{"id":25714,"date":"2022-09-24T11:15:11","date_gmt":"2022-09-24T16:15:11","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-191\/"},"modified":"2022-09-24T11:15:11","modified_gmt":"2022-09-24T16:15:11","slug":"exegetical-and-hermeneutical-commentary-of-luke-191","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-191\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 19:1"},"content":{"rendered":"

And [Jesus] entered and passed through Jericho. <\/i><\/b><\/h3>\n

Luk 19:1-10<\/span>. Zacchaeus the Tax-gatherer.<\/p>\n

1<\/strong>. entered and passed through<\/em> ] Literally, “ having entered Jericho was passing through it.”<\/p>\n

Jericho<\/em> ] Jericho (the City of Palm trees, Deu 34:3<\/span>; Jdg 1:16<\/span>) is about 6 miles from the Jordan, and 15 from Jerusalem. It was from a point opposite to it that Moses had viewed Canaan, Deu 34:1<\/span>. When taken by Joshua the site had been cursed (Jos 6:26<\/span> ):<\/em> but, in the reign of Ahab, Hiel of Bethel defied and underwent the curse (1Ki 16:34<\/span>). In later times Jericho became a great and wealthy town, being fertilised by its abundant spring ( 2Ki 2:21<\/em><\/span><\/em>) and enriched by its palms and balsams, Jos. Antt.<\/em> iv. 6; B. J.<\/em> IV. 8; Sir 24:14 , “I was exalted like a palm tree in Engaddi and like a rose plant in Jericho<\/em>.” The plant however usually called the rose of Jericho is the Anastatica Hierochuntia<\/em> of Linnaeus. A mediaeval Itinerary says that the site on which now stands the miserable and degraded village of Riha was ‘most rich in flowers and odoriferous shrubs.’<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

And Jesus entered … – <\/B>See the notes at Mat 20:29<\/span>. This means, perhaps, he was passing through Jericho when Zacchaeus saw him. His house was in Jericho.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Luk 19:1-10<\/span><\/p>\n

A man named Zaccheus.<\/em><\/p>\n

—<\/p>\n

Zaccheus the publican<\/strong><\/p>\n


I. <\/strong>THE GRACIOUS ENTRY. <\/p>\n


II. <\/strong>A COMMENDABLE CURIOSITY. <\/p>\n

1.<\/strong> This curiosity unusual. <\/p>\n

(1)<\/strong> A rich man anxious to see Jesus. <\/p>\n

(2)<\/strong> A rich man overcoming hindrance that he might gratify such curiosity. <\/p>\n

(3)<\/strong> Are there any here anxious to see Jesus? <\/p>\n

(4)<\/strong> Are you willing to seek Him now? <\/p>\n


III. <\/strong>A WONDERFUL SURPRISE. <\/p>\n

1.<\/strong> In the unexpected detection. <\/p>\n

2.<\/strong> In the unexpected summons by name. <\/p>\n

3.<\/strong> In the unexpected declaration of Jesus. <\/p>\n


IV. <\/strong>AN UNUSUAL RESPONSE. <\/p>\n

1.<\/strong> In its alacrity. <\/p>\n

2.<\/strong> In its obedience. <\/p>\n

3.<\/strong> In its sincerity. <\/p>\n

(1)<\/strong> What an example to follow! <\/p>\n

(2)<\/strong> What blessedness such obedience ever brings! <\/p>\n


V. <\/strong>AN UNCALLED-FOR COMPLAINT. <\/p>\n

1.<\/strong> In its spirit. <\/p>\n

2.<\/strong> In its argument. <\/p>\n


VI. <\/strong>A GENUINE PENITENT. <\/p>\n

1.<\/strong> Shown in his implied confession. <\/p>\n

2.<\/strong> In his sincere reformation. <\/p>\n

3.<\/strong> In the fact of his salvation. <\/p>\n


VII. <\/strong>THE MISSION AND PURPOSE OF CHRIST. Practical questions: <\/p>\n

1.<\/strong> Have you ever desired to see Jesus? <\/p>\n

2.<\/strong> Have you ever truly sought to find Jesus? <\/p>\n

3.<\/strong> Have you ever believed on Jesus? <\/p>\n

4.<\/strong> If not, will you now? (D. C. Hughes, M. A.<\/em>)<\/p>\n<\/p>\n

The Christian not of the crowd<\/strong><\/p>\n

Shall we have no interest in Him? Shall we not desire to see of Him all that we can? We cannot, indeed, with all our endeavours and reaching upward, see His countenance and person, as Zaccheus did, by mounting into a tree; but we may see much more than he did, who saw Him but in the flesh, not yet glorified. We may see Him in spirit, we may behold Him through faith, and in such glory as Zaccheus had not power to conceive. We may have in our hearts the tokens of His presence, and we may receive from Him the earnest of that glory with which He will clothe His people, that they may be like unto Him. But then, again, after they have begun to entertain something like a wish and desire, do not many desist, from the fear of being thought singular, from the dread of appearing unlike other people! They dare not make themselves so conspicuous. And yet what rules of modesty will not people break, what public notice will they not brave, when some attractive spectacle of this worlds pomp and splendour is to be seen I Then the man of gravity, then the female of delicacy, are seen to make no scruples of mounting up above the heads of the crowd into the most preposterous and ludicrous positions. (R. WEvans, B. D.<\/em>)<\/p>\n<\/p>\n

The conversion of Zaccheus<\/strong><\/p>\n


I. <\/strong>HOW DID ZACCHEUS HAPPEN TO BE CONVERTED? He wanted to see Jesus, what sort of a man ( ) He was–a low motive, but it was the salvation of Zaccheus. It is surprising that he should never have seen or heard Jesus, when Jericho was so near Jerusalem, and Jesus was so famous a prophet. The ignorance of intelligent men concerning religion is astonishing. We should encourage people to go to see who Jesus is, pray <\/em>that they may go, from curiosity if from no higher motive. Taking Zaccheuss standpoint, the awakening of his curiosity probably explains how he happened to be converted. From Christs standpoint we get a different view. He had Zaccheus in mind, so it appeared. When He came to the tree and called his name and bade him come down, He said, To-day I must abide at thy house. I must. This was among the events in the fixed, predetermined order of those last solemn days. To-day the seeking sinner and the seeking Saviour were to meet. We see from the story, says Dr. Brown, that we may look for <\/em>unexpected con versions. <\/p>\n


II. <\/strong>WHAT CONVERTED ZACCHEUS? Suppose he had been asked the question that evening. He would have given different answers. He would have spoken of the influence of Bartimeus, or of Matthew. Again, he would speak of the call of Jesus, the brief, thrilling words, beginning with his own name. Or, in another mood, he would say, It was because I heeded, first the voice within, and then that voice Divine. I converted myself. I listened. I came down. I received Him. How fortunate that I took that resolution! At another time he would emphasize the work of the Holy Spirit. I never should have taken the first step, the thought of it would never have lodged in my mind, without some power from without moving me. It was not like me. It was contrary to the whole course of my life. It must <\/em>have been the work of the Holy Ghost. So it is in the case of every convert. Each answer would contain a phase of the truth. <\/p>\n


