The Lord’s purpose is the purpose of the church today, and it is our mission.

 

The Lord’s purpose is the purpose of the church today, and it is our mission.

 

 

 

“Jesus entered Jericho and was passing through.  There was a man named Zacchaeus; he was a chief tax collector and was rich.  He wanted to see who Jesus was, but because he was short in stature and there was such a crowd, he could not.  So he ran ahead and climbed up into a sycamore tree in order to see Him, because Jesus was about to pass that way.  When Jesus came to the place, He looked up and said to him, ‘Zacchaeus, hurry and come down, for I must stay at your house today.’  So he hurried down and welcomed Him joyfully.  When all the people saw this, they began to grumble, saying, ‘He has gone to be the guest of a sinner.’  But Zacchaeus stood and said to the Lord, ‘Lord, behold, I give half of my possessions to the poor, and if I have cheated anyone out of anything, I will pay back four times as much.’  Jesus said to him, ‘Today salvation has come to this house, because he too is a son of Abraham.  For the Son of Man came to seek and to save the lost’” (Luke 19:1–10).

 

 

(1)    First, as I read today’s passage, Luke 19:1–10, in the Korean Bible, the word “Jericho” in verse 1 particularly caught my attention.  The reason is that, in the passage I had already meditated on—Luke 18:35–43—not only did Jesus restore sight to a blind man, but He also saved him (v. 42).  Likewise, in today’s passage, Luke 19:1–10, He granted salvation to Zacchaeus and his household (v. 9).  This raises the question: Why did Luke record, back-to-back, the salvation of the blind man and the salvation of Zacchaeus and his household in Jericho?

(a)    The theological and literary reasons why Luke intentionally arranged these two events can be summarized in three major points.

 

1.       Evidence of the universality and expansiveness of salvation

 

Through these two incidents, Luke demonstrates that Jesus’ salvation comes to people at opposite ends of society.

 

Social extremes: The blind man belonged to the lowest social class as a poor beggar, whereas Zacchaeus was a wealthy chief tax collector and a man of influence.

 

A common spiritual condition: Both were marginalized or regarded as sinners by Jewish society.

 

The message: Luke vividly demonstrates that salvation is open to everyone—not based on status, wealth, or social class—but solely through faith and grace.

 

2.       The climax of Jesus’ mission: ‘to seek and save the lost’

 

Jericho was the final major city Jesus passed through before ascending to Jerusalem to bear the cross.

 

Luke’s central theme: Luke 19:10 (“For the Son of Man came to seek and to save the lost.”) is the key verse of the entire Gospel of Luke.

 

A progressive arrangement: Just before Jesus’ triumphal entry into Jerusalem, Luke consecutively records Jesus saving two marginalized people in Jericho—the blind man and the chief tax collector—to proclaim in the most dramatic way the very purpose for which Jesus came into the world.

 

3.       The contrast between spiritual blindness and spiritual sight

 

These two events are connected with the earlier account of the rich ruler (Lk. 18:18–23), illustrating what it means to receive spiritual sight.

The relationship between wealth and salvation: Unlike the rich ruler, who was spiritually blind because of his wealth, the physically and spiritually needy blind man recognized Jesus and received sight.

 

Zacchaeus’ transformation: Zacchaeus, a wealthy tax collector whose life had revolved around money, immediately repented after meeting Jesus, promising to give half of his possessions to the poor.  By placing these two accounts side by side, Luke emphasizes that genuine salvation is demonstrated by opening one’s spiritual eyes, receiving Jesus, and experiencing a transformed life—including a transformed attitude toward wealth (Internet).

 

(i)       As I read the statement, “Just before entering Jerusalem, Luke dramatically proclaims Jesus’ purpose (mission) by consecutively showing Him saving two marginalized people in Jericho—the blind man and the chief tax collector,” I was reminded of the three parables Jesus told in Luke 15: The Parable of the Lost Sheep, The Parable of the Lost Coin, The Parable of the Lost Son (the Prodigal Son).  Ultimately, today’s key verse, Luke 19:10—which is the central verse of the Gospel of Luke—teaches us that it should also become our purpose and mission in this world: “For the Son of Man came to seek and to save the lost.”

 

1.       The fulfillment of the parables (Luke 15) in actual historical events (Luke 18–19)

 

In Luke 15, Jesus explained the heart of God through the parables of the lost sheep, the lost coin, and the prodigal son.

