De Zachseo et ejus convlvio
The Call of Zacchaeus
Jesus enters Jericho and calls the tax collector Zacchaeus, who seeks Him out of devotion.
Then, on that same day, the Lord Jesus entered the city of Jericho and walked through it, surrounded by a large crowd. Jericho represents the world, which He entered in His Incarnation and walked through in His daily life; He passed through it in His Passion, and from that passing, salvation came to the house of the Church. The world must be passed through, because we must move through it very quickly; we must not stop there or cling to it through any disordered love or affection. It's rare indeed for anyone not to be tainted if they get caught up in the business of the world. Consider Zacchaeus: he wasn't just a tax collector, but a chief among them, the first of those occupied with public business—the exactions and taxes that lead to sin. He was also wealthy, because he was greedy in his acquisitions and caught up in worldly things. Yet in his calling, the great mercy of God and the abundance of divine kindness appear. He desired and sought, out of devotion, to see who Jesus was, for blessed are the eyes that see Him. He couldn't do so because of the crowd following Him, for he was small in stature—small in body, and small in mind in terms of his humility. From this, the devotion of the common people toward Christ is clear, because such a great crowd was following Him. He ran ahead—that is, he ran ahead of the others—and climbed a sycamore tree to see Jesus, because He was about to pass by that way. Hence Bede says: "What is impossible for men is possible for God." For look, a camel passes through the eye of a needle once the burden of its hump is laid aside; this is the rich man and tax collector who, having left behind the burden of his wealth and the contemptible census of his frauds, climbs the narrow gate and the tight path that leads to life. He who, with a wonderful devotion of faith, makes up for what he lacked by nature in order to see the Savior by climbing the tree—and therefore justly, even though he might not dare to ask, receives the blessing of the Lord's reception that he desired: so says Bede.
The Symbolism of the Sycamore
The sycamore tree is interpreted as a symbol of the Cross and the humble faith required to see the Lord.
The sycamore is a tree with leaves similar to the mulberry and, in other respects, to the fig; but it differs in its trunk and is superior in height. Because of this, the Latins call it 'lofty,' and it's interpreted as a 'foolish fig' since the tree is sterile. It’s called a sycamore—meaning 'like a mulberry'—or sometimes written as 'sycomorus' for 'fico muro,' perhaps due to a scribe's error. Therefore, according to Josephus, it should really be called a 'ficomorus,' because its wood is like a fig's, while its leaves are like a mulberry's. Sycamores are also said to be certain fruits similar to figs; however, the mulberry's fruit has a juice like blood. This is why it's said that the ancients showed elephants the juice of grapes and mulberries to sharpen them for battle—that is, for physical combat. In this way, the mulberry signifies the Cross, whose fruit, Christ himself, is said to be reddened by his blood upon it; when we remember this blood, it sharpens us for the spiritual battle. For the Lord's Cross nourishes believers like a fig tree; it is mocked by unbelievers as foolishness, because to the Jews it is a stumbling block and to the Gentiles it is foolishness, but to those who believe, it is the power and wisdom of God. This tree, which Zacchaeus—small in stature—climbed so that he might be exalted, is the tree of faith and the Cross. Many who come to it and climb it, even though they were small in stature and hadn't yet grown much in knowledge and perfection, have still earned the merit of seeing and knowing Jesus. The fruit of this tree is blood-red, signifying the martyrs who cling so firmly to this tree that they would rather be killed and stained with their own blood than be separated from their tree—that is, from the faith and Cross of Christ. We must climb this tree through faith and meditation; otherwise, we can't see Jesus, because like Zacchaeus, we are small in stature. Our own merits aren't enough without the merit of Christ's Passion and Cross. The small man climbs this tree so that he may be exalted, just as anyone who is humble and aware of their own weakness leaves behind earthly things, abandons sinful acts, seeks higher things, and, trusting in the Lord, glories in the power of the Cross, crying out with the Apostle: [May it never be that I should boast, except in the cross of our Lord Jesus Christ]. May it never be that I should boast, except in the cross of our Lord Jesus Christ; for Him, the wood of the Cross is glory, salvation, and life, and through this praiseworthy foolishness, one merits seeing the Lord. For the Apostle says, 'We preach Christ crucified; to the Jews indeed a stumbling block, but to the Gentiles foolishness.' Behold the sycamore; you too must climb the wood where Jesus hung for you, and you will see Jesus. Hence Saint Augustine says: 'Zacchaeus grasped the sycamore; let the humble man climb the cross—but that isn't enough. Let him climb so that he doesn't blush at the cross; let him fix it upon his forehead, where the seat of shame is.' There, entirely there, in the very place where one feels shame, let it be fixed so that one no longer feels ashamed. I think you might mock the sycamore, but it is the very thing that made it possible to see Jesus, etc.—so says Augustine.
Wise Foolishness and Detachment
Embracing the world's view of foolishness is presented as the path to true wisdom and contemplation.