III. <\/strong>WHEN WAS ZACCHEUS CONVERTED? Somewhere between the limb and the ground–Moody. The prodigal was converted when he said, I will arise, Zaccheus when he said, I will go down. There is no interval between surrender and conversion. If Zaccheus had died as he moved to descend, he would have been saved. God does not delay us. He gives when we take. <\/p>\n


IV. <\/strong>WHAT WERE THE EVIDENCES OF THE CONVERSION OF ZACCHEUS? <\/p>\n

1.<\/strong> He received Christ. Notice that it was Zaccheus who received Christ. We must receive Him before He can receive us (Joh 1:12<\/span>). <\/p>\n

2.<\/strong> Joyfulness. He received Him joyfully. <\/p>\n

3.<\/strong> Zaccheus stood. He made, that is, an open confession. It was harder to do this than to climb the tree. This, every true convert will do Rom 10:6-10<\/span>). <\/p>\n

4.<\/strong> Confession and reformation. (G. R. Leavitt.<\/em>)<\/p>\n<\/p>\n

The seeker sought<\/strong><\/p>\n


I. <\/strong>THE CHARACTER OF ZACCHEUS. A Hebrew name with a Greek termination, signifying pure. A man may have a noble ancestry and an ignoble calling–a good name and a bad reputation. There is an important difference between a mans reputation and a mans character. Reputation is what men say <\/em>about us, character is what a man is. <\/em><\/p>\n

1.<\/strong> We may learn from this verse something about Zaccheuss social standing. He was the chief among the publicans. Some men are exposed to special temptations from the positions they hold. A dishonest calling blunts our finest sensibilities, hardens our heart, and degrades our whole nature. <\/p>\n

2.<\/strong> We may learn from this verse something about Zaccheuss secular position. And he was rich. <\/p>\n


II. <\/strong>THE CURIOSITY OF ZACCHEUS. Curiosity, which is commonly regarded as a dangerous disposition, is natural to man, and may be serviceable in the most sacred pursuits. It excites inquiry, it stimulates research, and it leads to the solution of many of the dark problems of life. <\/p>\n

1.<\/strong> In this case curiosity awakened an earnest desire to see Jesus. <\/p>\n

2.<\/strong> In this case curiosity overcame the difficulties that were in the way of seeing Jesus. <\/p>\n


III. <\/strong>THE CALLING OF ZACCHEUS. <\/p>\n

1.<\/strong> This was a personal call. Christ not only knew his name, but his nature. He knew the place he occupied, and the thoughts he cherished. <\/p>\n

2.<\/strong> This was an urgent call. Zaccheus, make haste, and come down. The coming of Christ is unexpected, and His stay brief. He is passing to-day, and may have passed to-morrow. What we have to do must be done quickly. <\/p>\n

3.<\/strong> This was an effectual call. And he made haste, and came down. What a mighty energy there is in the word of Christ! At His word the blind received their sight, and the dead started to life again. <\/p>\n


IV. <\/strong>THE CONVERSION OF ZACCHEUS. This day is salvation come to thy house. Personal contact with Christ ensures special blessing from Christ. <\/p>\n

When Christ is present with us, there will be light in the eye, music in the voice, and gladness in the heart. <\/p>\n

1.<\/strong> This was a present salvation. <\/p>\n

(1)<\/strong> What a marvellous change was wrought in his character! The dishonest man became honest, the selfish man became generous, and the sinful man became righteous. <\/p>\n

(2)<\/strong> What a glorious change was wrought in his service! Instead of living for self, he began to live for the Saviour; instead of seeking the things of time, he began to seek the things of eternity. <\/p>\n

2.<\/strong> This was a practical salvation. And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor. This is a splendid liberality. He does not give a tenth, not a fifth, but the half. He does not say I will leave at my decease, but I give during my lifetime. When Christ comes to abide in a rich mans house, he will open his heart to give to the poor. (J. T. Woodhouse, M. A.<\/em>)<\/p>\n<\/p>\n

The character of Zaccheus<\/strong><\/p>\n


I. <\/strong>THE MAN. <\/p>\n

1.<\/strong> His nationality. A Jew. <\/p>\n

2.<\/strong> His official position. Chief among the publicans. <\/p>\n

3.<\/strong> His financial condition. Rich. As is too often the case, Zaccheus, perhaps, owed his official position more to his purse than his purity–more to what he had than to what he was. From the view I get of Zaccheus, I am not surprised that he was rich. Those who compass chieftancy and riches are the men who know how to step out of the beaten track, and without regard to sneers or criticism, can run and climb, in order to accomplish their object. <\/p>\n

He possessed certain traits of character which are the secret of success in every department of human endeavour. <\/p>\n

1.<\/strong> He was self-reliant. He did not passively rely upon others for his inspiration and resolves. He was a man of originality of thought and purpose–a sort of genius in method and movement. <\/p>\n

2.<\/strong> He was prompt and persevering. Zaccheus knew how to handle an opportunity. An old Latin maxim says: Opportunity has hair in front, but behind she is bald; if you seize her by the forelock, you may hold her but if suffered to escape, not Jupiter himself can catch her. By the style of the man, and the fact that his ancestry is not mentioned, I am inclined to think that Zaccheus began life a poor boy. The majority of those who have risen to riches and honour, have come up through the rough regions of toil and poverty, and were not ashamed afterwards to work with their own hands, though possessed of thousands of this worlds goods. <\/p>\n

3.<\/strong> His purpose. To see Jesus, who He was. Why so anxious to see? why not be content with hearing? There were thousands who had seen Him and formed their opinions as to who He was, and were not backward in telling them. The Pharisee would have told him: He is a devil; the scribe, a fanatic; the priest, a blasphemer; the Rabbi, a heretic; the poor, a prophet; the many, an impostor; the few, a God. Zaccheus could not afford, therefore, to trust to hearsay; and so, like a wise man, he made up his mind to see for himself. He was a good judge of human nature, and could form a pretty correct opinion of a man, by getting a good square look at him. The noblest purpose that can actuate the human heart is expressed in these three little words: To see Jesus. <\/p>\n

4.<\/strong> His failure. Could not for the press, because he was little. Here is a man earnestly trying to see Jesus, who is opposed and defeated by obstacles he had no hand in producing, and over which he had no control. <\/p>\n

(1)<\/strong> The press, and <\/p>\n

(2)<\/strong> Little of stature. He had no hand in producing either of these, and yet they defeated him. But, was that fair? Has Zaccheus had a fair chance? Whether fair or not, he has had all the chance he will have, unless he makes another. <\/p>\n

