Chapter XIX.
Second, he refutes tenacity in possessing by approving a twofold liberality.
1. And having entered, he was passing through Jericho, etc. Above he refuted cupidity by approving poverty; here, second, he refutes tenacity by approving liberality. And since the dispersal and sharing of temporal goods is the way to the multiplication of spiritual goods, therefore in this part he first approves the liberality that distributes temporal goods; second, the diligence in multiplying spiritual goods, at the passage: As they were hearing THESE things, he added, etc. The first he does through an explicit example; the second, through a parabolic one.
Therefore an example is introduced through which liberality is commended, by which Zacchaeus was made just from being impious; and though he was a camel, he passed through the eye of a needle and gave to the rich a model for entering into heaven. In this example, then, three commendable things are introduced in Zacchaeus, through which his example is to be imitated, and it is also a sign of the calling of the Gentiles; on account of which this Gospel is also read at the dedication of churches. And these are the eagerness of Zacchaeus himself to see Christ; the hospitality of Zacchaeus himself in receiving Christ, at the passage: And when he came to the place; the liberality of Zacchaeus himself in distributing his goods, at the passage: But Zacchaeus, standing, etc.
Now the eagerness of Zacchaeus is commended on three grounds, namely on the part of what attracted, what retarded, and what expedited. For true eagerness is that in which the soul is drawn to Christ, and if impediments arise, nevertheless desire is not broken but rather burns more ardently.
2. (Verse 1). First, therefore, as to the attracting cause, which indeed was the presence of Jesus Christ, he says: And having entered, he was passing through Jericho, that is, he was walking through Jericho. For Jericho was the city which the Jews overthrew after crossing the Jordan, as is told in Joshua chapter six; but it was rebuilt under Ahab, king of Israel: whence Third Kings chapter sixteen: "In the days of Ahab, Hiel of Bethel built Jericho. He laid its foundations at the cost of Abiram, his firstborn, and set up its gates at the cost of Segub, his youngest, according to the word of the Lord, which the Lord had spoken by the hand of Joshua, the son of Nun." The Lord illuminated this city by his presence, by which he condescended to sinners, by which he also drew sinners to himself. For compassion draws the wretched, as a magnet draws iron.
3. (Verse 2). Therefore there follows the attraction of the sinner; on account of which it continues: And behold, a man by the name of Zacchaeus: whose name was well-known and widely spoken of, not on account of the fame of virtue, but the infamy of rapacity.
Whence he adds: And he was a chief of the tax collectors, who pursued the profits of the world by right and by wrong. Now he held this leadership not on account of justice, but on account of money.
And therefore he adds: And he was rich, and thus hunchbacked like a camel and unfit for the kingdom; above in the eighteenth chapter: "It is easier for a camel to pass through the eye of a needle," etc.; and yet by divine power he was brought in, because he was drawn by love of Christ himself.
4. (Vers. 3.). Whence it is also added: And he sought to see Jesus, who he was; which he would not have done so eagerly unless he loved him, nor would he have loved or believed unless he had been preceded by his grace, because John 6: "No one comes to me unless my Father who sent me draws him." Jesus drew this man so that he might be an example to others. Whence he was already fulfilling the counsel of the Wise Man, according to that passage of Proverbs 8: "Receive my instruction and not money; choose doctrine rather than gold." He who thus seeks Jesus finds him, according to that passage of Wisdom 1: "Seek him in simplicity of heart, for he is found by those who do not tempt him," etc.
5. Second, as to the hindering factor, which was the press of the people, he adds: And he could not on account of the crowd, because he was small of stature. This crowd hindered him, which has always been accustomed to hinder those wishing to come to Christ. For this crowd hindered the illumination of the blind: above in the eighteenth chapter: "When he heard the crowd passing by," etc. "But they rebuked him, that he should be silent"; the petition of the paralytic: Mark 2: "They came to him bearing a paralytic, who was carried by four; and they could not bring him before him on account of the crowd"; the liberation of the deaf and mute: Mark 7: "Taking him apart from the crowd, he put his fingers into his ears, and spitting, touched his tongue"; the raising of the dead: Matthew 9: "When the crowd had been put out, he entered and took her by the hand." It also hinders the approach of Zacchaeus, as is said here, because he could not on account of the crowd. For a crowd prone to evil calls one back from Jesus rather than leads one to him; on account of which Sirach 18: "Do not delight in crowds nor in small gatherings, for their transgression is continual." Therefore Exodus 23: "You shall not follow a crowd to do evil, nor in a judgment shall you yield to the opinion of the many, so as to deviate from the truth." Therefore it is said in Matthew 14: "Having dismissed the crowd, Jesus went up on the mountain alone to pray."