Anyone who humbles himself for Jesus' sake is considered foolish by the world, yet he alone is wise, since what is foolish to people is the wisdom of God; and such a person deserves to see the Lord. That’s why Gregory says: "If we truly desire to be wise and to contemplate Wisdom itself, let us humbly acknowledge that we are fools." Let’s abandon the world's wisdom and learn this praiseworthy foolishness. The Gospel story bears witness to this, for when Zacchaeus couldn't see anything because of the crowd, he climbed a sycamore tree so that he might see the Lord as He passed by. The sycamore is, after all, called the 'foolish fig'. Zacchaeus, being small, climbed the sycamore and saw the Lord; for those who humbly choose the world's foolishness are the ones who contemplate the wisdom of God on high. For the crowd hinders our smallness from seeing God, since the tumult of worldly cares presses upon the weakness of the human mind, preventing it from attending to the light of truth. But we climb the sycamore tree wisely if we intentionally embrace the foolishness that God commands. For what is more foolish in this world than not to seek what's lost, to let go of what you possess to those who snatch it away, to return no injury for the injuries you've received, and even to offer patience when others are added to them? It’s as if the Lord commands us to climb the sycamore when He says, "If someone takes what is yours, don’t ask for it back." And again, "If anyone strikes you on your right cheek, offer him the other." The Lord is seen passing by through the sycamore because, through this wise foolishness—even if not yet as solidly as it will be, still through the light of contemplation—the Wisdom of God is seen as if in passing. Those who are still caught up in the crowd of their own thoughts, which are elevated to see God, haven't found the sycamore tree—so says Gregory. Hence Theophilus also says, "But it’s easy to turn this toward a moral lesson." For whoever is in charge of many in malice is small in spiritual stature and cannot see Jesus because of the crowd. When you're tangled up in passions and worldly affairs, you don't see Jesus walking—that is, you don't recognize his work happening within you. He climbs the sycamore—that is, he climbs above the sweetness of pleasure, which is signified by the fig, pressing it down; and having become more exalted in this way, he is seen, and he sees Christ. Through the sycamore... the state of those in religious life can also be understood. Religious life can be understood through the sycamore because, as mentioned, the Latins call the sycamore 'the tall one.' It is taller and higher than the mulberry, and it bears semi-sweet fruits that never fully ripen. Thus, the state of religious life is higher and taller because it consists of contemplation and transcends the state of the world. It also has semi-sweet fruits—namely, the fruits of abstinence, vigils, fasts, and the like; although these may be hard and harsh in themselves, they are nonetheless semi-sweet because they are sustained by the love of the sweetness of paradise; and they never reach maturity, because ripe fruits are sweeter, and true religious life does not care for worldly sweetness. But the sycamore is called the 'foolish fig' because anyone who enters the religious life according to the letter is considered a fool.
The Ladder of Religious Life
The author outlines the rungs of the ladder of religious life, leading to the throne of God.
So, he can say the words of Amos: "I am a herdsman, and a dresser of sycamores." Zacchaeus, who was small—meaning the humble religious person—climbs this tree to see Jesus, which is to say, to gain eternal life, which consists in the vision of God. But because a small person can't climb high without a ladder or steps, there are three rungs on the ladder of religious life: the first is the renunciation of one's own will through the vow of obedience; the second is the renunciation of external property through the vow of poverty; the third is the promise of perpetual chastity through the vow of continence. And three other rungs on the side of the one climbing come before these: the first is the contempt of earthly things; the second, the forgetting of one's family; the third, the hatred of the world. These three things were said to Abraham by the Lord: 'Go forth from your land'—that's the first rung; 'and from your kindred'—that's the second rung; 'and from your father's house'—that's the third rung; 'and come into the land that I will show you'—that is, into the religious life. These are the three rungs by which one ascended to the throne of Solomon. This throne is the religious life, in which the Lord resides as if on a special throne and chair. Hence, Peter of Ravenna also calls the religious life a paradise, which is the proper dwelling of God, saying: 'According to the sentiment of my heart, if there is a paradise in this present life, it is either in the cloister or in the schools; for whatever is outside these two is full of anxiety, restlessness, bitterness, fear, worry, and pain.'
The Lord's Visit to the Soul
Jesus invites Himself to Zacchaeus's house, signifying His desire to dwell in the cleansed conscience of the believer.
And when he had come to the place where the sycamore tree was, Jesus looked up and saw him—that is, Zacchaeus—not only with his physical eyes, but also with a regard of piety, approving his devotion and desire. It was good for him to see Christ, but it was better to be seen by Christ. Where Bede says: “Jesus saw him who was looking at him, because he chooses the one who chooses him, and he loved the one who loves him.” This excellent teacher shows this sure path of progress—how to arrive at the knowledge of the Godhead through faith in the Lord’s Incarnation, as if by the sycamore tree—when he says: “For I decided to know nothing among you except Jesus Christ, and him crucified.” Recognizing and accepting Zacchaeus’s desire, Jesus called him to come down, for he said to him: “Zacchaeus, hurry and come down, for today I must stay in your house”—in the material house, for the sake of refreshing Christ and his disciples, and to show his kindness to a returning sinner; and in the spiritual house of the conscience, through the infusion of grace necessary for the sinner. Christ says this same thing to each of us; for he wants to stay in the house of our consciences, and therefore it must be prepared to receive him. Hence the Psalmist says of this: “Holiness befits your house, O Lord.” For this is our glory: the testimony of our conscience. Anyone who wants to receive such a guest—the King of glory, whom neither heaven nor earth can contain—must properly cleanse and decorate their spiritual home, so that He may remain there, that is, dwell there through grace, and not just pass through. Bede says: "The fact that Zacchaeus is told to come down from the sycamore tree and thus prepare a dwelling for Christ in his house is also what the Apostle means when he says: 'Even if we once knew Christ according to the flesh, we know Him that way no longer; for if He died, it was out of weakness, but He lives by the power of God.'"—so says Bede. These words of our Lord Jesus can be interpreted morally in relation to the faithful soul, which is called the house of God, because Christ deigns to dwell in it through grace—and this happens 'today,' that is, in the present life through a foretaste of grace, and also 'today,' that is, in eternity, through the blessed enjoyment of His glory. Although Christ dwells in every faithful soul through faith, He specifically chooses for this purpose minds that are elevated and detached. Such a soul must be detached in three ways: from the desire for temporal things, from the pleasure of carnal delights or bodily comfort, and from itself, through the renunciation of its own will. For through these three things the soul is detached from everything that hinders salvation, in opposition to those three things of which it is said: 'Everything that is in the world is either the lust of the eyes, the lust of the flesh, or the pride of life.' The Savior taught this threefold detachment when He said: 'Whoever wants to follow Me, let him deny himself' (regarding the third), 'take up his cross' (regarding the second), 'and follow Me'—that is, having left everything behind (regarding the first). And this threefold detachment can be understood in relation to Zacchaeus, to whom these words were spoken: 'Today I must stay in your house.' Although the Gospel initially describes him as a rich man, it later records that he became a truly poor man of Christ. In his words, 'Look, I give half of my possessions to the poor,' he hints at the first detachment—that is, from riches and worldly things; but the second detachment is signified by the fact that Zacchaeus climbed the sycamore tree. This is detachment from worldly convenience and carnal pleasure. The sycamore is a wild fig tree, signifying the foolish sweetness of carnal pleasure; by climbing it, one tramples and crushes that pleasure underfoot through this detachment. Furthermore, the detachment of one's own will is signified by the fact that he hurried down at the Lord's single word and welcomed Him joyfully. These three things perfect one another, so that no one is complete without the others. For if someone is detached from the worry of temporal things but is still given over to the pleasure of the flesh, it counts for nothing; and you should understand the others in the same way.
