Community Bible Study -- LUKE

Text of Luke 19:1-20:8 Presentation, Lesson 18

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Jesus and Zacchaeus; the Parable of the 10 Minahs
The Messiah's Triumphal Entry into Jerusalem

Last week Jesus acknowledges himself as Messiah, and began his assault on Jerusalem. He crossed the Jordan in the same area Joshua had crossed over 1000 years earlier to conquer the promised land for the people of Israel. The Messiah also comes as a conqueror - but his task is to conquer evil, and to bring people back to God. An incident outside Jericho illustrated this; a blind beggar addressed Jesus with a title equivalent to "King Messiah"; Jesus acknowledged this and healed him.

But before leaving Jericho for Jerusalem, another incident occurs, allowing Jesus to write "fini" on a topic much discussed through the last three lessons: wealth vs salvation. Jesus has challenged the Pharisees belief that Jewish wealth is a sign of God's blessing. Jesus says: "You cannot serve both God and Money" (16:13); "use worldly wealth to . . . be welcomed into eternal dwellings" (16:9); and "give to the poor (to) provide . . . for yourselves a treasure in heaven (12: 33). But what does Jesus mean?

Usually we discern Jesus' meaning from parables and "case studies" - but the rich man who ignored Lazarus the beggar and the rich young ruler who sought a formula for salvation have been negative examples. Finally with Zacchaeus, we have a positive "case study." Zacchaeus is a rich man who finds salvation; what is special about him?

Zacchaeus is the "chief tax collector (of Jericho) and was wealthy" (19:2). He knows Jesus is coming through town - probably the whole town knows - and "he wanted to see who Jesus was/" But he has a problem: he's very short, and can't see him through the crowd (19:3). "So he ran ahead and climbed a sycamore-fig tree to see him" (19:4).

A chief tax collector is surely not a young man. In my mind's eye, he looks like Robert Reich - one of President Clinton's Cabinet Secretaries, shorter than 5' with gray hair and a gray beard. Zacchaeus is going to a lot of effort to see Jesus, climbing up a sycamore tree. What an indignity . . . what an act of humility!

Passing through town, Jesus sees this distinguished little man looking ridiculous up a sycamore tree . . . and he stops. "Hey, Zacchaeus," he says, "comeondown. I need a place to stay in Jericho; how about your house" (cf 19:5).

We might imagine Zacchaeus' reaction; "surprised" would be an understatement. Anyway, "he came down at once and welcomed (Jesus) gladly" (19:6).

We know what the Jews think of tax collectors - and not just the Pharisees . . . worse than we do today! "The people . . . began to mutter, 'He has gone to be the guest of a sinner'" (19:7). Zacchaeus hears the undertone, and clicks into "damage control" mode. "Look, Lord!" he says. "Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount" (19:8).

Before we go farther, let's recognize what Zacchaeus has just said. Under Old Testament law, a thief is required to pay a penalty double the value of the goods he stole (cf Ex 22); Zacchaeus agrees to twice the penalty required by the law. He's issuing a challenge to the people; he's saying: "I know you think all tax collectors cheat . . . but I don't; and if anyone can prove I have cheated, I'll pay double the legal penalty."

Jesus is satisfied. "Today salvation has come to this house," he says. "For the Son of Man came to seek and to save what was lost" (19:9-10).

Lots of sermons have been preached on what goes on in Zacchaeus' head. I think of him like someone who goes to a Billy Graham Crusade, planning to answer the altar call: God has already prepared a receptive heart, and all that's needed is opportunity and words of encouragement. Zacchaeus is not a casual bystander, suddenly moved by Jesus; he has gone to a lot of effort to see Jesus. And Zacchaeus is not an evil person who instantly turns his life around; Zacchaeus has been a "good person": a tax collector who doesn't cheat (19:8). He only needs to add belief in Jesus as the final step to salvation.

Now - with one parable and two case studies about wealth and salvation - we can compare and contrast them to get a more comprehensive picture of Jesus' attitude:

1. The rich man who ignored Lazarus the beggar (16:19-31) knew God's law required him to give to the poor (16:29); but he ignored the law. He is damned.

2. The rich young ruler (18:18-23) who sought a formula for salvation surely gave to the poor - but out of ritual and obligation rather than heart attitude. And he's hung up on being blessed by his money; the idea of gaining salvation by giving it away just doesn't compute (18:23). He is the one about whom Jesus said: "How hard it is for the rich to enter the kingdom of God!" (18:24) - not impossible, but hard!

3. But Zacchaeus has a repentant spirit and a contrite heart. He did not need to give half his possessions to the poor right in the streets of Jericho; in fact, Jesus would criticize him for doing it with such fanfare in front of his neighbors (cf Matt 6:1-4). But Zacchaeus illustrates a heart attitude to do what Jesus said earlier: "Use worldly wealth to . . . be welcomed into eternal dwellings" (16:9); "give to the poor (to) provide . . . for yourselves a treasure in heaven (12: 33).

