On the Chief-Publican Zacchaeus
By Theophanes Kerameus (12th century)
Introduction
Theophanes was born in Sicily; he later became archbishop of Rossano, in Calabria,
or, possibly, of Tauromenion (modern Taormina), in Sicily. His dates are usually
given as 1129 to 1152, though this is uncertain; he is usually thought to have lived under the reign
of King Roger II of Sicily, which lasted from 1130 to 1154. Nothing else is known of his life, but
his writings, a collection of ninety-one Greek homilies, are popular. The authorship is debated, as
his last name simply means "potter," a common surname. Some differentiate a Bishop of Tauromenion
in the 9th century from a Bishop of Rossano in the 12th, with authorshp ascribed to one or the other.
Regardless of his identity, his homilies are well-known for their simplicity and oratorical skill.
The homily translated below is on the story of Zacchaeus. What is interesting, though,
is the mention, early in the homily, that "the days of fasting are nigh." In the Byzantine Rite, preparation
for the Great Fast (Lent) begins on the Sunday of the Publican and the Pharisee; however, the preceding week
is the Sunday of Zacchaeus. It has a set Gospel reading, outside of the normal yearly cycle, but without
any Lenten-themed hymns. It seems that this was true in Theophanes' time as well. This year's Sunday of
Zacchaeus was last Sunday (1/14/2018), meaning that this is an apt reading for today. I broke the first
paragraph into two for ease of reading; the remaining breaks are those found in Migne's edition, though I
added the paragraph numbers.
Homily 15
On the Chief-Publican Zacchaeus
- The first rung of that mystical and divine ladder, which God revealed to the father along the
way, in sleep, rises the climber a little ways from earth; and the rest, being very light, are led
to the highest and perfect rung, on which God sustains them. But the angels ascend and descend,
becoming hand-holders for the climbers. But why, wanting it, do we need the example of the
patriarch’s ladder? The evangelic voice of the readers softly rings in my ears; I conclude that
the season of repentance approaches, and the days of fasting, as is custom, are nigh.
Therefore, the evangelic ladder sets a first rung for us, repentance, the best entrance into exaltation,
through teaching us the history of Zacchaeus, as much as sinners’ understanding is able. For it does
not simply describe a sinful man, but a publican, the greatest of all sinners, is set forth for us.
For abominable is money from tax-collecting, and most abhorrent to the all-good God. For this, when
the Savior wants to condemn someone through hyperbole, He uses this name; when He says, “Let him be to
you as a Gentile, and a publican,” and when He says, “The publicans go before you into the kingdom of
God” (Mt 18:17; Mt 21:31). Elsewhere, reproaching money-lenders hoping to provide a loan, “Do not
publicans also do the same?” (Mt 5:46). For He, saying “publican,” includes in this also the greedy,
and the unjust, and the thief, and the silver-lover; and, saying this, that they also worship idols;
for Paul calls love-of-silver “idolatry” (cf. Eph 5:5); and the evangelist, naming Zacchaeus not simply
“publican” but “chief-publican,” shows the extent of his evil. For, as acquaintance in image with
some evil or virtue draws one to the summit, the name of the head is set forth for the business, like
“chief-robber,” or “chief-magician,” or “chief-craftsman.” If, therefore, the publican, now struggling
in this, and infamously, and thus practicing an unclean way of life, so to also become a teacher
of evils to others, receives mercy from the Lord through repentance, who does not run, with all haste,
to the God-given medicine of repentance? But, if it seems so, let us repeat the account from the
beginning.
- “At that time, Jesus passed through Jericho, and, behold, a man called Zacchaeus by name,
and he was the chief-publican, and he was wealthy, and he sought to see the Lord” (Lk 19:1). The
Savior came from Galilee to Jerusalem, able to go by another way, for one easily goes from Samaria to
Jerusalem; however, economically, He passed through Jericho. According to what is clear to all, so
that He would heal Bartimaeus of blindness, and draw Zacchaeus the chief-publican to repentance; but,
according to the more mystical reason, since He spoke before, in a parable, about Adam, how, descending
from Jerusalem to Jericho, he was set upon by thieves, and was stripped of his robe, and received
wounds, and he needed to the healing of his blow to come from opposites.