The Fruits of Repentance
Zacchaeus demonstrates his conversion through restitution and charity, silencing the grumbling of the Pharisees.
He hurried down and welcomed Him with joy, thrilled at the arrival of such a Guest. For once Zacchaeus had received the Lord into his heart, the Lord deigned to be received into his house. In this act, the Lord shows that He listens to the prayers of the lowly, and that He pursues and fulfills their holy desires. See here the kindness of the Lord; He gave Zacchaeus more than he had hoped for, because He gave him Himself—something he wouldn't have dared to ask for. See also the power of prayer, for desire is a great voice and a great prayer; and that is why the prophet says: “The Lord has heard the desire of the poor.”✦ And elsewhere the Lord says to Moses: “Why do you cry out to Me?”✦ This was when he was silent with his mouth, but speaking only with his heart. Hence Augustine says: “The whole life of a good Christian is a holy desire; what you desire, you don't yet see, but by desiring you are made capable, so that when what you see arrives, you may be filled. This is our life: to be exercised by desiring.” Holy desire exercises us only to the extent that we have cut off our desires from the love of the world—so says Augustine. When everyone saw this—that is, the Pharisees and other malicious Jews—they grumbled, saying, "He has turned aside to a sinful man." They were sinning in two ways: first, by judging Zacchaeus falsely, since he was no longer a sinner but truly repentant; and second, by judging Christ, for it’s no wonder if He turned aside to the one He had justified. The heart of a penitent is Christ's lodging, where He eats the Passover. They were also grumbling unreasonably, for no one can reasonably complain when a physician deigns to visit a sick person. But Zacchaeus stood ready to obey the Lord, not wavering because of the grumbling and disparagement of others—unlike many who, at a small word from others, abandon the good they’ve already begun. He said to the Lord, "Lord, I give half of my possessions to the poor; and if I have defrauded anyone of anything, I pay it back fourfold," referring to the remaining half that he still kept. For the Law commanded restitution of double in some cases, fourfold in others, and in others even fivefold; and therefore, by the fact that the middle restitution is expressed here, the other two extremes are understood. From the fact that he gave half of his possessions to the poor, it’s clear that not all his goods were ill-gotten, for one couldn't give alms from those. Just as Zacchaeus said, "I give to the poor," and... . . I return fourfold; this is how those who want to give alms or make restitution for ill-gotten gains ought to act, saying: 'I give' or 'I return,' rather than 'I will give,' 'I will return,' or 'I will put it in my will.' Bede says of this: 'This is that wise foolishness which the tax collector gathered from the sycamore tree as if it were the fruit of life: to return what was stolen, to leave behind one's own possessions, to despise visible things, to desire to die even for the sake of invisible things, to deny oneself, and to long to follow in the footsteps of the Lord who was not yet seen.' Look, then, at the Lord and his disciples eating with those sinners, living with them in a familiar and domestic way, so that he might draw them to himself and make them righteous instead of sinners. Why did the Lord go to the house of the tax collector? The Jews were grumbling that he had turned aside to a sinful man, so while he was staying there, he announced that the one he had healed within was also cleansed of his guilt, in order to refute and silence their judgment and grumbling. For Jesus said to him, 'Today salvation has come to this house.' With every sickness, every disease, and every contagion of vice put to flight, the house was healed and made holy both within and without. Through the Lord's entry, salvation came to Zacchaeus; he who had previously been a sinner was justified and attained salvation through the Lord's redemption, because, having received the Physician, he was made whole from greed and every disease.
The Son of Abraham
Zacchaeus is justified as a true son of Abraham through faith, illustrating the Savior's mission to seek and save the lost.
