Season of
Great Fast
Second Sunday: LUKE 19:1-10
REPENTANCE OF ZACCHAEUS
INTRODUCTION
Jesus specially attended the poor, the sick, the
demoniacs, and the outcasts of Jews like tax-collectors, public sinners,
and Samaritans. He came with the mission of seeking the lost sheep and
saving them. All humans come under the fallen category because of the
original sin. So, the redeemer came down from heaven to save all
humanity. Jesus is the rescuer and relief for all who are downhearted
because of sin, poverty, sickness, and exploitation. The call of
Zacchaeus and his instant reconciliation with his firm resolve to share
half of his assets to the poor and the rest for a fourfold restitution
to his victims is an inspiring role model Jesus could present to his
critics in Jordan. The conversion of Zacchaeus is a lesson for us also
for the renewal of our lives. Like Jesus, who despite social criticism,
sought and helped Zacchaeus, let us also seek and save those who need
our service.
BIBLE TEXT (LUKE 19:1-10 )
The Temptation of Jesus
(Lk 19:1) Jesus entered
Jericho and was going through the city. (2) And a man was there named
Zacchaeus. He was a tax collector and a wealthy man. (3) He wanted to
see what Jesus was like, but he was a short man and could not see him
because of the crowd. (4) So he ran ahead and climbed a sycamore tree.
From there he would be able to see Jesus who had to pass that way. (5)
When Jesus came to the place, he looked up and said to him, “Zacchaeus,
come down quickly, for I must stay at your house today.” (6) So
Zacchaeus hurried down and received him joyfully. (7) All the people who
saw it began to grumble and said, “He has gone to the house of a sinner
as a guest.” (8) But Zacchaeus spoke to Jesus, “The half of my goods,
Lord, I give to the poor, and if I have cheated anyone, I pay him back
four times (9) Looking at him Jesus said, “Salvation has come to this
house today, for this man is also a true son of Abraham. (10) The Son of
Man has come to seek and to save the lost.”
INTERPRETATION
Luke prepared his gospel and Acts of the Apostles
for Theophilus after investigating everything accurately and wrote it
down in an orderly sequence (Lk 1:3). So, the actions and doctrines of
Jesus that Luke present before this gospel passage would help us better
understand their connection to Zacchaeus’s call and conversion.
1. (Lk 18:9-14) Jesus presented the parable of the
Pharisee and tax collector who went to temple area to pray. There, Jesus
favored the humility and repentance of the publican than the
self-righteous and self-exalted prayer of the Pharisee. That attitude is
reflected in Jesus’ calling of the tax-collector Zacchaeus, his
conversion, and grumbling of the Jewish elites against Jesus for
dwelling at Zacchaeus’ house.
2. (Lk 18:15-17) When people brought their children
to Jesus, he welcomed them, and compared them with those who accept the
kingdom of God. The transformation of Zacchaeus’ heart became an example
of the childlike who inherit God’s kingdom.
3. (Lk 18:18-23) A rich official asked Jesus what
he must do to inherit eternal life. Besides observing all the
commandments, Jesus advised him to sell all his property, distribute
that to the poor, and follow Jesus. Though the official declined it,
Zacchaeus implemented it without Jesus even asking for it.
4. (Lk 18:24-27) Based on the decline of the rich
official’s call, Jesus taught, “it is easier for a camel to pass through
the eye of a needle than for a rich person to enter the kingdom of God.”
The rich man Zacchaeus, while hosting Jesus, proved that such
extra-ordinary conversions could happen.
5. (Lk 18:28-30) When Peter told Jesus, “We have
given up our possessions and followed you,” Jesus promised the apostles,
“an overabundant return in this present age and eternal life in the age
to come.” Zacchaeus also gave up his possessions for eternal reward.
6. (Lk 18:35-43) While proceeding through Jericho
to Jerusalem, Jesus made the third prediction of his passion, death, and
resurrection (Lk 18:31-34). After giving sight to a blind beggar in
Jericho, Jesus gave spiritual sight to the sinful Zacchaeus (Lk
18:35-19:10).
Only Luke reports the conversion of Zacchaeus, a
publican. Luke was a Greek Gentile who wrote the gospel and Acts
addressing to a Gentile Roman official Theophilus. He presented Jesus as
a Gentile-friendly Saviour of the world. Hence, Luke emphasized Jesus’
interest in the salvation of the excluded like Gentiles, Samaritans,
women, tax-collectors, and the poor along with the Jews. He presents
Jesus as the savior searching for the lost and abandoned in the society.
