Briefing Document: “A Mulligan in Life: Jesus and Zacchaeus”

This briefing document summarizes the key themes, ideas, and facts presented in the sermon “A Mulligan in Life: Jesus and Zacchaeus.” The sermon explores the concept of second chances, the transformative power of genuine connection, and Jesus’s mission to seek and save the lost, using the biblical story of Zacchaeus as a central narrative.

I. The “Mulligan” in Life: The Desire for a Second Chance

The sermon opens with the analogy of a “mulligan” in golf, an opportunity to retake a bad shot. This concept is then extended to life, highlighting a universal human desire for second chances:

• Definition of a Mulligan: “The idea behind a mulligan is that if you mess up a shot, you can hit that shot again.”
• Application to Life: The speaker poses the question, “how many of you need a mulligan in life?” illustrating it with relatable scenarios such as relationship arguments, parental regrets, and moments of past failure. The core idea is the longing to “go back to that moment” and “do it over.”
• Underlying Need: This desire for a redo stems from a recognition of past mistakes, broken relationships, or moments of regret where one wishes they could have acted differently.

II. The Historical Account of Zacchaeus: Context and Misconceptions

The sermon delves into the story of Zacchaeus from Luke 19:1-10, emphasizing its historical accuracy and addressing common misconceptions.

• Historical Reality: The speaker stresses that the story of Zacchaeus is “real history, real story,” not merely a children’s tale. Luke, the author, was a doctor and historian who likely interviewed Zacchaeus directly, providing a firsthand account: “We are literally potentially reading the words told by Zacchaeus.”
• Jesus’s Fame: By this point in the narrative, Jesus is widely known and regarded as an “influencer.” His presence draws large crowds, like a “parade.”
• Zacchaeus: The Chief Tax Collector:Public Hatred: Tax collectors like Zacchaeus were deeply despised by their communities. They would bid for the right to collect taxes for Rome and then extort additional money for their personal profit. The speaker equates them to “mob bosses” in modern terms.
• Wealth and Power: Zacchaeus was a “chief tax collector” and “wealthy,” a status built on cheating people.
• Motivation for Power: The speaker speculates that Zacchaeus’s pursuit of wealth and power was a compensatory mechanism, an attempt to overcome the ridicule and feeling of being “the short little guy” he likely experienced since childhood. He wanted to prove “he’s not just the short little guy.”
• The Crowd’s Obstruction: Zacchaeus’s inability to see Jesus was not solely due to his height, but because “the crowd is not let[ting him pass].” This was the crowd’s way of exercising power over him, making him “absolutely powerless” in a situation where he was accustomed to control. This highlights the social ostracization Zacchaeus faced.
• Zacchaeus’s Ingenuity: In response, Zacchaeus “ran ahead” and “climbed a sycamore fig tree” – an act that was both clever and, for a man of his status, somewhat undignified, indicating his desperation to see Jesus.

III. Jesus’s Radical Encounter and Zacchaeus’s Transformation

The pivotal moment of the story is Jesus’s intentional interaction with Zacchaeus, which defies social norms and leads to profound change.

• Jesus’s Intentional Stop: Despite “passing through” Jericho with no intention to stop, Jesus “reached the spot” where Zacchaeus was hidden in the tree. This was not accidental; Jesus knew exactly where Zacchaeus was.
• Calling by Name: Jesus’s act of calling Zacchaeus by name is deeply significant: “As far as we know, he never met this guy… What do you think happened the moment Jesus said his name? Zacchaeus.” This personal recognition broke through Zacchaeus’s layers of identity built on wealth and past ridicule, making him feel truly seen: “Imagine if somebody could see through to who you actually are. Who you are. Not all the stuff everybody else knows you by, but who you actually are.”
• Invitation to Zacchaeus’s Home: Jesus’s declaration, “Zacchaeus, come down immediately. I’m going to stay at your house today,” was scandalous. It showed Jesus’s willingness to associate with a “sinner,” akin to a pastor “out at a party with some prostitutes.”
• The Crowd’s Reaction: The people “began to mutter. He’s gone to be the guest of a sinner.” This highlights the prevailing judgment and social norms that Jesus intentionally challenged.
• Zacchaeus’s Radical Repentance: Immediately after Jesus’s invitation, Zacchaeus is transformed: “Zacchaeus stood up and he said to the Lord, look, Lord, here now I give half my possessions to the poor. And if I’ve cheated anybody… I will pay back four times the amount.” This act of giving away half his wealth and offering fourfold restitution demonstrates genuine repentance and a complete shift in his values.
• Salvation as a Result, Not a Prerequisite: The sermon clarifies, “salvation doesn’t come to Zacchaeus house because Zacchaeus did all these good things… salvation came to his house and his response was to give away.” His actions were a response to salvation, not a means to earn it. His encounter with Jesus made him realize that “all this stuff I’ve been chasing after… it’s nothing Compared to being in the presence of God Almighty.”

IV. Jesus’s Mission: Seeking and Saving the Lost

The sermon concludes by emphasizing Jesus’s ultimate purpose and how it relates to our call to connect with others.

• Jesus’s Core Mission: “For the Son of man came to seek and to save the lost.” This is presented as the primary reason for Jesus’s earthly ministry, superseding even his miracles.
• Seeing Potential (in Jesus): Jesus saw Zacchaeus not as a “crook,” “cheater,” or “abuser of the system,” but as a “lost son.” This potential was not inherent goodness in Zacchaeus, but “the potential of Jesus working in the person.” Jesus saw him “as a man who could be redeemed and could be restored.”
• Jesus’s Approach vs. Rich Young Ruler: Unlike the rich young ruler, whom Jesus told to sell everything and follow him, Jesus went to Zacchaeus’s house first. This highlights Jesus’s adaptable approach, sometimes calling people to him, other times entering their world. “Jesus went to him.”
• The Call to “Find Your People”: The sermon connects Jesus’s example to the church’s call to “find your people.” This means not just finding like-minded individuals for support (like connect groups) but also “going to where people are seeing their faults, their failures, and still entering into their world. That is what the gospel is.”
• The Difficulty of the “Narrow Road”: Loving those who are different or who have wronged us is “not easy.” It’s “hard and it’s narrow” because it requires choosing to “love when the world would push away” and offer “a second chance,” a “mulligan.” The speaker shares his personal struggle with this, admitting he “didn’t want to see this person through the potential that Jesus sees in them” in a recent personal conflict.
• Identifying the “Lost”: The speaker challenges the congregation to recognize the “lost people” around them, even if they seem similar. “Look at how they live. What’s the fruit in their life? What is coming out of them.”
• The “Best Ball” Analogy: The sermon concludes with another golf analogy: “playing best ball.” In this game, one plays off their partner’s best shot. The speaker explains that in life, we often play off our own “terrible” shots (sins, struggles, failures). Jesus, however, invites us to “play off of my ball,” because “he gets a hole in one every time.” This signifies relying on Jesus’s perfect life and sacrifice for our salvation and new beginning.
• Invitation to Transformation: The ultimate invitation is to “turn your lives over to Jesus” and “stop playing at life. Start playing his game of life,” emphasizing a complete internal reset and transformation.