 

Their fulfillment in Jericho: The blind man and Zacchaeus whom Jesus encountered in Jericho were not merely historical individuals; they were the real-life lost sheep and prodigal sons found by the Shepherd.

 

The reason: Jewish society regarded the blind as suffering because of sin and tax collectors as traitors to their nation, treating both as lost outsiders.  Yet Jesus personally sought them out and saved them, fulfilling His mission not merely through parables but in actual history.

 

2.       Luke 19:10: Jesus’ mission statement and the church’s Great Commission

 

“For the Son of Man came to seek and to save the lost” is both Jesus’ declaration of His mission as He journeyed toward Jerusalem and the cross, and His commission to His disciples and to us today.

 

A mission that goes out seeking: Just as the shepherd searched for the lost sheep, the woman searched for the lost coin, and the father longed and waited for his prodigal son, Jesus Himself entered the city of Jericho.

 

Our application: This context strongly teaches that the church must not simply remain within its own walls, but must actively go out into the world to seek those who are marginalized and lost (Internet).

 

(2)    Second, as I read Luke 19:2 in the Greek New Testament, the description of Zacchaeus [Ζακχαῖος (Zakchaios)] as “a chief tax collector” [ἀρχιτελώνης (architelōnēs)] and also “rich” [πλούσιος (plousios)] reminded me of the rich ruler in Luke 18:18–23, who sadly walked away from Jesus because he could not let go of his attachment to his possessions.  What is particularly interesting is that Luke, the author of this Gospel, first records the story of a wealthy ruler who was not saved (Lk. 18:18–23), and then immediately follows it with the story of Zacchaeus, a wealthy chief tax collector who was saved (19:1–10).  What was Luke’s purpose?

 

(a)    Artificial intelligence analyzes it in three major ways (Internet):

 

1.       Proof of God’s “impossible salvation”—a camel passing through the eye of a needle

 

In the previous passage Jesus said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Lk. 18:25).  The disciples responded in despair, “Then who can be saved?” (v. 26).

 

Jesus declared, “What is impossible with man is possible with God” (v. 27).

 

Proof through Zacchaeus: In the very next chapter, Luke shows the dramatic transformation of Zacchaeus, a wealthy chief tax collector who had been enslaved to wealth.  This serves as visible proof that God accomplished what is impossible for human beings—the salvation of a rich man.

 

2.       The reversal between the ‘righteous man under the Law’ and the ‘worldly sinner’

 

Luke sharply contrasts the social and religious backgrounds of these two wealthy men, asking where true righteousness is really found.

 

The rich ruler: Though he had outwardly kept the commandments from his youth and appeared to be a religious elite, he went away sorrowful when Jesus challenged him to surrender the idol of his wealth.

 

Zacchaeus: Though he was regarded as the chief of sinners—a tax collector who enriched himself by exploiting his own people—after meeting Jesus he demonstrated extraordinary repentance by giving away half of his possessions and promising fourfold restitution.

 

Luke’s purpose: Outward religious devotion and careful law-keeping do not guarantee salvation. Rather, the kingdom of God is characterized by a great reversal: those who recognize themselves as sinners and humble themselves before the Lord are the ones who truly receive salvation.

 

3.       From possessing wealth to stewarding it through generous sharing

 

The decisive difference between these two men lies in their attitude toward wealth after encountering Jesus.

 

The ruler was ruled by his wealth: He loved his possessions more than Jesus and therefore departed in sorrow.

 

Zacchaeus ruled over his wealth: The moment he received Jesus as Lord (Kyrios), the idol of wealth lost its power over him.  Without being commanded, he voluntarily shared his possessions and demonstrated the genuine fruit of repentance.  Through this contrast, Luke powerfully proclaims that authentic salvation is necessarily evidenced by a transformed view of material possessions and by practical love expressed toward one’s neighbor (Internet).

 

(i)          At this point, I find myself wondering how we should explain our own miserly (stingy) behavior—our failure to express love toward our neighbors through our material possessions—even though genuine salvation must necessarily be evidenced by a transformed view of wealth and by the practice of loving our neighbors.  The following is an answer generated by artificial intelligence:

 

·         "The question you raise is one of the most intense and practical spiritual struggles that every saved believer experiences in daily life.  Although we have truly been saved, we still find ourselves becoming stingy when it comes to money and possessions.  This apparent contradiction can be explained by the following biblical and spiritual principles.