Luke illustrates how Jesus valued them, forgave their sins, and welcomed
them into his kingdom using the parables of the good Samaritan (Lk
10:29-37), the lost sheep (Lk 15:4-7), the lost coin (Lk 15:8-10),
reception to the prodigal son (Lk 15:11-32), the Pharisee and the
publican praying in the Temple (Lk 18:9-14), and the call and conversion
of Zacchaeus (Lk 19:1-10).
Jericho is historically renowned because the
Israelites captured Canaan by first conquering that city under the
leadership of Joshua and with the miraculous intervention of God (Josh
cha. 6). Joshua had allotted that area to the tribe of Benjamin (Josh
18:21). It was around eight miles west of Jordan and 18 miles east of
Jerusalem. Since Jericho was a cursed city (Josh 6:26; 1 Kgs 16:34), its
spring water was foul and land sterile. At the request of its
inhabitants, Elisha threw salt into the spring there, and God purified
the water in the springs (2 Kgs 2:19-22). Since then, the city turned
out to be fertile and became famous for palm forests, balsam groves,
rose gardens (Sir 24:14), and dates. Jericho was known as the “City of
Palms” (Deut 34:3; Judg 1:16), and later as the “City of Perfumes.”
Being the richest city in Palestine, Jericho remained a great taxation
center. So, Zacchaeus, an overseer of tax-collectors here, became
immensely wealthy.
The Jews from Galilee, while going to Jerusalem,
avoided straight journey through Samaria because of their enmity with
the Samaritans. So, they traveled east, crossing River Jordan, and
heading south. Again, they crossed back the River Jordan and passed
through Jericho on the west to reach Jerusalem. Though Jesus also had
traveled through Samaria, most often he took the Jericho route. While
passing through the city on his way to Jerusalem for Passover, Jesus
healed the blind beggar and then met Zacchaeus.
Zacchaeus or Zacchai is a Hebrew name (Ezr 2:9; Neh
7:14) and so he was a Jew. He was rich because of his profession and had
reached the top position as a chief tax collector. However, he was
socially and ethically poor among the Jews because of his allegiance to
Rome as a tax collector and his excessive and forceful taxation.
The wealth of Zacchaeus gave him only temporary
happiness with a spiritual emptiness. Some tax-collectors like him had
already received John’s baptism of repentance with a resolution not to
collect more than what was prescribed (Lk 3:12-13). John did not prevent
them from collecting taxes for Rome. But he asked them to do justice to
their taxpayers. Zacchaeus declined to approach John because of his
greed. Some of his friends who enjoyed peace after their baptism from
John might have shared their experience with Zacchaeus. An afterthought
from his part was worthless because King Herod beheaded John.
Zacchaeus had heard of Jesus performing miracles
and forgiving sins to relieve the physical and mental miseries of the
people who were short of basic needs. He might have heard of Levi, the
tax collector whom Jesus selected as his apostle. Levi, also known as
Matthew, left everything he had and became a follower of Jesus (Lk
5:27-28). The change of Matthew’s life and the joy he felt despite his
worldly loss might have been a talk among the tax collectors. Fed up
with the emptiness Zacchaeus felt and the animosity from others, he
might have thought of following the model of Matthew. He had heard the
parable of the Pharisee and tax-collector that Jesus taught where he
acknowledged the publican and not the Pharisee (Lk 18:9-14). The
tax-collectors were wondering how a popular Jewish Rabbi could favor
them while other Jews despised them. Thus, Jesus became a talk among the
publicans. The news about Jesus’ curing of the blind beggar in
Zacchaeus’ hometown was the latest flash news. That facilitated
Zacchaeus' fervent longing to see Jesus while he was crossing Jericho
heading to Jerusalem. He wished to see Jesus, though not in person but
as an observer, to find out how was this man of God in his appearance
and dealings with the people.
Besides physical shortness, Zacchaeus felt socially
and spiritually dwarf. He felt isolation from his Jewish community
because of their hate towards him as a greedy tax collector for Rome.
Jesus was on his last trip to Jerusalem for the
Passover, followed by his crucifixion. By that time, he was popular, and
a large crowd was around him, including his disciples and many in
Jericho who heard of Jesus’ miraculous healing of a blind beggar in
their hometown. The Jews from far and near were traveling to Jerusalem
through Jericho for the Passover. Some of them also joined Jesus’ band.
Because of the enormous crowd around Jesus, Zacchaeus had difficulty to
go closer to him. Besides Zacchaeus’ short stature that would block his
view of Jesus, his social alienation and people’s hatred prevented him
from entering the crowd. He might have feared an attack from his enemies
if they find him among them.
