Lord of the Universe did not
say He would LIKE to stay, but that He MUST stay (and it is in the present
tense)! It was the MUST of divine necessity!Can you imagine the joy in
Zaccheus'heart (cf "gladly" in Lk 19:6). Zaccheus had come to see Jesus and
his earnestdesire to see Jesus yieldedfar more than he could have askedor
thought, which can be every believer's experience (cf Eph 3:20-note). On the
other hand imagine the shock and horror of the crowd at hearing Jesus
address this vermin!
RecallanotherMUST in John 4:4 that spoke ofdivine necessity. This one
could easily be overlookedbecausethe translations do not use the word
"MUST" (with exceptionof the KJV). John records "And he must needs go
through Samaria.( Jn 4:4KJV) Why was this a MUST for Jesus? ClearlyHe
had a divine appointment with the Samaritan woman at the well, an
appointment which resulted not only in her salvation(as it did with
Zaccheus), but also brought about the salvationof many of the Samaritans in
the nearby village (John 4:29, 40-41)who came to "know that this One is
indeed the Savior of the world.” (John 4:42)
Steven Cole comments "On severalother occasions,Jesus acceptedthe
hospitality of others, but this is the only recordedinstance where He invited
Himself to someone’s house. He was going after Zaccheus personally. Jesus

does not callthe mass of humanity to Himself, hoping againsthope that
somehow, somewhere, someone willrespond and come to Him. Rather, He
calls individuals by name and His call is effectual—itpowerfully accomplishes
His purpose. He saw Matthew sitting in his tax office and said, “Follow Me.”
He left everything behind and began following Jesus (Lu 5:27). He saw Peter
and Andrew fishing and said, “Follow Me.” Immediately they left their nets
and followedHim. Shortly after, He saw James and John mending their nets
and He called them. They also immediately left the boat and their father and
followedHim (Mt 4:18-22). Have you had that experience, where the Spirit of
God was dealing with your soul? Perhaps you were listening to a sermon and
you felt that it was aimed directly at you. Jesus was calling you very
personally and individually. Perhaps even now you can hear the Savior calling
you by name and saying, “Follow Me.” JesusChrist seeksthe lost individually
by name and calls them into a personalrelationship with Himself."
Jesus'requestreminds me of His words in Revelation3:20-note "Behold, I
stand at the door and knock;if anyone hears My voice and opens the door, I
will come in to him and will dine with him, and he with Me." Zaccheus heard
His voice and openedthe door of not just his home but his heart! Can you
imagine that evening with Jesus!Surely (in my opinion) we will be able to
hear about this once in a lifetime experience from Zaccheus himself in eternity
future!
Must (1163)(dei from deo = to bind) refers to what is not optional but needful
(binding) out of intrinsic necessity. Deirefers to inward constraint regarding
that which is under necessityofhappening. This was a "divine appointment"
that MUST take place. So why did Jesus say"I MUST stay?" Must speaks of
something that should not be overlookedormissed. Jesus was on a mission to
seek and save the lost (Lk 19:10)and Zaccheus was lostbut would soonbe
found! StevenCole paraphrases Jesus as saying "I am going to be the guestof
a greatsinner because thatis the express reasonI came to this earth as the
Son of Man: to seek and to save those who are lost in sin.”
J R Miller - Jesus calledhim. He knew his name. Whereveryou are, Jesus
knows you are there, and knows your name. He knows also what is in your
heart--He sees the desire there. He called Zacchaeus by name. Bible
invitations rain down on the earth for everybody; yet when one touches your
ear and heart--you hear your own name spokenwith it and know that you are
personally called. Jesus askedZacchaeusto come down from the tree. He
wanted to meet him. He is always calling people to come down, to get nearer
to Him. It is a lowly place where Jesus stands to receive sinners, a place of

