Charles Ellicott Commentary Luke 19

And passed through Jericho.—Better, and was passing through. The narrative that follows is peculiar to this Gospel.

There was a man named Zacchæus, ...—The name appears in the Old Testament in the form Zaccai (Ezra 2:9; Nehemiah 7:14), and meant “pure” or “innocent.” Rabbinic writers mention a Zacchæus as living at Jericho about this time, the father of a famous Rabbi, Jochanan or John.

The chief among the publicans.—The position of Jericho near the fords of the Jordan made it a natural trade center for the imports from the Gilead country—myrrh and balsam. Under the government of Herod and Archelaus it had become once more a city of palm-trees (Judges 1:16), and their dates and palm-honey were probably liable to a local import tax. The “farming” system adopted in the Roman revenue probably gave Zacchæus the status of a middleman or sub-contractor between the great capitalists of the equestrian order at Rome, the real publicani, and the “publicans” commonly so called, who were the actual collectors. As such he had as abundant opportunities for enriching himself as a Turkish pasha, and, as we may infer from his own words, had probably not altogether escaped the temptations of his calling.

He sought.—Better, was seeking. The verb vividly expresses the oft-repeated attempts of the man, little of stature, to get a glimpse of the Prophet as He passed.

For the press.—The word is the same as that elsewhere rendered “multitude” or “crowd.” The motive is left to be inferred. It was not mere curiosity, for that would not have met with the Lord’s warm approval.

Had he heard that there was a publican like himself among the chosen disciples of the Teacher whom the people were receiving as the Son of David? Had someone told him of the parable of the Pharisee and the Publican? Had the fame of the miracle performed on the entrance into Jericho made him eager to see the Worker?

He was little of stature.—The individualizing feature may be accepted, in connection with what follows, either as a touch of consummate art, or a note of artless truthfulness.

And climbed up into a sycomore tree.—The name "sycomore" has been variously applied:

1. To a species of maple (Acer pseudo-platanus).
2. To the mulberry (Morus nigra), more properly "sycamine," as in Luke 17:6.
3. To the fig mulberry (Ficus sycomorus).

The last is the tree here meant. It grew to a considerable height in the Jordan valley and was much used by builders and carpenters (1 Kings 10:27).

The care taken by St. Luke to distinguish between the "sycamine" of Luke 17:6 (see the note on that verse) and the "sycomore" here may fairly be noted as an instance of botanical accuracy, such as was likely to be found in a physician.

We can picture the scene to our mind’s eye—the eager, wistful, supplicating face looking down from the fresh green foliage (it was early spring), and meeting the gaze of Jesus as He passed.

To day I must abide at thy house.—The words gain a fresh significance, if we remember that Jericho was at this time one of the chosen cities of the priests. (See Note on Luke 10:30.) Our Lord passed over their houses, and those of the Pharisees, in order to pass the night in the house of the publican. There, we may believe, He saw an opening for a spiritual work which He did not find elsewhere.