By the time Zacchaeus reached where Jesus was, he
had left Jericho town heading towards Jerusalem. So, Zacchaeus could not
climb any rooftop to see Jesus. The only way he could view Jesus was to
climb on a roadside tree where Jesus was about to pass. Zacchaeus might
have noticed people climbing trees to peek at Jesus. So, Zacchaeus ran
ahead of Jesus and climbed on a sycamore tree.
The Greek word sūkomoros means fig-mulberry
because, by nature, it is a blend of fig-tree and mulberry tree. It
resembles the fig in its fruit, and the mulberry in its leaves. The name
sycamore has been used for several types of trees with similar leaves.
Fig, mulberry, and sycamore are often mentioned in the Bible.
As an ancient tree, sycamore gained various
symbolisms like strength, protection, reliability, and clarity in
different religions and cultures. Sycamore had low spreading, long, and
strong branches making it convenient for people to climb and look down
on the road. Thus, Zacchaeus could get a full view of Jesus. Because of
Zacchaeus’ story, the sycamore tree became a symbol of ‘clear vision of
Jesus’ in Christianity.
Trees have special significance in the Bible. Among
the many trees in the Garden of Eden, “the tree of life” and “the tree
of the knowledge of good and evil” were special and in the middle of the
garden (Gen 2:9). God prohibited Adam eating from “the tree of knowledge
of good and evil” and warned him, “when you eat from it you shall die”
(Gen 2:17). Satan, sin, sickness, and death came into the lives of
humans from this tree. Salvation came from another tree, the cross
through the death of Jesus on it (1 Pet 2:24). God reveled through John
in the island of Patmos, “To the victor I will give the right to eat
from the tree of life that is in the garden of God” (Rev 2:7).
Sycamore trees were abundant in the Jordan Valley
and other parts of Palestine. But their fruits were low class and were
poor people’s food. The sycamore produced fruit for living, shade for
people during hot season, and durable wood for multiple usage (1 Kgs
10:27). Sycamore belongs to the family of fig trees. Fig tree shade was
a spot for study and reflection on the Holy Scripture. Jesus found
Nathaniel doing so under a fig tree (Jn 1:48). Zacchaeus received the
fruit of salvation from a fig-like sycamore tree that usually yields
inferior quality produce.
Among the many people watching Jesus from the
roadside trees, he selected Zacchaeus. Jesus knew by his divine power
the condition of Zacchaeus as a rich man with a spiritual vacuum. It was
like Jesus knowing Nathaniel when Philip introduced him to Jesus.
Nathaniel was surprised when Jesus told of him at the first sight, “Here
is a true Israelite. There is no duplicity in him” (Jn 1:47). Jesus had
also found Nathaniel first under a fig tree that has resemblance to
sycamore on which Zacchaeus climbed.
When Jesus called Zacchaeus by name, he was
surprised because they did not know each other. Besides, Jesus was the
popular prophet of the time and Zacchaeus was a hated publican.
Probably, after becoming a tax collector that was the first time, he was
hearing an affectionate call of his name. That softened his sturdy
heart. Jesus’ call of Zacchaeus by name in public was a huge recognition
and personal attention for him. Jesus, the good shepherd, taught, “the
sheep hear his voice, as he calls his own sheep by name and leads them
out. … he walks ahead of them, and the sheep follow him, because they
recognize his voice” (Jn 10:3-4).
Jesus used the term quickly to express his
enthusiasm to meet with Zacchaeus for his salvation. Jesus was on his
way to Jerusalem for his final Passover and crucifixion as the Lamb of
God. Before that, he longed to help as many people as possible. That was
Zacchaeus' first and last chance for redemption from Jesus.
During his public ministry, Jesus and his disciples
were wandering around and had no residence of their own. People gave
them accommodation and hospitality. However, this is the only recorded
event of Jesus volunteering to stay in someone’s house. Jericho, being a
rich city, was the center of elite Jews, especially priests and
Pharisees. Jesus bypassed their residences and selected the house of a
publican to stay. He found a double purpose for it. He, along with his
disciples, could get accommodation and he could spiritually influence
Zacchaeus and his friends. They were also publicans and Jesus came in
search of sinners and not the righteous. For Zacchaeus, it was an
unexpected and gracious offer from Jesus. A similar instance that Luke
reports was the calling of Levi, another tax collector. There, Levi
invited Jesus to his house for a grand banquet with his friends (Lk
5:27-32).
