Luke 19:2

KJV

And, behold, [there was] a man named Zacchaeus, which was the chief among the publicans, and he was rich.

KJV (with Strong's)

And {G2532}, behold {G2400}, there was a man {G435} named {G3686}{G2564} Zacchaeus {G2195}, which {G2532}{G846} was {G2258} the chief among the publicans {G754}, and {G2532} he {G3778} was {G2258} rich {G4145}.

Complete Jewish Bible

when a man named Zakkai appeared who was a chief tax-collector and a wealthy man.

Berean Standard Bible

And there was a man named Zacchaeus, a chief tax collector, who was very wealthy.

American Standard Version

And behold, a man called by name Zacchæus; and he was a chief publican, and he was rich.

Commentary

### SUMMARY
Luke 19:2 introduces Zacchaeus, a man of significant yet despised status in Jericho, serving as the chief tax collector for the Roman Empire. This verse succinctly establishes his identity as a prominent figure within a profession widely reviled by his Jewish compatriots due to its association with foreign occupation and perceived corruption, further highlighting his considerable wealth, likely accumulated through these controversial means. This initial portrayal sets the stage for a dramatic encounter with Jesus, hinting at the Lord's unique mission to engage with and transform those considered outcasts by society.

### CONTEXT
* **Literary Context:** This verse immediately follows Jesus's journey into and through Jericho, as recounted in [Luke 19:1](/luke/19-1 "Jesus Enters Jericho"). Prior to this, Jesus had just healed a blind beggar near Jericho's gates, an event that drew a large crowd and demonstrated His compassionate power ([Luke 18:35-43](/luke/18-35-43 "The Healing of Blind Bartimaeus")). The introduction of Zacchaeus right after this miracle, and as Jesus passes through the city, signals a shift in focus from a public display of healing to a more personal, individual encounter. It sets up the narrative of a specific, wealthy, and socially marginalized individual being sought out by Jesus, contrasting with the general crowd that followed Him. The story of Zacchaeus then culminates in his repentance and Jesus's profound declaration about His mission to seek and save the lost ([Luke 19:10](/luke/19-10 "Jesus's Mission Statement")).
* **Historical & Cultural Context:** Jericho, a prosperous city due to its location on a major trade route and its fertile oasis, was a significant hub for Roman tax collection. During the Roman occupation of Judea, the Roman government outsourced tax collection to local individuals, often Jews, who were known as "publicans" (Latin: *publicani*, Greek: *telōnai*). These publicans were deeply despised by their fellow Jews for several reasons: they were seen as collaborators with the oppressive Roman regime, they often extorted more than the required tax for personal gain, and their handling of Gentile money and goods made them ritually unclean. Zacchaeus's title, "chief among the publicans," indicates he was not just a tax collector but a supervisor, overseeing other tax collectors in the region. This position would have afforded him considerable power and wealth, as explicitly stated, but simultaneously cemented his status as a social pariah and a traitor in the eyes of his community, making him an archetypal outcast.
* **Key Themes:** Luke 19:2 introduces several key themes that resonate throughout the Gospel of Luke and the broader biblical narrative. Firstly, it highlights the theme of **social marginalization and exclusion**, portraying Zacchaeus as a wealthy but deeply alienated figure. Despite his material prosperity, his profession rendered him an outcast, underscoring the societal judgments and divisions of the era. Secondly, the verse subtly introduces the theme of **wealth and its moral implications**, suggesting the controversial means by which Zacchaeus's riches were acquired. This sets the stage for Jesus's consistent teaching on the dangers of wealth and the difficulty it poses for entering the Kingdom of God, as seen in the preceding narrative of the rich young ruler ([Luke 18:18-30](/luke/18-18-30 "The Rich Young Ruler")). Finally, and most significantly, this introduction **foreshadows God's divine initiative and radical inclusivity**. The very act of introducing such a reviled figure immediately before Jesus's encounter with him anticipates the core of Jesus's ministry: to seek out and save those considered "lost" or "unworthy" by human standards, a mission explicitly articulated by Jesus later in this very chapter ([Luke 19:10](/luke/19-10 "Jesus's Mission to Seek and Save the Lost")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Zacchaeus (Greek, _Zakchaîos_):** From Hebrew origin, meaning "pure" or "innocent." This name, ironically, stands in stark contrast to his profession as a chief publican, which was associated with impurity, corruption, and exploitation. The name itself might be a subtle **irony** or **foreshadowing** of the spiritual cleansing and transformation he is about to experience through his encounter with Jesus.
* **chief among the publicans (Greek, _architelṓnēs_):** This compound word combines *archē* (meaning "chief" or "first") and *telōnēs* (meaning "tax collector"). It denotes a principal tax-gatherer, emphasizing Zacchaeus's supervisory role and higher authority within the despised tax collection system. This position would have allowed him to accumulate significant wealth, but also made him particularly notorious and hated among his Jewish peers, as he was seen as a leading figure in their oppression.
* **rich (Greek, _ploúsios_):** Derived from *ploutos* (wealth), this word describes someone who is wealthy or abounding with possessions. In the context of Zacchaeus, it highlights his material prosperity. However, in the Gospels, "rich" often carries a negative connotation, especially when wealth is acquired unjustly or becomes an idol, hindering spiritual growth (e.g., [Luke 18:24-25](/luke/18-24-25 "The Difficulty of the Rich Entering the Kingdom")). His richness is presented as a defining characteristic, setting the stage for Jesus's challenge to conventional values.