5.<\/strong> His determination. He ran before and climbed into a sycamore. Here we get an idea of the force and fibre of the man. He did not waste his precious time in upbraiding himself for being little, or finding fault with his surroundings. He simply started off in search of a better vantage ground. No time is more unprofitably spent than that which is used in finding fault with our instruments and surroundings. Zaccheus never would have been chief among the publicans, and rich, if he had not learned to make a virtue out of necessity, and turn even failure into a pedestal from which to reach a grander success. When a mans conscious littleness compels him to run and climb, he will master his obstacles and get a better knowledge of things than the men who think they can see all there is to be seen without climbing. In a world like this, where we are all little in so many places, no man will reach the highest success unless he feels his littleness and knows how to climb. Learn from this narrative that all barriers give way before the man who has made up his mind to see Jesus Christ. (T. Kelly.<\/em>)<\/p>\n<\/p>\n

The conversion of Zaccheus<\/strong><\/p>\n

Zaccheus was undoubtedly, up to this time, a worldly, grasping, wicked man; who, though a Hebrew by birth and education, had so far forgotten God, and allowed the love of money to master him, that in his business relations he did not always observe the laws of equity or the principles of righteousness. The impression I get of him from the narrative is, that he was a sharp, shrewd, business man; a man whose judgment in business matters was unusually good, and who, if he did any business at all, would be sure to make money. The love of money, and the conscious power to make it, cannot exist in the same person without great possibilities of evil. Ambition. Rivalry. But though Zaccheus was a grasping, selfish man, yet I am profoundly impressed with his independent spirit and individuality of character. He is a striking illustration of the fact that neither riches nor worldly position can satisfy the cravings of the human soul; and that a ready response is accorded to gospel overtures, sometimes where we least expect it. A mere surface reading of the narrative can give us no adequate idea of the force of character it required to face the tremendous discouragements which Zaccheus had to meet in becoming a follower of Jesus Christ. I notice just two of these:–<\/p>\n

1.<\/strong> He had no character to begin with. His whole environment tended to keep him as he was. The very social atmosphere in which he lived tended to blight every aspiration and hope of becoming a better man. However badly he might act, he had nothing to lose, for he was already an outcast from society. Another serious and humiliating fact which Zaccheus had to face was–<\/p>\n

2.<\/strong> His dishonest business transactions. If I have taken anything of any man by false accusation, I restore him fourfold. That kind of restitution would soon seriously impoverish the bank accounts of some people. It would compel many of our mushroom aristocracy and sky-rocket millionaires to go to the almshouse, or turn their hands to honest labour, and earn their bread by the sweat of their brow. Zaccheus does not use the words, If I have taken anything, as though he were in doubt, and wished to leave a similar doubt on the mind of others. His guilt is clearly implied in his own words. And no person who did not carry the making of a noble Christian character would have made such a declaration would have deliberately entered upon a course of life which, at the very outset, involved the unearthing of a life of fraud and dishonesty, which no doubt no person could have proven, and perhaps of which nobody had the slightest suspicion. Now let us turn to the incident of this memorable day. Notice here–<\/p>\n


I. <\/strong>HOW PUSH AND PERSEVERANCE TURN DEFEAT INTO VICTORY. A few moments ago he was completely defeated–could not see Jesus for the press. Now he has a better view of Him than any man in the crowd. So the earnest seeker will always find that the very press of isms and sects and critics that surround the Saviour, and which compel him to run and climb, to think and act for himself, will be the means of securing for him a clearer and more satisfactory view of Jesus Christ than he could have possibly obtained on the ordinary highway of common effort. <\/p>\n

1.<\/strong> Observe the movements of Jesus. <\/p>\n

(1)<\/strong> He came to the place,–He always does. No man ever yet started out with the full purpose to see Jesus Christ and frilled. <\/p>\n

(2)<\/strong> His method. He looked. <\/p>\n

2.<\/strong> Notice the order and significance of the descriptive words in this verse: When Jesus came to the place, He looked <\/em>and saw <\/em>and said. <\/em>That is the order of description needed, but, alas, sadly lacking in our churches. We have too many who can look without seeing; they possess so little of the Masters spirit that they can pass along the highways of life, and through orchards of sycamores, and never set eyes on a sinner anxious to see Jesus. <\/p>\n


II. <\/strong>THAT PROMPT, UNQUESTIONING OBEDIENCE ALWAYS SECURES THE DIVINE APPROVAL AND BLESSING. <\/p>\n

1.<\/strong> The Saviours command. Zaccheus, come down. This command was both startling and unexpected. Zaccheus had no thought of being addressed personally by the Saviour, or of being called upon to come down in the presence of the crowd. In coming in vital contact with Jesus Christ, the seeker always finds new, unexpected things happening; and, like Naaman, is soon made to see that Gods way is not mans. <\/p>\n

2.<\/strong> The Saviours perfect knowledge of the seeker. Zaccheus, come down. There is something unutterably precious in the fact that God is intimately acquainted with all our names. No person can assume any attitude of service, or self-sacrifice, or supplication before God, without having his very name associated with the act. Zaccheus, come down. Implying that his character and wants were as well known as his name. <\/p>\n

3.<\/strong> The prompt obedience of Zaccheus. The conversion of Zaccheus reached not only his head and his pocket, but it also reached his conscience. No conversion, however loudly proclaimed, will be of any lasting value unless it includes and practically displays a New Testament conscience. (T<\/em>. Kelly.<\/em>)<\/p>\n<\/p>\n

Zaccheus a type of the Christ-seeker<\/strong><\/p>\n


I. <\/strong>HOW TO SEEK CHRIST, AS ILLUSTRATED BY ZACCHEUS. <\/p>\n

1.<\/strong> We must go in the way along which He appoints us to go. <\/p>\n

(1)<\/strong> Christs way is that of the sanctuary. <\/p>\n

(2)<\/strong> Christs way is that of the Holy Scriptures. <\/p>\n

(3)<\/strong> Christs way is that of the closet. <\/p>\n

2.<\/strong> We must go with earnest resolution. Be not deterred by station, connections, business occupation, or fear of abuse or ridicule. <\/p>\n

3.<\/strong> We must go in time. There comes a last opportunity to each. It may be to-day. <\/p>\n


II. <\/strong>WHAT COMES OF SUCH SEEKING OF CHRIST? <\/p>\n

1.<\/strong> Christ stops in His course to take note of the seeker. <\/p>\n

2.<\/strong> He comes to such homes and blesses them. Where Jesus enters, salvation goes. <\/p>\n

3.<\/strong> He makes the seekers heart just and tender. <\/p>\n

4.<\/strong> He defends us against persecution. <\/p>\n

Conclusion–<\/p>\n

1.<\/strong> Have you ever thus sought Christ? <\/p>\n

2.<\/strong> What effect has your Christian profession had on your life? (P. C.Croll.<\/em>)<\/p>\n<\/p>\n