 

1.    The tension between the "already" and the "not yet" of salvation (Already saved, yet the sinful nature still remains.)

 

Through faith in Jesus Christ, we have already received complete salvation with respect to our standing before God. However, our flesh and our character remain in the lifelong process of sanctification until the day we enter heaven.

 

The power of money: Money is one of the most powerful idols (Mammon) in the world.  Even after believing in Christ, our deeply ingrained attachment to material security and our anxiety about the future—the characteristics of the "old self"—do not disappear easily.

 

Explanation: Our stinginess is not evidence that we have not been saved.  Rather, it reveals that the sinful tendencies of the flesh and "the desires of the flesh and the pride of life" (1 Jn. 2:16) still remain within us, producing an ongoing spiritual battle.

 

2.    Differences in the degree to which we are ruled by the Holy Spirit (The gradual application of the lesson from the story of Zacchaeus.)

When Zacchaeus encountered Jesus, he made an extraordinary commitment during the powerful moment of his first love for the Lord.  However, not every Christian becomes completely free from the grip of material possessions at the very moment of conversion.

 

Spiritual immaturity: A believer may truly be saved while still not having fully surrendered the area of finances to the Lord's lordship.  This is a condition of spiritual immaturity.

 

Explanation: Such a person genuinely loves the Lord but still clings to wealth as the source of personal security.  As faith matures and the Holy Spirit gains greater control over every area of life, this attachment should gradually be broken.

 

3.    Anxiety and fear that trust money more than God

 

If we look deeply into the root of stinginess, we discover beneath it a fear that perhaps God will not truly provide for our future.  This reflects a kind of spiritual orphan mentality and deep anxiety.

 

Israel in the wilderness: Even after experiencing the great salvation of the Exodus, the Israelites repeatedly complained whenever food or water became scarce in the wilderness.  Instead of trusting God, they tried to hold tightly to what they thought would secure them.

 

Explanation: Our stinginess is more than simply wanting to save money. It reveals weakened faith—a tendency to believe that the real provider of our lives is the balance in our bank account rather than God Himself.

 

4.    Satan's continual deception

 

Satan especially hates it when believers allow their material resources to flow outward for the expansion of God's kingdom.

The rationalization of stinginess: Satan whispers thoughts such as, "Now isn't the right time," "You can give later when you're more financially secure," or "You're struggling to make ends meet yourself."  In this way, he disguises stinginess as wisdom and persuades us to justify it.

 

Conclusion: Ultimately, our tendency to become stingy with money is not proof that we are unsaved.  Rather, it reveals our true spiritual condition: apart from God's grace and the help of the Holy Spirit, we cannot faithfully live even a single day.

 

Just as the Apostle Paul cried out, "Wretched man that I am! Who will deliver me from this body of death?" (Rom. 7:24), so whenever we recognize our own stinginess, we should not fall into despair.  Instead, we should come once again before the cross of Christ and ask the Lord to break our worldly view of material possessions and transform our hearts" (Internet).

 

(3)    Third, as I read Luke 19:3 in the Greek New Testament, I became particularly interested in the statement that Zacchaeus "was trying to see who Jesus was" (ἐζήτει ἰδεῖν τὸν Ἰησοῦν τίς ἐστιν—ezētei idein ton Iēsoun tis estin).  What is the precise meaning of this expression? What lesson does it teach us?

 

(a)    The Greek expression ἐζήτει ἰδεῖν τὸν Ἰησοῦν τίς ἐστιν in Luke 19:3 carries a dynamic and profound meaning.  It marks the spiritual turning point in Zacchaeus's experience of salvation.  The original-language meaning and its lessons for us today may be summarized as follows.

 

1.       The specific meaning of the Greek expression

 

ἐζήτει (ezētei): A continual and earnest seeking

 

This word is the imperfect tense of the verb ζητέω (zēteō), meaning "to seek," "to look for," "to desire," or "to long for."

 

In Greek, the imperfect tense indicates an action that continued or was repeated in the past rather than occurring only once.  In other words, Zacchaeus did not simply glance at Jesus out of passing curiosity. He was continually striving, searching, and making persistent efforts to see Him.

 

ἰδεῖν ... τίς ἐστιν (idein... tis estin): Seeking His true identity

 

Literally, the phrase means, "He wanted to see who Jesus really was."