Theophilus says, "It signifies that Zacchaeus himself had attained salvation, identifying him as the inhabitant of the house; for it follows: 'Because he also is a son of Abraham,' as he would not have called an inanimate structure a son of Abraham." So says Theophilus. Or, it is because the one who inhabits this house is no longer a tax collector, but has become a son of Abraham—meaning not by birth, that is, not according to the flesh, but according to faith; not by lineage, but by faith and the imitation of his works. For those are children of Abraham who imitate Abraham and do the works of Abraham. Zacchaeus, indeed, grew in faith just as Abraham did; and while Abraham gave hospitality to angels, Zacchaeus gave hospitality to the Lord of the angels. Hence Bede says, "Zacchaeus is called a son of Abraham, not because he was born of his lineage, but because he imitated his faith; just as Abraham, at the Lord's command, left his land, his relatives, and his father's house for the hope of a future inheritance, so too did he leave behind his wealth by sharing his goods with the poor, in order to acquire treasure in heaven." And he says beautifully: 'He also,' to declare that not only those who persevere as just, but also those who repent from injustice, belong to the children of the promise." So says Bede. He also provides the reason why he turned aside to the house of the tax collector: he did this so that the physician might heal the sick, that God might justify the sinner, and that the shepherd might bring back the lost sheep. And so that the Savior might save what had been lost through sin. The Son of God came from heaven into the world for this purpose—becoming man by taking on flesh, and becoming the Son of Man, that is, of the Virgin—to seek through his teaching and to save through his grace what had perished through sin: namely, the hundredth sheep, the tenth drachma, and the younger son. For in man, the innocence of nature, the likeness of grace, and the adoption of glory had perished. Because of the first, he is compared to the lost sheep; because of the second, to the lost drachma; and because of the third, to the prodigal son. Jesus came to restore these three things mentioned; hence he says elsewhere: 'I have not come to call the righteous, but sinners to repentance.' Where Chrysostom says: 'As if he were saying: Why do you accuse me, if I am setting sinners right?' For hatred of sinners is so far from me that I have come for their sake. For I have come as a physician, not a judge; for this reason I feast with the sick, and I endure the stench, so that I may provide a remedy.' Where Bede also says: 'A truly pious Master, who does not disdain to explain his mysteries to the murmuring crowds, that repentance for sinners is not to be rejected by God, since the Son of God himself was destined for the earth for this very reason—that it should be sought; he who, to impress upon us the dispensation of his mercy, very often calls himself the Son of Man, solicitously commending to us what he has kindly done for our sake.' In a mystical sense, as the same Bede says: "Zacchaeus, who was justified, signifies the people of the Gentiles who believe—those who had been weighed down and made small by the pursuit of temporal things, but were sanctified by the Lord. He wanted to see the Savior entering Jericho, as he sought to share in the faith that the Savior brought to the world," says Bede. Through this rich man, as well. By Zacchaeus—who wanted to see Jesus but was hindered by the crowd and his own short stature—we can understand any rich person who is anxious about their salvation but is hindered by the confusion of distractions regarding temporal business and by their own imperfections. For this reason, they must climb the tree—that is, go to Christ—through prayer, which, according to Damascene, is the ascent of the mind to God. In this way, they are enabled to see Jesus, to give a portion of their wealth to the poor, and to faithfully make restitution to anyone they have defrauded. By the murmuring Pharisees, we can understand those who are malicious, who disparage the good works of others and interpret what is done well as something evil. But we shouldn't be concerned about such people, nor should we stop doing good works because of them; rather, we should persist in them all the more.
The Parable of the Kingdom and Prayer
The chapter concludes with a transition to the parable of the nobleman and a prayer for grace.
And because they were near Jerusalem, which is the capital of the kingdom, some of the Pharisees and even the disciples thought that as soon as he was in Jerusalem, his kingdom over the Jews would be revealed; for many believed he was to be the King of Israel, just as the Magi had said: "Where is he who has been born King of the Jews?" The Apostles themselves asked him, "Lord, will you at this time restore the kingdom to Israel?" To remove this error, therefore, he introduces the parable of the nobleman who went into a far country and gave ten minas to his ten servants to do business with. Because this agrees in meaning with another parable... ...which is spoken of below regarding the talents, is therefore joined there together with it. PRAYER: Lord Jesus Christ, who looked with mercy upon Zacchaeus as he climbed the sycamore tree, and by calling him to yourself and turning into his house, healed him of every vice, grant me, a small and wretched person, that I may be able to climb the tree of penance, where you might deign to look upon me with eyes of mercy and call me to your grace, giving me the grace to prepare the house of my conscience worthily to receive you, and through you to be perfectly healed, both within and without. And you, who came from heaven to seek and to save what was lost on earth, seek me, who was lost through sin, good Shepherd, and make me whole, merciful Savior. Amen.
Read the original Latin
Et deinde, eadem die, Dominus Jesus ipsam urbem Jericho ingressus perambulabat eam, turba non modica stipatus. Jericho significat mundum, quem intravit in Incarnatione, ambulavit sua conversatione, sed perambulavit in sua Passione, ex qua perambulatione facta est salus domui Ecclesiae. Mundus est perambulandus, quia per eum est citissime transeundum,et nullo modoperinordinatum amorem vel afTectionem est ibi sistendum, vel ei inhaerendum ; vix enim est aliquis qui non inficiatur, si circa mundi negotia implicetur. Et ecce vir nomine Zachdeus, qui erat non tantum publicanus, sed et hic princeps erat puhlicanorum, et primus inter illos qui vacabant publiiis actibus, scilicet exactionibus et vectigalibus, quae implicant ad peccatum, et ipse dives, quia in acquirendo avarus, ct tempi)raiibus implicatus; ex quo, in ejus vocatione apparet majorDei misericordia, et divinse pieiatis abundantia ; desiderabat, et quserebat, ex devotione, videre Jesum, quis esset, beati enim oculi qui vident ipsum ; et non poterat prse turba sequente illum, quia statura pusillus erat, et corpore secundum quantitatem, et mente secundum humilitatem ; ex quo patet devotio popularium ad Christum, quia tanta turba sequebatur eum. JS^ prwcurrens, id est prae aliis currens, ascendit in arborem sycomorum ut videret eum Jesum, quiainde erat transiturus. Unde Beda ; « Qu3e impossibilia sunt apud homines, possibilia sunt apud Deum. Ecce enim camelus, deposita gibbi sarcina, per foramen acus transit, hoc est dives et publicanus, relicto onere divitiarum, contemptoquecensu fraudum, angustam portam, arctamque viam, quse ad vitam ducit,ascendit. Qui mira devotione fidei ad videndum Salvaturem, quod natura minus habebat, ascensu supplet arboris ; atque ideo juste, quamvis ipse rogare non audeat, benedictionem Dominicae susceptionis accipit, quam desiderabat : » haec Beda.
