07_Biblica_2_AM_B_Kilgallen_Layout 1 30/01/13 13:17 Pagina 600 600 JOHN KILGALLEN Finally, we reach the story of Zacchaeus, who, after Jesus spends time with him in Zacchaeus’ house near Jericho, gives significant proof of the effect of association with Jesus. Luke prefers here to finally describe what this new moral life will exhibit: “Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over” (19,8). Attention to financial reparation fits ad- mirably with Luke’s own recognized interest in the right use of riches, but one can assume that other virtuous actions urged in Jesus’ teaching in the Gospel will form part of this repentant sinner. So, Zacchaeus will act justly and recompense those he has cheated. With this story in place, one finally reads what he has all along supposed or expected from Jesus’ familiarity with sinners: his method has produced the fruit of repentance which is a convincing proof that Jesus has been correct to associate with sinners. Luke has made clear from early in the public life (5,32; cf. 4,18-19) that Jesus has been aware of his divine calling to ask that sinners repent; it is the privileged way to lead people into the kingdom, the announcement of which Jesus must 22 preach. Though all four stories about the purpose of Jesus’ fraternization with sinners can argue Jesus’ correctness, it is the Zacchaeus story which finally justifies Jesus before his critics (the “proof that is in the pudding”, so to speak), thereby revealing a convincing ele- ment of the innocence of Jesus before God and Israel, which helps com- plete the defense of Jesus as the one who knows best both God’s plan for salvation and how to achieve it. Loyola University John KILGALLEN Chicago, IL SUMMARY All Jewish religious teachers wanted sinners to repent; how one achieves this was disputed, as was Jesus’ choosing to associate with sinners in their houses and at their meals. Four times Luke describes Jesus as fraternizing with sinners, which violated Jewish pious practice. The first three times (chaps. 5, 7 and 15) Jesus underlines his motive for this conduct and its value; the fourth time (chap. 19), and rather late in the Gospel, Luke shows that indeed Jesus’ method proved true, i.e. the wisdom of his conduct was shown justified by repentant children of God. dei/ (4,43) signals the profound divine intention in sending Jesus to an- 22 nounce the kingdom of God. Repentance, which Jesus has been sent to in- spire, is the primary and subordinate means by which this divine plan is achieved. With the forgiveness of sins we are far beyond the ‘Jubilee Year’ category by which some interpret Jesus’ self-identification through the words of Isaiah (4,18-19). © Gregorian Biblical Press 2012 - Tutti i diritti riservati