Lessons from this passage<\/strong><\/p>\n

From an attentive consideration of the distinct parts of this passage of St. Lukes Gospel, we may derive many useful truths and salutary reflections. <\/p>\n

1.<\/strong> First, let us, like Zaccheus, have a view to the improvement of our minds in piety and virtue, even in the gratification of curiosity. Instead of flocking, with childish folly, to such trifling amusements as are unworthy of a rational being, we should endeavour to combine pleasure with instruction, and the employment of time with advantage. While thousands would have crowded with joy to see a pageant, a triumph, or the barbarous spectacle of Roman games, Zaccheus ran and climbed up into a sycamore tree to see our Lord pass by; and when He honoured him so far as to take up His abode with him for that day, he not only received Him joyfully, but, without doubt, listened to His conversation with reverence, and heard the glorious truths which His lips revealed with adoration and praise. This day is salvation come to this house. <\/p>\n

2.<\/strong> The hospitality of Zaccheus, and his great satisfaction on this occasion, may direct us also in the choice and entertainment of our friends. The common intercourses of the world are too often nothing but associations of pleasure or confederacies of vice. <\/p>\n

3.<\/strong> We may further learn from our blessed Lords conduct towards Zaccheus, to banish from our minds those uncharitable prejudices which so strongly marked the character of the Jews. (J. Hewlett, B. D.<\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1.<\/strong> Let the desire of all of you, in coming up to the house of God, be, like that of Zaccheus, to see Jesus. You may see Him, and should earnestly desire to see Him, by knowledge and faith, in the glories of His person, character, and redemption. If you obtain a sight of Him, and come to know who He is, in this way, you will be like Abraham, who rejoiced, or greatly desired, to see His day, and saw it, and was glad; and the words will then be applicable to you, in their best sense, Blessed are your eyes, for they see. <\/p>\n

2.<\/strong> See that those of you who profess to be Christians give the same evidences of conversion as Zaccheus. Remember that repentance is to be judged of, not so much by its terror at the time, as by its permanent effects on the heart and life. You must, like Zaccheus, bring forth fruits meet for repentance. (James Foote, M. A.<\/em>)<\/p>\n<\/p>\n

He sought to see Jesus<\/strong><\/p>\n

Obstacles<\/strong><\/p>\n

The experience of Zaccheus, in his efforts to see Jesus, is a striking illustration of a universal fact in human history. Men are constantly opposed and thwarted, in their efforts to do right, by obstacles and enemies which they never produced. Satan, for instance, is the persistent opposer of all who seek to see Jesus Christ. But man had no hand in producing Satan; he was here before man came, and, for aught I know, here because he saw man coming. You may start out to see Huxley, or Tyndall, or any of the great philosophers or scientists, and Satan will pay no attention to you; but if you start out to see Jesus Christ he will instantly summon his resources, and form a press against you. How persistently he follows the young Christian with the fascinations of the world on the one hand, and the press of discouragements on the other. Then the laws of heredity come in and raise up obstacles, the full power of which our limited knowledge does not enable us to compute. We all take on hereditary damage, of one kind or another, from our ancestry. This, of course, is soon rendered vastly more serious by our own moral behaviour, and the result is a dwarfed, squattish spiritual stature. So that the ordinary press of the worlds cares and attractions is quite sufficient to shut us out from God and a saving view of Jesus Christ. So Zaccheus found himself defeated. Could not. Mark the descriptive words here: Chief, Rich, Could not. Then chieftancy and riches cannot do everything for a man. Official position and wealth go only a little way in removing the distressing and annoying phases of life. Human power, however commanding and extensive, soon reaches the solid masonry of the impossible, upon which the only thing it can scribble is the little words, Could not. Let us add another descriptive word, and we shall see how it was that Zaccheus failed. He was little. The words little and could not are closely related in human affairs. Every man is little somewhere–little in spots. No man is fully hemisphered on both sides of his nature. (T. Kelly.<\/em>)<\/p>\n<\/p>\n

Making an effort to see Jesus<\/strong><\/p>\n

The ants are a little people, but they are exceeding wise. People that want size must make up for it by sagacity. A short man up in a tree is really taller than the tallest man who only stands on the ground. Happily for little men, the giants have seldom any great wit. Bigness is not greatness; and yet smallness is in itself no blessing, though it may be the occasion of a mans winning one. It is not pleasant to see every one about you a bigger person than yourself. And this is a sight many do see who are not dwarfs in stature. But Zaccheus was a dwarf in stature; and, notwithstanding, had become a man of consideration. But they called him Zacchy, or even little Zacchy sometimes no doubt; and, rich as he was, and firm hold as he had on many people, he was far from happy. Though small, he was strong; but then, though strong, he was sour. He despised the religious people, and yet did not like to be despised by them. Many men knew he was cleverer than they, but they never forgot he was shorter! This man could not come at Jesus for the press. Though not a blind man, he had his difficulties in seeing. But he would very much like to see Jesus, what kind of man He was. People pointed him out, and said, Thats Zaccheus; isnt he a little fellow? The short man felt a curiosity as to the personal appearance of the famous Prophet. We may be sure Zaccheus had heard good things of Jesus Christ. And he was soon to hear good words from Him, words more healing, more fragrant, than the Jericho balsams. Zaccheus had gone on before. You must get at your tree before you can climb it! He makes haste, runs, climbs, for he is very eager in this business; and he not only sees Jesus, but, what is much better, is seen by Him. If a man looks for God, God knows that he is looking. He that seeks is sought. Take trouble to win a blessing harder for you to get than for others, and you shall have one bestowed on you better than you sought for. (T. T. Lynch.<\/em>)<\/p>\n<\/p>\n

