Luke 19 commentary

Those who sincerely desire a sight of Christ, like Zaccheus, will break through opposition, and take pains to see him. Christ invited himself to Zaccheus' house. Wherever Christ comes he opens the heart, and inclines it to receive him. He that has a mind to know Christ, shall be known of him. Those whom Christ calls, must humble themselves, and come down. We may well receive him joyfully, who brings all good with him. Zaccheus gave proofs publicly that he was become a true convert. He does not look to be justified by his works, as the Pharisee; but by his good works he will, through the grace of God, show the sincerity of his faith and repentance. Zaccheus is declared to be a happy man, now he is turned from sin to God. Now that he is saved from his sins, from the guilt of them, from the power of them, all the benefits of salvation are his. Christ is come to his house, and where Christ comes he brings salvation with him. He came into this lost world to seek and to save it. His design was to save, when there was no salvation in any other. He seeks those that sought him not, and asked not for him.

This parable is like that of the talents, Mt 25. Those that are called to Christ, he furnishes with gifts needful for their business; and from those to whom he gives power, he expects service. The manifestation of the Spirit is given to every man to profit withal, 1Co 12:7. And as every one has received the gift, so let him minister the same, 1Pe 4:10. The account required, resembles that in the parable of the talents; and the punishment of the avowed enemies of Christ, as well as of false professors, is shown. The principal difference is, that the pound given to each seems to point out the gift of the gospel, which is the same to all who hear it; but the talents, distributed more or less, seem to mean that God gives different capacities and advantages to men, by which this one gift of the gospel may be differently improved.

Christ has dominion over all creatures, and may use them as he pleases. He has all men's hearts both under his eye and in his hand. Christ's triumphs, and his disciples' joyful praises, vex proud Pharisees, who are enemies to him and to his kingdom. But Christ, as he despises the contempt of the proud, so he accepts the praises of the humble. Pharisees would silence the praises of Christ, but they cannot; for as God can out of stones raise up children unto Abraham, and turn the stony heart to himself, so he can bring praise out of the mouths of children. And what will be the feelings of men when the Lord returns in glory to judge the world!

Who can behold the holy Jesus, looking forward to the miseries that awaited his murderers, weeping over the city where his precious blood was about to be shed, without seeing that the likeness of God in the believer, consists much in good-will and compassion? Surely those cannot be right who take up any doctrines of truth, so as to be hardened towards their fellow-sinners. But let every one remember, that though Jesus wept over Jerusalem, he executed awful vengeance upon it. Though he delights not in the death of a sinner, yet he will surely bring to pass his awful threatenings on those who neglect his salvation. The Son of God did not weep vain and causeless tears, nor for a light matter, nor for himself. He knows the value of souls, the weight of guilt, and how low it will press and sink mankind. May he then come and cleanse our hearts by his Spirit, from all that defiles. May sinners, on every side, become attentive to the words of truth and salvation.

This shows how little attention Luke paid to observing the order of dates; for, after having detailed the miracle, he now relates what happened in the city of Jericho He tells us that, while Christ presented himself to the view of all, as he went along the streets, Zaccheus alone was very desirous to see him. For it was an evidence of intense desire that he climbed up a tree; since rich men are, for the most part, haughty, and plume themselves on affected gravity. It is possible, indeed, that others entertained the same wish, but this man was most properly singled out by Luke, both on account of his rank, and on account of his wonderful conversion, which took place suddenly. Now, though faith was not yet formed in Zaccheus, yet this was a sort of preparation for it; for it was not without a heavenly inspiration that he desired so earnestly to get a sight of Christ; I mean, in reference to that design which immediately appeared. Some were led, no doubt, by vain curiosity to run even from distant places, for the purpose of seeing Christ, but the event showed that the mind of Zaccheus contained some seed of piety. In this manner, before revealing himself to men, the Lord frequently communicates to them a secret desire, by which they are led to Him, while he is still concealed and unknown; and, though they have no fixed object in view, He does not disappoint them, but manifests himself in due time.

5. Zaccheus, make haste, and come down. It is a remarkable instance of favor, that the Lord anticipates Zaccheus, and does not wait for his invitation, but of his own accord asks lodging at his house. We know how hateful, nay, how detestable the name of publican at that time was; and we shall find that this is shortly afterwards mentioned by Luke. It is therefore astonishing kindness in the Son of God to approach a man, from whom the great body of men recoil, and that before he is requested to do so. But we need not wonder, if he bestows this honor on one who was already drawn to him by a secret movement of the Spirit; for it was a more valuable gift to dwell in his heart than to enter his house. But by this expression he made it evident, that he is never sought in vain by those who sincerely desire to know him; for Zaccheus obtained vastly more than he had expected. Besides, the great readiness of Zaccheus to obey, his hastening to come down from the tree, and his joy in receiving Christ, exhibit still more clearly the power and guidance of the Holy Spirit; for, though he did not yet possess a pure faith, yet this submissiveness and obedience must be regarded as the beginning of faith.

7. And when they saw it, they all murmured. The inhabitants of the town — and, perhaps, some of Christ’s followers — murmur that he goes to lodge with a man who is looked upon as wicked and infamous, even though nobody invited him. It is thus that the world disregards the offer of the grace of God, but complains bitterly “Et cependant est envieux et marri;” — “and yet is envious and offended.” when it is conveyed to others. But let us consider how unjust this murmuring was. They think it unreasonable that Christ should bestows so great an honor on a wicked man; for in this passage, as in many others, the word sinner is not taken in the ordinary sense, “Et ne signifie pas ce que communeement nous appelons pecheur;” — “and does not mean what we usually call a sinner.” but denotes a man of disgraceful and scandalous life. Let us suppose that Zaccheus was a person of this description. Still, we ought first to inquire for what purpose Christ chose to become his guest; for, while out of doors men are murmuring, within the house God displays magnificently the glory of this name, and refutes their wicked calumny.

The conversion of Zaccheus was an astonishing work of God, and yet there was no good reason why Zaccheus should be marked with infamy. He had the charge of collecting the taxes. Now to collect taxes was no crime in itself, but men of that class were exceedingly despised and hated by the Jews, because they reckoned it to be in the highest degree unjust that they should pay tribute. But whatever might be the character of Zaccheus, still the kindness of Christ ought not to be blamed, but commended, in not refusing his assistance to a wretched man, to rescue him from destruction, and bring him to salvation. And therefore the offense which was wickedly taken did not hinder him from proceeding to execute his Father’s command. With such magnanimity ought all his ministers to be endued, as to think more highly of the salvation of one soul than of the murmurs which all ignorant persons may utter, and not to desist from their duty, even though all their actions and words may expose them to reproaches.

8. And Zaccheus stood, and said. From this result they ought to have formed their opinion of what Christ did; but men are so hasty and precipitate, that they do not take time to wait for God. “Qu’ils n’ont pas la patience d’attendre que Dieu monstre ce qu’il vent faire;” — “that they have not patience to wait till God show what he intends to do.” The conversion of Zaceheus is described by fruits and outward signs. As it was probable that he had enriched himself to the injury of others,

if he had wronged any man, he was ready to restore fourfold. Besides, the half of his goods he dedicates to the poor. A man might indeed bestow all his goods on the poor, (1 Corinthians 13:3,)

and yet his generosity might be of no value in the sight of God; but, though no mention is here made of inward repentance, yet Luke means that the godly zeal, which he commends in Zaccheus, proceeded from that living root. In like manner, Paul, when treating of repentance, exhorts us to those duties, by which men may learn that we are changed for the better.

Let him that stole steal no more; but rather let him labor with his hands, that he may assist the poor and needy, (Ephesians 4:28.)

We ought therefore to begin with the heart, but our repentance ought also to be evinced by works.

Now let us observe that Zaccheus does not make a present to God out of his extortions, as many rich men give to God a portion of what they have obtained by dishonesty, that they may the more freely pillage in future, and that they may be acquitted of the wrongs which they have formerly done. But Zaccheus devotes the half of his goods to God in such a manner, as to give, at the same time, compensation for whatever wrongs he has done; and hence we infer that the riches which he possessed were not the fruit of dishonest gain. Thus Zaccheus is not only ready to give satisfaction, if he has taken any thing by fraud, but shares his lawful possessions with the poor; by which he shows that he is changed from a wolf not only into a sheep, but even into a shepherd. And while he corrects the faults which had been formerly committed, he renounces wicked practices for the future, as God demands from his people, first of all, that they abstain from doing any act of injury. Zaccheus has not laid others under obligation, by his example, to strip themselves of the half of their goods; but we have only to observe the rule which the Lord prescribes, that we dedicate ourselves, and all that we have, to holy and lawful purposes.

9. Today is salvation come to this house. Christ, bearing testimony to Zaccheus, declares that his professions were not hypocritical. And yet he does not ascribe to the good works of Zaccheus the cause of salvation; but, as that conversion was an undoubted pledge of the divine adoption, he justly concludes from it that this house is a possessor of salvation Such, to is the import of the words for, since Zaccheus is one of the children of Abraham, he argues that his house is saved. In order that any man may be reckoned among the children of Abraham, it is necessary for him to imitate Abraham’s faith; nay, Scripture expressly bestows on faith this commendation, that it distinguishes the genuine children of Abraham from strangers. Let us therefore know that in Zaccheus faith is chiefly commended, on account of which his good works were acceptable to God. Nor is there reason to doubt that the doctrine of Christ went before the conversion of Zaccheus; and, consequently, the commencement of his salvation was, to hear Christ discoursing on the undeserved mercy of God, and on the reconciliation of men to Him, and on the redemption of the Church, and to embrace this doctrine by faith.

In consequence of the Greek word οἴκος; (house) being of the masculine gender, this passage is explained in two ways. The old translator “Le translateur Latin ancien;” — “the old Latin translator.” has made the reference to be to Zaccheus, which I also prefer. The question is, whether the antecedent to αὐτός be Ζακχαῖος or ὁ οἴκος. On the former supposition, our English version will be approved HE also (namely, Zaccheus) is a son of Abraham On the latter supposition, the translation will run thus: IT also (namely, the house) is a child of Abraham; or — carrying out the metaphor as Erasmus has done — IT also is a DAUGHTER of Abraham. — Ed Erastians has chosen to render it, inasmuch as The House, itself is a Daughter of Abraham; “Eo quod ipsu domus sit filia Abrahae.” and although I do not disapprove of this, I think it more natural to explain it as referring to Zaccheus For, since God, when he adopts the head of a family, promises that He will be a God even to his whole house, salvation is, with propriety, extended from the head to the whole body. Now the particle καὶ (also) is emphatic; for Christ means, that Zaccheus, not less than the other Jews who haughtily detested him, is a son of Abraham And that his former life may not seem to have shut against him the gate of salvation, Christ argues from his own office, that there is nothing in this change at which any man ought to take offense, since he was sent by the Father to save those who were lost.

Matthew 25:14-30; Luke 19:11-28

Matthew 25:14-30

Luke 19:11-28

14. For as a certain man, setting out on a journey, called his servants, and delivered to them his goods. 15. And to one he gave five talents, and to another two, and to another one; to every one according to his own ability; and immediately set out. 16. And he who had received five talents went away and traded with them, and amassed other five talents. 17. And likewise he who had received two, he also gained other two. 18. But he who had received one went away, and dug in the earth, and hid his master’s money. 19. And after a long time the master of those servant cometh, and reckoneth with them. 20. And he who had received five talents, saying, Master, thou deliveredst to me five talents: lo, I have gained by them other five talents. 21. His master saith to him, Well done, good and faithful servant; thou has tbeen faithful over a few things, I will place thee over many things: enter thou into the joy of thy master. 22. And he also who had received two talents came, and said, Master, thou deliveredst to me two talents: lo, I have gained by them other two. 23. His master saith to him, Well done, good and faithful servant; thou hast been faithful over a few things: enter thou into the joy of thy master. 24. But he who had received one talent came and said, Master, knew thee that thou art a harsh man, reaping where thou didst not sow, and gathering where didst not scatter: 25. And, being afraid, I went away, and hid thy talent in the earth: lo, thou hast what is thine. 26. And his master answering said to him, Wicked and slothful servant, thou knowest that I reap where I sowed not, and gather where I did not scatter: 27. Thou oughtest therefore to have given my money to the bankers, and, when I came, I would have received my own with usury. 28. Take away then from him the talent, and give it to him who hath ten talents. 29. For to every one that hath shall be given, and he shall abound; but he that hath not, even that which he hath shall be taken from him. 30. And cast out the unprofitable servant into outer darkness, where shall be weeping and gnashing of teeth.

11. While they were hearing these things, he added, and spoke a parable, because he was near Jerusalem, and because they thought that the kingdom of God would immediately be revealed. 12. He said therefore, A certain nobleman set out for a distant country, to receive for himself a kingdom, “Pour conquester un royaurae;” — “to conquer a kingdom.” and to return. 13. And, having called his ten servants, he gave to them ten pounds, and said to them, Trade till I come. 14. And his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15. And it happened that he returned, after having obtained the kingdom, “Apres avoir conqueste le royaume;” — “after having conquered the kingdom.” and commanded those servants to be called to him, to whom he had given money, that he might know how much everyone had gained by trading. 16. And the first came, saying, Master, thy pound hath gained ten pounds. 17. And he said to him, Well done, good servant; because thou hast been faithful in a very small matter, have though power over ten cities. 18. And another came, saying, Master, thy pound hath gained five pounds. 19. And he said to him, And be thou ruler over five cities. 20. And another came, saying, Master, lo, thy pound, which I have kept laid up in a napkin: 21. For I feared thee, because thou art a harsh man: thou takest up what thou didst not lay down, and reapest what thou didst not sow. 22. He saith to him, Out of thy mouth will I judge thee, wicked servant. Thou knewest that I am a harsh man, taking up what I did not lay down, and reaping what I did not sow: 23. And why didst not thou give my money to the bank, and, when I came, I would have demanded it with usury? 24. And to those who stood by he said, Take from him the pound, and give it to him who hath ten pounds. 25. And they said to him, Master, he hath ten pounds. 26. For I say to you, That to him that hath it shall be given; but from him who hath not, even what he hath shall be taken away. 27. But bring hither those my enemies, who refused that I should reign over them, and slay them before me. 28. And, having said these things, he went before, to go up to Jerusalem.

Luke 19:11. While they were hearing these things. It was next to a prodigy that the disciples, after having been so frequently warned as to the approaching death of Christ, flew aside from it to think of his kingdom. There were two mistakes; first, that they pictured to themselves rest and happiness without the cross; secondly, that they judged of the kingdom of God according to their own carnal sense. Hence it appears how slight and obscure their faith was; for though they had entertained a hope of the resurrection, yet the taste was too slight for forming a fixed and decided opinion about Christ. They believe him to be the Redeemer who had been formerly promised, and hence they conceive a hope that the Church will be renewed; but that knowledge immediately degenerates into vain imaginations, which either overturn or obscure the power of his kingdom. But the strangest thing of all was, that so many warnings should have passed away from their recollection without yielding any advantage. At least, it was brutal stupidity that, though Christ had lately declared, in express terms, that he was just about to undergo a bitter and ignominious death, they not only remained unconcerned, but rushed forward, as if to a joyful triumph.

12. A certain nobleman. Matthew interweaves this parable with others, without attending to the order of time; but, as his intention was, in the twenty-second chapter, to make a collection of Christ’s latest discourses, readers ought not to trouble themselves greatly with the inquiry which of them was delivered on the first, or the second, or the third day within that short period. But it is proper to observe the difference between Matthew and Luke; for, while the former touches only on one point, the latter embraces two. This point is common to both, that Christ resembles a nobleman, who, undertaking a long journey for the sake of obtaining a kingdom, has entrusted his money to the management of his servants, and so on. The other point is peculiar to Luke, that the subjects abused the absence of the prince, and raised a tumult in order to shake off his yoke. In both parts Christ intended to show, that the disciples were greatly mistaken in supposing that his royal authority was already established, and that he was coming to Jerusalem, in order to commence immediately a course of prosperity. Thus by taking away the expectation of an immediate kingdom, he exhorts them to hope and patience; for he tells them that they must long and steadily endure many toils, before they enjoy that glory for which they pant too earnestly.