 

Zacchaeus was not merely curious about Jesus' appearance, His height, or the famous teacher everyone was talking about. Rather, he was engaged in a deeper spiritual search. He wanted to know: "Who is this man who befriends sinners?" "Could He possibly accept someone like me?"  His longing was an existential search to know Jesus' true identity.

 

2.       Three spiritual lessons for us

 

①      Salvation begins with spiritual longing (seeking)

 

Although Zacchaeus possessed wealth and power, inwardly he was spiritually empty and impoverished.  His continual seeking (ἐζήτει) was the cry of a soul longing to fill its spiritual emptiness.

 

Lesson: As Jeremiah 29:13 says, "You will seek Me and find Me when you seek Me with all your heart."  The Lord never turns away those who sincerely and persistently seek Him.  This passage challenges us to examine whether we ourselves possess this same ezētei—this daily longing to know Jesus more deeply.

 

②      Genuine faith overcomes obstacles

 

When Zacchaeus tried to see Jesus, two major obstacles stood in his way.  Physically, he was short in stature.  Circumstantially, the crowd was too large (Lk. 19:3).  Even his social status as a chief tax collector could have discouraged him. 

 

Lesson: Nevertheless, he made the bold decision to climb a sycamore tree.  A genuine longing to meet the Lord enables us to overcome the opinions of others, our personal weaknesses, and difficult circumstances.  True faith is demonstrated not by giving up when obstacles arise, but by actively finding another way forward.

 

③      Before we sought the Lord, the Lord was already seeking us.

 

Zacchaeus thought that he was the one trying to see Jesus.  Yet when Jesus reached the tree, He looked up, called Zacchaeus by name, and said, "Today I must stay at your house" (v. 5).

 

Lesson: Jesus' seeking of Zacchaeus was far greater and came before Zacchaeus' seeking of Jesus.  Ultimately, Jesus' declaration in Luke 19:10—"The Son of Man came to seek (ζητῆσαι, zētēsai) and to save the lost"—reveals that Zacchaeus' persistent searching was answered within the far greater reality of Christ's own search for him" (Internet).

 

(i)         At this point, I wholeheartedly agree that the Lord never ignores those who continually seek Him with genuine longing, and that we should examine ourselves to see whether we possess this same ezētei—this daily longing to seek, pursue, and know Jesus more deeply.  At the same time, however, I believe that the Lord longs for us far more than Zacchaeus—or any of us—could ever long for Him.

 

a.       The Lord's longing began before the creation of the world

 

We begin seeking (ezētei) the Lord only after experiencing hardships in life or sensing a deep spiritual emptiness.  But the Lord longed for us long before we were born—indeed, even before the world itself was created.

 

The testimony of Scripture: "He chose us in Christ before the foundation of the world... having predestined us to adoption as sons through Jesus Christ, according to the good pleasure of His will" (Eph. 1:4–5).

 

Meaning: Our longing may have existed for only a few months or years, but the Lord's longing for us stretches across all eternity.

 

b.       The greatness of His longing was proven at the cross

 

The depth of one's longing is measured by the price one is willing to pay to obtain the object of that longing.

 

Our cost: Zacchaeus paid the price of abandoning his dignity and climbing a tree in order to see the Lord.  Likewise, we devote our time and our hearts as we seek Him.

 

The Lord's cost: But the Lord gave up the glory of heaven in order to seek and save us.  On the cross, He paid the ultimate price—His own life, pouring out His blood and water for us.  Jesus' cry, "I thirst." (Jn. 19:28) was not merely an expression of physical thirst. It was also the cry of His burning longing for our souls.

 

c.       The love that sought us first and called us by name

 

In reality, the central figure of Luke 19 is not Zacchaeus but Jesus.  Zacchaeus merely tried to watch from a hidden place among the crowd.  Yet Jesus stopped precisely beneath the tree, looked up, and called him by name. 

 

The Lord who knows our names: People no longer called him by his real name. As a tax collector, he was known only as "traitor" or "sinner."  But Jesus already knew his true name—Zacchaeus, meaning "righteous" or "pure"—and He called him by that name first.

 

Meaning: This miracle was possible because Jesus' longing to meet and save the lonely and rejected soul of Zacchaeus was infinitely greater than Zacchaeus' own desire to see Jesus. 

