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| Tree of Zacchaeus Jericho |
Jesus was certainly able to draw crowds, as the story of Zacchaeus illustrates (Luke 19:1-10).
There are people today with that same sort of popular draw. For example, whenever Pope Francis is announced as the celebrant of a Liturgy, the place is packed. The crowds often spill into the street. And anyone short of stature, like Zacchaeus, likely has difficulty even getting a glimpse of the pontiff – unless they put up those big screens all over the place, as they usually do.
But, you know, at every Divine Liturgy, there’s someone who’s even better than the pope. The great high priest is not the pope but is our Lord Jesus Christ, who is personally present among us and in the Eucharist. This should draw more crowds than it does. If we only realized in whose presence we are standing in the midst of the Church.
If we really believe the Lord is present in the Church, we will demonstrate that faith by how we live and behave. Maybe there are usually no great crowds in our parishes because it doesn’t seem to the world that we ourselves even believe he is present there.
Yet in the world as it is, it is movie stars and singers, presidents and kings who are able to attract large numbers, anyway.
After World War II, King George personally visited the damaged cities to oversee the reconstruction efforts. When he would come into town, as you can imagine, the crowds would gather. The shops would close, the schools would close, and the people would line the streets hoping for a glimpse of their king as he went by. Well, in one of these cities, a young schoolboy, excited to be freed from school and excited to see the king, stood in the crowd and excitedly waved his flag as energetically as he could. But after the fanfare had died down, his teacher found him crying inconsolably. She asked him “what’s the matter, didn’t you get to see the king?” He replied, “Oh yes, I saw the king, but he didn’t see me.”[i]
This is how it goes, ordinarily, when a great and powerful person passes briefly in our midst. At first, it is exciting just to be near someone so famous. Years later, we may tell of the time we saw the president or the singer or the movie star, but really the experience will probably be a letdown if we enter into it hoping for any kind of real human connection with the person we so admire, as did the English schoolboy in his innocence.
And yet, Zacchaeus found that this is not what it is like with the Lord Jesus. I have no idea what was going through Zacchaeus’ mind when he decided to climb up that tree – whether he, like the schoolboy, was hoping to make himself conspicuous to the King, or whether he was merely curious. The gospel only tells us that he desired to see who Jesus was. It doesn’t say whether he also desired to be seen.
In any case, seen he was. And known. And called to. And loved. Jesus didn’t pass by Zacchaeus, leaving him unfulfilled, but rather called him down and fulfilled him ultimately, bringing salvation to his house.
He calls out, “Zacchaeus, you hurry down here for I need to stay at your house today.” Now, our etiquette might insist that one shouldn’t invite himself over, but remember that this is not a conversation between peers. Even an ordinary king may speak thus to his subjects, but here is the peerless One and Lord of all calling out to a simple sinner like us.
And listen to his insistence: Jesus says “I need” (δεῖ με – it behooves me) “to stay at your house today.” Now, in his humanity, of course Jesus needs food and shelter like all humans do, and Zacchaeus, being a rich man, had plenty of this to provide. But let’s not forget that this is God become man telling a sinner that he needs him. What love! What kenosis! God empties himself. Becomes nothing. Takes the form a slave. Makes himself dependent on a sinner like Zacchaeus. Like us. So if Jesus seems a little forward here, a little insistent, let him! It is all grace. He is knocking at our doors, inviting himself into our houses, and it is all for us and for our salvation, because when Jesus the Savior enters our house, it is salvation coming to our house. “For where Christ enters,” as St. Cyril writes, “there necessarily is also salvation” (Commentary on Luke, 507). The name Jesus means “God saves.”
This isn’t the first time that God has called out to one of us. God always initiates the conversation that leads to our salvation. He always is the one to invite us to accept him into our homes and hearts.
He called down Zacchaeus, who, thanks be to God, joyfully accepted him into his house.
He called out to some fishermen, “Come, follow me.” And they left behind their nets and followed him.
He called out to Adam in the garden “Where are you?”
God has been looking for us and inviting us to reunite with him from the moment we departed from him in our sins. And his invitation demands a response on our part. We must repent as Zacchaeus did. We must follow Christ, as the fishermen did. We must put our faith in Christ and make room for him to come and stay in our houses – in the house of our heart – in our inmost being. St. Cyril also writes, “Christ… is in us when we believe; for he dwells in our hearts by faith, and we are His abode” (507).
This divine condescension to dwell in and with our fallen humanity is consummated in Jesus, our Savior, in his incarnation, in his ministry to Zacchaeus and to all of us, and in his cross.
Here is a strikingly inverted image for us to contemplate:
Jesus, our Savior, is standing at the foot of a tree looking up. In the tree is Zacchaeus – a sinful man – and the Savior calls him down and saves him.
Later, Jesus, the sinless One, will hang on a tree. And we, a sinful people, will stand at the foot of that tree, looking up at him and mocking him, telling him to come down and save himself.
Zacchaeus, being short, was lifted up from the earth by a tree, the better to see Jesus – and quite rightly, for Jesus, too, will be lifted up from the earth by the tree of the cross. Like Zacchaeus, we cannot see Christ unless we climb the tree – that is, unless we embrace the cross. Because of our sins, we all come up short, like Zacchaeus, and only the cross can lift us up to see Christ.
Ultimately, Jesus saves us from suffering and death, from ignominy and punishment, from every evil that our sins have brought into the world, and from all that the tree of the cross represents – by going up onto the tree himself. Seeing Zacchaeus in the tree, Jesus freely identifies with him. He trades places with Zacchaeus. He calls down Zacchaeus, and all of us together with him, and goes up himself in our place. “He himself bore our sins in his body on the tree,” as Peter writes, “that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24).
[i] Fr. Anthony Coniaris connected this story with the story of Zacchaeus. Anthony Coniaris, Gems from the Sunday Gospels in the Orthodox Church(Minneapolis: Light and Life Publishing Co., 1975), 1:24.
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