Into a distant country. As the disciples thought that Christ was now about to enter into the possession of his kingdom, he first corrects this mistake by informing them, that he must undertake a long journey, in order to obtain the kingdom “Pour conquester ce royaurae;” — “to conquer this kingdom.’ As to what is meant by the distant country, I leave it to the ingenious expositions of those who are fond of subtleties. For my own part, I think that Christ expresses nothing more than his long absence, which would extend from the time of his death to his last coming. For, though he sits at the right hand of the Father, and holds the government of heaven and earth, and though, from the time that he ascended to heaven, all power was given to him, (Matthew 28:18,) that every knee might bow before him, (Philippians 2:10;) yet as he has not yet subdued his enemies — has not yet appeared as Judge of the world, or revealed his majesty — it is not without propriety that he is said to be absent from his people, till he return again, clothed with his new sovereignty. It is true, indeed, that he now reigns, while he regenerates his people to the heavenly life, forms them anew to the image of God, and associates them with angels; while he governs the Church by his word, guards it by his protection, enriches it with the gifts of the Spirit, nourishes it by his grace, and maintains it by his power, and, in short, supplies it with all that is necessary for salvation; while he restrains the fury of Satan and of all the ungodly, and defeats all their schemes. But as this way of reigning is concealed from the flesh, his manifestation is properly said to be delayed till the last day. Since, therefore, the apostles foolishly aimed at the shadow of a kingdom, our Lord declares that he must go to seek a distant kingdom, that, they may learn to endure delay. “Qu’ils apprenent de porter patiemment la longue attente;” — “that they may learn to endure patiently the long delay.”

13. And having called his ten servants. We must not inquire anxiously into the number of the servants, or into the sums of money. For Matthew, by expressing various sums, includes a more extensive doctrine, namely, that Christ does not lay on all an equal charge of trafficking, but commits to one a small, and to another a larger sum of money. Both agree in this, that till the last day of the resurrection Christ, in some respects, goes to a distance from his people, but yet that it would be highly improper for them to sit down in idleness and do no good; for each has a certain office enjoined him, in which he ought to be employed, and, therefore, they ought to be diligent in trading, that they may be careful to increase their Lord’s property.

Luke says simply, that to each he gave a pound; because, whether more or less may be committed to us by our Lord, every man must equally give account for himself. Matthew, as I have said, is more full and copious; for he states various degrees. Let us know that the Lord does not bestow on all indiscriminately the same measure of gifts, (Ephesians 4:7,) but

distributes them variously as he thinks proper, (1 Corinthians 12:11,)

so that some excel others. But whatever gifts the Lord has bestowed upon us, let us know that it is committed to us as so much money, that it may yield some gain; for nothing could be more unreasonable than that we should allow to remain buried, or should apply to no use, God’s favors, the value of which consists in yielding fruit.

Luke 19:27. But those my enemies In this second part, he appears to glance principally at the Jews, but includes all who in the absence of their master, determine to revolt. Now Christ’s intention was, not only to terrify such persons by threatening an awful punishment, but also to keep his own people in faithful subjection; for it was no small temptation to see the kingdom of God scattered by the treachery and rebellion of many. In order then that we may preserve our composure in the midst of troubles, Christ informs us that he will return, and that at his coming he will punish wicked rebellion. “Il se vengera contre les traistres, et les punira de leur rebellion;” — “he will take vengeance on traitors, and will punish them for their rebellion.”

Matthew 21:1-9; Mark 11:1-10; Luke 19:29-38

Matthew 21:1-9

Mark 11:1-10

Luke 19:29-38

1. And when they approached Jerusalem, and were come to Bethphage, to the mountain of Olives, then Jesus sent two disciples, “Deux de ses disciples;” — “two of his disciples?” 2. Saying to them, Go into the village which is opposite to you, and immediately you will find an ass tied, and a colt with her: loose them, and bring them to me. 3. And if any man shall say anything to you, say, The Lord hath need of them; and immediately he will send them. “Et incontinent les laissera aller;” — “and immediately he will allow them to go.” 4. Now all this was done, that it might be fulfilled which was spoken by the prophet, saying, 5. Say to the daughter of Zion, Lo, thy King cometh to thee, meek, and sitting on an ass, and on a colt, the foal of one that is under the yoke. “Et la petit asnon de celle qui est sous le ioug;” — “and the young ass-colt of her that is under the yoke.” — Campbell brings out, in the same manner, the force of Greek, “even the colt of a laboring beast.” — Ed. 6. And the disciples went, and did as Jesus had commanded them. 7. And they brought the ass and the colt, and laid on them their garments, and placed him upon them. “Et le feirent asseoir sur iceux vestemens;” — “and made him sit on these garments.” 8. And a very great multitude spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. 9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed be he “Benit soil celuy;” — “blessed be he.” that cometh in the name of the Lord; Hosanna in the highest. “Es tres-hauts lieux;” — “in the very high places.”

1. And as they approach Jerusalem, at Bethphage and Bethany, near the mountain of Olives, he sendeth two of his disciples. 2. And saith to them, Go away into the village which is opposite to you, and, just as you are entering into it, you will find a colt tied, on which no man ever sat; loose him, and bring him. 3. And if any man shall say to you, Why do you this? say, Because the Lord hath need of him; and immediately he will send him hither. 4 And they went away, and found a colt tied near a door where two ways meet, and they loose him. 5. And some of those who stood there said to them, What do you, “Que voulez-vous faire?” — “Witat do you wish to do?” loosing the colt? 6. And they said to them as Jesus had commanded, and they allowed them. “Et ceux-la les laisserent aller;” — “and those men allowed them to go.” 7. And they brought the colt to Jesus, and threw their garments on him, and he sat upon him, 8. And many spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. 9. And they that went before, and that followed, cried, saying, Blessed be he “Benit soil celuy;” — “blessed be he.” that cometh in the name of the Lord: 10. Blessed be the kingdom of our father David, that cometh in the name of the Lord; Hosanna in the highest. “Es tres-hauts lieux;” — “in the very high places.”

29. And it happened, when he approached Bethphage and Bethany, near the mountain which is called the mountain of Olives, he sent two of his disciples, 30. Saying, Go into the village which is opposite; and, as you enter into it, you will find a colt tied, on which no man ever sat; loose him, and bring him. 31. And if any man shall ask you, Why do you loose him? thus shall you say to him, Because the Lord hath need of him. 32. And they that were sent went away, and found as he had said to them. 33. And while they were loosing the colt, its owners “Ceux a qui il estoit;” — “those to whom it belonged.” said to them, Why do you loose the colt? 34. And they said, The Lord hath need of him. 35. And they brought him to Jesus; and, having thrown their garments on the colt, they set Jesus upon it. 36. And while he was going, they strawed their garments in the way. 37. And when he was already of the mountain of Olives, the whole multitude of the disciples, rejoicing, began to praise God with a loud voice, for all the miracles which they had seen, 38. Saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest. “Es tres-hauts lieux;” — “in the very high places.”

41. And wept over it. As there was nothing which Christ more ardently desired than to execute the office which the Father had committed to him, and as he knew that the end of his calling was to gather the lost sheep of the house of Israel, (Matthew 15:24,) he wished that his coming might bring salvation to all. This was the reason why he was moved with compassion, and wept over the approaching destruction of the city of Jerusalem. For while he reflected that this was the sacred abode which God had chosen, in which the covenant of eternal salvation should dwell — the sanctuary from which salvation would go forth to the whole world, it was impossible that he should not deeply deplore its ruin. And when he saw the people, who had been adopted to the hope of eternal life, perish miserably through their ingratitude and wickedness, we need not wonder if he could not refrain from tears.

As to those who think it strange that Christ should bewail an evil which he had it in his power to remedy, this difficulty is quickly removed. For as he came down from heaven, that, clothed in human flesh, he might be the witness and minister of the salvation which comes from God, so he actually took upon him human feelings, as far as the office which he had undertaken allowed. And it is necessary that we should always give due consideration to the character which he sustains, when he speaks, or when he is employed in accomplishing the salvation of men; as in this passage, in order that he may execute faithfully his Father’s commission, he must necessarily desire that the fruit of the redemption should come to the whole body of the elect people. Since, therefore, he was given to this people as a minister for salvation, it is in accordance with the nature of his office that he should deplore its destruction. He was God, I acknowledge; but on all occasions when it was necessary that he should perform the office of teacher, his divinity rested, and was in a manner concealed, that it might not hinder what belonged to him as Mediator. By this weeping he proved not only that he loved, like a brother, those for whose sake he became man, but also that God made to flow into human nature the Spirit of fatherly love.

42. O if even thou hadst known! The discourse is pathetic, and therefore abrupt; for we know that by those who are under the influence of vehement passion their feelings are not more than half-expressed. Besides, two feelings are here mingled; for not only does Christ bewail the destruction of the city, but he likewise reproaches the ungrateful people with the deepest guilt, in rejecting the salvation which was offered to them, and drawing down on themselves a dreadful judgment of God. The word even, which is interwoven with it, is emphatic; for Christ silently contrasts Jerusalem with the other cities of Judea, or rather, of the whole world, and the meaning is: “If Even thou, who art distinguished by a remarkable privilege above the whole world, — if thou at least, (I say,) who art a heavenly sanctuary in the earth, hadst known ” This is immediately followed by another amplification taken from the time: “Though hitherto thou hast wickedly and outrageously rebelled against God, now at least there is time for repentance.” For he means that the day is now at hand, which had been appointed by the eternal purpose of God for the salvation of Jerusalem, and had been foretold by the prophets. Thus (says Isaiah) is the accepted time, this is the day of salvation, (Isaiah 49:8; 2 Corinthians 6:2.)

Seek the Lord while he may be found; call upon him while he is near, (Isaiah 55:6.)

The things which belong to thy peace Under the word peace he includes, according to the meaning of the Hebrew phrase, all that is essential to happiness. Nor does he simply say, that Jerusalem did not know her peace, but the things which belonged to her peace; for it frequently happens that men are far from being unacquainted with their happiness, but they are ignorant of the way and means, (as we say,) because they are blinded by their wickedness. Now since the compassion is mingled with reproach, let us observe, that men deserve the heavier punishment in proportion to the excellence of the gifts which they have received, because to other sins there is added an impious profanation of heavenly grace. Secondly, let us observe, that the nearer God approaches to us, and holds out the light of sound doctrine, the less excusable are we, if we neglect this opportunity. The gate of salvation, indeed, is always open; but as God is sometimes silent, it is no ordinary privilege, when He invites us to himself with a loud voice, and in a familiar manner, and therefore the contempt will be visited by severer punishment.

But now they are hid from thy eyes. This is not said for the purpose of extenuating the guilt of Jerusalem; for, on the contrary, it marks with disgrace the monstrous stupidity of that city, that, when God is present, it does not perceive him. I do acknowledge that it belongs to God alone to open the eyes of the blind, and that no man is qualified for understanding the mysteries of the heavenly kingdom, unless God enlighten him inwardly by his Spirit; but it does not follow from this that they who perish through their own brutal blindness are excusable. Christ intended also to remove an offense, which might otherwise have perplexed the ignorant and weak; for when the eyes of all were directed to that city, his example might have very great influence in both respects, either for evil or for good. That no man then may be perplexed by its unbelief and proud contempt of the Gospel, Jerusalem is condemned for disgraceful blindness.

43. For the days shall come upon thee. He now assumes, as it were, the character of a judge, and addresses Jerusalem with greater severity. In like manner the prophets also, though they shed tears over the destruction of those about whom they ought to feel anxiety, yet they summon up courage to pronounce severe threatenings, because they know that not only are they commanded to watch over the salvation of men, but that they have also been appointed to be the heralds of the judgment of God. Under these terms Jesus declares that Jerusalem will suffer dreadful punishment, because she did not know the time of her visitation; that is, because she despised the Redeemer who had been exhibited to her, and did not embrace his grace. Let the fearful nature of the punishments which she endured now alarm us, that we may not, by our carelessness, extinguish the light of salvation, but may be careful to receive the grace of God, and may even run with rigor to meet it.

Indexes

Index of Scripture References

Exodus

18:22   20:12   23:15   23:16   24:1   29:33   30:13   34:28

Leviticus

11:25   11:28   11:32   14:2   18:5   18:5   26:26

Deuteronomy

4:13   4:15   10:4   10:12   17:6   18:9   18:15   19:15   29:4   30:12-14   30:15   30:19   32:21

Judges

6:17

1 Samuel

14:6   15:22   15:22   15:23   21:6

1 Kings

17:1   17:1   19:2

2 Kings

1:10   4:31

2 Chronicles

9:1   14:11

Job

1:5   5:13

Psalms

16:11   18:25   32:5   34:7   36:6   40:7   73:24   78:2   82:6   92:7   110:2   116:15   118:25   119:105   119:130   138:6   138:8   143:2

Isaiah

6:10   7:11   8:19   28:11   28:15   29:11   29:13   38:7   38:8   40:8   42:1   42:3   42:3   45:19   46:8   49:8   53:3   53:4   53:4   54:13   55:1   55:6   60:21   65:24

Jeremiah

5:3   31:34

Ezekiel

16:6-14   16:49   43:7

Daniel

12:3

Luke 19:47. And he taught daily in the temple. Mark and Luke point out, first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely, the priests and scribes, and all the rulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised. Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins. Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.

MATTHEW 21:23-27; MARK 11:27-33; LUKE 20:1-8

Matthew 21:23-27

Mark 11:27-33

Luke 20:1-8

23. And when he was come into the temple, the chief priests and elders of the people came to him, saying By what authority doest thou these things? and who gave thee that authority? “Et qui est celuy qui t’a donné ceste authorité?” — “And who is he that gave thee that authority?” 24. And Jesus answering said to them, I also will ask you something, which if you shall tell me, I also will tell you by what authority I do these things. 25. Whence was the baptism of John? From heaven, or from men? But they thought within themselves saying, If we shall say, From heaven, he will say to us, Why then did you not believe him? 26. But if we shall say, From men, we dread the multitude, for they all hold John for a prophet. 27. And answering Jesus, they said, We do not know. And he saith to them, Neither do I tell you by what authority I do these things.

27. And they come again to Jerusalem; and while he was walking in the temple, the chief priests, and scribes, and elders, come to him. 28. And they say to him, By what authority doest thou these things? and who gave thee that authority “Et qui est celuy qui t’a donné ceste authorité?” — “And who is he that gave thee that authority?” to do these things? 29. And Jesus answering said to them, I will also ask you something, and answer me, and I will tell you by what authority I do these things. 30. Whether was the baptism of John from heaven or from men? Answer me. 31. And they thought within themselves, saying, If we shall say, From heaven, he will say, Why then did you not believe him? 32. But if we say, From men, they dreaded the people; “Nous craignous le peuple;” — “we dread the people.” for all reckoned John that he was truly a prophet. 33. And they answering say to Jesus, We do not know. And Jesus answering saith to them, Neither will I tell you by what authority I do these things.

1. And it happened on one of those days, while he was teaching the people in the temple, and preaching the gospel, the chief priests, and scribes, with the elders, came upon him, 2. And spoke to him saying, Tell us, by what authority doest thou these things? or who is he that gave thee that authority? 3. And Jesus answering said to them, I will also ask you something, and answer me. 4. Was the baptism of John from heaven, or from men? 5. But they reasoned within themselves, saying, If we shall say, From heaven, he will say, Why then did you not believe him? 6. But if we shall say, From men, all the people will stone us; for they are convinced that John is a prophet. 7. And they answered, That they did not know whence it was. 8. And Jesus said to them, Neither do I tell you by what authority I do these things.

CHAPTER 19

Lu 19:1-10. Zaccheus the Publican.

The name is Jewish.

2-4. chief among the publicans--farming a considerable district, with others under him.

rich--Ill-gotten riches some of it certainly was. (See on Lu 19:8.)

5-6. looked up,--in the full knowledge of who was in the tree, and preparatory to addressing him.

Zaccheus--whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3).

make haste, and come down--to which he literally responded--"he made haste and came down."

for to-day, &c.--Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated.

to-day ... abide--(Compare Joh 1:39), probably over night.

7. to be guest--or lodge: something more than "eating with" such (Lu 15:2).

a sinner--that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.

8-10. stood--before all.

said unto the Lord, Behold, Lord--Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.

if I have--that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8).

taken by false accusation--defrauded, overcharged (Lu 3:12, 13).

fourfold--The Roman law required this; the Jewish law, but the principal and a fifth more (Nu 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.

12. a far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.

to receive ... a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."

to return--at His second coming.

13. Occupy--"negotiate," "do business," with the resources entrusted.

14. his citizens--His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.

15-26. (See on Mt 25:19-29.)

ten ... five cities--different degrees of future gracious reward, proportioned to the measure of present fidelity.

27. bring hither, &c.--(Compare 1Sa 15:32, 33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.

Lu 19:28-44. Christ's Triumphant Entry into Jerusalem and Tears over It.

(See on Mt 21:1-11.)

29-38. Bethphage--"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.

40. the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Ha 2:11).

41-44. when beheld ... wept--Compare La 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mt 23:37.)

Lu 19:45-48. Second Cleansing of the Temple and Subsequent Teaching.

