Thoughts on Luke 19:1-10

The first thing that strikes me about the passage is the geographical location. The inside of Jericho connects this passage with the passage before it, which took place outside Jericho. So, we have some connection between Zacchaeus and the Blind Beggar. Jericho also brings to mind the triumph of Israel (which reminds us of the opposite here, since a Rome is setting up tax-collectors), walls coming down, and the sin of Achan. It seems interesting that Z is said to have gotten rich and powerful through a system which most Jews would have considered as paying with “dirty money.” Achan’s greed leads him to wanting the riches of Gentile people also. His story ended in stoning and being cast out of the encampment of Israel.

Next, there is an emphasis on “looking” or “seeing” (depending on your version). Z’s problem is not that he is short, but that he cannot see. He wants to see Jesus and Jesus looks up at him. This word connects Z again to the passage before. The blind beggar wants to see and Z wants to see.

That brings us to what is hindering their sight. In both cases, it is the crowd that hinders sight. The crowd hushes the blind man and the crowd blocks Z. The crowds are blind and this seems to be the case in passages before this. In fact, I wonder if, when the text in 18:39 says that the “leaders of the crowd,” or the “crowds ahead” of Jesus, if it means the disciples. In 18:31-35, they are blind to Jesus’ meaning. In 18:15-17, they are the ones blocking the children from coming to Jesus. How much to we as Christians hinder those who are trying to get to Christ?

The crowds have a wrong perspective. They see only a sinner. They call Z a sinner. Jesus calls him by name and calls him a “son of Abraham.” That is a big difference. The crowds that have been traveling with Jesus are the only ones in the passage with a bad attitude. They have been walking with Jesus, but they have missed the point.

Jesus enters a city where walls have come down in the past and he shatters the fellowship walls of the religious elite. He extends the Kingdom of God beyond the safe, narrow boundaries. His table fellowship brings salvation to one who needed it. Jesus even initiates this radical fellowship.

Z responds in the passage with excitement and joy. Jesus does not tell Z that he has to give up his money to the poor, but Z responds that way. It is different from the story of the Rich Young Ruler in the passage before this. RYR is told to give it all away, but he cannot. He goes away sad. He does not know how much he needs this salvation that Jesus offers.

Z, however, is the opposite. How does he know what Jesus expects when Jesus has made no demand? He is not a self-righteous religious leader. Z is a sinner. He does not need his faults pointed out to him. He knows what is wrong with him, so he jumps to correct those problems when he is met with the mercy of Jesus.

It is interesting that his statement to Jesus is not necessarily an admission of guilt, but a declaration of a commitment to justice. Z is shown to be a child of Abraham by giving to the poor and seeking restitution. Sons of Abraham are not defined by race.

Jesus does not mince words. He declares that Z was lost (which is a bit unflattering to your host), but, more importantly, now he is found. He once was blind and could not see, but seeing changed his life.