#### Verse Breakdown
* **"And, behold, [there was] a man named Zacchaeus,"**: The opening "And, behold" (Greek: *kai idou*) serves as an attention-grabbing interjection, signaling the introduction of a significant character or event. It immediately draws the reader's focus to Zacchaeus, emphasizing his sudden appearance in the narrative. The naming of Zacchaeus, with its ironic meaning of "pure," sets up an immediate tension with his known profession.
* **"which was the chief among the publicans,"**: This clause defines Zacchaeus's profession and status. Being a "chief publican" meant he supervised other tax collectors, making him particularly powerful and wealthy, but also deeply reviled by his Jewish community. This detail establishes his social standing as an outcast and a sinner in the eyes of many.
* **"and he was rich."**: This final clause confirms Zacchaeus's material prosperity, which was a direct consequence of his profession. His wealth, likely acquired through the exploitative practices common among tax collectors, further solidifies his negative societal perception and sets up a theological tension, as Jesus often challenged the spiritual implications of material riches.

#### Literary Devices
Luke's introduction of Zacchaeus employs several powerful literary devices. The use of "**behold**" (Greek: *idou*) at the beginning of the verse acts as a dramatic **interjection**, immediately drawing the reader's attention to the significance of the character being introduced. This device creates a sense of immediacy and importance, signaling that Zacchaeus is not just another passerby but a central figure in the unfolding narrative. There is also a strong element of **juxtaposition** in the description of Zacchaeus: he is "chief among the publicans," a position of considerable power and wealth, yet one that rendered him a social and religious pariah. This contrast highlights the paradox of his status—materially rich but socially ostracized. Furthermore, the verse serves as a powerful piece of **foreshadowing**, hinting at the transformative encounter that is about to occur. By explicitly identifying Zacchaeus as a reviled figure, Luke sets up the expectation that Jesus's interaction with him will be profoundly counter-cultural and illustrative of His mission to seek and save the lost.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:2, in its concise introduction of Zacchaeus, immediately plunges the reader into profound theological and thematic waters. It highlights God's radical inclusivity and Jesus's counter-cultural ministry, which consistently reached beyond societal norms and religious prejudices to embrace those deemed unworthy. Zacchaeus's status as a wealthy chief publican, a figure of both power and profound social contempt, perfectly illustrates the kind of individual Jesus came to redeem. This introduction challenges human preconceptions about who is "worthy" of divine attention, underscoring that God's grace extends to all, regardless of their past sins or societal standing. It sets the stage for a demonstration of divine love that transcends human judgment, emphasizing that no one is beyond the reach of God's transforming power.