45-46. As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.

den of thieves--banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

47. sought--continued seeking, that is, daily, as He taught.

48. were very attentive to hear him--hung upon His words.

Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, Luk 19:5, was in it.

Zaccheus - It is not unlikely that this person was a Jew by birth, see Luk 19:9; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, Luk 19:7.

Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho.

He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial.

And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, Luk 19:9.

He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.

Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain.

Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him.

To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on Luk 7:37.

The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do.

If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end.

I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and Num 5:7 (note).

Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; (Luk 19:7); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two.

To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, Luk 19:10; and therefore to save this lost soul is a part of my errand into the world." See the sentiment contained in this verse explained on Mat 18:11 (note).

And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past; for this discourse appears to have taken place the next day after he had lodged at the house of Zaccheus; for the text says that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were nigh to Jerusalem.

Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king.

A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him.

1. By the behavior of the citizens, and their punishment, (Luk 19:14, Luk 19:27), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Luk 19:11. And they thought that the kingdom of God should immediately appear.

2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Mat 25:14, etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce.

The meaning of the different parts of this parable appears to be as follows.

A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews.

Went into a far country - Ascended to the right hand of the Divine Majesty.

To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8, Phi 2:9; Heb 1:3, Heb 1:8, Heb 1:9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way.

And to return - To judge and punish the rebellious Jews.

Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See Luk 14:31; Luk 15:8; Mat 15:1.

Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh, from which it is evidently derived; and it appears from Eze 45:12, to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9 English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. Suidas says, "The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta."

By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.

His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God.

Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind.

Sent a message after him - As, in Luk 19:12, there is an allusion to a person's going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government.

We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a murderer, one of their own temper, to the Redeemer of their souls.

When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Mat 25:14 (note), etc.

Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man's ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved.

Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas.

Lord, behold, here is thy pound - See Mat 25:18.

With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit.

And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer."

And from him that hath not - See this particularly explained Mat 13:12 (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.

Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.

He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.

See this triumphal entry into Jerusalem explained at large on Mat 21:1-11 (note), and Mar 11:1-10 (note).

Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on Mat 21:9 (note).

If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zac 9:9, as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated.

And wept over it - See Mat 23:37.

The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh, he shall see, and שלום shalom, peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name.

Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader's attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3.

The time of thy visitation - That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

Went into the temple - See all this transaction explained, Mat 21:12-16 (note).

And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Mat 21:17.

Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. -

Ex vultu dicentis, pendet omnium vultus.

The face of every man hung on the face of the speaker. - Pendetque iterum narrantis ab ore.

Virg. Aen. iv. 79

And she hung again on the lips of the narrator.

The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation.

The reader is requested to refer to Matthew 24 (note), and to Mat 25:14 (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed.

He passed through Jericho - So that Zaccheus must have lived near the end of the town: the tree was in the town itself. And he was rich - These words seem to refer to the discourse in the last chapter, Lu 18:24 - 27, particularly to Lu 18:27. Zaccheus is a proof, that it is possible by the power of God for even a rich man to enter into the kingdom of heaven.

The chief of the publicans - What we would term, commissioner of the customs. A very honourable as well as profitable place.

And running before - With great earnestness. He climbed up - Notwithstanding his quality: desire conquering honour and shame.

Jesus said, Zaccheus, make haste and come down - What a strange mixture of passions must Zaccheus have now felt, hearing one speak, as knowing both his name and his heart!

They all murmured - All who were near: though most of them rather out of surprise than indignation.

And Zaccheus stood - Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately.

He also is a son of Abraham - A Jew born, and as such has a right to the first offer of salvation.

Mt 18:11.

They thought the kingdom of God - A glorious temporal kingdom, would immediately appear.

He went into a far country to receive a kingdom - Christ went to heaven, to receive his sovereign power as wan, even all authority in heaven and earth. Mt 25:14; Mr 13:34.

Trade till I come - To visit the nation, to destroy Jerusalem, to judge the world: or, in a more particular sense, to require thy soul of thee.

But his citizens - Such were those of Jerusalem, hated him, and sent an embassy after him - The word seems to imply, their sending ambassadors to a superior court, to enter their protest against his being admitted to the regal power. In such a solemn manner did the Jews protest, as it were, before God, that Christ should not reign over them: this man - So they call him in contempt.

When he was returned - In his glory.

With interest - Which does not appear to be contrary to any law of God or man. But this is no plea for usury, that is, the taking such interest as implies any degree of oppression or extortion.

They said - With admiration, not envy.

Mt 25:29; Lu 8:18.

He went before - The foremost of the company, showing his readiness to suffer.

He drew nigh to the place where the borders of Bethphage and Bethany met, which was at the foot of the mount of Olives. Mt 21:1; Mr 11:1.

The whole multitude began to praise God - Speaking at once, as it seems, from a Divine impulse, words which most of them did not understand.

Peace in heaven - God being reconciled to man.

Rebuke thy disciples - Paying thee this immoderate honour.

If these should hold their peace, the stones, which lie before you, would cry out - That is, God would raise up some still more unlikely instruments to declare his praise. For the power of God will not return empty.

O that thou hadst known, at least in this thy day - After thou hast neglected so many. Thy day - The day wherein God still offers thee his blessings.

Thine enemies shall cast a trench about thee, and compass thee around - All this was exactly performed by Titus, the Roman general.

And thy children within thee - All the Jews were at that time gathered together, it being the time of the passover. They shall not leave in thee one stone upon another - Only three towers were left standing for a time, to show the former strength and magnificence of the place. But these likewise were afterward levelled with the ground.

Mt 21:12; Mr 11:11.

Isa 56:7.

1 ANd Iesus entred, and passed through Jericho.

Iericho was a very rich City, in the Tribe of Benjamin, less than twenty Miles distance from Ierusalem, (whither our Saviour was going) and less than eight Miles distance from Iordan. See Num. 22.1. It was the first place which Ioshua sent Persons to spy out, before he had conducted the Israelites over Iordan. Ios. 2.2. he took it, Ch. 6. and Cursed the Man that should rebuild it, (for he Burned it) v. 24. He Prophesied, that he who should go about to rebuild it, should lay the Foundation of it in his First-born; and set up the Gates thereof in his Younger Son, which accordingly fell out in Ahabs time, to one Hiel a Bethelite, 1 Kings 16.34. Through this Town or City, which now had been rebuilded many years, our Saviour passeth in his way to Ierusalem.

2 And behold, there was a man named Zaccheus, which was the chief among the publicanes, and he was rich.

We have had frequent occasions to hint, that the Publicanes were the gatherers of the Publick Revenue from the Romans. Amongst them there was an order of Superiour and Inferiour Officers: Zaccheus was the chief of them that were in that Commission. And he was Rich, which is not to be wondered at, considering his employment, and is particularly mentioned doubtless to Magnify the Grace of God towards him, (of which we shall by and by hear more.) As well to let us know, that tho it be an hard things for a Rich Man to be saved, yet with God it is possible, as we heard before▪ as, that tho Publicanes were most of them Rapacious and exceedingly given to Extortion; and the love of Money commonly increaseth, with the encrease of Mens Estate, yet Christ can change the Heart of such a Man, and work it into a Contempt of Riches, and into a Freedom to part with them at the Command of Christ, or where they hinder the Embraces of him.

4 And he ran before, and climbed up into a sycomore-tree to see him; for he was to pass that way.

All this was but Curiosity, he saw a great Croud passing by, and asks what was the matter. The People tell him; That it was Iesus of Nazareth, that famous Prophet, whose Fame had filled Iudea as well as Galilee; he hath a great Curiosity to see him, and runs before to find out a convenient Station, but perceiving the Crowd was great, and knowning that he was too low of Stature to look over all their Heads so well, as to satisfy himself, he Climeth up upon a Sycomore-tree ▪ by the way-side, in which he knew that he must pass.

5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make hast, and come down; for to day I must abide at thy house.

I see no ground for their Opinion who think that before this time, Zaccheus his heart was touched with any love, or affection to Christ. The Evangelist seemeth to represent Zaccheus before this, as a meer stranger to Christ, he sought to see who he was. But Christ's looks are healing looks, there went vertue along with them to convert Zaccheus tho a Publican, and to recover Peter who had denied his Master, but they must be such looks, as carried with them a design to do good to Souls. Christ looked upon thousands to whom his looks conveyed no spiritual saving Grace. He that could heal by the hemm of his Garment touched, could change an heart by his look. How good a thing it is to be near the place where Christ is, what ever principle brings Men thither? provided Men come not as the Pharisees used to come, to execute their Malice. Zaccheus was brought to the bodily view of Christ, out of meer curiousity, but being there he receiveth a saving look from him, how many have had their hearts changed by Gospel Sermons, who never went to hear the Preachers with any such desire or design? Christ's design may be executed in the Conversion of Sinners, tho not ours. He is found of them that seek him not, and of those that enquire not after him. Preparatory dispositions in us are not necessary to the first Grace. God can at the same time Prepare, and change the heart. Zaccheus is the first Man we read of, (to whose house Christ not asked) invited himself, and in it did more for Zaccheus then he expected. O the freeness, and riches of Divine Grace! which seeketh not a worthy object, but makes the object worthy, and therefore loveth it. What a Word was this. Come down for I must this Day abide at thine house?

6 And he made hast, and came down, and received him joyfully.

Curiosity c[illegible: 1 letter]rried Zaccheus up, but Love to Christ bringeth him down, he therefore makes hast to come down, and he receiveth Christ joyfully, glad to entertain such a Guest. When Christ cometh to any Soul he never brings any sorrow to it, nor any thing but glad tidings.

7 And when they saw it, they all murmured, saying, That he was gone to be a guest with a man that is a sinner.

All here must not be taken for every individual Person, that is not to be presumed either of all the Inhabitants of Iericho, or much less of all that were in Christs Company, amongst others Mary Magdalene was at this time in his Company, who had no reason to Murmur at that. But of what sort of People were these Murmurers? The voice is the voice of Pharisees, who had often quarrelled at Christ for this▪ and of their Disciples for there were multitudes of the Jews that had Drunk in the Superstitions of that Faction, and were more afraid of keeping Company with Sinners, than themselves being so. Of having fellowship with their excomm[illegible: 1 letter]nicates in their houses, then of having followship with their or greater works of darkness. Our Saviour had before answered this Civil, he will now come to shew them they were mistaken in the Man. That he whom they counted a Sinner, was a better Man then themselves generally were.

8 And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor: and if I have taken any thing from any man by false accusation, I restore him four-fold.

See here the first Effects of Christs saving looks upon any Soul. The Soul presently begins to cry out with the Prophet Isaiah 6.5. Wo is me for I am undone, because I am a Man of unclean Lips, and I dwe[illegible: 2 letters] in the midst of a People of unclean Lives, for mine Eyes [illegible: 1 letter]ave seen the King, the Lord of Hosts. Zaccheus is now made sensible of his Covetousness, and hardness of heart towards the Poor, o[illegible: 1 letter] his Extortion, and Oppression, and resolves upon an e[illegible: 2 letters]ectual Reformation Chri[illegible: 2 letters] never looks any Soul in the face but [illegible: 1 letter]e looks his scandalous Sinnings out of countenance. Acts o[illegible: 1 letter] C[illegible: 1 letter]arity and Justice are the [illegible: 1 word] Fru[illegible: 1 letter]ts of true Repentance. The World and the love of it▪ goeth out of the heart assoon as ever the true love of Christ comes into it, the Soul knows that it cannot serve God, and M[illegible: 1 letter]mm[illegible: 2 letters] ▪ In case of wrong done to others, there can be no Repentance, nor (consequently) any Remission, without Restitution and Satisfaction so far as we know it, and are able. I restore, (saith Zaccheus) True Love to Christ never giveth him bare measure. God had no where required the giving of half a Mans goods to the Poor, nor the restoring of four-fold, except in case of theft, of which Men were judicially convicted, in case of voluntary Confession; the Law was but for a fifth part over and above the principal as to which a Person was wronged, Num. 5.7. In case an Ox were stollen, the thief was to restore five-fold▪ and in case a of Sheep stollen, four were to be restored, if the Person had alienated it▪ if it were found alive in his hand, he was to restore double, Exod. 22.1.4. In other cases he was to restore but double, if it came to the Sentence of the Judge, v. 9. But in case of a voluntary Confession, he was only tied to a fifth part above the principal, Levit. 6.1, 2, 3, 4, 5, 6. and to bring a Trespass-Offering to the Lord. This was the case of Zaccheus, being touched with the sense of his Sin, he voluntarily confesseth, and promiseth the highest degree of Restitution. But a true Love in the Soul to Christ, thinks nothing too much to do in the Detesttation of S[illegible: 1 letter]n, or demonstration of it self in Works which may be acceptable in the sight of God.

Marginal references: Chap. 3.14.

10 For the Son of man is come to seek and to save that which was lost.

It is the opinion of some, that by house is here to be understood Zaccheus, and his whole Family. Nor can it be denied, but that God when he poureth out the Oil of Grace upon the head of a Family, maketh some of it to run down to the skirts of his Garments. Gods Covenant was with Abraham and his seed. There is a Blessing upon whole Nations, and whole Families, where the heads of them receive the Gospel; but this is not to be extended beyond some Gospel priviledges, and the liberty of the means of Grace. [non-Latin text not transcribed] (which we translate Salvation is come) seemeth to signifie much more then this. I had rather therefore Interpret this house, the head of this house. Forsomuch as he also is the Son of Abraham. Here again a question ariseth, in what sense these Words are to be understood, whither that he were the Son of Abraham, as Abraham was the father of the Jewish Nation, or as he was the Father of the Faithful, viz. of all those who believed, or should believe in Christ. Those who think he was a Jew suppose, that the Romans did imploy some Iews in their service, to gather the publick Revenue, (which is not improbable, being no more then is done by all Conquerors) they have also to countenance them. 1. That Zaccheus is a name of Hebrew extraction. 2. That his mention of a four-fold Restitution, seemeth to have reference to the Law of four-fold Restitution, Exod. 22.1. in case of Sheep stollen, and alienated. 3. That the Jews did not charge our Saviour for eating with a Person Uncircumcised, but a Person that was a scandalous Sinner. These make these Words to be a reason given by our Saviour, why he was so kind to Zaccheus, because he also was a Son of Abraham, one of the lost Sheep of the house of Israel. If I could Interprete [non-Latin text not transcribed]. The means of Salvation, I should incline to this sense also; but taking it to signifie saving Grace, which brings men to a certainty of Salvation, Remission of Sins, and the justification of the Soul of this Publicane. I cannot but think that by a Son of Abraham in this Text is meant a true believer; which he might be and yet be a Native Iew also. Tho all Israel did not obtain, yet the Election amongst them did obtain, Rom. 11.7. All were not Israel, who were of Israel. Neither (saith the Apostle Rom. 9. v. 7.) because they are the seed of Abraham are they all Children. Nor were they other then Jews to whom Christ said, Iohn 8.39. If ye were Abraham's Children ye would do the works of Abraham, and v. 44. you are of your Father the Devil, and the Lusts of your Father ye will do. Our Saviour therefore in saying, Forsomuch as he also is the Son of Abraham, intendeth much more, then that he was a Native Jew, (if indeed he were so, for that is not certain) viz. that he was a believer, a Son of Abraham, considered as the Father of the Faithful, a genuine Son of Abraham, rejoycing with him at the sight of his Day, and believing with him, so as it was imputed to him for Righteousness, and Salvation is already come in a sure Title, tho not in actual possession, to every Soul that is such a one. For the Son of Man (saith he) is come to seek and to save that which is lost. We had the same Matth. 18.11. See the Notes in that place.

Marginal references: See Matth. 10.6. & 15.24.

11 And as they heard these things, he added, and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

We noted before, that Iericho was but 150 furlongs from Ierusalem, (which were not twenty Miles) and probably this discourse was upon the way when he was come nearer to it. But the principal occasion of the following Parable was, his discerning of the Opinion which possessed some of the company which went along with him, that the time was now at hand when the Kingdom of God should appear. When Christ would put forth some eminent act of his Power, in delivering them from the servitude they were in, to the Romans, or in destroying the unbelieving Jews and Pharisees. Or when his Gospel should take a further place, and prevail in the World beyond what it yet had done. He therefore putteth forth a Parable to them, wherein by a familiar similitude, he lets them understand, that he was going away from them, but would come again, and then receive the Kingdom. That in the mean time he would imploy them as his Servants, with his goods, and when he came would take an account what use, and improvement they had made of them, and then he would both reward his Friends, and be revenged on his Enemies. The Parable followeth.