SyCOmOrus est arbor in foliis moro simiHs, et in aliis ficui ; sed stipite distans, et altitudine prsestans. Unde et a Latinis celsa dicitur; et interpretatur ficus fatua, quoniam arbor est sterilis, sicque dicitur sycomorus, id est sicut morus, vel scrihitur sycomorus, pro fico muro, vitio forsitan scriptorum. Unde, secundum Josephum, po tius deberetdici ficomorus, quiacomponitur ex natura fici, quoad lignum, et ex natura mori, quoad foiia. Sycomora quoque dicuntur quaedam poma ficis similia ; fructus autem mori liquorem sanguini similem habet, unde dicitur qaod antiqui ostendebant elephanlis sanguinem uvae et mori, ad acuendum eos inprselio, scilicet corporali. Et ideo morus cruccm signat, cujus fructus, ipse Christus, dicitur in ea suo sanguinerubricatus ; qui sanguis nobis, per recordationem, ostensus acuit nos in praelio spirituali. Dominica enim crux credenles alit, ut ficus; ab incredulis irndetur, ut fatua, quia Judaeis est scandalum, Genlibus vero stuUitia, sed credentibus virtus, et sapientia Dei est. Haec ergo arbor in quam pusillus statura Zachaeus, ut exaltari posset, ascendit, arbor fidei et crucis est, ad quam muiti venientes et in eam ascendentes, quamvis statura parvuli fuissent, et nondumin scientia et perfectione multum crevissent, inde tamen Jesum videre et cognoscere meruerunt. Hujus arboris fru-* ctus sanguineus est, per quem Martyres significantur, qui tam firmiter huic arbori inhaerent^ut potius occidi et proprio sanguine cruentari, quam a sua arbore, id est a Christi fide et cruce valeant seperari.
Hanc debemus ascendere per fidem et meditationem,aliter Jesum videre non possumus, quia sicut Zachaeus statura pusilli sumus ; non enim sufflciunt nostra merita, sine merito Passionis crucis Christi. Hanc pusillus, ut exaltari possit, ascendit, dum quilibet humilis, et propriae infirmitatis conscius, terrena rehnquendo et pravos actus deserendo, altioraque petens et in Domino confidens, in virtute crucis gloriatur, clamans cum Apostolo : M. ihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi; cui lignum crucis est gloria, salus, vita, et per hanc laudabilem fatuitatem, Dominum cernere meretur. Nos enim, inquit Apostolus, prsedicamus Christum crucifixum ; Judseis quidem scandalum, Gentibus autem stultitiam. Ecce sycomorum; ascende et tu lignum ubi pro te pependit Jesus, et videbis Jesum. Unde Sih Augustinus : « Apprehendit Zachaeus sycomorum ; ascendat humilis crucem, parum est, ascendat ne de cruce erubescat, in DE ZkCRMO fronte illam figat, ubi sedes pudoris est. Ibi, omniiio ibi, in quo membro crubescitur , ibi figatur unde non erubescatur. Puto, quia irrides sycomorum; etipsame effecit Yidere Jesum, etc; » haec Augustimis.
Quicumque etiam humiliaturpropter Jesum, hic infatuatur juxta mundum , qui solus tamen sapicns est, quoniam quod stultum est hominibus, sapientia est Dei ; et hic Dominum videre meretur. Unde Gregorius : « Si veraciter sapientes esse, atque ipsam sapientiam contemplari appetimus, stultos nos humiliteragnoscamus. Relinquamus noxiani sapientiam, discamus laudabilcm latuitatem. Hinc Evangelicae historiae verba testantur, quia Zachaeus, cum videre prae turba nihil posset. sycomori arborem ascendit, ut transeuntem Dominum cerneret. Sycomorus quippe ficus fatuadicitur. PusiIIus itaque Zachaeus sycomorum subiit, et Dominum vidit : quia, qui mundi stultitiam humiliter eligunt, ipsi Dei sapientiam sublimiter contemplantur. Pusillanimitatem namque nostram ad videndum Deum turba praepedit, quoniam infirmitatem humanae mentis, ne luci veritatisintendat, curarum seculari tumumultus premit.
Sed prudenter sycomorum ascendimus, si provide eam quae divinitus praecipitur stultitiam tenemus. Quid enim in hoc mundo stultius, quam amissa non quaerere, possessa rapientibus relaxare, nullam pro acceptis injuriis injuriam reddere, imo et adjunctis aliis patientiam praebere? Quasi enim sycomorum nosmetipsos ascendere Doniinus praecipit, cum dicit : Qm aufert quse tua sunt, ne repetas. Et rursum : Si quis te percusserit in dexteram maxillam tuam^ prsebe illi et alteram. Per sycomorum Dominus transiens cernitur , quia per hanc sapientem slultiiiam, etsi nedum solide ut est jam, tamen per contemplationis lumeu, Dei Sapientia quasi in transitu videtur. Qui vero in elata ad conspiciendum Deum adhuc cogitationum suarum turba deprehensi sunt, sjcomori arborem non invenerunt: » haec Gregorius. Unde et Theophilus : « Sed facile hoc est ad moralem utilitatem retorquere. Quisquis enim pluribus in malitia praeest, parvus est statura spirituali, et non potest videre Josum prae turba.