Just as Jesus asked Zacchaeus to come down quickly,
he hurried down joyfully to meet Jesus. Thus, both the Savior and the
penitent were eager to meet each other. Zacchaeus did not expect a
personal pick of him by Jesus amid a large crowd. That public honor made
him joyful to talk to the popular Jesus. Sycamore tree became a medium
for his transformation. He climbed it with the curiosity to see what
kind of a person Jesus was and came down quickly from it with the joy of
meeting the divine person who was going to change his life and destiny.
The crowd that had been admirably following Jesus
was stunned at the meeting of Jesus and Zacchaeus. They all knew who
Zacchaeus was and doubted how Jesus would dare to start a dialogue in
public with the notorious sinner. The sudden reaction arose from the
Jews, who were going to Jerusalem for the upcoming Passover and the
people in Jericho. So far, they had high esteem toward Jesus because of
the miracles he performed, especially the healing of the blind beggar
Jesus had done a short while ago. If Jesus was a prophet or the Messiah,
why cannot he understand Zacchaeus, whom everyone knew as a publican?
So, they grumbled against Jesus. By mentioning all the people, the
evangelist does not restrict the reactors as Pharisees and priests,
though they might have been instigating the criticism.
The crowd could not admit a Jewish Rabbi making
friendship with sinners, especially receiving their hospitality and
dining with them. That was against the acceptable norm of the time.
Jesus ignored what the public thought about him. He wanted to teach them
he hates only the sins and not the sinner. The same situation of
criticism happened when Jesus dined at the house of Levi with other
sinners (Lk 5:30). One accusation against Jesus was, as he himself
expressed, “The Son of Man came eating and drinking and you said, ‘Look,
he is a glutton and a drunkard, a friend of tax collectors and sinners”
(Lk 7:34).
Jesus’ goal was to seek the sinners and make them
saints because he came in search of the lost and regain them the lost
paradise. So, Jesus’ action of volunteering to go as a guest at the
house of a publican was a lesson in action on how to deal with the
sinners. Usually, a good person mingling with sinners would become a
sinner. In Jesus’ case, his association with them made them saints, as
in Levi and Zacchaeus. That should be the influential style of a
Christian. Instead of the seeds of sin flow from the sinners to the
saints, the sanctity should stream from the saints to sinners, making
them holy. “Whoever brings back a sinner from the error of his way will
save his soul from death and will cover a multitude of sins” (Jm 5:20).
It is natural that people of any nation would hate
their community member working for their enemies. Zacchaeus was such a
Jew collecting tax for the Roman emperor, the enslaver of the Jews.
Zacchaeus’ collection method was unethical because there was no standard
tariff for taxation during that period. His unjust plunder is clear from
his resolution to recompense for the money he had gained by cheating
others. He cared only for wealth and ignored Jewish patriotism,
religious practices, sufferings of the people, or social approval.
Hence, the Jewish public had branded Zacchaeus as a sinner and had
detested him. He was ineligible for salvation according to their
standards. So, Jesus’ involvement with such a publican arose doubts on
the credibility of Jesus. The crowd was unaware of Jesus’ intention and
considered him crossing the traditional Jewish boundaries. In fact,
Jesus was making Zacchaeus pay all the unjust amounts he had levied from
them. Often, God’s or his representatives’ actions might seem strange to
us due to our limited knowledge. We should be patient for the outcome of
their mysterious actions.
Jesus demanded nothing from Zacchaeus. However, the
publican felt that Jesus, while coming to his house, had entered his
very heart. He examined his conscience first time and felt the powerful
urge to renew his life to be a worthy host of Jesus. Like the centurion
who approached Jesus to heal his paralyzed servant, Zacchaeus also felt,
“Lord, I am not worthy to have you enter under my roof” (Mt 8:8). He was
convinced that the happiness he felt in amassing wealth is worthless
compared to the joy Jesus would offer by renouncing everything he had
unworthily accumulated. So, he made his firm resolve and confession to
the Son of God.
Zacchaeus was enormously rich because he was a
high-ranking tax collector in an extremely resourceful city. Giving away
half of his wealth was a huge amount. It was his many years of
hard-earned wealth. In the past, he could not imagine of losing them
instantly. However, when Jesus touched his heart, the material wealth
became a burden for him. By following Jesus’ teaching, “Sell your
belongings and give alms” (Lk 12:33), Zacchaeus disposed half of his
property for the poor. So, his almsgiving was not a minimal amount or
from the surplus savings he had.