27 But those mine enemies which would not that I should reign over them, bring hither, and slay them before me.

The Parable of the Talents which we had, Matth. 25.14. is of great cognation to this Parable, and the Doctrine of it in many things is the very same; but the circumstances of that and this Relation, are so differing as I cannot think, that both Matthew and Luke relate to the same time. I know nothing that hinders, but that our Saviour might twice repeat a Parable, which in substance is the same. Not to insist upon the examination of the Words used in the Greek, (which is a work fit only for Critical Writers) for the right understanding of this Parable we have three things to do. 1. To enquire what special instruction our Saviour did in this Parable intend to those who heard him at that time. 2. Who the Persons are represented in it, under the Notion of a Nobleman, and Servants, and what the things are, represented under the Notion, of going into afar Country, to receive a Kingdom, distributing his Goods, &c. 3. What general instructions from it may be Collected, which are informative of us as well as those to whom our Lord at that time spake. The special instructions which our Lord in this Parable seemeth by it to have given his Disciples were these. 1. That they were mistaken in their Notions, or apprehensions of the sudden coming of Christs Kingdom in Power and Glory. He had first a great journey to go, and they had a great deal of work to do. Instead of Reigning amongst them, and exalting them, he was going away from them for a long time. 2. That there would be such a manifestation of his Kingdom in Glory and Power, when he should exalt and liberally reward his Friends, and severely punish all such as should be his Enemies. In order to these instructions, he taketh up this Parable, or speaketh to them in the use of this similitude. 3. As to the aptness of it. 1. The Nobleman here mentioned was Christ, who shall hereafter be a King in the exercise of Power and Justice, and distribute eternal Rewards and Punishments, but in his state of humiliation in which he was, when he thus spake to them was but like a Nobleman, a Son of Man, tho the chiefest of ten thousand. His going into a far Country, signifieth his going from Earth to Heaven. To receive a Kingdom, a Kingdom of Glory, Honour, and Power at the right hand of the Father. His returning signifies his coming again to Iudge the World at the last Day. His calling his Servants, and delivering to them ten Pounds, signifieth his giving Gifts unto Men, when he should ascend up on High, Gifts of several Natures, but all to be Occupied, used in a spiritual Trade, for the advantage of our common Lord. Not that he giveth to all alike (which it is manifest he doth not) for every passage in a Parable is not answered in the thing, which it is brought to represent or express. The Citizens hating him, and sending a Message after him, &c. signifies that the generality of the World are haters of Christ, and demonstrate their hatred by their refusal of his spiritual Government and Jurisdiction. His returning, and calling his Servants to an account, signifies, that when Christ at the last Day shall come to Judge the World, he will have an account of every individual Person, how they have used the Gifts with which he hath intrusted them, whither they be longer time of Life, more health than others, Riches, Honours, or more spiritual Gifts, such as Knowledge, Utterance, Wit, &c. or any trusty places, or Offices, they have been in. The different account the Servants brought in, signifieth, that Men do not equally use the Gifts with which the Lord blesseth them; some use them well, some ill, some bring Honour and Glory to God by the use of them, and that some in one degree, and some in another. Some bring him no Honour or Glory at all. The Masters answer to them upon their accounts, let us know that every Man shall be rewarded according to his Work. There will be degrees in Glory, (tho we cannot well open them) as well as of Punishments. The unprofitable Servants excuse for himself, signifies, the great itch of Proud Humane Nature to excuse it self, and lay all the blame of its miscarriages on God, either his severity, or his not giving them enough, &c. The Kings answer, v. 22, 23. lets us know, that Sinners will be found to be Condemned out of their own Mouths. At the last Day, God will be found a Righteous God, and Man will be found to be the Liar. What the Lord further adds, v. 24, 25. Lets us know Gods liberality in rewarding his Saints at last. What he saith, v. 27. concerning his Enemies assures us. That altho God spareth Men and Women a long time, so long as while his Son is in the far Country, while the Heavens must contain him; yet in the Day of Judgment, a most certain final ruin will be their portion. Hence we may easily gather what instructions are offered us in this Parable. 1. That the state of Christ when he shall come to Judge the World, will be a far more Glorious State, then it was while he was here upon the Earth. He was here in the appearance of a Nobleman, but he shall then appear as a King. 2. That all the good things which we have in this Life, are our Lords goods but in trust with us to be used for his Honour and Glory. 3. That it must be expected that in the World, there should be a great many Rebels against Christ and his Kingdom, a great many that shall say, We will not have this Man to rule over us. 4. That some make greater improvements then others, of what God intrusteth them with for his Honour and Glory, and some make no improvement at all of them. 5. That Christ when he cometh to Judge the World, will have a strist account how Men have used his Goods, their time of Life, or Health, their Capacities, Honours, Riches, Trusts, Parts, &c. 6. That those shall have the highest reward in Glory, who have made the highest improvements; but those who have made improvements in any proportion shall have their reward. 7. That Proud and Wretched Sinners, will think in the Day of Judgment to wipe their own Mouths, and lay all the blame of their miscariages on God. 8. That this is their folly, God will Condemn them from their own vain Pleas. 9. That in the Day of Judgment unprofitable Creatures, will, besides the loss of those Rewards which they might have received from God, have all their little satisfactions taken from them, in the enjoyments of which they dishonoured God. 10. That tho Proud Sinners here oppose the Law of God revealed to them, and will not suffer Christ to Reign over them; yet his Power they shall not be able to resist, they shall at the last Day be slain before Christs face, and become his Footstool. He shall break them with a rod of Iron, and dash them in pieces like a Potters Vessel, Psal. 2.9. & 110.1. and who shall then deliver them out of his hand?

28 And when he had thus spoken, he went before, ascending up to Jerusalem.

Ierusalem (as we before Noted) stood upon an Hill, those that went to it therefore ascended. This going before the Company was Noted by Mark, ch. 10.32. here again Luke taketh notice of it. To let us know certainly with what Alacrity, our Saviour managed the business of Mans Redemption. He knew that he was at this time to be the sufferer, and to die at Ierusalem; to shew that he was freely willing, he leadeth the way.

34 And they said, The Lord hath need of him.

See the Notes on Matth. 21.1, 2, 3. and Mark 11.1, 2, 3, &c. we have discoursed there of Bethphage and Bethany, and whatever occurreth in this History needing and explication.

38 Saying, Blessed be the King that cometh in the name of the Lord: Peace in heaven, and glory in the highest.

See the Notes on Matth. 21.7, 8, 9. Mark 11.7.8, 9, 10. both which Evangelists (Mark most fully) describe this great Triumph.

Marginal references: Psa. 118.2[illegible: 1 letter]; Chap. 2.[illegible: 2 letters] Eph. 2.14.

40 And he answered, and said unto them, I tell you, that if these should hold their peace, the stones would immediately cry out.

How Peevish were these wretched Pharisees? to envy our Saviour this little Triumph; of coming into the City upon an Asses colt, with Garments under him instead of a Saddle, or any stately furniture, and trappings, and attended by a Company of poor People throwing their Garments, and boughs of trees in the way; yet these they would have silenced. Our Saviours reply, If these should hold their Peace, the stones would immediately cry out. It seemeth to have been a Proverbial Speech used amongst them, to signifie a thing which could not be. This Day was accomplished Gods decree in that particular passage of Providence, concerning our Saviour, which could not be defeated.

Marginal references: Heb. 2.1

41 And when he was come near, he beheld the city, and wept over it,

Those who of old blotted out this Sentence, as thinking that weeping was not becoming Christs Perfection, seem to have forgotten that he was perfect Man, and a sharer in all the natural in [illegible: 2 letters]rmities of humane Nature, (if weeping upon the prospect of Humane miseries, deserveth no better Name then an infirmity, being an indication of Love and Compassion.) Those who think that it was idle for him to Weep, for that which he might easily have helped, seem to oblige God to give out of his Grace, whether Men do what he hath commanded them and is in their Power to do yea or no Christ wept over Ierusalem as a Man, compassionating these poor Jews, with respect to the Miseries he saw coming upon them. As a Minister of the Gospel pitying the People to whom he was primarily sent.

42 Saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

Speeches which are the products of great passion, are usually abrupt and imperfect. If thou hadst known, That is, O that thou hadst known, or I wish that thou hadst known. We are said in Scripture to know more than we believe, are affected with, and live up to the knowledge of. They had heard enough of the things which concerned their Peace; Christ had told them to them, but they attended not to them, they believed them not, and so cared not to direct their lives according to any such notions. At least in this thy Day. The time in which I have been Preaching the Gospel to thee, (for so I had rather interprete it, then of this last journey of our Saviours to Ierusalem.) This was properly the Jews day; for the first Preachers of the Gospel, spent all their time and pains amongst them. The things which belong to thy Peace, that is, to thy happiness, for so the term often signifies, and it referreth as well to the happiness of the outward, as of their inward Man, But now they are hid from thine Eyes. God will not suffer his Spirit always to strive with Man, because he is but Flesh, not fit to be always waited on by the great Majesty of Heaven. Fir[illegible: 1 letter]t, Men shut their Eyes against the things that do concern their Peace, then God hideth them from them. No Man hath more then his Day, his time of Grace, how long that is none can tell, if he sleepeth out that, his case is desperate, past remedy.

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another: because thou knewest not the time of thy visitation.

It is a plain Prophecy of the final Destruction of Ierusalem, by the Roman Armies, which came to pass within less then forty years after. The cause of that dreadful judgment is assigned, because thou knewest not the time of thy Visitation. Gods visitations are either of Wrath or Mercy, of Wrath, Exod. 32.34. Levit. 26.16. Ier. 15.3. of Mercy Ier. 29.10. It is plain that our Saviour useth the term here in the latter not the former sense, and that by Gods Visitation of this People here, is meant his visiting them with his Prophets, by Iohn the Baptist, and by himself. Their not knowing of it, (here intended) was their not making use of it, not receiving, and imbracing the Gospel. The contempt of the Gospel is the great cause of all those Miseries which come upon People in this Life, or shall come upon them in that Life which is to come.

Marginal references: 1 King 9.7, 3. Mic. 3.12.; Matth. 24.2. Chap. 21.6.

46 Saying unto them, It is writen, My house is the house of prayer: but ye have made it a den of thieves.

We have met with this before more fully. See the Notes on Matth. 21.12, 13. Mark 11.15, 16, 17.

Marginal references: Isa. 56.7.; Jer. 7.11.

48 And could not find what they might do: for all the people were very attentive to hear him.

This our Saviours Preaching daily must be understood of a very few days, for it appeareth from Iohn 12.1. that he came to Bethany but six days before the Passover, now upon the Passover-Day he Died, but for the intermediate time it is plain from the other Evangelists, that he was wont to spend the Day time at Ierusalem in the Temple, and at Night to return to Bethany. The chief Priests and the Scribes, and the chief of the People, sought to destroy him, only they stood in a little aw of the People, who were very attentive to bear him.

Marginal references: Or, hanged on him.

The Conversion of Zaccheus.

1 And Jesus entered and passed through Jericho. 2 And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. 4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. 8 And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. 9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost.

Many, no doubt, were converted to the faith of Christ of whom no account is kept in the gospels; but the conversion of some, whose case had something in it extraordinary, is recorded, as this of Zaccheus. Christ passed through Jericho, v. 1. This city was build under a curse, yet Christ honoured it with his presence, for the gospel takes away the curse. Though it ought not to have been built, yet it was not therefore a sin to live in it when it was built. Christ was now going from the other side Jordan to Bethany near Jerusalem, to raise Lazarus to life; when he was going to do one good work he contrived to do many by the way. He did good both to the souls and to the bodies of people; we have here an instance of the former. Observe,

I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai was a common name among the Jews; they had a famous rabbi, much about this time, of that name. Observe, 1. His calling, and the post he was in: He was the chief among the publicans, receiver-general; other publicans were officers under him; he was, as some think, farmer of the customs. We often read of publicans coming to Christ; but here was one that was chief of the publicans, was in authority, that enquired after him. God has his remnant among all sorts. Christ came to save even the chief of publicans. 2. His circumstances in the world were very considerable: He was rich. The inferior publicans were commonly men of broken fortunes, and low in the world; but he that was chief of the publicans had raised a good estate. Christ had lately shown how hard it is for rich people to enter into the kingdom of God, yet presently produces an instance on one rich man that had been lost, and was found, and that not as the prodigal by being reduced to want.

II. How he came in Christ's way, and what was the occasion of his acquaintance with him. 1. He had a great curiosity to see Jesus, what kind of a man he was, having heard great talk of him, v. 3. It is natural to us to come in sight, if we can, of those whose fame has filled our ears, as being apt to imagine there is something extraordinary in their countenances; at least, we shall be able to say hereafter that we have seen such and such great men. But the eye is not satisfied with seeing. We should now seek to see Jesus with an eye of faith, to see who he is; we should address ourselves in holy ordinances with this in our eye, We would see Jesus. 2. He could not get his curiosity gratified in this matter because he was little, and the crowd was great. Christ did not study to show himself, was not carried on men's shoulders (as the pope is in procession), that all men might see him; neither he nor his kingdom came with observation. He did not ride in an open chariot, as princes do, but, as one of us, he was lost in a crowd; for that was the day of his humiliation. Zaccheus was low of stature, and over-topped by all about him, so that he could not get a sight of Jesus. Many that are little of stature have large souls, and are lively in spirit. Who would not rather be a Zaccheus than a Saul, though he was higher by head and shoulders than all about him? Let not those that are little of stature take thought of adding cubits to it. 3. Because he would not disappoint his curiosity he forgot his gravity, as chief of the publicans, and ran before, like a boy, and climbed up into a sycamore-tree, to see him. Note, Those that sincerely desire a sight of Christ will use the proper means for gaining a sight of him, and will break through a deal of difficulty and opposition, and be willing to take pains to see him. Those that find themselves little must take all the advantages they can get to raise themselves to a sight of Christ, and not be ashamed to own that they need them, and all little enough. Let not dwarfs despair, with good help, by aiming high to reach high.

III. The notice Christ took of him, the call he gave him to a further acquaintance (v. 5), and the efficacy of that call, v. 6. 1. Christ invited himself to Zaccheus's house, not doubting of his hearty welcome there; nay, wherever Christ comes, as he brings his own entertainment along with him, so he brings his own welcome; he opens the heart, and inclines it to receive him. Christ looked up into the tree, and saw Zaccheus. He came to look upon Christ, and resolved to take particular notice of him, but little thought of being taken notice of by Christ. That was an honour too great, and too far above his merit, for him to have any thought of. See how Christ prevented him with the blessings of his goodness, and outdid his expectations; and see how he encouraged very weak beginnings, and helped them forward. He that had a mind to know Christ shall be known of him; he that only courted to see him shall be admitted to converse with him. Note, Those that are faithful in a little shall be entrusted with more. And sometimes those that come to hear the word of Christ, as Zaccheus did, only for curiosity, beyond what they thought of, have their consciences awakened, and their hearts changed. Christ called him by name, Zaccheus, for he knows his chosen by name; are they not in his book? He might ask, as Nathanael did (John i. 48), Whence knowest thou me? But before he climbed the sycamore-tree Christ saw him, and knew him. He bade him make haste, and come down. Those that Christ calls must come down, must humble themselves, and not think to climb to heaven by any righteousness of their own; and they must make haste and come down, for delays are dangerous. Zaccheus must not hesitate, but hasten; he knows it is not a matter that needs consideration whether he should welcome such a guest to his house. He must come down, for Christ intends this day to bait at his house, and stay an hour or two with him. Behold, he stands at the door and knocks. 2. Zaccheus was overjoyed to have such an honour put upon his house (v. 6): He made haste, and came down, and received him joyfully; and his receiving him into his house was an indication and token of his receiving him into his heart. Note, When Christ calls to us we must make haste to answer his calls; and when he comes to us we must receive him joyfully. Lift up your heads, O ye gates. We may well receive him joyfully who brings all good along with him, and, when he takes possession of the soul, opens springs of joy there which shall flow to eternity. How often has Christ said to us, Open to me, when we have, with the spouse, made excuses! Cant. v. 2, 3. Zaccheus's forwardness to receive Christ will shame us. We have not now Christ to entertain in our houses, but we have his disciples, and what is done to them he takes as done to himself.

IV. The offence which the people took at this kind greeting between Christ and Zaccheus. Those narrow-souled censorious Jews murmured, saying that he was gone to be a guest with a man that is a sinner, para hamartolo andri—with a sinful man; and were not they themselves sinful men? Was it not Christ's errand into the world to seek and save men that are sinners? But Zaccheus they think to be a sinner above all men that dwelt in Jericho, such a sinner as was not fit to be conversed with. Now this was very unjust to blame Christ for going to his house; for, 1. Though he was a publican, and many of the publicans were bad men, it did not therefore follow that they were all so. We must take heed of condemning men in the lump, or by common fame, for at God's bar every man will be judged as he is. 2. Though he had been a sinner, it did not therefore follow that he was now as bad as he had been; though they knew his past life to be bad, Christ might know his present frame to be good. God allows room for repentance, and so must we. 3. Though he was now a sinner, they ought not to blame Christ for going to him, because he was in no danger of getting hurt by a sinner, but in great hopes of doing good to a sinner; whither should the physician go but to the sick? Yet see how that which is well done may be ill construed.