Zacchaeus' heart attitude makes him saved and the other two not. As Jesus said in Luke 5: "I have not come to call the righteous, but sinners to repentance" (5:32); the repentant Zacchaeus has gained eternal life.

Jesus continues along the 15 miles from Jericho to Jerusalem, and is approaching the city. The people no doubt recognize the symbolism of Jesus crossing the Jordan at Jericho like Joshua did. With 20-20 hindsight we know Jesus the Messiah is coming to conquer evil . . . but the Jews believe the Messiah will throw off foreign oppression and restore the Kingdom of David, with himself on the throne. Hence as Jesus approaches Jerusalem, "the people thought that the kingdom of God was going to appear" (19:11). Maybe they expect Jesus - mild-mannered peasant holy man - will duck into a phone booth and emerge as Messiah at the head of a strong Jewish army . . . or maybe they expect an army of angels will join Jesus. So Jesus tells a parable to put a damper on that attitude.

"A man of noble birth went to a distant country to have himself appointed king and then to return" (19:12). Jesus is saying - albeit obliquely - that he's not going to become king here and now, but later. First he must die sinless - by crucifixion - and be resurrected to heaven, far away. Only then will he be "appointed king" . . . and he will return after that.

What happens while the king-to-be is away? Students of history and English literature might recall the mischief that went on in England while King Richard III fought in the crusades, and was held captive for ransom in Austria while returning. The story of Robin Hood indicates that some remained loyal to the king, and tried to keep things in order until he returned; but others like his brother John tried to undercut him, so that even if the king returned, he couldn't regain his throne. Jesus mentions both groups.

In this parable, the king-to-be calls in ten of his servants, gives each of them a large sum of money -- the equivalent of 3 months' wages -- and instructs them to "put this money to work . . . until I come back" (19:13). When the man returns as king, one servant has increased the money tenfold; another fivefold. But a third servant returns the money with a self-serving explanation that he was afraid of failure and the king's wrath, so he hid the money (19:20-21). The first servant is greatly rewarded . . . and likewise the second. But the third servant receives the wrath of the king for disobeying instructions . . . making no effort to increase the money; his money is taken away and given to the servant with the tenfold increase. Jesus explains: "To everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away" (19:26).

This parable is not about money; Jesus only uses money as an example. Just as people like Robin Hood took risks for King Richard while he was away, believers in Jesus are expected to do his work while he is gone - taking risks if necessary. Jesus' point is similar to that in his parable about wise servant-managers in Luke 12. Moreover, there is no neutrality with Jesus (cf 11:22); "secret disciples" who cower in fear of those who oppose Jesus will not be commended if they come out of the closet when Jesus returns . . . instead, they will be criticized for not doing God's work when the going was rough.

And as for those who opposed the king-to-be - who tried to undercut him while he was away - the king had them brought out and killed in front of him (19:27). So it will be with those who work against Jesus while he is away; when he comes again in glory, they will be condemned to an eternity of punishment separated from God.

After Jesus speaks this parable, he arrives in Bethany at the foot of the Mount of Olives; he spends the Sabbath there with Lazarus and Mary and Martha (cf Lk 10). Then comes the high point of this lesson: Jesus' Triumphal entry into Jerusalem on Palm Sunday as Messiah. He leaves Bethany along the old road (still in existence and shown on the web site); and he walks up the Mount of Olives toward the village of Bethphage.

He sends two disciples off the main road and down a little hill into the village of Bethphage to get a donkey's colt which has never been ridden (19:30). They find the colt, just as Jesus had said. As they are untying it, the owners stop them; but the disciples merely say - as Jesus instructed (19:31) - "The Lord needs it" (19:34), and the owners let them go. Was it like a miracle that the colt was there and the owners let Jesus have it . . . or was it all prearranged. It doesn't matter. Jesus needed to ride a colt as he entered Jerusalem so he could identify himself as Messiah . . . because that's how the prophet Zechariah said the Messiah would enter Jerusalem: "riding . . . on a colt, the foal of a donkey" (Zech 9:9).

The disciples bring the colt to Jesus; Jesus mounts it, and the procession continues up the Mount of Olives toward Jerusalem. Think how miraculous this is. Jesus may never have ridden a donkey in his life, yet this unbroken colt is docile for the Messiah!

Soon Jesus approaches the crest of the Mount of Olives. It's Passover; Jews from all over the world have come to Jerusalem, swelling the population to many times its normal size. The guest rooms of residents and all the inns fill up quickly; and most pilgrims camp out on the Mount of Olives. This is a ready made crowd of devout Jews, familiar with scripture. And when they see this guy riding a donkey's colt, they think: Zechariah 9:9 . . . Messiah . . . and with me here in Jerusalem! Wow!

