Grace as subversive surprise: a reading of Psalm 130 and Luke 19:1-10

The only thing that interferes with my learning is my education.

Albert Einstein

The following close reading of scripture comes to the conclusion that the image of a child is a powerful, cosmic symbol of transformation. Children start as superb innovators, and that is why they break rules. For this, sometimes they cry, and Psalm 130 is a cry for mercy. The supplicant waits eagerly for the One who has the power to save. "The Lord" is his name, and his attributes are that he is "filled with redemption" and has "unfailing love". For the supplicant, this is the cause of the hope of redemption from "all the sins" (v.8); for the Lord's other quality is "forgiveness" (v.4). The Lord does not keep a record of sins, for if he did, who could stand (v.3)? The avowal universalizes sinfulness, thus setting a prerogative for universal redemption. The thrust has prompted an intertextual reading of this psalm with Luke 19:1-10. Zacchaeus is a "sinful man" who is "redeemed" by the "Saviour" thanks to his "waiting" for him. It will be the burden of the present exegetical endeavour to show that grace works within a gratuitous framework of invitation and a corresponding joyous reception, and that this process consists in rules being broken. Both Jesus and Zacchaeus are rule-breakers in this relationship, with Zacchaeus becoming a paradigm, indeed an "archetype", emblematic of all, who from the bottom (cf. De Profundis of Ps. 130) of their being crave a grace that engenders a change of heart.

The framework

To understand what happens in the story of Zacchaeus, I assert that his encounter with Jesus was not a casual meeting, but a deliberate instance of the pedagogy of Jesus for his disciples. Jesus passes through Jericho in order to drive home a message. For the sake of scope, we shall look at the teachings that are recorded in this gospel shortly before the encounter with Zacchaeus. Where is Jesus coming from, and where is he going? In 17:11 Jesus is passing through villages between Galilee and Samaria, and his objective is to go to Jerusalem. This is clearly stated by Jesus to the Twelve, explaining to them that they were en route to Jerusalem where he would be tried (18:31). My contention is that Jesus passed through Jericho deliberately so as to spend the day (and night!) at the house of Zacchaeus. Taking into consideration the whither and thither of his journey, and the nuance of the verb used to describe Jesus' resolve to enter Zacchaeus's house (eiselthen katalusai), the events described here lead to a conclusion that Jesus actually spent the night at Zacchaeus's place. Literally Jesus entered the house in order "to stay" (meinai; aorist tense of the verb, therefore prolonged action), the probability of going up to Jerusalem on the same day being remote. This becomes clear as one makes a close reading of the themes of his teaching in the verses that preceded this encounter at Jericho.

The Pharisee and the tax collector (18:9-14)

The pedagogical framework of the events at Zacchaeus's house begins at 18:9-14, where Jesus suddenly tells a parable on prayer, and the two supplicants are a Pharisee and a tax collector. The tax collector's prayer is a plea for mercy (cf. Ps. 130:2), which is granted. That of the Pharisee is a self-exalting litany of accomplished "good works", and it is rejected. There is a subversive opposition, in which a "sinner" is justified and the "righteous" rejected.

Little children (18:15-17)

This theme is linked with that of little children. People bring children to Jesus, wanting him to touch and bless them. The disciples pose an obstacle, seeking to block their access. In reaction, Jesus defends the right of little children to come to him, and theoretically lays the possession of God's kingdom in their hands.

The rich ruler (18:18-27)

This is followed by the story of the rich ruler who was eager to know what to do in order to possess eternal life. Like the Pharisee of the parable before him, he displays an impressive portrait of religious fidelity, "doing" from his youth (v.21) all the commandments concerning adultery, murder, theft, false testimony and the honouring of his father and mother (18:20). Impressed, Jesus tells him what he "lacked" from the list: "Sell everything you have and give (1) to the poor, and you will have treasure in heaven. Then come, follow me" (v.22).

These conditions are very hard to fulfill. The text says, "When he heard this, he became 'very sad', for he was very rich" (v.23). The rich ruler is resisting change and this brings sadness! Seeing the sadness, Jesus said, "How hard it is for those who have possessions to enter the kingdom of God. Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (vv.24-25). The rhetorical question at the end of this conversation comes from his listeners: "Who then can be saved?" Following this in 18:35 information is given that he was nearing Jericho, where he will cure a blind man.