V. The proofs which Zaccheus gave publicly that, though he had been a sinner, he was now a penitent, and a true convert, v. 8. He does not expect to be justified by his works as the Pharisee who boasted of what he had done, but by his good works he will, through the grace of God, evidence the sincerity of his faith and repentance; and here he declares what his determination was. He made this declaration standing, that he might be seen and heard by those who murmured at Christ for coming to his house; with the mouth confession is made of repentance as well as faith. He stood, which denotes his saying it deliberately and with solemnity, in the nature of a vow to God. He addressed himself to Christ in it, not to the people (they were not to be his judges), but to the Lord, and he stood as it were at his bar. What we do that is good we must do as unto him; we must appeal to him, and approve ourselves to him, in our integrity, in all our good purposes and resolutions. He makes it appear that there is a change in his heart (and that is repentance), for there is a change in his way. His resolutions are of second-table duties; for Christ, upon all occasions, laid great stress on them: and they are such as are suited to his condition and character; for in them will best appear the truth of our repentance.

1. Zaccheus had a good estate, and, whereas he had been in it hitherto laying up treasure for himself, and doing hurt to himself, now he resolves that for the future he will be all towards God, and do good to others with it: Behold, Lord, the half of my goods I give to the poor. Not, "I will give it by my will when I die," but, "I do give it now." Probably he had heard of the command of trial which Christ gave to another rich man to sell what he had, and give to the poor (Matt. xix. 21), and how he broke with Christ upon it. "But so will not I," saith Zaccheus; "I agree to it at the first word; though hitherto I have been uncharitable to the poor, now I will relieve them, and give so much the more for having neglected the duty so long, even the half of my goods." This is a very large proportion to be set apart for works of piety and charity. The Jews used to say that a fifth part of a man's income yearly was very fair to be given to pious uses, and about that share the law directed; but Zaccheus would go much further, and give one moiety to the poor, which would oblige him to retrench all his extravagant expenses, as his retrenching these would enable him to relieve many with his superfluities. If we were but more temperate and self-denying, we should be more charitable; and, were we content with less ourselves, we should have the more to give to them that need. This he mentions here as a fruit of his repentance. Note, It well becomes converts to God to be charitable to the poor.

2. Zaccheus was conscious to himself that he had not gotten all he had honestly and fairly, but some by indirect and unlawful means, and of what he had gotten by such means he promises to make restitution: "If I have taken any thing from any man by false accusation, or if I have wronged any man in the way of my business as a publican, exacting more than was appointed, I promise to restore him four-fold." This was the restitution that a thief was to make, Exod. xxii. 1. (1.) He seems plainly to own that he had done wrong; his office, as a publican, gave him opportunity to do wrong, imposing upon the merchants to curry favour with the government. True penitents will own themselves not only in general guilty before God, but will particularly reflect upon that which has been their own iniquity, and which, by reason of their business and employment in the world, has most easily beset them. (2.) That he had done wrong by false accusation; this was the temptation of the publicans, which John Baptist had warned them of particularly, ch. iii. 14. They had the ear of the government, and every thing would be stretched in favour of the revenue, which gave them an opportunity of gratifying their revenge if they bore a man an ill will. (3.) He promises to restore four-fold, as far as he could recollect or find by his books that he had wronged any man. He does not say, "If I be sued, and compelled to it, I will make restitution" (some are honest when they cannot help it); but he will do it voluntarily: It shall be my own act and deed. Note, Those who are convinced of having done wrong cannot evidence the sincerity of their repentance but by making restitution. Observe, He does not think that his giving half his estate to the poor will atone for the wrong he has done. God hates robbery for burnt-offerings, and we must first do justly and then love mercy. It is no charity, but hypocrisy, to give that which is none of our own; and we are not to reckon that our own which we have not come honestly by, nor that our own which is not so when all our debts are paid, and restitution made for wrong done.

VI. Christ's approbation and acceptance of Zaccheus's conversion, by which also he cleared himself from any imputation in going to be a guest with him, v. 9, 10.

1. Zaccheus is declared to be now a happy man. Now he is turned from sin to God; now he has bidden Christ welcome to his house, and is become an honest, charitable, good man: This day is salvation come to this house. Now that he is converted he is in effect saved, saved from his sins, from the guilt of them, from the power of them; all the benefits of salvation are his. Christ is come to his house, and, where Christ comes, he brings salvation along with him. He is, and will be, the Author of eternal salvation to all that own him as Zaccheus did. Yet this is not all. Salvation this day comes to his house. (1.) When Zaccheus becomes a convert, he will be, more than he had been, a blessing to his house. He will bring the means of grace and salvation to his house, for he is a son of Abraham indeed now, and therefore, like Abraham, will teach his household to keep the way of the Lord. He that is greedy of gain troubles his own house, and brings a curse upon it (Hab. ii. 9), but he that is charitable to the poor does a kindness to his own house, and brings a blessing upon it and salvation to it, temporal at least, Ps. cxii. 3. (2.) When Zaccheus is brought to Christ himself his family also become related to Christ, and his children are admitted members of his church, and so salvation comes to his house, for that he is a son of Abraham, and therefore interested in God's covenant with Abraham, that blessing of Abraham which comes upon the publicans, upon the Gentiles, through faith, that God will be a God to them and to their children; and therefore, when he believes, salvation comes to his house, as the gaoler's to whom it was said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house, Acts xvi. 31. Zaccheus is by birth a son of Abraham, but, being a publican, he was deemed a heathen; they are put upon a level, Matt. xviii. 17. And as such the Jews were shy of conversing with him, and expected Christ should be so; but he shows that, being a true penitent, he is become rectus in curia—upright in court, as good a son of Abraham as if he had never been an publican, which therefore ought not to be mentioned against him.

2. What Christ had done to make him, in particular, a happy man, was consonant to the great design and intention of his coming into the world, v. 10. With the same argument he had before justified his conversing with publicans, Matt. ix. 13. There he pleaded that he came to call sinners to repentance; now that he came to seek and save that which was lost, to apololos—the lost thing. Observe, (1.) The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. He came from heaven to earth (a long journey), to seek that which was lost (which had wandered and gone astray), and to bring it back (Matt. xviii. 11, 12), and to save that which was lost, which was perishing, and in a manner destroyed and cut off. Christ undertook the cause when it was given up for lost: undertook to bring those to themselves that were lost to God and all goodness. Observe, Christ came into this lost world to seek and save it. His design was to save, when there was not salvation in any other. In prosecution of that design, he sought, took all probable means to effect that salvation. He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.

The Nobleman and His Servants.

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told,

I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, v. 11. The Pharisees expected it about this time (ch. xvii. 20), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter.

II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things:—

1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthropos tis eugenes—a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Acts i. 11.

2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads.

(1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this (Matt. xxv.), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe—Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost," Acts i. 8. When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now," saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ." Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, 1 Cor. xii. 7. And as every one has received the gift, so let him minister the same, 1 Pet. iv. 10. [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved.

(2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note,

[1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious.

[2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe,

First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, v. 16, 19. 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Ps. cxv. 1. Paul, who gained the ten pounds, acknowledges, "I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain," 1 Cor. xv. 10. He will not speak of what he had done, but of what God had done by him, Rom. xv. 18. 3. They were both commended for their fidelity and industry: Well done, thou good servant, v. 17. And to the other he said likewise, v. 19. Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen. iv. 7. 4. They were preferred in proportion to the improvement they had made: "Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities." Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, 1 Tim. iii. 13. Two things are hereby promised the apostles:—(1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev. ii. 26. The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here.

Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, v. 20, &c. 1. He owned that he had not traded with the pound with which he had been entrusted (v. 20): "Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin." This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better (v. 21): I feared thee, because thou art an austere man, rigid and severe, anthropos austeros ei. Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, v. 22. He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some." If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, v. 24. It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already (Lord, he has ten pounds, v. 25), it is answered (v. 26), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven.

3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here,

(1.) In the message which his citizens sent after him, v. 14. They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Ps. ii. 1-3; Acts iv. 26. [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him.

(2.) In the sentence passed upon them at his return: Those mine enemies bring hither, v. 27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Cæsar, nor would own him for their king. They appealed to Cæsar, and to Cæsar they shall go; Cæsar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (1 Thess. ii. 15, 16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Josh. x. 22, 24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.

Christ's Entry into Jerusalem.

28 And when he had thus spoken, he went before, ascending up to Jerusalem. 29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, The Lord hath need of him. 35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. 36 And as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,

I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befal him there, and yet he went before, ascending up to Jerusalem, v. 28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?

II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.

III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.

IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.

V. Those that go on Christ's errands are sure to speed (v. 32): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.

VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.

VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (v. 37), and the spreading of their clothes in the way (v. 36) was a common expression of joy, as at the feast of tabernacles. Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, John xii. 17, 18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former. 2. How they expressed their joy and praise (v. 38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, ch. ii. 14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job xxv. 2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.

VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom. There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, v. 39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.

IX. Whether men praise Christ or no he will, and shall, and must be praised (v. 40): If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.

The Doom of Jerusalem Lamented; The Doom of Jerusalem Foretold.

41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. 45 And he went into the temple, and began to cast out them that sold therein, and them that bought; 46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. 47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, 48 And could not find what they might do: for all the people were very attentive to hear him.

The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a nest of vipers he was throwing himself into, and yet see here two instances of his love to that place and his concern for it.

I. The tears he shed for the approaching ruin of the city (v. 41): When he was come near, he beheld the city, and wept over it. Probably, it was when he was coming down the descent of the hill from the mount of Olives, where he had a full view of the city, the large extent of it, and the many stately structures in it, and his eye affected his heart, and his heart his eye again. See here,

1. What a tender spirit Christ was of; we never read that he laughed, but we often find him in tears. In this very place his father David wept, and those that were with him, though he and they were men of war. There are cases in which it is no disparagement to the stoutest of men to melt into tears.

2. That Jesus Christ wept in the midst of his triumphs, wept when all about him were rejoicing, to show how little he was elevated with the applause and acclamation of the people. Thus he would teach us to rejoice with trembling, and as though we rejoiced not. If Providence do not stain the beauty of our triumphs, we may ourselves see cause to sully it with our sorrows.

3. That he wept over Jerusalem. Note, There are cities to be wept over, and none to be more lamented than Jerusalem, that had been the holy city, and the joy of the whole earth, if it be degenerated. But why did Christ weep at the sight of Jerusalem? Was it because "Yonder is the city in which I must be betrayed and bound, scourged and spit upon, condemned and crucified?" No, he himself gives us the reason of his tears.

(1.) Jerusalem has not improved the day of her opportunities. He wept, and said, If thou hadst known, even thou at least in this thy day, if thou wouldst but yet know, while the gospel is preached to thee, and salvation offered thee by it; if thou wouldest at length bethink thyself, and understand the things that belong to thy peace, the making of thy peace with God, and the securing of thine own spiritual and eternal welfare—but thou dost not know the day of thy visitation, v. 44. The manner of speaking is abrupt: If thou hadst known! O that thou hadst, so some take it; like that O that my people had hearkened unto me, Ps. lxxxi. 13; Isa. xlviii. 18. Or, If thou hadst known, well; like that of the fig-tree, ch. xiii. 9. How happy had it been for thee! Or, "If thou hadst known, thou wouldest have wept for thyself, and I should have no occasion to weep for thee, but should have rejoiced rather." What he says lays all the blame of Jerusalem's impending ruin upon herself. Note, [1.] There are things which belong to our peace, which we are all concerned to know and understand; the way how peace is made, the offers made of peace, the terms on which we may have the benefit of peace. The things that belong to our peace are those things that relate to our present and future welfare; these we must know with application. [2.] There is a time of visitation when those things which belong to our peace may be known by us, and known to good purpose. When we enjoy the means of grace in great plenty, and have the word of God powerfully preached to us—when the Spirit strives with us, and our own consciences are startled and awakened—then is the time of visitation, which we are concerned to improve. [3.] With those that have long neglected the time of their visitation, if at length, if at last, in this their day, their eyes be opened, and they bethink themselves, all will be well yet. Those shall not be refused that come into the vineyard at the eleventh hour. [4.] It is the amazing folly of multitudes that enjoy the means of grace, and it will be of fatal consequence to them, that they do not improve the day of their opportunities. The things of their peace are revealed to them, but are not minded or regarded by them; they hide their eyes from them, as if they were not worth taking notice of. They are not aware of the accepted time and the day of salvation, and to let it slip and perish through mere carelessness. None are so blind as those that will not see; nor have any the things of their peace more certainly hidden from their eyes than those that turn their back upon them. [5.] The sin and folly of those that persist in a contempt of gospel grace are a great grief to the Lord Jesus, and should be so to us. He looks with weeping eyes upon lost souls, that continue impenitent, and run headlong upon their own ruin; he had rather that they would turn and live than go on and die, for he is not willing that any should perish.

(2.) Jerusalem cannot escape the day of her desolation. The things of her peace are now in a manner hidden from her eyes; they will be shortly. Not but that after this the gospel was preached to them by the apostles; all the house of Israel were called to know assuredly that Christ was their peace (Acts ii. 36), and multitudes were convinced and converted. But as to the body of the nation, and the leading part of it, they were sealed up under unbelief; God had given them the spirit of slumber, Rom. xi. 8. They were so prejudiced and enraged against the gospel, and those few that did embrace it then, that nothing less than a miracle of divine grace (like that which converted Paul) would work upon them; and it could not be expected that such a miracle should be wrought, and so they were justly given up to judicial blindness and hardness. The peaceful things are not hidden from the eyes of particular persons; but it is too late to think now of the nation of the Jews, as such, becoming a Christian nation, by embracing Christ. And therefore they are marked for ruin, which Christ here foresees and foretels, as the certain consequence of their rejecting Christ. Note, Neglecting the great salvation of ten brings temporal judgments upon a people; it did so upon Jerusalem in less than forty years after this, when all that Christ here foretold was exactly fulfilled. [1.] The Romans besieged the city, cast a trench about it, compassed it round, and kept their inhabitants in on every side. Josephus relates that Titus ran up a wall in a very short time, which surrounded the city, and cut off all hopes of escaping. [2.] They laid it even with the ground. Titus commanded his soldiers to dig up the city, and the whole compass of it was levelled, except three towers; see Josephus's history of the wars of the Jews, 5. 356-360; 7. 1. Not only the city, but the citizens were laid even with the ground (thy children within thee), by the cruel slaughters that were made of them: and there was scarcely one stone left upon another. This was for their crucifying Christ; this was because they knew not the day of their visitation. Let other cities and nations take warning.

II. The zeal he showed for the present purification of the temple. Though it must be destroyed ere long, it does not therefore follow that no care must be taken of it in the mean time.

1. Christ cleared it of those who profaned it. He went straight to the temple, and began to cast out the buyers and sellers, v. 45. Hereby (though he was represented as an enemy to the temple, and that was the crime laid to his charge before the high priest) he made it to appear that he had a truer love for the temple than they had who had such a veneration for its corban, its treasury, as a sacred thing; for its purity was more its glory than its wealth was. Christ gave reason for his dislodging the temple-merchants, v. 46. The temple is a house of prayer, set apart for communion with God: the buyers and sellers made it a den of thieves by the fraudulent bargains they made there, which was by no means to be suffered, for it would be a distraction to those who came there to pray.

2. He put it to the best use that ever it was put to, for he taught daily in the temple, v. 47. Note, It is not enough that the corruptions of a church be purged out, but the preaching of the gospel must be encouraged. Now, when Christ preached in the temple, observe here, (1.) How spiteful the church-rulers were against him; how industrious to seek an opportunity, or pretence rather, to do him a mischief (v. 47): The chief priests and scribes, and the chief of the people, the great sanhedrim, that should have attended him, and summoned the people too to attend him, sought to destroy him, and put him to death. (2.) How respectful the common people were to him. They were very attentive to hear him. He spent most of his time in the country, and did not then preach in the temple, but, when he did, the people paid him great respect, attended on his preaching with diligence, and let no opportunity slip of hearing him, attended to it with care, and would not lose a word. Some read it, All the people as they heard him, took his part; and so it comes in very properly as a reason why his enemies could not find what they might do against him; they saw the people ready to fly in their faces if they offered him any violence. Till his hour was come his interest in the common people protected him; but, when his hour was come, the chief priests' influence upon the common people delivered him up.