Difficulties overcome<\/strong><\/p>\n

We have all read and heard of the pursuit of knowledge under difficulties, and of the remarkable way in which these have often been overcome. The shepherd, with no apparatus save his thread and beads, has lain on his back on the starry night, mapped the heavens, and unconsciously become a distinguished astronomer. The peasant boy, with no tools save his rude knife, and a visit now and then to a neighbouring town, has begun his scientific education by producing a watch that could mark the time. The blind man, trampling upon impossibilities, has explored the economy of the beehive, and, more wondrous still, lectured on the laws of light. The timid stammerer, with pebbles in his mouth, and the roar of the sea-surge in his ear, has attained the correctest elocution, and swayed as one man the changeful tides of the mighty masses of the Athenian democracy. All these were expedients to master difficulties. And now notice the expedient which Zaccheus adopts to overcome his difficulties. Yonder, in the way where Jesus is to pass, is a sycamore-tree. It stands by the wayside. Its roots are thick and numerous, its girth is ample, its wide-spread arms may be called gigantic, its leaf resembles the mulberry, its fruit is like that of the fig–indeed it is a member of the fig family. An itinerant preacher in the backwoods once puzzled himself and his hearers with an elaborate criticism about this tree. He and his audience were familiar only with the sycamore of their fiat river bottoms, which are tall as a steeple, and smooth as hypocrisy. Why, said the orator, a squirrel cant climb them, and the conclusion reached was that the sycamore must have been a mulberry tree. But Dr. Thomson, who retails this anecdote, assures us that the sycamore is every way adapted to the purposes for which Zaccheus used it, for he saw one in which were a score of boys and girls, who could easily look down aport any crowd passing beneath. Zaccheus fixes his eye upon the sycamore in the distance. If he were upon one of its branches his object would be gained; but then he is not a boy. Besides, he is a rich man, and the chief amongst the publicans, and what will the people say if he climbs it to see Jesus of Nazareth? Yea, what will the boys say and do, who are perhaps on the tree already? There is a struggle going on within his bosom, but there is not a single moment to lose, for Jesus is coming. Regardless of what others may say, he beeches like a boy again; he runs to the tree and climbs it. (Dr. McAuslane.<\/em>)<\/p>\n<\/p>\n

Zaccheus, make haste and come down<\/strong><\/p>\n

Our Saviours visit to Zaccheus<\/strong><\/p>\n

Our Saviour for the first time invited Himself to a mans house. Thus He proved the freeness and authority of His grace. I am found of them that sought Me not (Isa 65:1<\/span>.) We ought rather to invite Him to our houses. We should at least cheerfully accept His offer to come to us. Perhaps at this hour He presses Himself upon us. Yet we may feel ourselves quite as unlikely to entertain our Lord as Zaccheus seemed to be. He was a man–<\/p>\n

1.<\/strong> In a despised calling–a publican, or tax-collector. <\/p>\n

2.<\/strong> In bad odour with respectable folk. <\/p>\n

3.<\/strong> Rich, with the suspicion of getting his wealth wrongly. <\/p>\n

4.<\/strong> Eccentric, for else he had hardly climbed a tree. <\/p>\n

5.<\/strong> Excommunicated because of his becoming a Roman tax- gatherer.<\/p>\n

6.<\/strong> Not at all the choice of society in any respect. <\/p>\n

To such a man Jesus came; and He may come to us even if we are similarly tabooed by our neighbours, and are therefore disposed to fear that He will pass us by. <\/p>\n


I. <\/strong>LET US CONSIDER THE NECESSITY WHICH PRESSED UPON THE SAVIOUR TO ABIDE IN THE HOUSE OF ZACCHEUS. He felt an urgent need of–<\/p>\n

1.<\/strong> A sinner who needed and would accept His mercy. <\/p>\n

2.<\/strong> A person who would illustrate the sovereignty of His choice. <\/p>\n

3.<\/strong> A character whose renewal would magnify His grace. <\/p>\n

4.<\/strong> A host who would entertain Him with hearty hospitality. <\/p>\n

5.<\/strong> A case which would advertise His gospel (Luk 19:9<\/span>; Luk 10:1-42<\/span>). <\/p>\n


II. <\/strong>LET US INQUIRE WHETHER SUCH A NECESSITY EXISTS IN REFERENCE TO OURSELVES. We can ascertain this by answering the following questions, which are suggested by the behaviour of Zaccheus to our Lord:–<\/p>\n

1.<\/strong> Will we receive Him this day? He made haste. <\/p>\n

2.<\/strong> Will we receive Him heartily? Received Him joyfully. <\/p>\n

3.<\/strong> Will we receive Him whatever others say? They all murmured. <\/p>\n

4.<\/strong> Will we receive Him as Lord? He said, Behold, Lord. <\/p>\n

5.<\/strong> Will we receive Him so as to place our substance under the control of His laws? (Verse 8.) If these things be so, Jesus must abide with us. He cannot fail to come where He will have such a welcome. <\/p>\n


III. <\/strong>LET US FULLY UNDERSTAND WHAT THAT NECESSITY INVOLVES. If the Lord Jesus comes to abide in our house–<\/p>\n

1.<\/strong> We must be ready to face objections at home. <\/p>\n

2.<\/strong> We must get rid of all in our house which would be objectionable to Him. Perhaps there is much there which He would never tolerate. <\/p>\n

3.<\/strong> We must admit none who would grieve our heavenly Guest. His friendship must end our friendship with the world. <\/p>\n

4.<\/strong> We must let Him rule the house and ourselves, without rival or reserve, henceforth and for ever. <\/p>\n

5.<\/strong> We must let Him use us and ours as instruments for the further spread of His kingdom. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

God calls men dawn<\/strong><\/p>\n


I. <\/strong>NOTICE SOME OF THE HEIGHTS FROM WHICH GODS PEOPLE ARE FETCHED DOWN BY THAT GOSPEL. <\/p>\n

1.<\/strong> High thoughts of self-importance (2Co 10:4-5<\/span>). <\/p>\n

2.<\/strong> Natural efforts, or legal endeavours (Rom 10:3<\/span>). <\/p>\n

3.<\/strong> From the basis of false hopes (Job 8:13<\/span>). <\/p>\n

4.<\/strong> From carnal confidence (Jer 2:37<\/span>). <\/p>\n

5.<\/strong> From vain apologies for sin. <\/p>\n


II. <\/strong>THEIR SENSATIONS IN COMING DOWN. <\/p>\n

1.<\/strong> In spiritual consideration (Psa 119:59<\/span>). <\/p>\n

2.<\/strong> In deep anxiety for salvation (.Act 16:30<\/span>). <\/p>\n

3.<\/strong> In despair of salvation but by God (Jer 3:23<\/span>).<\/p>\n

4.<\/strong> In gracious resolutions (Luk 15:18<\/span>). <\/p>\n

5.<\/strong> To self-denying practices (Mat 16:24<\/span>). <\/p>\n

6.<\/strong> To Gods righteousness (Rom 3:21<\/span>). <\/p>\n


III. <\/strong>SOME REMARKS ON THE DAY OF CONVERSION. <\/p>\n

1.<\/strong> It is our new birth-day (Isa 43:1<\/span>).<\/p>\n

2.<\/strong> A day of despatch–Come down (Heb 3:15<\/span>). <\/p>\n

3.<\/strong> Of love and kindness (Eze 16:6<\/span>). <\/p>\n

4.<\/strong> Of union between Christ and the soul (Hos 2:20<\/span>). <\/p>\n


IV. <\/strong>REASONS WHY THE LORD CALLS US DOWN. <\/p>\n

1.<\/strong> Because it is Gods design in the Gospel (Isa 2:11-17<\/span>).<\/p>\n