Nam perplexus a passionibus et secularibus rebus, non aspicit Jesum ambulantem, id est in nobis operaatem, nullum opus ejus cognoscens. Ascendit autemsuper sycomorum, id est super voluptatis dulcedinem, quae significatur per ficum deprimens eam ; et sic sublimior factus vidot, et videtur a Ghristo. » 3 Per sycomorum potf. st etiam intelligi status religiosorum. — pcr sycomorumetiampotest intelligi religio, quia, utdictumest, Latiui sycomorum celsam nominant ; est enim procerior et altior moro, et habet fructus subdulces, qui numquam ad maturitatem perveniunt. Sic status religionis est altior et procerior, quia in comtemplatione consistit, et statum mundi transcendit. Habet etiam fructus subdulces, fructus scilicet abstinentiarum, vigiliarum, jejuniorum, et hujuscemodi ; qui licet de se sint duri et asperi, tamen sunt subdulces, quia sustinentur amore dulcedinis paradisi ; et numquam in maturitatem perveniunt, quia fructus maturi sunt dulciores, et vera religio de mundana dulcedine non curat. Sed sycomorus ficus fatua dicitur, quia ad litteram ingrediens religionem fatuus reputatur.
Unde potest dicereillud Amos : Armentarius ego sum vellicans sycomoros. Istam arborem Zachaeus pusillus, humilis scilicet religiosus, ascendit, ut videat Jesum, scihcet ut lucretur vitam aeternam, quae in visione Dei consistit. Sed, quia parvus alte non potest ascendere sine scala, vel gradibus, ideo sunt tres gradus in scala rehgionis : unus est abrenuntiatio propriae voluntatis, per votum obedientiae ; secundus est abrenuntiatio proprietatis exterioris, per vutum paupertatis ; tertius est promissio perpetuae castitatis, per votum continentiae. Etistos tres gradustres alii gradusex parteipsius ascendentis praecedunt ; primus est contemptus terrenorum ; secundus, oblivio generis; tertius, odium mundi : et ista tria fuerimt dicta Abrahse a Domino : Egredere de ierra, ecce gradum primum ; et de cognatione tuaj ecce gradum secundum ; et de domo patris tui^ ecce gradum tertium ; et veni in terram quam monstravero tibi^ id est in religionem. Hi sunt tres gradus, quibus ascendebatur ad thronum Salomonis. Iste thronus est religio, in qua Dominus residet, tamquam in throno et cathedra speciali. Unde et Petrus Ravennas vocat religionem paradisum, quae propria mansio Dei est, dicens : « Juxta sententiam cordis mei, si paradisus in hac vita praesenti est, aut in claustro,aut in scholis est ; quidquid enim extra hsec duoest, plenum est anxietate,inquietudine, amaritudine, formidine, sollicitudine etdolore.
Et^ cum venisset ad locum, ubi erat sycomorus, suspioiens Jesus vidit illum, id estZachseum, nontantum visu corporis, sed et respectu pietatis, approbans illius devotionem et desiderium. Bonum fuit ei videre Ghristum : sed melius videri a^Christo. Ubi Beda : « Vidit Jesus videntemse, quia eligit ehgentem se, et amavit amantem. Hunc sane ordinem proficiendi, hoc est super fldem Dominicae Incarnationis ad cognitionem divinitatis perveniendi, quasi sycomorum Jesu faciem speculandidoctor egregius ostendit, cum ait : Non enim judicavi me scire aliquid inter vos, nisi Jesum Christum, et hunc crucifixum: » haec Beda. Cognoscens ergo et acceptans Jesus desiderium Zachaei eum ut descenderet vocavit, dixit enim ad eum : Zachsee, festinans descende, quia hodie in domo tua oportet me manere : in domo quidem materiali, propter refectionem Christi et discipulorum suorum, et ad ostendendum suam benignitatem peccatori revertenti ; etin domo conscientiae spirituali, per gratiae infusionem necessariam peccatori. Illud etiam dicit Christus cuilibet nostrum ; vult enim manere in domo conscientiarum nostrarum, et ideo debet praeparari ad eum recipiendum. Unde de ista dicit Psalmista ; Domum tuam^ I)omine,decet sanctitudo. Etenim: Gloria nostra hwc est, testimonium conscientix mstrds.
Bene debet domum suam spiritualem emundare et ornare, qui vult tantum hospitem recipere, scilicet Regem gioriae, quem nec coelum, nec terra potest capere ; ut ibi maneat, id est per gratiam inhabitet, et non transeat. Ubi Beda : « Quod autem descendere de sycomoro Zachaeus, et sic in domo sua Christo mansionem praeparare jubetur, hoc est et quod Apostolus ait : Quia, et si cognovimus secundum carnem Christum, sed jam nunc non novimus ; si enim mortuus est, ex infirmitate, sed vivit ex virtute Dei : » hsec Beda. Verba praedicta Domini Jesu moraliter exponi possunt de fideli anima, quae domus Dei dicitur, quia in ea Ghristus per gratiam manere dignatur ; et hoc hodie, id est in vita praesenti per gratiae praelibationem ; ac etiam hodie, id est in aeternitate, per gloriae beatam fruitionem. Licet autem Christus in qualibet fideli anima habitet per fidem, specialiter tamen ad hoc eligit mentes elevatas et abstractas. Debet autem anima talis esse abstracta triphciter, scilicet : a desiderio rerum temporalium, et a voluptate delectationum carnalium, vel commodi corporalis, et a semetipsa, per abdicationem propriae voluntatis. Per haec enim tria abstrahitur anima ab omni impeditivo salutis, contra illa tria, de quibus dicitur: Omne quod est in mundo, aut est concupiscentia oculorum, aut concupiscentia carnis^ aut superbia vitse. Hanc triplicem abstractionem docuit Salvator, cum dixit : Qui vult venire post me, abneget semetipsum quantum ad tertium ; et tollat crucem suam, quantum ad secundum ; et sequatur me, videlicet, rehctis omnibus, quantum ad primum. Et haec triplex abstractio de Zachaeo, cui haec verba dicta sunt, scilicet : Hodie in domo tua oportetme manere, potest intelligi.