Zacchaeus had never thought of the hardships of the
poor. But he had noticed their lighthearted living, free from worries.
God had been feeding them through the generosity of many others. Instead
of remaining as a selfish person, Zacchaeus became altruistic and made a
firm resolve to distribute half of his wealth to the poor while keeping
the rest to restitute those whom he had exploited. Zacchaeus put into
practice what the young rich man failed when Jesus said, “If you wish to
be perfect, go, sell what you have and give to [the] poor, and you will
have treasure in heaven. Then come, follow me” (Mt 19:21). Zacchaeus
wanted to be perfect and, by distributing half of his wealth to the
needy, the spiritually poor Zacchaeus became rich in the heavenly realm.
Zacchaeus knew he had deceived many and made them
suffer. He volunteered to spend the rest of his wealth to restitute for
the damages he had done to others. Being a Jew, he was aware of God’s
commandments, “When someone steals an ox or a sheep, and slaughters it
or sells it, the thief shall pay five oxen for an ox, and four sheep for
a sheep. The thief shall make restitution, but if unable to do so, shall
be sold for the theft” (Ex 22:1). “If what he stole is found alive in
his possession, be it an ox, a donkey or a sheep, he shall make twofold
restitution” (Ex 22:3). God told Moses, “Tell the Israelites: If a man
or a woman commits any offense against another person, thus breaking
faith with the LORD, and thereby becomes guilty, that person shall
confess the wrong that has been done, make restitution in full, and in
addition give one fifth of its value to the one that has been wronged”
(Num 5:6-7). When Prophet Nathan told to King David, the story of a rich
man who “spared his own flocks and herds to prepare a meal for the
traveler who had come to him: he took the poor man’s ewe lamb and
prepared it for the one who had come to him,” David responded, “He shall
make fourfold restitution for the lamb because he has done this and was
unsparing” (2 Sam 12:4). Zacchaeus confessed to Jesus his sins and
restituted what the law demanded or even more by paying back four times
what he had cheated. Thus, Zacchaeus showed the people the method of a
genuine conversation.
A confession will be perfect only with restitution.
If we damaged the reputation of another, we should correct that to the
community where we spread the gossip. If the damage is of property, that
should be restituted by returning it with interest. According to the
Catholic Church, “Many sins wrong our neighbor. One must do what is
possible in order to repair the harm (e.g., return stolen goods, restore
the reputation of someone slandered, pay compensation for injuries).
Simple justice requires as much. But sin also injures and weakens the
sinner himself, as well as his relationships with God and neighbor.
Absolution takes away sin, but it does not remedy all the disorders sin
has caused. Raised up from sin, the sinner must still recover his full
spiritual health by doing something more to make amends for the sin: he
must "make satisfaction for" or "expiate" his sins. This satisfaction is
also called ‘penance’” (CCC-1459). Zacchaeus has become a good example
of making a true confession with restitution.
The look of Jesus at
Zacchaeus was at first a glance into his sinful heart with
compassion. After his confession and firm resolve for restitution, the
look was of appreciation. Jesus could now show the priests and
Pharisees, watching at him with disgust, why he mingled with the
sinners. He showed Zacchaeus as a model for the public on the method of
repentance, and the disciples the necessity of helping such sinners.
Because Zacchaeus attempted to see Jesus, despite
the obstacle of the immense crowd and his physical stature, he found
means to watch Jesus coming and gained his attention in public. When
Jesus volunteered to be a guest at his house, he felt like Jesus
mobilized his heart. Zacchaeus felt the need to cleanup his soul to
receive Jesus. While he lost almost all of his wealth by voluntarily
distributing half of his assets to the poor and the rest to restitute
for his sins, he gained peace and joy. He regained public acceptance of
the Jews and recognition of the Christians. Luke presented him in the
gospel as a memorable role model for the conversion of sinners. All of
these are more precious than the value of all the wealth he had
accumulated.
When Jesus called the apostles, they left everything they had and followed him. Jesus told Peter, “Everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life” (Mt 19:29). During the sermon on the mount, Jesus taught, “Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal. But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal. For where your treasure is, there also will your heart be” (Mt 6:19-21). Zacchaeus' heart was in the wealth he had amassed through unjust means. When Jesus came to him, Zacchaeus converted his worldly possessions as his resources in heaven. Though the rich Zacchaeus became poor in this world, he became wealthy in heaven. That is why Jesus assured salvation for him and his family, who had gained from his sins and now spiritually benefitted from his conversion. Salvation comes to us and our families when we receive Jesus and respond like Zacchaeus did.