 

Ultimately, the true reason we should long each day to know Jesus more deeply is that we have come to realize how immense, overwhelming, and eternal His longing for us truly is.  Only those who know they are deeply loved can long to love more deeply in return (Internet).

 

(4)    Fourth, when I read Luke 19:5 in today’s passage, I wondered why Jesus said to Zacchaeus, “When He came to the place, He looked up” [ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας (hōs ēlthen epi ton topon, anablepsas)] and then said, “Hurry and come down, for I must stay at your house today” [σπεύσας κατάβηθι· σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι (speusas katabēthi, sēmeron gar en tō oikō sou dei me meinai)].

 

(a)    In Luke 19:5, the actions and proclamation of Jesus represent a decisive moment that completely changed Zacchaeus’ life.  When we examine this passage deeply through its Greek context, we can discover three spiritual reasons for why Jesus spoke so firmly and urgently.

 

1.       “Looked up” (ἀναβλέψας): a deliberate encounter of movement and gaze

 

Original meaning: The word ‘anablepsas’ (ἀναβλέψας) means ‘to look up’ (ἀνά, “upward” + βλέπω, “to see”). Jesus was not casually glancing up at the tree while walking.  The sentence, connected with the phrase “when He came to the place” (ὡς ἦλθεν ἐπὶ τὸν τόπον), shows that Jesus had been intentionally walking toward that very location where Zacchaeus was from the beginning.

 

Intention: This is the moment when Zacchaeus’ hidden, observing gaze and Jesus’ divine, seeking gaze meet.  This gaze is not one of condemnation, but one of healing and acceptance—instantly recognizing the loneliness and longing of a tax collector who had been rejected by the world.

 

2.       “Hurry and come down” (σπεύσας κατάβηθι): urgency and immediacy of salvation

 

Original meaning: ‘Speusas’ (σπεύσας) is a participle meaning “to hurry” or “to be in haste,” and ‘katabēthi’ (κατάβηθι) is an imperative meaning “come down.”  It is a strong command: “Hurry and come down immediately.”

 

Intention: Among Jesus’ journey toward Jerusalem (toward the cross), Jericho was the final city. In other words, the time Jesus had to bring salvation to Zacchaeus was limited to “today, this very moment.”  Jesus urged immediate response so that Zacchaeus would not hesitate out of shame or fear while remaining in the tree.

 

3.       “I must stay at your house” (δεῖ με μεῖναι): the necessity of God’s sovereign plan of salvation

 

Original meaning: The Greek word ‘dei’ (δεῖ) is a very important term in Scripture, used to express divine necessity—God’s sovereign will and unavoidable plan that must be fulfilled.  ‘Meinai’ (μεῖναι) is the infinitive form of ‘menō’ (μένω), meaning “to stay” or “to dwell.”

 

Intention: Jesus was not making a polite suggestion such as “I would like to stay at your house.”  Rather, He was declaring that there is a divine plan and sovereign necessity: “I must stay at your house today.”

 

Connection to salvation: In Jewish society at that time, entering and staying in the house of a sinner meant becoming associated with him as an equal companion. By intentionally entering and staying in the house of Zacchaeus—who was socially ostracized—Jesus confirmed that this act was the very will of God and the purpose of His coming into the world.

 

Spiritual lessons for us:

 

Salvation always requires a decision “today”: Jesus told Zacchaeus to come down not later, but today (σήμερον).  This teaches that responding to God’s grace must not be delayed; we must obey immediately when the Lord calls.

 

We are the object of the Lord’s “necessary love” (δεῖ): Jesus’ pursuit of us and His dwelling within us is not accidental. It is part of God’s eternal plan—a holy and necessary determination that says, “I must save you.”

 

(5)    Fifth, I became interested in Zacchaeus’ response in Luke 19:6: “He hurried down and received Him joyfully” [σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων (speusas katebē, kai hypedexato auton chairōn)] (Luke 19:6). What is its precise meaning?

 

(a)    This response of Zacchaeus demonstrates an immediate and wholehearted obedience to Jesus’ powerful call.  The detailed original meaning and spiritual inner transformation of this verse can be divided into three aspects as follows:

 

1.       The precise meaning of the Greek sentence

 

“σπεύσας κατέβη” (speusas katebē): immediate obedience without delay

 

The participle ‘speusas’ (to hurry), used by Jesus in verse 5, and the imperative ‘katabēthi’ (come down) are echoed by Zacchaeus in verse 6.  Zacchaeus uses the same root word (σπεύσας) and the aorist indicative verb (κατέβη, “he came down”) to describe his action.