[1] (For healings are the
opposites of opposites.) For this, the Savior went, turning away from Jericho to Jerusalem, leading
the wounded man, by Himself, from where he fell; for Jericho is interpreted “descent,” and, namely,
the slope into which, slipping, humanity fell. But let us resume the story’s sequence. “Jesus,” it
says, “passed through.” But the multitude of the people escorted and accompanied the One drawing them
by persuading teaching. For divine and ineffable grace was running with the Savior’s words, and
subduing His hearers’ souls. And thus it is written, that, “All wondered at the words of grace, going
forth from His mouth” (Lk 4:22). And Zacchaeus, conquered by this, deserted the tax-house; and, since
he was little in stature (for this the word also made clear), he ascended a sycamore, thence to glimpse
the Lord. O, how much the story shows to lovers-of-learning, to whom the divine words are not read in
vain! Therefore, let us yield to the things taught by the story for contemplation, removing the
covering from without, and revealing the hidden philosophy. Why is Zacchaeus reported to be little in
stature? And why could he, standing on the ground, not even see Jesus? And why did he climb, not
another plant, but a sycamore? And if the pure know the higher ascent of the soul, they, through
the far-shining bliss of virtue, are shining with the divine Spirit; but we, stuck in the slime of
sins, yield to mediocrity of thoughts. Zacchaeus was little of stature, truly little, wallowing in
little and worthless things, not speaking in the perfection of virtues, lessening his spiritual
stature through passions. How, therefore, was the incomplete soul able to see the all-merciful God
in the virtuous way of life? For this, Zacchaeus, being on earth below, did not see Jesus, being
eclipsed by sin, until he rose from the earthly, and became higher through the sycamore. And you
understand, in every way, why the sycamore, that compound plant, through a compound name, acts as a
patron for our fall.
[2]
For, as He knew good and evil, He also revealed sin seeming to be good,
through a sinful judgment of the good, and being evil in truth; and, thus, the plant, the sycamore,
also seems to be a fig, but it is not a fig in truth. Therefore, until someone descend from the
sycamore, rather, from sin, he cannot see God; and if he is raised above sin, and sees what is better
than this, he will see the light-giver, Jesus, the One truly pronouncing salvation to him: “Today
salvation has come to your house” (Lk 19:9).
- “Therefore, looking up,” it says, “Jesus saw him, and said: ‘Zacchaeus, hastening, descend; for
today I must remain in your house’” (Lk 19:5). O blessed voice, which Zacchaeus obeyed! O divine
love-for-mankind, speaking to quicken the publican’s faith! For, at the same time He saw him raised
a little above earthly things, He both calls to the lost, and gives courage to the one lacking in
boldness; so also He does to the desperate. At the same time He saw the one shaking off
swinish life and running again towards the father’s hearth, He also, running from afar, fell upon
him, kissing his neck. Such is our Master; even if we are marked with myriads of stains, even if
our life is filthy, if we show eagerness alone, and let drop the tears of conversion, immediately
He will embrace us, He will show His merciful nature, He will forget all the things of the past.
But let us return from this digression. “Zacchaeus, hastening, descend.” Now, truly, you have become
Zacchaeus; now, you show energy corresponding to the name. For Zacchaeus is interpreted conqueror;
now, therefore, you have acted as conqueror of passions. “Zacchaeus, hastening, descend.” And for
what is haste ordained? So that you learn, that it is not necessary to pursue virtue rashly or
unthinkingly, but with eager haste. Since our life is passing, and it is necessary for us to haste
towards the good, while we are surrounded by this fleshly balustrade. But the saying seems, in some
way, opposite to the given aim. For if Zacchaeus’ ascent into the sycamore is noble (for he was
raised above earthly things, and he became above sin), how was he commanded to descend: “Zacchaeus,
hastening, descend”? How does He nobly hasten the ascender towards descent? Historically, the
Savior commands him to descend from the tree; anagogically, though, He teaches us, that there is no
other fitting beginning of repentance for the sinner than descent. For this is the blessed humility,
opposed to demonic puffing. “Zacchaeus, hastening, descend.” Do you want to repent? Lay down the
plinth of repentance, and the unshakeable groundwork, humility; descend, so that, arising, you rise
on the wings of virtues. But let us hear what is the chief-publican’s promise, after the Lord’s
being received into his home.