2.<\/strong> Because ascending too high is very dangerous. <\/p>\n

3.<\/strong> That free grace may be exalted. <\/p>\n

4.<\/strong> That we may meet with Christ (Isa 57:16<\/span>). <\/p>\n

INFERENCES:–<\/p>\n

1.<\/strong> How high and lofty man is in his natural state. <\/p>\n

2.<\/strong> Hence God humbles him for his eternal good. <\/p>\n

3.<\/strong> The nature of true faith is coming down. <\/p>\n

4.<\/strong> Admire the riches of Gods grace towards us. (T. B. Baker.<\/em>)<\/p>\n<\/p>\n

Christs words to Zaccheus<\/strong><\/p>\n

I shall give you a division which you will not be able to forget, or if you do forget it, you will have nothing to do but simply to turn to the Bible, and look at the text, and the punctuation will give you the heads. <\/p>\n


I. <\/strong>Look, then, at the first word, ZACCHEUS. Christ addresses this man by name; He saw him before he went up into the sycamore, and he had not been long there when He called out to him, Make haste and come down. Oh! but some people say that ministers have no business to be so personal. Well, my friends, they are very unlike their Master, the great model Preacher, if they are not personal. <\/p>\n


II. <\/strong>Take the next two words for our second head–MAKE HASTE. We are told in the sequel that Zaccheus did not halt between two opinions, but came down quickly and received Christ joyfully. If you, my unconverted hearer, will listen to me, what I wish to say to you is this–make haste and come to Jesus, for you will never find a more favourable opportunity than the present. Wait ten thousands, years, and your sins will not be fewer; Gods mercy will not be greater. The fool who, wishing to cross a river, lay down on its bank till the water would run past, is only a faint emblem of you, if you delay. Behold, now is the accepted time; behold, now is the day of salvation. That clock says now; this pulse says now; this heart says now. The glorified in heaven and the lost in hell, the one by their songs, the other by their wails, together cry, Make haste. But, once more, make haste, for your salvation may soon become extremely difficult. Sin is like a fire, it may soon be quenched if the cold water engines are brought to play upon it in time; but let it burn on a few hours, and perhaps a city is laid in ashes. Sin is like a river, the further from the fountain-head the greater the volume, the more rapid and irresistible the current. Sin is like a tree: look at your sapling, your infants arm may bend it: let a few years pass away, a few summers shine upon it, and a few winters blow upon it, and that tree will hurl defiance at the loudest storm. So with the sinner: he gets accustomed to all the appeals, and becomes gospel proof. Again, make hasten your salvation may become extremely difficult, if not altogether impossible. Man is a bundle of habit, and habit becomes second nature. You ask, How long may a man live on in sin, and yet be saved? I reply, Do not try the experiment–it is a very dangerous one. Believe on the Lord Jesus Christ and thou shalt be saved. Make haste, and learn that He has suffered for you what you deserved as a sinner, and obeyed for you what you owed as a creature. This may be your last opportunity. <\/p>\n


III. <\/strong>Look, now, at the last three words, and you will find our third head: AND COME DOWN. Zaccheus was upon one of the many branches of the sycamore; and you, my unsaved friend, are upon one of the many branches of the great, mighty-spreading, world-embracing tree of human corruption, and I call upon you in the name of my Master to come down. Now, I wish to be charitable, but I do solemnly declare that I cannot find the branch of atheism, even on the tree of human corruption. At all events, if there be such a branch, I hesitate not to say it is the rottenest one on the whole tree. Come down from it! Then there are other branches: scepticism, drunkenness, pride, etc. (W. Anderson.<\/em>)<\/p>\n<\/p>\n

Effectual calling<\/strong><\/p>\n

1.<\/strong> Now, first, effectual calling is A VERY GRACIOUS TRUTH. You may guess this from the fact that Zaccheus was a character whom we should suppose the last to be saved. He belonged to a bad city–Jericho–a city which had been cursed, and no one would suspect that any one would come out of Jericho to be saved. Ah! my brethren, it matters not where you come from: you may come from one of the dirtiest streets, one of the worst back slums in London, but if effectual grace call you, it is an effectual call, which knoweth no distinction of place. But, my brethren, grace knows no distinction; it is no respecter of persons, but God calleth whom He wills, and He called this worst of publicans, in the worst of cities, from the worst of trades. Ah! many of you have climbed up the tree of your own good works, and perched yourselves in the branches of your holy actions, and are trusting in the free will of the poor creature, or resting in some worldly maxim; nevertheless, Christ looks up even to proud sinners, and calls them down. <\/p>\n

2.<\/strong> Next it was a personal call. <\/p>\n

3.<\/strong> It is a hastening call–Zaccheus, make haste. <\/em>Gods grace always comes with despatch; and if thou art drawn by God, thou wilt run after God, and not be talking about delays. <\/p>\n

4.<\/strong> Next, it is a humbling call. Zaccheus, make haste and come down. God always humbles a sinner. Oh, thou that dwellest with the eagle on the craggy rock, thou shalt come down from thy elevation; thou shalt fall by grace, or thou shalt fall with a vengeance, one day. He hath cast down the mighty from their seat, and hath exalted the humble and meek. <\/p>\n

5.<\/strong> Next, it is an affectionate call. To-day I must abide in thy house. <\/p>\n

6.<\/strong> Again, it was not only an affectionate call, but it was an abiding call. To-day I must abide at thy house. When Christ speaks, He does not say, Make haste, Zaccheus, and come down, for I am just coming to look in; but I must abide in thy house; I am coming to sit down to eat and drink with thee; I am coming to have a meal with thee. <\/p>\n

7.<\/strong> It was also a necessary call. I must <\/em>abide. It is necessary that the child of God should be saved. I dont suppose it; I know it for a certainty. If God says I must, there is no standing against it. Let Him say must, and it must be. <\/p>\n

8.<\/strong> And, now, lastly, this call was an effectual one, for we see the fruits it brought forth. Open was Zaccheuss door; spread was his table; generous was his heart; washed were his hands; unburdened was his conscience; joyful was his soul. Sinner, we shall know whether God calls you by this: if He calls, it will be an effectual call–not a call which you hear, and then forget, but one which produces good works. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

He was gone to be guest with a man that is a sinner<\/strong><\/p>\n

The sinners Saviour<\/strong><\/p>\n

The old contempt of the sinners Saviour lingers in the world still. In one way or other the charge is repeated, that Christianity is too lenient to the sinner, that it tends to discourage the naturally amiable and virtuous, and looks too favourably upon the vicious and disreputable, etc. How easily could we turn the tables upon these slanderers, for usually those who talk thus have but a scanty supply of morals and virtues themselves. <\/p>\n


I. <\/strong>WE ADMIT THE TRUTH OF THE CHARGE. Jesus did go to be guest to a man that was a sinner, and did so not only once, but as often as He saw need. He went after the sheep which had gone astray, and He had a wonderful attraction for the disreputable classes. <\/p>\n