Quamvis enim principium Evangelii ipsum divitem appellaverit, in processu tamen eum verum pauperemChristi factum esse commemorat. Nam in eo quod dixit : Ecce dimidium bonorum meorum do pauperibus, elc, innuit abstractioneni primam, scilicet a divitiis et rebus temporalibus ; in eo autem quod Zachaeus ascendit in arborem sycomoriim, signifieatur abstrac. tio a cominodo temporali, yoI delectatione carnali; sycomorus enim est fjcus fatua, et signat carnalis delectationis dulcedinem, qucE fatua est, quam ascendens per hanc abstractionem sub pedibus deprimit, et calcat ; in hoc autem quod ipse ad unam Domini vocem, festinans descendity et excepit illum gaudens, innuitur ab^tractio propriae voluntatis. Et haec tria se invicem perficiunt ; ita quodalterum sine aliis perfectum non est. Si enim quis sit abstractus a sollicitudine temporalium, et sit deditus voluptati carnis, nihil valet ; et sic intellige de aliis suo modo.
Et festi' nans descendit, et excepit illum gaudens, et exsultans de tanti hospitis adventu. Jam enim, quia Dominum in cor suum susceperat Zachaeus, in domo ejus dignatus est suscipi Dominus. In quo facto Dominus innuit, quod votis minorum annuit, et affectus pios prosequitur et perficit. Vide hic benignitatem Domini ; plus enim dedit Zachaeo quam ille desiderasset, quiadedit eiseipsum, quod ille petere ausus non fuisset. Vide etiam virtutem orationis, quia desiderium magna vox et magna oratio est ; et ideo dicit propheta : Desiderium pauperum exaudivit Dominus. Et alibi Dominus ad Moysen : Quid clamas ad me ? cum ille ore taceret, et tantum corde loqueretur. Unde ait Augustinus : « Tota vita boni Chritiani sanctum desiderium est ; quod autem desideras, nondum vides; sed desideraudo capax efticieris, ut cum venerit quod videas, implearis ; haec est vita nostra, ut desiderando exerceamur.
Tantum autem nos exercet sanctum desiderium, quantum desiderianostraamputaverimus ab amore seculi : » haec Augustinus. Et cum viderent omnes, scilicet Pharisaei et alii malignantes Judaei, quod intraverat domumpublicani, murmurabant, dicentes : Quod ad hominem peccatorem divertisset. Isti peccabant dupliciter, scilicet : false judicando de Zachaeo, quia jam peccator nonerat, sed vero poeuitens; et similiter de Christo, quia non mirum orat, si divertebat ad euni quem juslificaverat ; cor eniin poenitentis est Christi diversorium, ubi Pascha manducat. Irrationabiliter isti etiam murmurabant,quia nuUus potest rationabiliter murmurare, quando medicus dignatur aegrotum visitare. Stans autem Zachaeus, ad obediendum Domino promptus, nontitubans propter aliorum murinurationein et detractionem, sicut multi qui ad modicum verbum aliorum bonum deserunt jam inchoatum, dixit ad Dominum : Ecce dimidium bonorum meorum, Domine, do pauperibus; et,si quid aliquem defraudavi, reddo quadruplum, scilicet de dimidio residuo quod adhuc retineo. Lex enim in aliquibus praecepit restituere duplum, in aliquibus quadruplum, in aliquibus vero quintuplum ; et ideo, per hoc quod hic restitutio media exprimitur, aliae duae extremae inteliiguntur. Ex hoc autem quod dimidium bonorum suot-um dedit pauperibus, patet quod non omnia bona sua erant male acquisita, quia de illis non posset fieri eleemosyna. Sicut autem Zachaeus dixit : Do pauperibus ; et.
. . reddo quadruplum; sic debent facere voleutes dare eleemosynam, vel reddere male acquisita, dicentes ; Do, vel reddo ; non dabo, vel reddam, seu in testamento meo ponam. Ubi ait Beda : « Et haec est sapiens illa stultitia quam de sycomoro publicanus quasi fructum vitae legerat : rapta videlice-t reddere, propria relinquere, visibilia contemnere, pro invisibilibus etiam mori desiderare, seipsum abnegare, etejus qui necdum videbatur Domini vestigia sequi concupiscere: » haec Beda. Conspice igitur Dominum et discipulos cum illis peccatoribus comedentes, ac familiariter etdomestice couversantes, ut eos ad se attrahe-7 rent, et de peccatoribus illos justos facerent. 6 Quare Dominus ad domum puBLTCANORUM DIVERTEnAT ? -* Et, qula Judaei murmurabant, quod ad hominem peccatorem divertisset, et cum 60 maneret,utipsorum gestimationem et murmur redarguat, et compescat, quem intus curaverat, etiam a culpa sanatum annuntiat. Ait enim Jesus ad eum : Quia hodie salus huic domui facta est, et omni aegritudine, omni morbo , omni vitiorum contagione fugata, sanata est, et tota interius et exterius sandificata, quiaper Domini ingressum facta est Zachaeo salus; et qui antea fuerat peccator, per Domini redemptiunem est justificatus et salutem consecutus , quia , suscepto medico, salvus factus est ab avaritia et omni morbo.