 

This shows that there was not even a one-second hesitation or calculation between Jesus’ word and Zacchaeus’ action. Social shame as a tax collector, the critical gaze of the crowd, and even the awkwardness of climbing down from the tree were all no obstacle before the voice of the Lord.

 

“ὑπεδέξατο” (hypedexato): the highest form of hospitality and reception

 

This word comes from ὑποδέχομαι (hypodechomai), combining ὑπό (“under”) and δέχομαι (“to receive”).  It means more than simply welcoming a guest into one’s home; it implies humbling oneself and receiving the other as one’s rightful authority—honoring them as master and receiving them with the highest respect.

 

Zacchaeus did not receive Jesus merely as a guest, but as the Lord and ruler of his life.

 

“χαίρων” (chairōn): joy of the soul beyond circumstances

 

This is the present participle of χαίρω (to rejoice), describing Zacchaeus as being in a continuous state of overflowing joy as he receives Jesus.

 

While the surrounding Jewish crowd continued to grumble and say, “He has gone in to be the guest of a sinner” (v.7), Zacchaeus was no longer controlled by criticism or social pressure.  He was filled with supernatural joy that transcended his circumstances.

 

2.       Three spiritual lessons for us

 

① True obedience is proven by its speed.

 

Zacchaeus came down immediately (σπεύσας).  We often delay obedience with phrases like “I’ll pray about it” or “I’ll decide later when things improve.”  But delayed obedience is simply another form of disobedience. True faith responds immediately when the Lord calls.

 

② Receiving Jesus means surrendering the throne of the heart.

 

Zacchaeus “received” Jesus (ὑπεδέξατο), meaning he willingly submitted himself to Him.  This symbolizes transferring the throne of his life—previously filled with wealth and power—to Jesus.  Salvation is not merely accepting knowledge about Jesus, but a complete transfer of life’s ownership.

 

③ The power of the gospel gives joy that overcomes condemnation.

 

As Zacchaeus walked down from the tree toward his house, he was surrounded by judgmental murmuring (“this tax collector, this sinner”).  Yet he was filled with joy (χαίρων).  When one is assured that the Lord has accepted them and called them by name, the opinions and condemnation of the world lose their power, and peace and joy remain (Internet).

 

(6)    Sixth, I would like to reflect on the reaction of “the multitude”: “When they saw it, they all murmured, saying, ‘He has gone in to be the guest of a man who is a sinner’” [καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι Παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι (kai idontes pantes diegongyzon legontes hoti Para hamartōlō andri eisēlthen katalysai)] (Lk. 19:7).  Why did “the multitude” react this way?  What lesson does this give us?

(a)    This reaction of the multitude—“καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι Παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι”—stands in sharp contrast to Zacchaeus’ joy in verse 6.  Through this passage, we can analyze why the crowd responded with indignation, and what serious lessons this gives us today, in three points (Internet):

 

1.       The reason for the crowd’s reaction seen through the Greek context

 

“διεγόγγυζον” (diegongyzon): deep-seated grumbling and spreading murmuring

 

This word comes from γογγύζω (gongyzō, “to grumble, to complain”) with the prefix διά (dia), forming an imperfect tense verb.

 

It describes murmuring and complaint that does not occur just once, but spreads continuously through the whole group like a contagion. This is the same word used in the Septuagint for Israel’s “grumbling” against God and Moses in the wilderness after the Exodus.

 

“Παρὰ ἁμαρτωλῷ ἀνδρὶ” (para hamartōlō andri): total condemnation and separation

 

Literally, it means “with a sinful man” or “at the side of a sinner.” For Jews of that time, Zacchaeus was not merely a sinner, but a publicly recognized collaborator with Rome—a “legally acknowledged sinner,” a man considered beyond redemption.

 

From their perspective, Jesus—whom they regarded as the Messiah—entering and associating Himself with such an unclean and contemptible man was an unacceptable spiritual and social betrayal.

 

“καταλῦσαι” (katalysai): lodging as an act of equal fellowship

 

This word means to “unloose,” “dismantle,” or “stay as a guest.”  In the ancient Near Eastern context, entering someone’s house to stay and share meals was a public declaration of equal friendship and shared life.