1.<\/strong> The object of Christ, and the design of the gospel, is the saving of sinners. <\/p>\n

2.<\/strong> Our Lord does actually call sinners into the fellowship of the gospel. <\/p>\n

3.<\/strong> The man Christ Jesus does very readily come to be guest with a man who is a sinner, for He stands on no ceremony with sinners, but makes Himself at home with them at once. <\/p>\n

4.<\/strong> Our Lord goes further, for He not only stands on no ceremony with sinners, but within a very little time He is using those very sinners who had been so unfit for any holy service–using them in His most hallowed work. Note how He makes Zaccheus to be His host. <\/p>\n

5.<\/strong> Ay, and the Lord favoured Zaccheus, the sinner, by granting him that day full assurance of salvation. <\/p>\n


II. <\/strong>WE DENY THE INSINUATION WHICH IS COVERTLY INTENDED BY THE CHARGE brought against our Lord. Jesus is the friend of sinners, but not the friend of sin. <\/p>\n

1.<\/strong> Christ was guest with a man that was a sinner, but He never flattered a sinner yet. <\/p>\n

2.<\/strong> Neither does the Lord Jesus screen sinners from that proper and wholesome rebuke which virtue must always give to vice. <\/p>\n

3.<\/strong> Again, it is not true, as I have heard some say, that the gospel makes pardon seem such a very easy thing, and therefore sin is thought to be a small matter. <\/p>\n

4.<\/strong> Nor, though Christ be the friend of sinners, is it true that He makes men think lightly of personal character. <\/p>\n

5.<\/strong> It has been said that if we tell men that good works cannot save them, but that Jesus saves the guilty who believe in Him, we take away all motives for morality and holiness. We meet that again by a direct denial: it is not so, we supply the grandest motive possible, and only remove a vicious and feeble motive. <\/p>\n


III. <\/strong>WE REJOICE IN THE VERY FACT WHICH HAS BEEN OBJECTED TO, that Jesus Christ comes to be guest with men who are sinners. <\/p>\n

1.<\/strong> We rejoice in it, because it affords hope to ourselves. <\/p>\n

2.<\/strong> We rejoice that it is true, because this affords us hope for all our fellowmen. <\/p>\n

3.<\/strong> We rejoice that this is the fact, because when we are waiting for the Lord it cheers us up with the hope of fine recruits. I remember a sailor, who before conversion used to swear, and I warrant you he would rattle it out, volley after volley. He became converted, and when he prayed it was much in the same fashion. How he woke everybody up the first time he opened his mouth at the prayer-meeting! The conversion of a great sinner is the best medicine for a sick Church. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The half of my goods I give to the poor<\/strong><\/p>\n

Gifts to the poor<\/strong><\/p>\n

He gives half his goods to the poor. Was he under any obligation to do so? are we? Certainly not: nor to give half our time, or half our thought. But there have been men who have given the chief part of their time and thought to the poor: and as there are so many who give the poor none of their time, or thought, or money, is it not well that there should be a few otherwise minded? Is money more precious than time and thought that a man should not give that, if so inclined? Zaccheus was so inclined. And were a man in our day to spend half his fortune in promoting the comfort, education, health, virtue, and piety of the poor, would not his name be fragrant both in earth and heaven? But there are very many people who cannot give half their goods to the poor, for they have not as yet secured half enough for the wants of their own household. Let these, then, give time and thought. (T. T. Lynch.<\/em>)<\/p>\n<\/p>\n

Doing good promptly<\/strong><\/p>\n

Zaccheus saith not, I have given, as an upbraider of God; or, I will give, as a delayer that means to give away his goods after his death, when he can keep them no longer; but he saith, I give, to signify that his will is his deed, and that he meaneth Dot to take any days of payment for the matter; for as before he ran apace to see Christ, and came down hastily to entertain Christ in his own person, so doth he here give quickly to relieve Christ in his needy members. This is Zaccheuss last will and testament that he maketh before his death, and seeth the same proved and performed before his eyes. If, therefore, we desire to do any good to any of our poor brethren, let us learn of Zaccheus to do it quickly while we are alive, for time will prevent us, and death will prevent us. (H. Smith.<\/em>)<\/p>\n<\/p>\n

I restore him fourfold<\/strong><\/p>\n

The duty of restitution<\/strong><\/p>\n


I. <\/strong>THE FOUNDATION OF THIS DUTY. <\/p>\n

1.<\/strong> The nature of justice, which consists in rendering to every one what belongs to him. <\/p>\n

2.<\/strong> Holy Scripture (Exo 22:1-31<\/span>.; Lev 6:1-30<\/span>.; Num 5:1-31<\/span>.). <\/p>\n

3.<\/strong> Restitution is a duty so indispensable, that without it there is no salvation. Tell me, can we be in a slate of salvation, when we have no love to God, and no love to our neighbour? But the man who refuses to make restitution loves not God, for he despises His laws and tramples upon His authority; nor does he love his neighbour, for he voluntarily persists in wronging him, and withholding from him his rights. <\/p>\n


II. <\/strong>WHAT IS NECESSARY FOR THE PERFORMANCE OF THIS DUTY? <\/p>\n

1.<\/strong> We must examine with care whether we have ever wronged our neighbour, and in how many modes we have done it. Allege not for your excuse, example, custom, the necessity of acting like others. All this is of no avail now in the sight of the Omniscient–will be of no avail hereafter at the bar of God. <\/p>\n

2.<\/strong> Restitution should be prompt. I will, at some future time, make restitution. But when? You as yet know not the time, and perhaps it may never arrive. <\/p>\n

3.<\/strong> Restitution must be full and entire. Fearful lest he should not fully recompense them, his generous heart makes the resolution, and his piety is ready instantly to execute it. <\/p>\n

In view of this subject I remark–<\/p>\n

1.<\/strong> How small is the number of those who are saved! We know that thousands of frauds are daily committed, and yet how few acts of restitution do we witness! <\/p>\n

2.<\/strong> What great discoveries shall be made at the day of judgment. <\/p>\n

3.<\/strong> This subject teaches us the nature of true religion. It consists in benevolence to man as well as love to God, and assures us that without the former we can never exercise the latter. <\/p>\n

4.<\/strong> This subject should lead us to avoid the very beginning of sin, and to pay the most scrupulous attention to the duties of truth and justice. Thus we shall be prevented from defrauding our fellow-men; thus, if necessity ever requires it, we shall be able easily to make full restitution. <\/p>\n

5.<\/strong> Show by your conduct, ye who have in any degree defrauded your fellow-men, that you feel the force of conscience and the truth of God; imitate Zaccheus, and make restitution. (S. K. Kolloch, M. A.<\/em>)<\/p>\n<\/p>\n