Ubi ait Theophilus : (( Ipsum Zachaeum signat assecutum fuisse salutem, per domum habitatorem designans, sequitur enim : Eo quod et ipse filius sitAbrahse, non enim vocasset Abrahae fih*um, inanimatam fabricam : » haec Theophilus. Vel, eo quod et ipse, qui hujus domus habitator est, jam non publicanus sit, sed filius Abrahae factus, scilicet non natus, id est non secundum carnem, sed secundum fidem, non genere, sed fide et operum imitatione. Abrahae namque filii sunt, quicumque Abraham imitantur, et opera Abrahae faciunt. Zachaeus quippe sicut et Abraham , in fide crevit ; et Abraham quidem Angelos, Zachaeus vero Angelorum Dominum hospitio suscepit. Unde Beda ; (( Filius Abrahae dicitur Zachaeus, non quia de ejus stirpe generatus ; sed quia ejus est fidem imitatus, ut sicut Abraham terram, cognationem domumque patriam ob spem futurae hereditatis , Domino jubente, deseruit; ita et ille quod thesaurum in cals acquireret, bona sua pauperibus partiendo, relinquit. Etpulchre dicit: Etipse; ut nonsulum eos qui justi perseveraut, sed et eos qui ab injustitia resipiscunt, ad fihos promissionis pertinere declararet ; » haec Beda. Et rcddit causam quare ad domum publicani divertit, quia hoc fecit, ut medicus aegrotum curaret, et ut Deus peccatorem justificaret, etut pastor ovem perditam repurtaret. et ut Salvator quod per culpam perierat, salvaret.
Quia ad hoc Dei Filius venit de coelo in mundum, per carnis assumptionem factus homo, et Filius hominis, id est Virginis, quserere per doctrinam, et salvum facere per gratiam, quod perierat per culpam, scilicet ovem centesimam, drachmam decimam, fiHumque juniorem. Perierat enim in homine : innocentia naturae, similitudo gratiae, et adoptio gloriae. Propter primum comparatur ovi perditse ; proptcr secundum, drachmae perdita3 ; propter tertium, filio prodigo. Tria autem praedicta venit Jesus reparare ; unde ait et alibi : Non veni vocare justos, sed peccatores, ad posnitentiam. Ubi Chrysostomus : a Quasi diceret : Quid me criminamini, si rectifico peccatores? Tam enim procul est a me odium peccatorum, quod eorum causa advenerim. Nam medicus veni non judex ; ob hoc convivafio languentium, patiorque fcetorem, ut praestem remedium » Ubi et Beda : « Pius sane Magister, qui murmurantibus turbis sua mysteria non dedignatur exponere, a Deo, scilicet peccatorum, poenitentiam non esse respuendam, ut ipse Dei Filius ob hanc maxime quaerendam sit destinatus ad terras; qui, ut pietatis suae nobis dispeuFationem inculcet, ssepissime se Filium hominis appellat, commendans sollicite nobis , quod factus est benigne pro nobis.
lu SCnSU autem mystico, ut dicit idem Beda : « Zachaeus, qui mievpr ei^iur justificatus, credentem ex Gentibus populum significat, qui per occupationem temporalium depressus erat et minimus, sed a Domino sanctiticatus ; qui intrantem Jericho Salvatorem videre voluit, dum fidem quam mundo attulit, participare quaesivit : » haec Beda. Per divitem etiam istum. scilicet Zachaeum, qui quaerebat videre Jesum, sed impediebatur per turbam et staturae suae parvitatem, intelligi potest quilibet dives, qui de salute sua sollicitatur, sed per turbationem phantasmatum circa negutia temporalia, et per propriam imperfectionem impeditur ; propter quod ascendere debet in arborem, id est ad Christum, per I DE DUOBUS CiEGIS orationem, qiiae, secimdiim Damascenim, e^t asceiisus meatis in D(;um; et sic Jesiim vidcre miM-etur; ct partem bonorum suorum pauperibus dare, et si quem defraudavit lideliter restituere. Per ['harisa^os autem murmurantes intelligi possunt maledici, bonorum opera depravantes, et qutB bene fiunt in malum iiiterpret. uiics; sed de his non est curandum, nec ideo a bono opere cessandum, imo potius ct tbrtius ei insistendum.
£t, quia erant prope Jerusalem, quae est caput regni, et existimabant aliqui Pharisajorum et etiam discipulorum, quod statim cum essct in Jerusalem, manifestarctur regnum ejus super Judaeos, a multis enim credebatur futui'us rex Israel, secundum quod dixerunt Magi : Ubi est qui natus est rex Judoeorum ? Et ipsi Apostoli quaerebant ab eo : Domine, si in tempore hoc restitutes regnum Israel? Ad hunc ergo errorem removendum, inducil parabolam de homine nobili, qui abiit in regionem longinquam, et dedit decem servis suis decem minas ad negotiandum. Quae, quia in sententia concordat cum alia parabola qua? infra de talentis dicitur, ideo haec ibidem simul cum illa conjungitur. ORATIO Domine Jesu Christe, qui Zachaeum in sycomorum ascendentem misericorditcr respexisti, ac eum ad te vocans et in domum ipsius divertens, ab omni vilio sanasli, concede mihi piisillo et misero, ut in arborem pcenitentiae valeam ascendere, ubi me ocuh's misericordiae digneris aspicere, et ad tuam gratiam vocarc, donans mihi ut domum conscientiae meae, ad te recipiendum digne praeparem, et per te totiis interius et exterius perfei^te saner. Et, qui venisti de coulis quaerere et salvare quod perierat in terris, tu me, qui per culpam perieram, requiras, bone pastor, et salvum facias, pie Salvator. Amen.
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