So the crowd - led by Jesus' disciples - goes crazy. Only John's gospel mentions the palm branches waved for Jesus - traditional greeting for a Jewish king -but listen to what Luke records the crowd saying: "Blessed is the king who comes in the name of the Lord!" (19:38). Jesus is identified - again - as "King Messiah"!

The Pharisees don't like this greeting. Is it because they fear Roman troops will react to this "King Messiah" moniker and start killing Jews indiscriminately? Or is it because they object to applying this title to Jesus in front of these ignorant, out-of-town pilgrims? For whatever reason, they say to Jesus: "Teacher, rebuke your disciples!" (19:39). Jesus responds: "If they keep quiet, the stones will cry out" (19:40). Remember when John the Baptist said: "Out of these stones God can raise up children for Abraham" (3:8)? Jesus is saying: "If the children of Abraham don't recognize their Messiah, God will raise up some who do!" And so it was!

Coming down the Mount of Olives, Jesus takes in a dramatic view of the Temple, with Jerusalem in the background. Once again (cf 13:34-35) Jesus weeps over the city, and predicts its destruction, when "Your enemies will . . . encircle you and . . . dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God's coming to you" (19:43-44). And so it was 40 years later, when the Romans destroyed the city. Not one stone of the temple was left on another - and in the last 50 years, many of those stones have finally been uncovered, just where they have lain for over 1900 years.

Jesus comes down through the olive groves of Gethsemane to the foot of the Mount of Olives. Then he goes along the length of east wall of the temple. He comes to the south wall, and enters through the Hulda Gates used by the common people. He walks up the stairway and into the Court of the Gentiles. There he finds the temple markets, franchised by the chief priests, exchanging money and selling "temple-approved" animals for sacrifice. The market is an important source of revenue for the high priestly families, and they charge exorbitant prices, ripping off both local Jews and foreign pilgrims. This isn't the first time Jesus has seen the temple markets, but it's the first time he has seen them as the formally proclaimed Messiah. And the Messiah cannot allow this practice to continue - no matter how powerful it's sponsors. Jesus says: "It is written (in the bible), . . . 'My house will be a house of prayer'; but you have made it 'a den of robbers'" (19:46). So Jesus makes a whip (cf Jn 2:15), and "began driving out" the merchants (19:45).

Because Jesus did this - and because of the unacceptable doctrines he was teaching - "the chief priests, the teachers of the law and the leaders among the people were trying to kill him" (19:47). He wasn't hard to find if they wanted to do this; "every day he was teaching at the temple" (19:47). But Jesus' opponents held back because of his reception of Palm Sunday, and "because all the people hung on his words" (19:48); they were afraid the people would riot against them (Matt 26:5).

Finally, the Jewish religious leaders think they've found an angle - at least to shut Jesus up. The 1st century Jewish religion is very authoritarian. When a rabbi gave an opinion about Jewish law, he always cited the authority of the opinion of a more prominent rabbi - or analogy with the opinion of a more prominent rabbi. This is the way the oral law was developed; and the Jewish people knew and accepted this technique. But Jesus is breaking the mold. He dares to interpret the bible for himself. So "the chief priests and the teachers of the law, together with the elders," believe they can discredit Jesus with the people by exposing this! They "came up to (Jesus). 'Tell us by what authority you are doing these things,' they said" (20:1-2).

But, as usual, Jesus outsmarts them. He could say: "I get my authority directly from God" . . . and that's probably what they want him to say. But, instead, Jesus turns their question around. "I will also ask you a question," Jesus replies: "Was (John's baptism) from heaven, or from men?" (20:4-5). He answers their question about his authority by asking their opinion of John the Baptist's authority.

Jesus has them trapped. John's ministry did not have the endorsement of the Jewish establishment. The religious leaders realize: "If (they) say, 'From heaven,' (Jesus) will ask, 'Why didn't you believe him?' But if (they) say, 'From men,' the people will stone (them), because they are persuaded John was a prophet. So they answered, 'We don't know where it was from'" (20:5-7). The religious leaders cop out. So Jesus likewise refuses to answer. "Neither will I tell you by what authority I am doing these things" (20:8), he says. It's Jesus 1, Jewish leaders 0; not good for Jesus' longevity.

Next week we will get a snapshot of what Jesus has been "teaching . . . in the temple courts and preaching" - what the Jewish religious leaders find so offensive. He tells a parable attacking the chief priests and teachers of the law . . . he comments on taxes . . . he talks about the resurrection and marriage . . . he discusses the identity of the Messiah . . . and he makes one final comment about wealth and salvation.