CHAP. XIX.

Verse 5. Zacheus, make haste] CHrist is that good Shepheard, that knoweth all his sheep, and calleth them by name. Make haste and come downe] Heaven is a matter of greatest [illegible: 1 word]: We must not adjourne as he did once, In [illegible: 1 word] seria, more weighty [illegible: 1 word] till to morrow. To day I must abide at thy house] Christ not only invites, but even obtrudes himself, as it [illegible: 1 word], upon [illegible: 1 word]: Its happy having [illegible: 1 word] guests. He doth the same to us, when he sends unto us his poor servants to presse upon our charity. Unworthy we are surely to give an almes to poor Christ, &c.

Verse 8. The half of my goods] See the like in Tyrus converted, [illegible: 1 word]. 23. 17, 18 [illegible: 5 words] I restore him four fold] Which was the law for things stollen. Fraud is no better then theft. Restitution [illegible: 1 word] necessary to [illegible: 1 word] of [illegible: 1 word]. God hates [illegible: 1 word] ex rapina, as Sultan [illegible: 1 word] could tell his Councellour Pyrrhus, who perswaded him to bestow [illegible: 1 word]. Hist. sol. 567. [illegible: 1 word] great wealth he [illegible: 1 word] taken from the Persian Merchants, upon some notable Hospitall for releif of the poor: The dying Turk commanded it rather to be restored to the right owners, which was done accordingly; to the great shame of many Christians, who mind nothing [illegible: 1 word] then restitution, &c. When Henry the Third of England had sent the Frier Minors a load of [illegible: 1 word] to [illegible: 1 word] them, they returned the same with this message; [illegible: 1 word] he ought not to give almes of what he had rent from the poor, neitherDaniels hist. of Engl. 109. would they accept of that abhominable gift. Master [illegible: 1 word] saith, If ye make no [illegible: 1 word] of goods [illegible: 1 word], ye shall cough in [illegible: 1 word]. [illegible: 1 line]

Verse 9. He also is a son of Abraham] That is, freely elected, Romans. 9. 1. a. [illegible: 1 word] of [illegible: 1 word] faith, Rom. 4. 12. and a doer of his works, Job. 8. 39. Who then can say but he is his son, and shall rest in his bosome?

Verse 14. [illegible: 2 words] ] [illegible: 1 word] [of sending a lamb to this [illegible: 1 word] of the earth, [illegible: 1 word]. [illegible: 6 words] with the [illegible: 1 word] of their lips, [illegible: 1 word]. 14. 3. Such [illegible: 2 words] are [illegible: 2 words] where; such dust-heapes are found in every corner.

Verse 15. And whon he was returned] He went, at his Ascention; and returns at the generall Resurrection: At what time he will first reckon with his servants, and then with his enemies. Judgement shall then also begin at Gods own house.

Verse 16. Thy pound hath gained] Not my paines, but thy pound hath done it. By the grace of God I am that I am, saith Paul that constantissimus gratiae Praedicator, as Austin calleth him.

Verse 23. Into the bank] Gr. Unto the table, or (according [non-Latin text not transcribed]. to some coppies) unto the Usurers, whom Beza here rightly calleth humani certè gener is perniciosissimas pestes, the most pernicious pests of mankind.

Verse 27. Slay them before me] Howbeit the Beast and the false Prophet, that is, the Pope and his Janizaries, shal not have the favour to be flain as the common sort of Christs enemies are, but shall be cast alive into the burning lake, tormented more exquisitly, Revelations 19. 20, 21.

Verse 28. He went before] To meet death in the face: this was true magnanimity. Herein he shewed himself the captain of our salvation, though perfected by sufferings.

Verse 29. Bethphage and Bethany] Bethphage was one mile out of Jerusalem, Bethany two.

Verse 30. Go ye into the village] Into Bethphage, that was in their veiw as they went from Bethany.

Verse 41. He beheld the City] That common slaughter-house of the Prophets. Our Lord is said to have been slain at Rome, Revelations 11. 8. because crucified at Jerusalem by the Roman authority. And wept over it] Shall not we weep over the ruines of so many fair and flourishing Churches, that now lie in the dirt? Christ wept in this day of his solemne Inauguration. It shall be in our last triumph only that all teares shall be wiped from our eyes; till then our passions must be mixed, according to the occasions.

Verse 42. Oh, if thou hadst known] They had cognitionem historicam non mysticam, speculativam non affectivam, apprehensionis, non approbationis, discursivam, non experimentalem. At least in this thy day] The time of grace is fitly called a Day in regard of 1 Revelation. 2 Adornation. 3 Consolation. 4 Distinction. 5 Speedy preterition. Amend before the draw-bridge be taken up. No man can say, he shall have 12 hours to his day. But now they are hid from thine eyes:] Yet they lived under the Ministry long after, and no outward change to be discerned. As Plutarch writes of Hannibal, that when he could have taken Rome, he would not; when he would, he could not; so the Procrastinators.

Verse 43. For the dayes shall come] God hath his dayes for vengeance, as man hath his day for repentance. There is a Prime of every mans life, and of every mans. Ministry. The Levite lingered so long, that he lost his Concubine; she came short home: so doth many a mans soul for like reason. Shall cast a trench about thee] Because like the wild-asse, thou wouldst not otherwise be tamed, and kept within compasse of Gods Commandements. [non-Latin text not transcribed].

Verse 48. Were very attentive to heare him] Gr. Hanged on him, as the Bee doth on the flower, the babe on the breast, or the little bird on the bill of her Damme. Christ drew the people after him, as it were, by the golden chain of his heavenly eloquence.

And Jesus entered, &c. Mt 20:29.

This means, perhaps, he was passing through Jericho when Zaccheus saw him. His house was in Jerico.

(b) "Jericho" Josh 6:26, 1Kgs 16:34

A man named Zaccheus. The name Zaccheus is Hebrew, and shows that this man was a Jew. The Hebrew name properly means pure, and is the same as Zacchai in Ezr 2:9, Neh 7:14. The publicans, therefore, were not all foreigners.

Chief among the publicans. Who presided over other tax-gatherers, or who received their collections and transmitted them to the Roman government

He was rich. Though this class of men was despised and often infamous, yet it seems that they were sometimes wealthy. They sustained, however, the general character of sinners, because they were particularly odious in the eyes of the Jews. Lk 19:7. The evangelist has thought it worthy of record that he was rich, perhaps, because it was so unlikely that a rich man should follow so poor and despised a personage as Jesus of Nazareth, and because it was so unusual a thing during his personal ministry. Not many rich were called, but God chiefly chose the poor of this world. Compare 1Cor 1:26-29.

Who he was. Rather what sort of person he was, or how he appeared. He had that curiosity which is natural to men to see one of whom they have heard much. It would seem, also, that in this case mere curiosity led to his conversion and that of his family. Comp. 1Cor 14:23-25. God makes use of every principle--of curiosity, or sympathy, or affection, or hope, or fear --to lead men in the way of salvation, and to impress truth on the minds of sinners.

The press. The crowd; the multitude that surrounded Jesus. Earthly princes are often borne in splendid equipages, or even carried, as in Eastern nations, in palanquins on the shoulders of men. Jesus mingled with the multitude, not seeking distinctions of that sort, and perhaps, in appearance, not distinguished from thousands that followed him.

Little of stature. Short. Not a tall man.

Abide at thy house. Remain there, or put up with him. This was an honour which Zaccheus did not expect. The utmost, it seems, which he aimed at was to see Jesus; but, instead of that, Jesus proposed to remain with him, and to give him the benefit of his personal instruction. It is but one among a thousand instances where the Saviour goes, in bestowing mercies, far beyond the desert, the desire, or the expectation of men; and it is not improper to learn from this example that solicitude to behold the Saviour will not pass unnoticed by him, but will meet with his warm approbation, and be connected with his blessing. Jesus was willing to encourage efforts to come to him, and his benevolence prompted him to gratify the desires of the man who was solicitous to see him. He does not disdain the mansions of the rich any more than he does the dwelling-places of the poor, provided there be a humble heart; and he did not suppose there was less need of his presence in order to save in the house of the rich man than among the poor. He set an example to all his ministers, and was not afraid or ashamed to proclaim his gospel amid wealth. He was not awed by external splendour or grandeur.

(b) "saw him" Ps 139:1-3 (c) "abide at thy house" Jn 14:23, Rev 3:20

Murmured. Found fault, complained.

To be a guest. To remain with, or to be entertained by.

A man that is a sinner. All publicans they regarded as great sinners, and the chief of the publicans, therefore, they regarded as peculiarly wicked. It would appear also from Zaccheus' confession that his character had been that of an oppressive man. But the people seemed to forget that he might be a penitent, and that the Messiah came to save that which was lost.

(d) "That he was gone" Mt 9:11, Lk 5:30

The half of my goods I give to the poor. It is not necessary to understand this as affirming that this had been his practice, or that he said this in the way of proclaiming his own righteousness. It may be understood rather as a purpose which he then formed under the teaching of Christ. He seems to have been sensible that he was a sinner. Of this he was convinced, as we may suppose, by the presence and discourse of Jesus. At first, attracted only by curiosity, or, it may be, by partial conviction that this was the Messiah, he had sought to see the Saviour; but his presence and conversation convinced him of his guilt, and he stood and openly confessed his sins, and expressed his purpose to give half his ill-gotten property to the poor. This was not a proclamation of his own righteousness, nor the ground of his righteousness, but it was the evidence of the sincerity of his repentance, and the confession which with the mouth is made unto salvation, Rom 10:10.

And if I have taken. His office gave him the power of oppressing the people, and it seems that he did not deny that it had been done.

By false accusation. This is the same word which in Lk 3:14 is rendered "neither accuse any falsely." The accusation seems to have been so made that the person accused was obliged to pay much greater taxes, or so that his property came into the hands of the informer. There are many ways in which this might be done, but we do not know the exact manner.

I restore him. We cannot suppose that this had been always his practice, for no man would wantonly extort money from another, and then restore him at once four times as much; but it means that he was made sensible of his guilt; perhaps that his mind had been a considerable time perplexed in the matter, and that now he was resolved to make the restoration. This was the evidence of his penitence and conversion. And here it may be remarked that this is always an indisputable evidence of a man's conversion to God. A man who has hoarded ill-gotten gold, if he becomes a Christian, will be disposed to do good with it. A man who has injured others--who has cheated them or defrauded them, even by due forms of law, must, if he be a Christian, be willing, as far as possible, to make restoration. Zaceheus, for anything that appears to the contrary, may have obtained this property by the decisions of courts of justice, but he now felt that it was wrong; and though the defrauded men could not legally recover it, yet his conscience told him that, in order to his being a true penitent, he must make restitution. One of the best evidences of true conversion is when it produces this result; and one of the surest evidences that a professed penitent is not a true one, is when he is not disposed to follow the example of this son of Abraham and make proper restitution.

Four-fold. Four times as much as had been unjustly taken. This was the amount that was required in the Jewish law when a sheep had been stolen, and a man was convicted of the theft by trial at law, Ex 22:1. If he confessed it himself, without being detected and tried, he had only to restore what was stolen, and add to it a fifth part of its value, Nu 5:6,7. The sincerity of Zaccheus' repentance was manifest by his being willing to make restoration as great as if it had been proved against him, evincing his sense of the wrong, and his purpose to make full restitution. The Jews were allowed to take no interest of their brethren (Lev 25:35,36), and this is the reason why that is not mentioned as the measure of the restitution. When injury of this kind is done in other places, the least that is proper is to restore the principal and interest; for the injured person has a right to all that his property would have procured him if it had not been unjustly taken away.

(e) "I give to the poor" Ps 41:1 (f) "by false accusation" Ex 20:16, Lk 3:14 (g) "restore him four-fold" Ex 22:1, 2Sam 12:6

Salvation is come to this house. This family. They have this day received the blessings of the gospel, and become interested in the Messiah's kingdom. Salvation commences when men truly receive Christ and their sins are pardoned; it is completed when the soul is sanctified and received up into heaven.

Forasmuch. Because. For he has given evidence that he is a new man, and is disposed to forsake his sins and receive the gospel.

The son of Abraham. Hitherto, although a Jew, yet he has been a sinner, and a great sinner. He was not worthy to be called a son of Abraham. Now, by repentance, and by receiving the Christ whose day Abraham saw and was glad (Jn 8:56), he has shown himself to be worthy to be called his son. Abraham was an example of distinguished piety; the father of the faithful (Rom 4:11), as well as the ancestor of the Jews. They were called his sons who were descended from him, and particularly they who resembled him. In this place the phrase is used in both senses.

(h) "son of Abraham" Lk 13:16

He spake a parable. This parable has in some respects a resemblance to the parable of the talents in Mt 25:14-28, but it is not the same. They differ in the following respects: That was spoken after he had entered Jerusalem; this, while on his way there. That was delivered on the Mount of Olives; this, in the house of Zaccheus. That was delivered to teach them the necessity of improving the talents committed to them; this was for a different design. He was now near Jerusalem. A great multitude attended him. His disciples regarded him as the Messiah, and by this they understood a temporal prince who should deliver them from the dominion of the Romans and set them at liberty. They were anxious for that, and supposed that the time was at hand, and that now, as soon as he entered Jerusalem, he would assume the appearance of such a prince and set up his kingdom. To correct that notion seems to have been the main design of this parable. To do that, he tells them of a man who had a right to the kingdom, yet who, before taking possession of it, went into another kingdom to receive a confirmation of his title, thus intimating that he would also go away before he would completely set up his kingdom (Lk 19:12); he tells them that this nobleman left to his servants property to be improved in his absence, as he would leave to his disciples talents to be used in his service (Lk 19:12,13); he tells them that this nobleman was rejected by his own citizens (Lk 19:14), as he would be by the Jews; and that he received the kingdom and called them to an account, as he also would his own disciples.

Because he was nigh to Jerusalem. The capital of the country, and where they supposed he would probably set up his kingdom.

The kingdom of God should immediately appear. That the reign of the Messiah would immediately commence. He spake the parable to correct that expectation.

(i) "because they thought that" Mt 18:11

A certain nobleman. A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom.

Went into a far country, &c. This expression is derived from the state of things in Judea in the time of the Saviour. Judea was subject to the Romans, having been conquered by Pompey about sixty years before Christ. It was, however, governed by Jews, who held the government under the Romans. It was necessary that the prince or king should receive a recognition of his right to the kingdom by the Roman emperor, and, in order to this, that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. This actually occurred several times. Archelaus, a son of Herod the Great, about the time of the birth of Jesus, went to Rome to obtain a confirmation of the title which his father had left him, and succeeded in doing it. Herod the Great, his father, had done the same thing before to secure the aid and countenance of Antony. Agrippa the younger, grandson of Herod the Great, went to Rome also to obtain the favour of Tiberius, and to be confirmed in his government. Such instances, having frequently occurred, would make this parable perfectly intelligible to those to whom it was addressed. By the nobleman, here, is undoubtedly represented the Messiah, the Lord Jesus Christ; by his going into a far country is denoted his going to heaven, to the right hand of his Father, before he should fully set up his kingdom and establish his reign among men.

(m) "A certain nobleman" Mt 25:14, Mk 13:34

Ten servants. Nothing in particular is denoted by the number ten. It is a circumstance intended to keep up the narrative. In general, by these servants our Saviour denotes his disciples, and intends to teach us that talents are given us to be improved, for which we must give an account at his return.

Ten pounds. The word translated pound here denotes the Hebrew minah, which was equal to about 15 dollars, or 3. The pounds here denote the talents which God has given to his servants on earth to improve, and for which they must give an account in the day of judgment.

Occupy till I come. The word occupy here means not merely to possess, as it often does in our language, but to improve, to employ in business, for the purpose of increasing it or of making profit on it. The direction was to use this money so as to gain more against his return. So Jesus commands his disciples to improve their talents; to make the most of them; to increase their capability of doing good, and to do it until he comes to call us hence, by death, to meet him. See 1Cor 12:7, Eph 4:7.

(1) "Mina" translated here a pound is 12 ounces and a half, which, at 5 shillings the ounce, is 3, 2s. 6d.

But his citizens. His subjects, or the people whom he was desirous of ruling.

Hated him. On account of his character, and their fear of oppression. This was, in fact, the case with regard to Archelaus, the Jewish prince, who went to Rome to be confirmed in his kingdom.

