Proper 26C Gospel
Jason Rowinski | New Works Coordinator, Kansas City District Church of the Nazarene
Luke 19:1-10
The Revised Common Lectionary assigns today’s Gospel text to the 24th Sunday after Pentecost, Year C, the Sunday before Reformation Sunday and All Saints day. “Ordinary Time is used to focus on various aspects of the Faith, especially the mission of the church in the world (Bratcher, http://www.crivoice.org/chyear.html).” For Methodists and Presbyterians, the last quarter of Ordinary Time beginning at the end of August and concluding on the last Sunday before Advent with the Feast of Christ the King, is also called Kingdomtide. It’s meant focus the Church thematically on living into and expanding the reign of God.
Theology Behind the Text
Luke is universal in his scope of salvation, as we see in his Gospel and Acts. Jesus comes to bring liberation for Israel but also for all people. Salvation is more than a spiritual “get out of Hell” card (though that is included as a logical consequence). Luke’s salvation-liberation includes peace, healing, conversion, restoration, justice, and behavior change. For Luke, Jesus is Savior. Jesus is Lord. His gospel begins that story and the Church in the power of the Spirit extend this salvation “in Jerusalem, Judea, Samaria, and to the ends of the earth” (Acts 1:8). God will restore Israel. God will put the world to rights. In the meantime, the Church has a job to do, a part to play – and obedience means putting this into practice. Though writing with an eye toward the Gentiles, Luke’s sense of salvation is very Jewish with concrete expectations of “doing good.” The way to life for Jews was to keep the commandments. The way to life for Christians acknowledging Jesus is Lord and doing what he did. The Way (salvation, liberation) of Jesus is revealed in his teachings and his life. Luke understands the cross as human rejection of the Jesus Way and he posits the Resurrection as God’s vindication of the Jesus Way.
The Text in Context
Luke 19.1-10 is located near the end unique section of his gospel, Jesus’ journey to Jerusalem. This begins with the pronouncement in 9.51 “When the days drew near for him to be taken up, he set his face to go to Jerusalem.” Up to that point, Luke tracks with Mark as source material so the switch to another source or his own pattern is not insignificant. The section contains some healings but is mostly comprised of Jesus’ mission and kingdom teaching.
Jesus is accompanied on this journey to Jerusalem by three groups of people: (1) his disciples, (2) the crowds, and (3) his religious opponents. Jesus demands repentance and faith. We are meant to see ourselves in these groups because they each ultimately make different decisions about what to do with Jesus. Like these three groups, we all give account for how we answer the question: What are we going to do with Jesus?
The immediate context of our text is in some sense an answer to the disciples question in 18.26 “Who then can be saved?” The question is posed by the disciples in response to the rich young ruler refusing Jesus’ call to discipleship, preferring instead to continue to trust his possessions and piety for salvation. Luke intends for us compare and contrast the story of Zacchaeus (which is only found in his gospel) with the story of the rich young ruler. Consider:
Both sets of stories are set up by Jesus’ parable of the Pharisee and the Tax Collector (18.9-14). The Pharisee assumes pridefully that God accepts him because of his piety. The tax collector stands far off and humble prays: “God, be merciful to me a sinner!” Jesus makes it clear that the tax collector is the one who is justified. What follows is perhaps an extended look at these two different men.
Both stories about wealthy, powerful rulers are preceded by undesirables/marginalized coming to Jesus and Jesus making a pronouncement about the kind of faith that brings salvation. The story of the rich young ruler (archon) is preceded by little children coming to Jesus and his pronouncement “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” The story of the rich tax ruler (architelones) is preceded by the blind beggar coming to Jesus and his pronouncement: “Receive your sight; your faith has made you well.” Luke wants us to know that the kingdom of God is full of people such as these.
The rich young ruler in Luke 18 is a model of piety, a keeper of God’s commandments. He’s the kind of respectable man who tithes, teaches Sunday school, serves on the church board, and doesn’t miss church for his kids’ sports activities. The rich tax ruler is by profession is considered a sinner of the worst sort for his collaboration with the Roman occupiers and questionable business practices. Luke makes it clear that everyone (disciples, crowd, opponents) do not like Jesus associating with him: “And when they saw it they all murmured, “He has gone in to be the guest of a man who is a sinner.” Zacchaeus is the kind of despised person that no one considers redeemable, the drug lord, pimp, abusive, arrogant sort that would never darken the door of a church, even on Christmas or Easter. Yet something draws him to Jesus.
Jesus challenges the rich young ruler to make up what is lacking and sell all that he has, give it to the poor, and follow him. The rich young ruler goes away sad. Zacchaeus does everything he can to see Jesus, joyfully receives his invitation. Then he offers voluntarily to make restitution: “Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold.” This restitution keeps with the strictest interpretation of the law’s requirements. The tense here implies ongoing action and lifestyle change, not just a one time promise or gift. It’s life change. The response to Jesus by these two men couldn’t be more different.
Jesus’ offer of salvation is the same to both, though the call for repentance and restitution is slightly different for these men. Jesus doesn’t need to ask Zacchaeus to sell everything, give to the poor, and follow him to Jerusalem. Zacchaeus faith saves him and restores him. He is called to live out his new, kingdom life right where he lives.
Jesus reminds everyone that he came to “seek and save the lost.” The journey to Jerusalem section moves to its conclusion with the kingship parable (19.11-27). The reign of God is inaugurated in Christ the King. Salvation comes through faith in him and new life bears the fruit of repentance, which in part includes restitution.
Preaching the Text
The text can be preached in a variety of faithful ways – and its the readers who know their own local contexts the best. Here are some suggested pathways for preaching this text.
Compare/Contrast. There is a strong compare and contrast element outlined above. For religious folk, we often judge by external things when it is clear only God knows the heart. Appearances can deceive. The outward, upright, law-abiding piety of the rich young ruler would have led his audience to believe he was right with God and blessed. The inward, humble, longing that we see in Zacchaeus is starting place for all who would be saved. By comparing and contrasting these men, congregations can examine their hearts.
Refrain/Repetition. Many know Zacchaeus by the children’s song. “Zacchaeus was a wee little man, a wee little man was he.” It’s sad that what we remember about this redeemed soul full of faith is his short stature. However, that detail in the text adds to the story of someone who is ostracized and an outcast. Perhaps the repeating of the refrain of that song by the preacher will allow the congregation to delve ever deeper into the ways Zacchaeus was “lost.” This could then be followed by a complimentary refrain “The Son of Man came to seek and save the lost” repeated through the sermon reinforces a central truth.
Didactic. Sometimes we need to spend time teaching clearly Gospel truth for today’s world. In a world obsessed with wealth, health, and power we remember the kingdom is comprised of helpless children, blind beggars, and tax-collectors. For people prone to outward display of proud piety as measures of holiness we remember that God sees humble hearts. When people clamor for emotional, instantaneous fill-me-up cheap grace, we remember that salvation bears the fruit of repentance and discipleship is a long obedience in the same direction.