6. (Vers. 4.). Third, as to the facilitating factor, which indeed was the height of the sycamore tree, he adds: And running ahead, he climbed up into a sycamore tree to see him, because he was about to pass that way. In this his eagerness appears both in running ahead and in climbing up high, so that what he lacked in himself he might supply through an external aid. Whence the Gloss says: "Because by the devotion of faith, what nature lacks for seeing the Savior he supplies by climbing the tree; justly, he received the blessing of the Lord's hospitality, which he desired but did not dare to ask for."
7. But here it should be noted that the Evangelist so carefully expresses the name of the city, the name of the man, and the name of the tree more on account of the mystery than on account of the demands of narrating the event. - On account of which it should be understood that this tax collector rightly designates the Gentile people. Jericho, which is interpreted as "moon," as was touched upon above, designates the world on account of its deficiency and mutability: because, in First John 2, "the world passes away and its concupiscence." Joshua destroyed this city, nor was anyone saved in it except Rahab the harlot, who believed the messengers of Joshua and received them — because the true Jesus condemned this worldly manner of life by appearing in the flesh: nor can anyone be saved except he who believes; John 1: "He was in the world, and the world was made through him, and the world did not know him"; and after: "But as many as received him, he gave them the power to become sons of God, to those who believe," etc.; whence Hebrews 11: "By faith the walls of Jericho fell down. By faith Rahab the harlot did not perish." Whence that Rahab signifies the Church of the Gentiles converted to Christ. - And this same thing is signified by Zacchaeus the tax collector, who was seeking to see Jesus, namely so that he might know the true God: in which he signifies the people of the Gentiles, just as also Naaman the Syrian, of whom in Fourth Kings 5: "Naaman, commander of the army of the king of Syria, rich, but leprous," who, coming to Elisha, was healed. Whence also in John 12 the Gentiles say: "We wish to see Jesus"; but they cannot, both on account of the disturbance of phantasms and on account of the deficiency of natural light, because this is above reason; and therefore it is necessary to ascend through faith to know him.
Whence by the sycamore, which is interpreted as "foolish fig," is understood the eminence of faith, which seems to be foolishness, according to that passage in First Corinthians 1: "We preach Christ crucified, to the Jews indeed" a scandal, "but to the Gentiles foolishness." Into the belief of this foolishness he must ascend who wishes to arrive at wisdom, according to that passage in First Corinthians 3: "If anyone among you seems to be wise, let him become a fool, that he may be wise." For the foolishness of faith leads to the eminence of the wisdom of Christ, "and this as it were through six steps, because faith disposes to prudence, prudence to knowledge, knowledge to counsel, counsel to understanding, and understanding to wisdom. And this is the throne of Solomon, to which one ascends by six steps, according to what is intimated in Third Kings 10. Whence also in the Psalm it is said:
"Blessed is the man whose help is from you; he has disposed ascents in his heart" etc. "For the lawgiver shall give a blessing; they shall go from virtue to virtue" etc. This eagerness of Zacchaeus, therefore, was both an exemplar to be imitated and a figure of the conversion of the gentiles to Christ, through whose faith those who are helped are raised up to contemplate him. Hence the Gloss: "Through a praiseworthy foolishness he discerns the Lord passing nearby, because, even if not yet so firmly as he truly is, he already nonetheless hastily and as if in passing fixes his attention on the light of heavenly wisdom." Therefore Isaiah 7, according to another translation: "Unless you believe, you will not understand."
8. (Verse 5). And when he had come etc. After he expressed the eagerness of Zacchaeus to see Christ, here secondly he expresses the hospitality toward receiving Christ. In describing this, three things are introduced, namely the condescension on the part of Christ, the devotion on the part of Zacchaeus, and the murmuring on the part of the perverse people.
First, therefore, as regards the condescension on the part of Christ, he says: And when he had come to the place, Jesus, looking up, saw him, with a gaze of kindness, by which he showed that he approved the publican's disposition by a sign; the Psalm: "The eyes of the Lord are upon those who fear him and upon those who hope in his mercy." He looked upon this one "because he was small of stature"; "for the Lord is exalted and regards the lowly," namely through condescension.
And he said to him: Zacchaeus, make haste and come down, to bestow the benefit of hospitality; and this he does as a sign of great condescension, he who was not ashamed to seek lodging. Hence the Gloss: "Uninvited, he invites himself, because, even though he had not yet heard the voice of one inviting, he nevertheless heard the disposition."