* [Matthew 9:10-13](/matthew/9-10-13 "Jesus Calls Sinners, Not the Righteous")
* [Luke 15:1-2](/luke/15-1-2 "Jesus Welcomes Sinners")
* [1 Timothy 6:10](/1_timothy/6-10 "The Love of Money is a Root of All Kinds of Evil")

### REFLECTION AND APPLICATION
The introduction of Zacchaeus in Luke 19:2 serves as a powerful reminder that God's perspective on worthiness often radically differs from human judgment. In a world quick to label and dismiss based on profession, wealth, or past mistakes, this verse invites us to reconsider our own biases and extend grace. Zacchaeus, despite his societal condemnation, was seen by Jesus not as a "sinner" to be avoided, but as a "lost" soul to be sought. This challenges us to look beyond superficial appearances and social standing, recognizing the inherent dignity and potential for transformation in every individual. It also prompts us to examine our own lives: are we allowing our possessions or positions to define us, or are we open to the radical transformation that comes from an encounter with Christ? The story beginning here offers profound hope, demonstrating that even those most estranged from God or society can find redemption and a new beginning in Christ.

#### Questions for Reflection
* **How do societal labels or professional roles influence your perception of others, and how might this differ from God's view?**
* **In what ways might our own "riches" (whether material, relational, or positional) create barriers to a deeper relationship with God or others?**
* **How does Zacchaeus's introduction encourage you to extend grace or seek connection with those traditionally considered "outcasts" in your own community?**

### FAQ

**Why were publicans, and especially "chief publicans" like Zacchaeus, so despised by their fellow Jews?**

Answer: Publicans were Jewish individuals who collected taxes for the Roman Empire, which was the occupying power in Judea. They were despised for several key reasons: firstly, they were seen as collaborators with the enemy, betraying their own people for personal gain. Secondly, they often extorted more money than legally required, enriching themselves at the expense of their fellow Jews. This corruption and exploitation led to widespread resentment. Thirdly, their close association with Gentiles and their handling of "unclean" money and goods made them ritually impure in the eyes of devout Jews. As a "chief publican," Zacchaeus would have been even more reviled, as he supervised other tax collectors and likely amassed even greater wealth through these practices, making him a prominent symbol of oppression and moral compromise.

**What is the significance of Zacchaeus being explicitly called "rich" in this verse?**

Answer: The explicit mention of Zacchaeus's wealth is highly significant, especially in the Gospel of Luke. It immediately establishes a tension, as Jesus frequently taught about the dangers and spiritual challenges associated with riches. For example, just prior to this account, Jesus had a conversation with a rich young ruler who was unable to give up his possessions to follow Christ ([Luke 18:18-30](/luke/18-18-30 "The Rich Young Ruler")). Zacchaeus's wealth, likely acquired through unjust means as a tax collector, highlights the spiritual obstacle it often presents. However, in Zacchaeus's case, his wealth becomes a backdrop for a powerful demonstration of repentance and transformation, showing that while riches can be a hindrance, they are not an insurmountable barrier to salvation when one encounters Jesus and responds with genuine faith, as seen in [Luke 19:8](/luke/19-8 "Zacchaeus's Repentance").

### CHRIST-CENTERED FULFILLMENT
Luke 19:2, by introducing Zacchaeus, a wealthy and reviled chief tax collector, profoundly sets the stage for a Christ-centered fulfillment that resonates throughout the New Testament. This verse immediately highlights Jesus's divine mission to seek and save the lost, as declared later in this very chapter in [Luke 19:10](/luke/19-10 "Jesus's Mission Statement"). Zacchaeus, an outcast by societal and religious standards, becomes a living illustration of the very people Jesus came to redeem—not the righteous, but sinners ([Matthew 9:13](/matthew/9-13 "Jesus Calls Sinners")). His story, beginning with this verse, beautifully embodies the truth that salvation is not earned through social standing or adherence to religious norms, but is a gift of grace extended by Christ to those who respond in faith and repentance, regardless of their past. Jesus's intentional pursuit of Zacchaeus demonstrates His boundless compassion and willingness to cross social barriers, revealing Him as the Good Shepherd who leaves the ninety-nine to find the one who is lost ([Luke 15:3-7](/luke/15-3-7 "The Parable of the Lost Sheep")). Ultimately, Zacchaeus's transformation, initiated by this introduction, foreshadows the new creation that occurs in Christ, where old identities rooted in sin and societal condemnation are exchanged for a new life of righteousness and reconciliation ([2 Corinthians 5:17](/2_corinthians/5-17 "New Creation in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 18:24

And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

Luke 18:27

And he said, The things which are impossible with men are possible with God.

2 Chronicles 17:5

Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance.

2 Chronicles 17:6

And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.