Sent a message, saying, &c. His discontented subjects, fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews, knowing his character (comp. Mt 2:22 sent an embassy of fifty to Rome, to prevail on Augustus not to confer the title on him, but they could not succeed. He received the kingdom, and reigned in Judea in the place of his father. As this fact was fresh in the memory of the Jews, it makes this parable much more striking. By this part of it Christ designed to denote that the Jews would reject him --the Messiah, and would say that they did not desire him to reign over them. See Jn 1:11. So it is true of all sinners that they do not wish Jesus to reign over them, and, if it were possible, would cast him off, and never submit to his reign.

(n) "his citizens" Jn 1:11, 15:18

Mt 25:19.

(2) "money" "silver" and so, Lk 19:23.

Mt 25:20,21.

Ten cities. We are not to suppose that this will be literally fulfilled in heaven. Christ teaches here that our reward in heaven will be in proportion to our faithfulness in improving our talents on earth.

A napkin. A towel. He means by it that he had not wasted it nor thrown it by carelessly, but had been very careful of it; so much so as to be at the pains to tie it up in a towel and put it in a safe place, as if he had been very faithful to his trust. So many men employ their talents, their learning, their property, their influence. They have them; they keep them; but they never use them in the service of the Lord Jesus; and, in regard to their influence on the church or the world, it would be the same if God had never conferred on them these talents.

An austere man. Hard, severe, oppressive. The word is commonly applied to unripe fruit, and means sour, unpleasant, harsh. In this case it means that the man was taking every advantage, and, while he lived in idleness, was making his living out of the toils of others.

Thou takest up, &c. Thou dost exact of others what thou didst not give. The phrase is applied to a man who finds what has been lost by another, and keeps it himself, and refuses to return it to the owner. All this is designed to show the sinner's view of God. He regards him as unjust, demanding more than man has power to render, and more, therefore, than God has a right to demand. Mt 25:24.

Out of thine own mouth. By your own statement, or your own views of my character. If you knew that this was my character, and knew that I would be rigid, firm, and even severe, it would have been the part of wisdom in you to have made the best use of the money in your power; but as you knew my character beforehand, and was well acquainted with the fact that I should demand a strict compliance with your obligation, you have no right to complain if you are condemned accordingly.

We are not to suppose that God is unjust or austere; but what we are to learn from this is, that as men know that God will be just, and will call them to a strict account in the day of judgment, they ought to be prepared to meet him, and that they cannot then complain if God should condemn them.

(p) "Out of thine" 2Sam 1:16, Job 15:6, Mt 12:37, 22:12, Rom 3:19

The bank. The treasury, or the place of exchange. Why did you not loan it out, that it might be increased?

Usury. Interest.

(q) "Wherefore" Rom 2:4,5

And they said unto him. Those standing around him said.

He hath, &c. This was probably an observation made by some of the by-standers, as if surprised at such a decision. "He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound?" The answer to this is given in the following verse, that every one that hath, to him shall be given; every man who is faithful, and improves what God gives him, shall receive much more.

For I say, &c. These are the words of the nobleman declaring the principles on which he would distribute the rewards of his kingdom.

But those mine enemies. By the punishment of those who would not that he should reign over them is denoted the ruin that was to come upon the Jewish nation for rejecting the Messiah, and also upon all sinners for not receiving him as their king. See Barnes on the parable of the talents in Mt 25:14 and following.

(r) "That unto everyone that hath" Mt 13:12, 25:29, Mk 4:25, Lk 8:18

Mt 21:1, also Mt 21:2-16

(t) "came to pass" Mt 21:1, Mk 11:1

Mt 21:1, also Mt 21:2-16

(v) "they cast their garments" 2Kgs 9:13 (w) "set Jesus thereon" Jn 12:14

Mt 21:1, also Mt 21:2-16

(x) "Blessed be the king" Ps 118:26, Lk 13:35 (y) "peace in heaven" Lk 2:14

The stones would--cry out. It is proper that they should celebrate my coming. Their acclamations ought not to be suppressed. So joyful is the event which they celebrate--the coming of the Messiah--that it is not fit that I should attempt to impose silence on them. The expression here seems to be proverbial, and is not to be taken literally. Proverbs are designed to express the truth strongly, but are not to be taken to signify as much as if they were to be interpreted literally. The sense is, that his coming was an event of so much importance that it ought to be celebrated in some way, and would be celebrated. It would be impossible to restrain the people, and improper to attempt it. The language here is strong proverbial language to denote that fact. We are not to suppose, therefore, that our Saviour meant to say that the stones were conscious of his coming, or that God would make them speak, but only that there was great joy among the people; that it was proper that they should express it in this manner, and that it was not fit that he should attempt to repress it.

(z) "the stones would cry out" Hab 2:11, Mt 3:9

He wept over it. Showing his compassion for the guilty city, and his strong sense of the evils that were about to come upon it. Mt 23:37, also Mt 23:38-39. As he entered the city he passed over the Mount of Olives. From that mountain there was a full and magnificent view of the city. Mt 21:1. the view of the splendid capital--the knowledge of its crimes-- the remembrance of the mercies of god toward it-- the certainty that it might have been spared if had received the prophets and himself--the knowledge that it was about to put him, their long-expected Messiah, to death, and for that to be given up to utter desolation --affected his heart, and the triumphant King and Lord of Zion wept! Amid all his prosperity, and all the acclamations of the multitude, the heart of the Redeemer of the world was turned from the tokens of rejoicing to the miseries about to come on a guilty people. Yet they might have been saved. If thou hadst known, says he, even thou, with all thy guilt, the things that make for thy peace; if thou hadst repented, had been righteous, and had received the Messiah; if thou hadst not stained thy hands with the blood of the prophets, and shouldst not with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full; mercy is exhausted; and Jerusalem, with all her pride and splendour, the glow of her temple, and the pomp of her service, must perish!

For the days shall come, &c. This took place under Titus, the Roman general, A.D. 70, about thirty years after this was spoken.

Cast a trench about thee. The word trench now means commonly a pit or ditch. When the Bible was translated, it meant also earth thrown up to defend a camp (Johnson's Dictionary). This is the meaning of the original here. It is not a pit or large ditch, but a pile of earth, stones, or wood thrown up to guard a camp, and to defend it from the approach of an enemy. This was done at the siege of Jerusalem. Josephus informs us that Titus, in order that he might compel the city to surrender by famine, built a wall around the whole circumference of the city. This wall was nearly 5 miles in length, and was furnished with thirteen castles or towers. This work was completed with incredible labour in ten days. The professed design of this wall was to keep the city in on every side. Never was a prophecy more strikingly accomplished.

Shall lay thee even with the ground, &c. This was literally done. Titus caused a plough to pass over the place where the temple stood. Mt 24:1, and following. All this was done, says Christ, because Jerusalem knew not the time of its visitation--that is, did not know, and would not know, that the Messiah had come. His coming was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent; but they would not know it. They rejected him, they put him to death, and it was just that they should be destroyed.

(a) "wept over it" Ps 119:36, Jer 9:1, 13:17, Jn 11:35

Mt 21:12,13

(g) "went into the temple" Mt 21:12,13, Mk 11:15-17, Jn 2:15,17

Daily in the temple. That is, for five or six days before his crucifixion.

(k) "taught daily" Jn 18:20

Could not find, &c. Were not able to accomplish their purpose; they did not know how to bring it about.

Very attentive. Literally, hung upon him to hear him. The word denotes an anxious desire, a fixed attention, a cleaving to him, and an unwillingness to leave him, so that they might hear his words. This is always the case when men become anxious about their salvation. They manifest it by hanging on the preaching of the gospel; by fixed attention; and by an unwillingness to leave the place where the word of God is preached. In view of the fact that the Lord Jesus wept over Jerusalem, we may remark:

(1.) It was on account of the sins and danger of the inhabitants, and of the fact that they had rejected offered mercy.

(2.) There was occasion for weeping. Jesus would not have wept had there been no cause for it. If they were in no danger, if there was no punishment in the future world, why should he have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger,

(3.) Sinners are in the same danger now. They reject Christ as sinners did then. They despise the gospel as they did then. They refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger?

(4.) Deep feeling, gushing emotions, lively affections, are proper in religion. If the Saviour wept, it is not improper for us to weep--it is right. Nay, can it be right not to weep over the condition of lost man.

(5.) Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathize and to feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel "for others' woes," and to sympathize in the danger of others.

(6.) Christians and Christian ministers should weep over lost sinners. They have souls just as precious as they had then; they are in the same danger; they are going to the judgment-bar; they are wholly insensible to their danger and their duty. "Did Christ o'er sinners weep? And shall our cheeks be dry? Let floods of penitential grief Burst forth from every eye.

"The Son of God in tears, Angels with wonder see! Be thou astonished, O my soul; He shed those tears for thee.

"He wept that we might weep; Each sin demands a tear; In heaven alone no sin is found, And there's no weeping there."

(3) "were very attentive" or, "hanged on him"

[Zacchaeus.] there is mention of one of the same name, Zacchai, a father of a famous family, Ezra 2:9: and about the time wherein our Zacchaeus lived, there was one Zacchai, the father of Rabban Jochanan; than whom there was hardly a more noted Rabban in the whole catalogue. This man brought up his son Jochanan in merchandise, wherein he had employed himself for forty years, before he gave himself either to letters or religion. From whence there might arise some conjecture, as if that Zacchai was this Zacchaeus here mentioned, but that these two things make against it:

I. Because he was a Rabbin, or preferred to be one of the elders, as the author of Juchasin doth, not without reason, conjecture. Now whereas the very employment of publicans lay under so ill a name universally in that nation, it is hardly credible that that should consist with the degree of Rabbin. To which I may add, that that Zacchai was of a priestly descent: and what a monster would that seem amongst them, a priest and a publican!

II. We may judge from the character of that Zacchai, whether he did not live and die a Jew as to his religion, in every punctilio of it. "R. Zacchai's disciples asked him" (where note, he bears the title of Rabbi), "How dost thou attain to old age? He answered them, 'I did never in my whole life make water within four cubits of the place of prayer: I never miscalled my neighbour: I never let slip the consecration of a day. My mother was a very old woman, who once sold her hair-lace, and bought wine with it, for me to consecrate a day with.' There is a tradition. When she died, she bequeathed to him three hundred hogsheads of wine: and when he died, he bequeathed three thousand hogsheads to his sons." The Gloss is: He that is constant in the consecration of a day, by the merit of that obtains wine.

[Chief among the publicans.] A few things concerning the degree of publicans:

I. The lexicographer tells us, that they called those the greater publicans who redeemed at a certain fixed price the tax and other revenues of the Romans: these were commonly called the Daciarii.

II. "These are persons not capable of giving any public testimony, shepherds, exactors, and publicans." Upon which words R. Gaon hath this passage: "The Rabbins do not exclude the publicans upon the account that they exact more than is appointed to them; for then they would be the same with exactors. But when the king lays a tax upon the Jews, to be required of every one according to the proportion of their estates, these publicans, in whose power it is to value every one's estate, will favour some in the mitigation of their tax, and burden others beyond all measure."

III. There were publicans (to omit those who collected the taxes in every town) who stood at gates and bridges, requiring tribute of all passengers, concerning whom we meet with something in Schabbath. Where there is also mention of the greater and the lesser publican. Concerning whom the Gloss speaks thus; "Sometimes there is a greater publican, to whom it is very grievous to stand at the bridge all the day long: he therefore substitutes an inferior or lesser publican." Let us take this story out of this same tract.

"R. Judah, R. Joseph, R. Simeon, and R. Judah Ben Garis sitting together, R. Judah began and said, 'O how great are the works of this (Roman) nation: they build streets and bridges and bagnios.' R. Jose held his tongue, and said nothing: but R. Simeon Ben Jochai answered and said, 'Whatsoever they have built, they have built it for their own advantage. They have built bridges that they might gain a toll by them.' R. Judah Ben Garis went and told this to the Roman empire, who thus decreed: 'Let R. Judah, who hath magnified the empire, be promoted: Jose that held his tongue [which, I imagine, ought to be rendered] let him be banished to Cyprus; and for Simeon that reproached it, let him be killed.'" Simeon hearing these things, betook himself into a cave; and there lay hid with his son for the space of thirteen years.

Now as to what order or degree amongst the publicans our Zacchaeus held, it is neither easy nor tanti to determine it. The title of chief among the publicans, will hardly bear it, that he was one of those that received toll or custom at bridges; though even amongst those there were some who had the title of the greater publicans. He may rather be esteemed either of the first or the second class of those I have already named. In either of those it was easier for him to raise false accusation against any (which he chargeth himself with) than at the bridge or so.

[The half of my goods I give to the poor.] I. A distribution amongst the poor of these goods that had been ill got was necessary. In Sanhedrim there is a discourse of restitution, and distribution of dishonest gains, especially what wealth had been got by merchandise of fruits of the seventh year, which are forbidden. And this is the form of restitution: "I, N., the son of N., scraped up such a sum by the fruits of the seventh year; and behold, I bestow it all upon the poor."

II. Alms were to be given to the poor out of wealth honestly acquired: but according to the rules and precepts of the Rabbins, they were not bound to bestow above one fifth part. "As to what help is to be afforded by mammon, there is a stated measure; a fifth part of his mammon. No one is bound to give more than one fifth." And they say, "That it is decreed in Usha, that a man should set apart the fifth part of his estate according to the command."

The fifth part was so stated and decreed, that, 1., so far they ought to go upon the account of a command. 2. No man is bound by the law to go further. But, 3., he may do more, if he please, on his own accord. Which this Zacchaeus did in a large and generous measure. The restitution of fourfold for his sycophancy agreed with the law about theft.

[This day is salvation come to this house.] It is said, verse 7, "That they all murmured that Christ was gone to be guest with a man that is a sinner." What then did they think of the house itself that belonged to this sinner? Do we think they would enter in, when they despised any thing that belonged to publicans? Perhaps that expression Zacchaeus stood and said, may seem to hint that he came forth, and stood talking with those that were without doors, and would not enter. However, if we well consider how meanly they accounted of the house of a publican, we may the more easily understand what the meaning of that expression is, This day is salvation come to this house.

[Forasmuch as he also is a son of Abraham.] That is, say most, the son of Abraham by faith; which indeed is most true. But I doubt, however, that this is not directly the sense of these words. For I question whether the Jews knew of any kind of relation to Abraham but that which was according to the flesh, and by way of stock and offspring. The son of Abraham by faith was a notion unknown; and I scarce believe our Saviour would speak to them in an unintelligible dialect...

[And because they thought that the kingdom of God should immediately appear.] The time draweth nigh that the kingdom of heaven shall be revealed. We have observed elsewhere, that it was the nation's universal opinion, that that very time wherein Christ did appear was the time wherein they expected the coming of Messiah, being so taught by the prophecy of Daniel. Which however the more modern Jews would now endeavour to evade, as also other more illustrious predictions that concern our Jesus, yet were those times then more truly and more sincerely interpreted. Hence that conflux of Jews from all nations to Jerusalem, Acts 2:5. And to this doth that in some measure attest which the Talmudists relate concerning the paraphrast of the prophets, that when he went about to paraphrase also the Hagiographa, or holy writings, he was forbidden by Bath Kol, saying, That he must abstain from that; for in those books was the end of the Messiah, viz. Daniel 9:26.

[And delivered them ten pounds.] This parable of the pounds hath for the general the very same scope with that of the talents, Matthew 25. That nobleman or king that went into a far country to receive for himself a kingdom is Christ in his gospel, going forth to call in the Gentiles to his obedience: returning, he cuts off the nation of the Jews that would not have him to reign over them, verse 27: and while they were now in expectation of the immediate revelation of the kingdom of heaven, and were dreaming many vain and senseless things concerning it, our Saviour, by this parable, warns and admonisheth them, that he must not look for any advantage by that kingdom who cannot give a good account of those talents which God had committed to his trust and improvement.

A talent is the value of sixty pounds. A pound is a hundred drachms. A drachm is six oboli. An obolus is six pieces of brass coin. A brass piece of coin is seven mites.

[Because thou knewest not the time of thy visitation.] The Masters dispute the reason of the laying-waste of Jerusalem.

"Abai saith, Jerusalem was not destroyed for any thing but the profanation of the sabbath. R. Abba saith, It was not destroyed for any thing but their neglect in reciting their phylacteries morning and evening. Rabh Menona saith, It was not destroyed for any thing but their not minding the bringing up of their children in the school. Ulla saith, Jerusalem had not been destroyed but for their immodesty one towards another. R. Isaac saith, It had not been destroyed, but that they equalled the inferior with the superior. R. Chainah saith, It had not been destroyed, but that they did not rebuke one another. R. Judah saith, It had not been destroyed, but that they condemned the disciples of the wise men," &c. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.