- “Behold, the half of my belongings, Lord, I will give to the poor” (Lk 19:8). So noble is the
publican’s plinth of repentance; through good deeds to the wretched, he prepares a well-founded way
of salvation for himself; “Behold, the half of my belongings, Lord, I will give to the poor.” He
learned, that, in everyone, as God heals through mercy, He also seeks mercy, not sacrifice. He was
initiated into the mystery by Daniel: “Wipe out your sins in almsgiving, and your lawlessness in
compassion for the wretched” (Dan 4:21); for this, he promised to give the half of his belongings to
the wretched; and, what he gained from greed, he promised to repay four-fold.
- “For if I have,” he says, “slandered anyone, I will repay four-fold” (Lk 19:8). He feared the
law’s command. For the divine-sounding Moses legislated this repayment to the thief, and this
you learn well, holding fast to his sacred laws (cf. Ex 22:1). Since, therefore, he promised to give
the half of his belongings to the poor, it was also very clearly necessary, that, as God does not let
the unjust approach, if greedy deeds against the wronged are not first redeemed, he considerately
promises to do this. Therefore, it is highest folly, and least pleasing to the good God, to perform
almsgiving from accursed love-of-gain and theft, and to think to serve God by this. Therefore,
let us, being initiated into the mystery, beloved, become imitators of this Zacchaeus; let us not
bypass the publican’s repentance; for we are, truly, even we, in Jericho, in the descent of this
world, into which we were cast, and the Savior passes by each one, evangelizing through the evangelic
teachings. Let us abandon earthly thought, let us go above the sycamore, rather, sin. For one cannot
otherwise see Christ, unless we rise above the shadow of sin, darkening us. Let us also give the half
of our belongings to the poor. Take the wretched as communers in your excess. Let much be carried
off the ship, so that you sail more lightly, advises Gregory the Theologian.
[3] Likewise, enemies will
inherit your possessions; why do you not, stealing from them beforehand, give them to God? Say,
then, with Zacchaeus: “Behold, the half of my belongings I will give to the poor.” But consider
your deeds, and how many are foul and wicked, giving to the divine poor every good, and, to each
one wronged, repaying four-fold. Instead of one soul, which, yielding, you have stuffed with fleshly
desires, repay the four-element body four-fold, giving to the laboring in repentance, so that,
by their intercession, you will also hear the blessed voice: “In your house, I must remain” (Lk 19:5).
For, truly, the house of the soul of the repentant and the one returning to God, swept clean by a
repentant conscience, becomes a house of God. Therefore, the unfalse God promised to dwell in and
walk about us, who have become clean; to Whom belongs all praise and magnificence unto the ages. Amen.
Footnotes: [1]
This is a very common interpretation of the Parable of the Good Samaritan, starting with the Church
Fathers: the man attacked by robbers represents humanity, assaulted and wounded by sin, who is then
healed by the mercy of Christ. (The Greek words for “oil” and “mercy” are very similar, hence the
“oil” poured on the man’s wounds in the parable lends itself well to this meaning.) Jesus could be
seen as the Samaritan, the one not of the Jewish race, because He was divine, and, thus, not of the
human race, at least before the Incarnation.
[2]
The idea here is that the name sycamore comes from two other Greek words: sykēs, meaning “fig” or
“fig-tree,” and mōros, meaning “stupid” or “foolish.”
[3]
Gregory the Theologian is another name for St. Gregory Nazianzen; the closest I have found to this
quote is in his funeral oration for Basil (Oration 43.60), where he says, “Loving to jettison all
which he then had, he lightly sailed across life’s sea” (PG 36:576A). However, I have found an
unsourced quote attributed to him which is much closer to what Theophanes has: “Ye who desires riches,
listen to the prophet saying, ‘If riches increase, set not your heart upon them.’ Know that ye are
trusting to what is uncertain. Lighten thy ship somewhat that thou mayest sail the lighter.” See
John Gibb, “Gregory of Nazianzus III—Gregory in Constantinople,” The Sunday Magazine for Family
Reading, New Series, Volume 6 (London: Daldy, Isbister, & Co., 1877), 422.
Source: Patrologiae Cursus Completus, Series Graeca, ed. J.-P. Migne,
Tomus CXXXII (Paris: J.-P. Migne, 1864), 344C-356A. [PG 132:344C-356A]
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