 

Thus, the crowd, seeing Jesus entering the house of a sinner, experienced not only legalistic anger but also jealousy and disappointment.

 

2.       The concrete background behind the crowd’s reaction

 

Religious superiority and a sense of reward: The crowd believed that because they kept the law and remained faithful under Roman oppression, God’s blessing and the Messiah’s attention should first come to “righteous people like us.”

 

Misunderstanding of grace: They did not understand that salvation is not a reward for law-keeping or status, but the free gift of grace given to the undeserving.

 

3.       Three spiritual lessons for us

 

①      We must guard against “spiritual jealousy” and religious Phariseeism within us.

 

The crowd could not rejoice at the scene of Zacchaeus’ salvation but instead murmured.  Likewise, even within the church, we may quietly grumble or look down on others when someone we consider unworthy receives great grace or blessing.  Thoughts like “Why him, when I pray more?” or “Why her, when her past is not clean?” reveal a similar religious superiority within us.

 

②      God’s saving gaze transcends human reputation.

 

The world classifies people into “righteous and sinners,” “useful and useless,” and excludes and labels them.  But the Lord enters the house of a sinner whom society has rejected.  The church and believers are called not to judge people by worldly labels, but to become a community that welcomes the truth that God’s unconditional grace can reach even those the world has abandoned.

 

③      When walking the path of the gospel, we must not fear the murmuring of the crowd (diegongyzon).

 

Jesus, though fully aware of the crowd’s murmuring and criticism, did not turn away.  For the sake of saving one soul, He was not swayed by public approval or rejection.  Likewise, when we carry out the mission of seeking the lost, we may face misunderstanding, criticism, and murmuring. Yet we must learn to focus not on human voices, but on the will of God.

 

(7)    Seventh, I would like to meditate on Zacchaeus’ words to Jesus: “Behold, Lord, half of my goods I give to the poor; and if I have taken anything from anyone by false accusation, I restore it fourfold” (Lk. 19:8).

 

(a)    This confession of Zacchaeus silences the sharp murmuring of the crowd (v.7) and shows that his repentance did not remain mere emotional tears but became a total, life-transforming turning.  When deeply reflected upon in its original linguistic context and cultural background, this confession reveals three spiritual treasures (Internet):

 

1.       Zacchaeus’ confession in its literary and cultural context

 

①      “I give… I restore”: a present-tense decision

 

Original meaning: In the Greek text, the verbs “give” (δίδωμι) and “restore” (ἀποδίδωμι) are used in the present tense.

 

Intention: This is not a vague future promise such as “I will give when I earn more money later.” Rather, it means a decisive, immediate action: “Right now, at this very moment after meeting Jesus, I am giving my possessions to the poor, and I am beginning to restore fourfold immediately.”

 

②      “Half of my possessions to the poor”: a radical act beyond the law

 

Cultural background: According to Jewish law and rabbinic tradition at the time, giving more than 20% (one-fifth) of one’s wealth for charity was often discouraged, as it could impoverish the giver.

 

Intention: Zacchaeus, however, immediately gives 50% of his wealth, far exceeding legal expectations.  For a wealthy tax official whose life had been centered on money, voluntarily surrendering half of his possessions demonstrates that the power of mammon in his heart has been completely broken by the presence of Jesus.

 

③      “If I have defrauded anyone, I restore fourfold”: full restitution

 

Cultural background: According to Exodus 22, restitution for fraud or theft typically required repayment plus an additional fifth (20%) when confessed.  A fourfold repayment was required only in extreme cases such as robbery or serious theft.

 

Intention: Zacchaeus, as a chief tax collector who had legally exploited people through corrupt systems, places himself in the category of a “grave robber.”  His determination to fully repay his unjust gains shows that his joy is not merely emotional but has become a righteous responsibility to restore what he has wrongfully taken.

 

2.       Three spiritual lessons for us

 

①      True repentance must always be accompanied by “repentance of the wallet.”

 

The Reformer Martin Luther said, “Until a Christian’s wallet has repented, there is no true repentance.”  Unlike the rich ruler in Luke 18, Zacchaeus chose the path of willingly losing his wealth in order to gain Jesus.  Those who receive the Lord as Lord must confess that ownership of material possessions belongs not to themselves but to God, and they must demonstrate faith through a life of stewardship and sharing of material things.

 

②      The joy of salvation flows into practical love for one’s neighbors.