self-abasement, ofpenitence. Zacchaeus was bidden to come down in haste.
There is always haste in Christ's calls.
Butler summarizes the characterof the call - This call was sucha blessing to
Zaccheus. First, a gracious call. "WhenJesus came to the place, he lookedup,
and saw him [Zaccheus]." (Luke 19:5). This was all of grace. There was no
merit whatever in Zaccheus for Christ to save him. He was a sinner worthy of
condemnation. But all calls to salvationare gracious, fornone deserve it.
Second, an urgent call. "Make haste andcome down" (Luke 19:5). The
Gospelis always urgent. Salvationis needed now. Delay canled to eternal
disaster. Third, a humbling call. "Come down" (Luke 19:5). True, this
command referred to Zaccheus'perch in a tree. But it was symbolic of the
humbleness that the call would entail. Salvationis humbling. It requires the
person to acknowledge thathe is a sinner and that Jesus is Lord. Fourth, a
personalcall. "Zaccheus... Imust abide at thy house" (Luke 19:5). Salvation is
personal. We are not savedby proxy. Baptism for the dead is a fraud. To be
savedyou must have a personalencounter with Jesus Christ. (Analytical Bible
Expositor- Analytical Bible Expositor – Luke)
• Luke 19:5 EffectualCalling - C.H. Spurgeon
Called By Name
Read:Luke 19:1-10
[Jesus]lookedup and saw him, and said to him, “Zacchaeus, make haste and
come down, for today I must stay at your house.” —Luke 19:5
At the beginning of the academic year, a schoolprincipal in our city pledged
to learn the names of all 600 students in her school. Anyone who doubted her
ability or resolve could look at her track record. During the previous year she
had learned the names of 700 students, and prior to that, 400 children in a
different school. Think of what it must have meant to these students to be
recognizedand greetedby name.
The story of Zacchaeus and Jesus (Luke 19:1-10)contains a surprising
element of personalrecognition. As Jesus passedthrough the city of Jericho, a
wealthy tax collectornamed Zacchaeus climbed a tree in order to see Him.
“When Jesus came to the place, He lookedup and saw him, and said to him,
‘Zacchaeus, make haste and come down, for today I must stay at your house’”
(v.5). Instead of ignoring Zacchaeus orsaying “Hey, you in the tree,” Jesus
calledhim by name. From that moment on, his life beganto change.

When it seems that no one knows you or cares who you are, remember Jesus.
He knows us by name and longs for us to know Him in a personal way. Our
Father in heaven sees us through His eyes of love and cares aboutevery detail
of our lives.
Father, thank You that my value in Your eyes is not
determined by what I do but simply by the fact that
You createdme. Help me to recognize that same
value in others as I representYou to the world.
Jesus knows youby name and longs for you to know Him.
By David C. McCasland(Our Daily Bread, Copyright RBC Ministries, Grand
Rapids, MI. — Reprinted by permission. All rights reserved)
He Knows Your Name
Read:Luke 19:1-10
O Lord, You have searchedme and known me. —Psalm139:1
What did they callZacchaeus in his hometown of Jericho? Mostfolks
recognizedhim as the chief tax collector. The Romans may have identified
him with a number. He was merely one cog in the huge machine that brought
revenues pouring into Rome. Zealots in Israelspoke of him as a traitor
because he had sold out to the enemy. Others in the community may have
calledhim names behind his back.
Yet Jesus, whenHe passedthrough the village, calledZacchaeus by his name.
Looking up into the leafy tree where the little man was perched, Jesus said,
“Zacchaeus, make haste and come down, for today I must stay at your house”
(Lk. 19:5). Although the two men had never met, Jesus calledhim by name.
Hearing our own name spokenmeans that we are known. When Zacchaeus
heard Jesus speak his name, it had a dramatic impact on him. It led to such a
remarkable transformation that he promised to give half of his goods to the
poor and to make restitution to those he had cheated(v.8).
God knows you intimately. He is keenly interestedin your life. How you
respond to Him will determine what you live for on this earth. It will also
determine where you will spend eternity. It’s your call.
'Tis not that I did choose Thee,
For, Lord, that could not be;
This heart would still refuse Thee—
But Thou hast chosenme. —Conder

Jesus was choosing zaccheus for salvation

Jesus was choosing zaccheus for salvation

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was choosing zaccheus for salvation

Similar to Jesus was choosing zaccheus for salvation (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was choosing zaccheus for salvation