God found favor with Abraham because he avoided
idolatry and worshipped the only one and true God. Those who followed
his faith, by renouncing false gods, were the descendants of Abraham.
St. Paul wrote, “Abraham ‘believed God, and it was credited to him as
righteousness.’ Realize then that it is those who have faith who are
children of Abraham” (Gal 3:6-7). The Jews were proud that they had
Abraham as their father (Mt 3:9). “For not all who are of Israel are
Israel, nor are they all children of Abraham because they are his
descendants” (Rom 9:6-7), but only those who are faithful to their
covenant with God like Nathanael who had no duplicity in him (Jn 1:47).
When the prodigal son returned to his father with repentance saying,
“Father, I have sinned against heaven and against you; I no longer
deserve to be called your son” (Lk 15:21). Like him, Zacchaeus, though a
biological descendant of Abraham, had lost that true sonship because of
his sinful life, forgetting God’s precepts, and exploiting people. He
had recovered from it by his renewal of faith through his confession and
restitution for corruption.
The Son of Man stands for Jesus Christ. He used it
for himself, emphasizing his humanity, while others used Son of God to
emphasize his divinity. Both have the same reference to Jesus as the
Messiah. Here, Jesus states his mission for his incarnation. He had been
doing it throughout his public life and entrusted his disciples,
including us in the modern world, to continue his mission through the
church and our lives. There is no other ‘god’ who came into the world
with such a mission. So, no other religion can offer us eternal
salvation.
The lost does not mean those that are destroyed.
They are the people who have drifted from the covenantal relationship
with God. They still have the opportunity to reconcile with God like
Zacchaeus and the lost son in the parable of the prodigal son. The first
parents, and through them all humans, are lost in sin. God the Father
did not abandon them. “For God so loved the world that he gave his only
Son, so that everyone who believes in him might not perish but might
have eternal life” (Jn 3:16). So, for us who are lost, Jesus is “the way
and the truth and the life. No one can reach the Father except through
him” (Jn 14:6).
During the past, God came down seeking the chosen
people of Israel suffering from Egyptian slavery. He saved them from
that bondage by training and sending Moses as His representative. Jesus
is a prototype of Moses who came down to seek all sinners and to save
them.
Because of the fall of the first parents, all are
born with original sin and so all need salvation through the Messiah.
However, from the time of Adam, there were many who were righteous,
starting with Abel and Seth. God specially selected Abraham and made a
covenant with him. Many of the chosen people broke away from God. Even
the self-righteous during Jesus’ public ministry were among the lost who
were unwilling to accept and follow Jesus, the Good Shepherd.
Through baptism, we have regained our lost sonship
with God. However, like the elite Jews whom Jesus criticized, we might
also fall into ritualistic practices and lip service without repentance
and restitution for our sins. Let us keep reviewing our lives and renew
our covenantal relationship with God.
MESSAGE
1. Even with all your worldly achievements, do you
feel emptiness in life like Zacchaeus? Jesus, the way, the truth, and
the life can help you to resolve it. He said, “Do not work for food that
perishes but for the food that endures for eternal life, which the Son
of Man will give you” (Jn 6:27).
2. Zacchaeus did not give up his longing to see
Jesus because of his short stature and the enormous crowd. He overcame
the obstacles by climbing on a tree, disregarding what the public might
think of him. Jesus rewarded him for his arduous attempt. Let us not get
disappointed with obstacles in pilgrimage to heaven.
3. Jesus is offering us a banquet through the Holy
Qurbana (Mass). He is our host, and we are privileged to be his guest.
During the reception of the Holy Eucharist, we need to be his host
because he comes into us to be one with us. Are we attending the Holy
Mass with this awareness
4. Disregarding what others might think, Jesus
outreached to the people like Zacchaeus and Levi, whom people hated or
abandoned. He went after the lost sheep, expressed his love for them,
and changed their hearts. How is our pastoral approach? Are we centered
on those who are active in the church only, and disregard others?
5. Zacchaeus’ story teaches us the joy in giving
more than amassing wealth for ourselves. By sharing his wealth, he was
gaining resources in heaven for his eternal reward with God. Are we
greedy or generous givers?
6. A confession is not perfect without restitution
for injustices done. Like Zacchaeus, let us compensate for the damages
we have done to others.
7. Looking at Zacchaeus, Jesus said, “Salvation has
come to this house today, for this man is also a true son of Abraham.”
How would Jesus talk about our families? What should we do to gain such
a compliment?