All those great good things that were promised to mankind were promised as what should happen in the last days, i.e. in the last days of Jerusalem. Then was the Messiah to be revealed: then was the Holy Ghost to be poured out: then was the mountain of the Lord to be exalted, and the nations should flow in to it: in a word, then were to be fulfilled all those great things which the prophets had foretold about the coming of the Messiah and the bringing in of the gospel. These were the times of Jerusalem's visitation, if she could have known it. But so far was she from that knowledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described beforehand with more remarkable characters as to what God would do, than they were with black and dreadful indications as to the perverseness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that city were 'perilous times,' 2 Timothy 3:1: 'departing from the faith,' 1 Timothy 4:1: 'Scoffers' of religion, 2 Peter 3:3: in a word, 'many antichrists,' 1 John 2:18. So far was Jerusalem and the nation of the Jews from knowing and acknowledging the things that belonged unto their peace.

The history which relates the calling and conversion of Zaccheus the publican, is ushered in with a note of wonder: Behold, there was a man named Zaccheus. It is both great and good news to hear of a soul converted unto God: especially such a remarkable sinner as Zaccheus was: for,

1. He was by profession a publican; a calling that carried extortion in its face, and bade defiance to his conversion; yet, behold, from the toll-booth is Zaccheus called to be a disciple, and Matthew an apostle: such is the freeness of divine grace, that it often calls the greatest sinners, and triumph in their powerful conversion.

2. He was a chief publican, and probably one of the chief of sinners, yet behold him among the chief of saints. Lord! What penitent need despair of thy mercy, when he sees a publican, no, the chief of publicans, home to heaven!

3. It is added. as a farther circumstance, that he was rich: his trade was not a greater obstacle to his conversion than his wealth: not that there is any malignity in riches, considered in themselves, but they become a snare through the corruption of our natures. Zaccheus had not been so famous a convert, if he had not been rich; if more difficulty, yet there was more glory on the conversion of rich Zaccheus. To all these might be added a fourth circumstance, namely, that Zaccheus was converted in his old age, after a long habit of sin contracted. Such instances, though few, has God left upon record in Scripture; Abraham and Manasses on the Old Testament, Zaccheus and Paul in the New.

Zaccheus desired to see Jesus, this is a sight that few rich men desired to see; the sight of Caesar's face upon their coin is more pleasing to them, than to see the face of Christ in his ordinances: yet it was not faith, but fancy and curiosity that made Zaccheus climb the sycamore, to see Jesus; but the curiosity of the eye gave occasion to the belief of the heart: he that desires to see Jesus is in the way to enjoy him. It is good to be near the place where Christ is, whatever principles bring us there.

What an instance is here of Christ's preventing grace and mercy! Zaccheus climbs up into the sycamore to see Jesus. Jesus first sees him; little did Zaccheus think, that Jesus should cast up his eyes to him: Christ's looks are converting looks; there went a divine power along with them, to change the heart of him who he looked upon; he that could heal a disease by the hem of his garment, could change a heart with the glance of his eye.

Observe farther, Christ does not only note, but name Zaccheus: He bids him come down, for he must abide at his house: what a sweet familiarity was here! Though the distance be infinitely great between our Saviour and ourselves, yet he treats us not with a majestic stateliness, but with a gracious affability.

Some note, that Zaccheus was the first man we read of, to whose house Christ invited himself.

Observe lastly, with what speed Zaccheus hastens down, and with what alacrity he entertains our Saviour; curiosity carried him up, but love brings him down, and he entertains Christ joyfully: but alas, it was but for a few hours. Lord! How great is the happiness of that man that receives and entertains thee, not for a day or a year, or for millions of years, but for everlasting ages! Oh let us welcome thee into our hearts by faith, while we are here on earth, and then thou will make us welcome with thyself everlastingly in thy kingdom.

That is, the Pharisees who were here, were highly discontented that Christ went to a publican's house, whom they looked upon as the worst of men; their eye was evil, because Christ's was good. Whither should the physician go, but to the sick? The whole need him not. However, the envious Pharisees censure and condemn him for it. Lord, who can hope to escape the aspersions of censorious tongues, while spotless innocence, and perfect holiness, falls under the lash of them? It is sufficient for the servant to be as the master.

Two things are here observable: the greatness of his charity, and the justice of his restitution.

As to his charity, observe,

1. The freeness of it, not I lend, but I give.

2. The readiness of it: not I will, but I do give.

3. The justice and honesty of it, my goods, not my spoils; what is my own, and not rent from others by rapine and extortion;

4. The largeness and extensiveness of his charity: Half of my goods, not an inconsiderable pittance.

5. The fitness of his charity, To the poor, not to the rich; not to his rich heirs, but to his poor neighbors. Again, as his charity was large, so his restitution was just; as he gave half to the poor, so he restored four-fold to the wronged. What an evidence was here of a true penitent! Confession and satisfaction are both found with him. Whenever repentance is sincere and saving, there is not only a hatred of former sins, but a vigorous exercise of graces contrary to those sins.

That which Zaccheus gave to the poor, was nothing to what Christ gave to him; it was but dross he gave to them, it was salvation Christ gave to him. Where is the man that can say, God is in his debt for acts of charity and mercy? Where is he that will not own God the best and quickest Paymaster? This day is salvation come to this house: It is thine in title, and however long it shall be thine in possession: Forasmuch as he also is a son of Abraham; that is, either a natural son of Abraham, a Jew; or a spiritual son, a believer; the heir of Abraham's faith, which was also imputed to him for righteousness. Oh happy Zaccheus! Thou has climbed up from thy sycamore to heaven, and by thy charity and justice has purchased to thyself a kingdom that fades not away.

Observe,

1. A description of man's deplorable state, and undone condition: he is lost.

2. The care of Christ to seek and recover man out of that lost state: The Son of man is come to seek and to save that which is lost.

Learn,

1. That man's condition is a lost condition, and every unregenerated man is a lost man; he has lost his God, his soul, his happiness, his excellency, his liberty, his ability.

2. The great errand that Christ came into the world upon, it was to seek and to save lost sinners: this he does by his blood, by his word, by his Spirit, and by his rod.

For the better understanding of this parable, we must,

1. Consider the occasion of it.

2. The design and scope of it.

3. The lessons of instruction which our Saviour intended us by it.

As to the former; the occasion of our Saviour's uttering this parable seems to be this, He was now going up to Jerusalem to die; some of the company were of opinion, that he would immediately enter upon his kingdom, and act as a temporal prince, delivering them from the Romans, and destroying his and their enemies: he lets them understand the quite contrary, that he must die and rise again, and ascend into heaven, and then return again and receive the kingdom; and that he was now taking his last journey to Jerusalem, in order to that end.

The design and scope of the parable, together with the interpretation of it, is this, the nobleman here mentioned is our Saviour himself, who in his state of great humiliation was but like a nobleman: his going into a far country, signifies his return from earth to heaven: his coming back again, signifies his coming to judgment: his calling his servants, and delivering them their talents, intimates to us the various gifts which he bestows upon the sons of men, all which are to be employed in his service, and improved to his glory: his calling his servants to an account, plainly signifies, that when Christ comes to judgment, he will have an account of every individual person, how they used the gifts, and improved the talents, intrusted with them; and that they may expect to be impartially rewarded according to their works; for God will appear a righteous God, and will condemn sinners out of their own mouths, and a most certain and final ruin will be their portion, while those that were faithful in his service shall be crowned with his reward.

Now from the whole we may learn these lessons of instruction:

1. That our Lords' state of humiliation and great abasement on earth being passed and over, a glorious state of exaltation he is now arrived at in heaven. God has exalted him with great triumph to his kingdom in heaven.

2. That, clothed with inifinite majesty and power, and attended with an innumerable host of glorious angels and saints, this exalted Saviour will come to judge angels and men.

3. That in the mean time Christ variously dispenses to his servants particular talents, to be employed and improved for his own glory and his church's good.

4. That there will most certainly be a reckoning-day, or a time when our Lord will take an account of men's improving those gifts and graces, which were given them as so many talents to be improved by them.

5. That there will be degrees of happiness and misery in the other world, according to men's degrees of faithfulness or negligence in this.

6. That it is abominably false and impious to charge God, as being rigid and severe with men, and requiring impossibilities at their hands: For out of their own mouths will God condemn them.

Lastly, that the condition of God's faithful servants will be unspeakably happy, and that of the unprofitable servant intolerably miserable both in this world and in the next: the righteous shall enter into the joy of their Lord, and be confirmed therein, with an utter impossibility of losing that happiness. The wicked, who would not submit to Christ's authority, shall not be able to resist his power. They that would not suffer Christ to reign over them, shall at the last day be brought forth and slain before him. Those mine enemies that would not that I, and etc.

Our Lord (as noted before) was now upon his last journey to Jerusalem, where he was to shed his blood, and lay down his life for the redemption and salvation of a lost world; and it is observable, what a double demonstration he gives of his great willingness and forwardness to go up to Jerusalem, there to die.

1. Both St. Luke here, and St. Mark, Mr 10:32 tell us, that he went before the company leading the way, when he went to suffer. Lord! With what alacrity and holy cheerfulness did thou manage the great work of man's redemption! None ever went so willingly to a crown as thou to thy cross.

2. Our Saviour, who all his life traveled like a poor man on foot, now he goes up to Jerusalem to die for us, he will ride, to show his great forwardness to lay down his life for us, but what was the beast he rode upon! An ass's colt; to fulfill that prophecy,Tell ye the daughter of Zion, Behold, thy King cometh, riding upon an ass. Zech 9:9 Yes it was a colt which never man rode before; to let us see how the most unruly and untamed creatures become obedient and obsequious to Christ, and render themselves serviceable to him at his pleasure. It was also a borrowed ass, whereby our Savior's right to all the creatures was manifested; and accordingly he bids his disciples to tell the owner, That the Lord had need of him: not your Lord, or our Lord, but the Lord, that is, he that is Lord of the whole earth, whose are the cattle upon a thousand hills.

Here note, what a clear and full demonstration Christ gave of his divine nature: of his omnisciency in foreseeing and foretelling the event; of his omnipotency in inclining the heart, and over-ruling the will of the owner to let the colt go; and of his sovereignty, that as he was Lord of the creatures, he could command and call for their services whenever he needed them. The colt being brought, and our Saviour set thereon.

Observe, next, the actions of the multitude in acknowledging Christ to be our King; they spread their clothes in the way, casting their garments on the ground, for him to ride upon, according to the custom of princes when they ride in state; yes, the multitude do not only disrobe their backs, but expend their breath in joyful acclamations and loud hosannas, wishing all manner of prosperity to their meek but mighty Prince. In this princely, yet poor and despicable pomp, does our Saviour enter the famous city of Jerusalem. Oh how far was our holy Lord from affecting worldly greatness and grandeur! He despised that glory which worldly hearts fondly admire; yet because he was a King, he would be proclaimed such, and have his kingdom confessed, applauded, and blessed: but that it might appear that his kingdom was not of this world, he abandons all worldly magnificence. Oh glorious, yet homely pomp! Oh meek, yet mighty Prince!

Observe lastly, the peevish envy of the wicked Pharisees, who were then in company: they grudge our Saviour this poor honor; they envy him this small triumph of coming into the city upon an ass's colt, attended by a company of poor people, strewing the way with boughs of trees, with hosannas and joyful acclamations in their mouths: these poor people's mouths they would have stopped; Master, rebuke thy disciples; they did not like the music. Christ tells them, that they labor in vain to suppress the testimony given by his disciples, for if they should be silent, the stones would cry out yes, cry out shame of them for neglecting their duty: as if Christ had said, the speechless stones will speak and give witness to me, if men will not.

Learn hence, they that are owned of God, shall not want ownings and witnessings from man, at one time or other, in one way or other, though the envy and malice of men do never so much gainsay and oppose it.

No sooner did our Saviour come within the sight and view of the city of Jerusalem, but he burst out into tears, at the consideration of their obstinacy, and willful rejecting of the offers of grace and salvation made unto them; and also he wept to consider of the dreadful judgments that hung over their heads for those sins, even the utter ruin and destruction of their city and temple.

Learn hence,

1. That good men ever have been, and are men of tender and compassionate dispositions, sorrowing not only for their own sufferings, but for others' calamities.

2. That Christ sheds tears as well as blood for the lost world; Christ wept over Jerusalem, as well as bled for her.

3. That Christ was infinitely more concerned for the salvation of poor sinners, than for his own death and sufferings: not the sight of his own cross, but Jerusalem's calamities, made him weep.

By the things belonging to their peace, we are to understand the presence of Christ amongst them, the preaching of the gospel to them: She did not know, that is, she did not consider, she did not prize and improve, her privileges as she ought; but stopped her ears against the words of Christ, and closed her eyes against the miraculous works of Christ, till at last they were hidden from her eyes.

Learn hence,

1. That the time of a people's enjoying the light and liberty of the gospel, is a limited day, it is a short day: If thou hadst known in this thy day.

2. That it is the sad and usual lot of the gospel not to be embraced and entertained by a people to whom it is in mercy sent, till it be too late, and the time of their visitation be past and over,O that thou hadst known; but now thou shalt never know,now they are hid from thine eyes. But how hid? Was there no more preaching in Jerusalem; no public ministry after that day? Yes, behold the patience and mercy of Christ in waiting upon this people. After this, Christ sent the whole college of apostles, and they preached there the things belonging to their temporal and eternal peace; but they wanted hearts to consider and their ruin was unavoidable.

Here we have a prophetical prediction of the total and final destruction of the city of Jerusalem by the Roman armies, who begirt the city round, burnt the temple, starved the people, and brought such ruin and destruction upon the place, as no history could ever parallel: the reason is assigned, because they knew not the time of their visitation; that is, the time when God visited them with his gospel, first by the ministry of John, then by the preaching of Christ himself, and afterwards by his disciples and apostles.

Hence learn,

1. That when God gives his gospel to a people, he gives that people a merciful and a gracious visitation.

2. That for a people not to know, but to neglect the time of their gracious visitation, is a God-provoking, and a wrath-procuring sin: Because thou knowest not the time of thy visitation, therefore the time shall come, that thine enemies shall lay thee even with the ground, and not leave one stone upon another; which, history tells us, was literally fulfilled, when Turnus Rufus, with his plough, ploughed up the very foundation stones upon which the temple stood. Lord, how has sin laid the foundation of ruin in the most flourishing cities and kingdoms! Here we have a prophetical prediction of the total and final destruction of the city of Jerusalem by the Roman armies, who begirt the city round, burnt the temple, starved the people, and brought such ruin and destruction upon the place, as no history could ever parallel: the reason is assigned, because they knew not the time of their visitation; that is, the time when God visited them with his gospel, first by the ministry of John, then by the preaching of Christ himself, and afterwards by his disciples and apostles.

Hence learn,

1. That when God gives his gospel to a people, he gives that people a merciful and a gracious visitation.

2. That for a people not to know, but to neglect the time of their gracious visitation, is a God-provoking, and a wrath-procuring sin: Because thou knowest not the time of thy visitation, therefore the time shall come, that thine enemies shall lay thee even with the ground, and not leave one stone upon another; which, history tells us, was literally fulfilled, when Turnus Rufus, with his plough, ploughed up the very foundation stones upon which the temple stood. Lord, how has sin laid the foundation of ruin in the most flourishing cities and kingdoms!

No sooner had our blessed Saviour entered Jerusalem, but his first walk was to the temple, and his first work was to purge and reform it from abuses, not to ruin and destory it because it had been abused.

But what was the profanation of the temple, that so offended our Saviour?

Answer. In the court of the Gentiles, the outward court of the temple, there was a public mart or market kept, where were sold oxen, sheep, and doves, for sacrifice, which otherwise the people must have brought up along with them from their houses: as a pretended ease therefore to the people, the priests ordered these things to be sold hard by the altar; but our blessed Saviour being justly offended at this profanation of his Father's house, cast the buyers and sellers out of the temple: teaching us, that there is a special reverence due to God's house, both for the Owner's sake, and for the service sake: nothing but holiness can become the place where God is worshipped in the beauty of holiness.

The reason in added, My house is the house of prayer; where by prayer is to be understood, the whole worship and service of God, of which prayer is an eminent and principal part. That which gives denomination to an house, is most certainly the chief work to be done in that house; now God's house being called an house of prayer, implies that prayer is a chief and principal work to be performed in this house; yet take we heed, that we set not the ordinances of God at variance one with another; we must not idolize one ordinance, and vilify another, but reverence them all, and pay an awful respect to all divine institutions. Our blessed Saviour here in his house of prayer preached daily to the people, as well as prayed with them; and all the people were as attentive to hear his sermons as he was constant at their prayers.

Prayer sanctifies the word, and the word fits us for prayer. If we would glorify God, and edify ourselves, we must put honor upon all the ordinances of God, and diligently attend them upon all occasions.