 

The people with whom Zacchaeus shared his wealth were the “poor Jewish neighbors” who had despised and pointed fingers at him.  The unconditional forgiveness and hospitality he received from Jesus was so overwhelming that it transformed him into someone who now covers even the faults of those who had treated him as a sinner and extends love to them.  Vertical grace from God must necessarily expand into horizontal love for one’s neighbor.

 

③      Repentance is not a condition for receiving salvation, but the “fruit” of those who have already been saved.

 

It is not because Zacchaeus promised to share his wealth that Jesus declared salvation over him.  Rather, because Jesus had already called his name, entered his house, and first poured out the grace of salvation, this beautiful fruit of repentance burst forth from within Zacchaeus in response to that grace.  Obedience and works are not the condition of salvation but its evidence (internet).

 

(8)    Eight and last, I would like to meditate on Jesus’ words: “Today salvation has come to this house, because he also is a son of Abraham.  For the Son of Man came to seek and to save the lost” (Lk. 19:9–10).

 

(a)    Luke 19:9–10 is the great conclusion of the salvation drama that began in Jericho and a passage that proclaims the central theological theme that runs through the entire Gospel of Luke.  When we deeply reflect on Jesus’ final declaration in its original linguistic meaning and redemptive-historical context, we can discern three major spiritual truths.

 

1.       Jesus’ declaration in its context and original language

 

①      “Today salvation has come to this house”: the immediacy and communal nature of grace

 

Today (σήμερον, sēmeron): Jesus had already said in verse 5, “Today I must stay at your house,” and now, after Zacchaeus’ immediate obedience (v.6), He declares, “Today salvation has come.”  Salvation is not a vague promise for the future, but a present reality that becomes real in our lives at the very moment we receive Jesus Christ.

 

This house (τῷ οἴκῳ τούτῳ, tō oikō toutō): Salvation does not remain only with Zacchaeus as an individual but has come to his “house” (family/household).  This reveals the beautiful communal principle of salvation: when the head of a household is saved, the spiritual order of the entire family is restored, and the whole family participates in the blessings of the Kingdom of God.

 

②      “He also is a son of Abraham”: the restoration of covenantal identity

 

Restoration from exclusion: The Jewish crowd had labeled Zacchaeus a sinner and pushed him outside the covenant people of God.  But Jesus declares, “he also” (καὶ αὐτὸς, kai autos)—meaning “he, just like the others”—is a son of Abraham.

 

True son of Abraham: This does not simply refer to ethnic Jews by bloodline.  As Paul states in Galatians 3:7, “those who are of faith are sons of Abraham.”  Jesus is restoring Zacchaeus as a true member of the covenant people because he believed in Him and surrendered the throne of his life.

 

③      “For the Son of Man came to seek and to save the lost”: the purpose of Jesus’ incarnation

 

The mission of the Son of Man: The Lord does not simply wait for sinners to come to Him.

 

The specific meaning: “to seek” (ζητῆσαι, zētēsai) shares the same root as Zacchaeus’ earlier attempt to “seek” Jesus (3:3, ἐζήτει, ezētei).  This is a powerful declaration that the Lord’s sovereign and active seeking (zētēsai) overwhelms and fulfills human longing (ezētei), resulting in the complete salvation of a single soul.

 

2.       Three spiritual lessons for us

 

①      Salvation perfectly restores broken relationships and identity.

 

Zacchaeus had much wealth but lived like a spiritual orphan, called not by name but by the label “sinner.”  By entering his house, Jesus restores him to the glorious identity of a child of God—a son of Abraham.  Salvation is not only about going to heaven after death, but also about recovering one’s true identity in Christ here and now, even after being wounded and broken by the world.

 

②      The Kingdom of God is filled with passion for one lost person.

For Jesus, Zacchaeus was not just one among many in the crowd.  Even with the great shadow of the cross in Jerusalem before Him, He paused His journey to seek one man in the small city of Jericho—a lost tax collector.  Even today, the Lord fixes His attention on one lost and broken soul in the midst of a vast world.

 

③      The Lord’s purpose becomes the Church’s purpose and our mission today.

 

If Jesus came to seek and save the lost, then the life of His body—the Church—and of His disciples must have the same purpose.  Everything we do—earning money, working at our jobs, building families—must ultimately become arenas of mission, where we seek the lost around us and lead them to salvation through the love of Christ (Internet).