And note that he says make haste, because we ought to be prompt in the works and benefits of hospitality, following the example of Zacchaeus and also of Abraham: Genesis 18: "Abraham hastened into the tent to Sarah and said to her: Make haste, mix three measures of fine flour and make cakes baked under ashes. And he himself ran to the herd and took a very tender calf and gave it to a servant, who hastened and cooked it." — And Christ asked this because he was in need; hence he adds: For today I must stay in your house, as an example of humility. For it was an example of humility that he wished to be in the house of a sinner; it was also an example of humility that he humbly indicated his need and occasion, whereby he required the lodging of another, according to that saying in Matthew 8: "Foxes have holes, and the birds of the air have nests" etc. And this is a word rather of humility than of courtesy, because Christ came into the world more to teach humility than to teach courtliness. Therefore he himself said to the disciples, Matthew 11: "Learn from me, for I am meek and humble of heart." Jeremiah marvels at this condescension, saying in Jeremiah 14: "Why will you be as a sojourner in the land and as a wandering man, turning aside to lodge?" and Baruch 3: "He conversed with men."
9. (Verse 6.). Second, with regard to the devotion of Zacchaeus, he adds: And he made haste and came down and received him with joy: in which his devotion is shown, because he not only offered hospitality hastily, but also joyfully. For such a disposition is most necessary: First Peter four: "Above all things have mutual charity among yourselves continual"; and afterward: "Being hospitable to one another without murmuring." For there ought not to be sadness, but gladness; Second Corinthians nine: "God loves a cheerful giver"; and Hebrews last chapter: "Let brotherly charity remain in you, and do not forget hospitality. For by this some have pleased God, having received Angels as guests." On account of which also holy Job said, chapter thirty-one: "The stranger did not remain outside; my door was open to the traveler." And this ought to be done, because whoever receives the members of Christ receives Christ himself; Matthew twenty-five: "I was a stranger, and you took me in"; and afterward, to those asking how they did these things, he responds: "What you did to one of the least of mine, you did to me." Whence also Zacchaeus was saved through this hospitality; similarly also Lot was freed from Sodom through the Angels received as guests, Genesis nineteen. And similarly the Shunammite woman, through Elisha, whom she received as a guest, both had offspring, though she was barren, and afterward her son was raised from death, Fourth Kings four. And the woman of Zarephath, by receiving Elijah, escaped the danger of famine, Third Kings seventeen. And universally those who were hospitable obtained divine grace, because, as is said in Deuteronomy ten, "The Lord loves the stranger and gives him food and clothing"; whence Proverbs nineteen: "He who has mercy on the poor lends to the Lord."
10. (Verse 7.) Third, with regard to the murmuring of the perverse people, he adds: And when all saw, namely with the eye of perverse judgment, concerning which Sirach 11: "Like a spy watching for the fall of his neighbor: for the plotter, turning good things into evil, places a stain even upon the elect." - And because murmuring follows upon evil judgment, he therefore adds: They murmured, saying that he had turned aside to a sinful man, namely by the whispering of a deceitful word, which is greatly to be avoided: therefore it is said in Wisdom 1: "Guard yourselves from murmuring, which profits nothing, and spare your tongue from detraction." But this murmur displeases God greatly in every way; therefore Lamentations 3: "Why does a living man murmur, a man for his sins?" But this people always willingly murmured: Exodus 16: "The whole congregation of the children of Israel murmured against Moses and against Aaron"; and Numbers 11: "A murmuring of the people arose against the Lord." And therefore 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer." And now they murmured against the Lord, and in this they bore the figure of that nation murmuring against the Lord because he received the gentiles. Whence the Gloss says: "It is manifest that the Jews always hated the people of the gentiles, or did not understand their salvation: whence also against Peter it is said: Why did you go in to men having the foreskin ?" Acts 11. On account of which it should be understood that, as was touched upon above, by the entry of Christ into the house of Zacchaeus, the chief of the tax collectors, is understood his entry into the Church of the gentiles, by which he was gladly received. Therefore Christ told Zacchaeus to descend to humility, because it was fitting that he should remain in his house, with the synagogue deserting the faith; Acts 13: "It was necessary that the word of God should be spoken to you first: but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles."
11. And note that the house in which Christ remains is sevenfold: the first, namely, is the house of material habitation, in which he remains in the person of the poor: Isaiah 58: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.
The second is the house of the constructed basilica, in which he remains in the Sacrament of the altar: Matthew 21: "My house shall be called a house of prayer"; and the Psalm: "I will enter into your house," etc.
The third is the house of the Church militant, in which he remains in his members: 1 Timothy 3: "I write these things to you, son, so that you may know how you ought to conduct yourself in the house, which is the Church of the living God, the pillar," etc.
The fourth is the house of the virginal womb, in which he remains through the presence of the flesh: the Psalm: "Holiness befits your house for length of days."