Restitution<\/strong><\/p>\n

The duty which the Christian world needs to learn over again, just now, is the duty of malting restitution for wrong-doings. Shame is not enough; remorse is not enough; confession is not enough; there must also be restitution. It is a melancholy and mortifying fact, that we often meet with men of the world, making no claim to being religious, whose honour and integrity put to shame the hollow pretensions of nominal Christians. When the chief councillor of Sultan Selymus advised him to bestow the marvellous wealth which he had taken from the Persian merchants upon some charitable hospital, the dying Turk answered that God would never be pleased with such an offering, and commanded that the spoils should be restored to the owners. <\/p>\n


I. <\/strong>Restitution should be PROMPT. Dr. Finney, in his interesting autobiography, tells of a young woman, the only child of a widow, who once came to him in great distress. She had stolen, whenever she could, various trinkets, etc., from her schoolmates, and desired his advice as to what she ought to do. He told her that she must make restitution, and also confess her sin to those whom she had wronged. This, of course, was a great trial, but her repentance was so sincere, that she began at once to follow his advice. As she went on with the mortifying task, she remembered more and more; some persons to whom she made restitution saying, She must be crazy, or a fool, while others were deeply touched. They all readily forgave her. The unhappy girl had stolen a shawl from Bishop Hobarts daughter, and when her spiritual adviser insisted on its being returned, she folded it in a paper, rung the bell at the bishops door, and handed the parcel to the servant, without a word of explanation. Conscience whispered that she had not done her whole duty, and that somebody might be wrongfully suspected. She immediately went back to the house, and asked for the bishop. She was shown into his study, and told him all the truth. The good bishop, with all his impulsiveness and warmth of heart, wept aloud, and laying his hand on her head, prayed God to forgive her, as he did. Restitution was now made, and her peace was full and complete. The young woman became a devout Christian, adorning the doctrine of God our Saviour by a blameless, useful life, and, at a ripe old age, entered upon her everlasting inheritance. <\/p>\n


II. <\/strong>Restitution should not only be prompt, BUT FULL AND ENTIRE. Halfway measures will serve no good purpose. It would be as well to keep back the whole of ill-gotten gains, as a part. (J. N. Norton, D. D.<\/em>)<\/p>\n<\/p>\n

The nature of restitution<\/strong><\/p>\n


I. <\/strong>For the ACT. Restitution is nothing else but the making reparation or satisfaction to another for the injuries we have done him. It is to restore a man to the good condition from which, contrary to right and to our duty, we have removed him. <\/p>\n


II. <\/strong>For the latitude and extent of the object, as I may call it, or THE MATTER ABOUT WHICH IT IS CONVERSANT. It extends to all kind of injuries, which may be reduced to these two heads; either we injure a person with or without his consent. <\/p>\n

1.<\/strong> Some injuries are done to persons with their consent. Such are most of those injuries which are done to the souls of men, when we command, or counsel, or encourage them to sin, or draw them in by our example. <\/p>\n

2.<\/strong> Injuries are done to persons without their consent. And these, though they are not always the greatest mischiefs, yet they are the greatest injuries. And these injuries are done either by fraud and cunning, or by violence and oppression: either by overreaching another man in wit, or overbearing him by power. <\/p>\n


III. <\/strong>As to the manner HOW RESTITUTION IS TO BE MADE. <\/p>\n

1.<\/strong> Thou art bound to do it voluntarily, and of thy own accord, though the person injured do not know who it was that did him the injury, though he do not seek reparation by law. <\/p>\n

2.<\/strong> Thou must do it in kind, if the thing be capable of it, and the injured party demand it. Thou must restore the very thing which thou hadst deprived thy neighbour of, if it be such a thing as can be restored, and be still in thy power, unless he voluntarily accept of some other thing in exchange. <\/p>\n

3.<\/strong> If thou canst not restore it in kind, thou art bound to restore it in value, in something that is as good. As for spiritual injuries done to the souls of men, we are bound to make such reparation and compensation as we can. Those whom we have drawn into sin, and engaged in wicked courses, by our influence and example, we are to endeavour by our instruction and counsel to reclaim them from those sins we led them into, and to recover them out of the snare of the devil. <\/p>\n


IV. <\/strong>AS TO THE MEASURE AND PROPORTION OF THE RESTITUTION WE ARE TO MAKE. Zaccheus here offers fourfold, which was much beyond what any law required in like cases. <\/p>\n

1.<\/strong> Where restitution can be made in kind, or the injury can be certainly valued, we are to restore the thing or the value. <\/p>\n

2.<\/strong> We are bound to restore the thing with the natural increase of it; that is, to satisfy for the loss sustained in the meantime, and the gain hindered. <\/p>\n

3.<\/strong> Where the thing cannot be restored, and the value of it is not certain, we are to give reasonable satisfaction, that is, according to a middle estimation; not the highest nor the lowest of things of the kind. <\/p>\n

4.<\/strong> We are at least to give by way of restitution what the law would give, for that is generally equal, and in most cases rather favourable than rigorous. <\/p>\n

5.<\/strong> A man is not only bound to restitution for the injury which he did, but for all that directly follows upon his injurious act, though it were beyond his intention. (Archbishop Tillotson.<\/em>)<\/p>\n<\/p>\n

On restitution<\/strong><\/p>\n

I shall speak to you at large concerning the necessity of restitution, and the obligations to it; because when this point is established, the performance of it speedily and completely will appear to be unquestionable parts of this duty. I say that we are obliged to restitution–first, as we are men, by the law of nature. It is an original law, graven on the hearts of all men, that every man ought to possess, and have the undisturbed use of his own proper goods. Now, can any acquisition, which was unjust in the moment wherein it was made, become just, and a mans rightful property, in succeeding moments? Can it be lawful to keep what it was unlawful to take? Therefore restitution is the only method by which these disorders can be repaired; and it is indispensably necessary on natural principles. But his natural honesty was further instructed on this point by the revealed law. Considered as a Jew, he was under an additional obligation by the law of Moses. For the Levitical law regulated exactly the proportions in which restitution was to be made in different cases; as, five oxen for an ox, and four sheep for a sheep. To this argument may be added that which arises from the example of holy men under the Old Covenant, whose conscience would not suffer them to retain goods obtained unjustly, and who considered the law of restitution as sacred and inviolable. Among which examples, that of Samuel is remarkable, in the eleventh chapter of his first book: And Samuel said unto all Israel, Behold, I am old and grey-headed. Zaccheus thought himself bound to restitution on a third principle–as a penitent, by the conditions of repentance. There is, in one respect, a remarkable difference betwixt robbery and most other sins. The crime of the latter may pass away, and be cancelled, upon our sincere repentance, and prayers for the Divine forgiveness; but the crime of the former continues as long as we retain the fruits of it in our hands. Does any man think of presenting his robberies to God and to His Church? Many persons, I fear (in former times particularly), have sought to make this impious exchange, pretending to give unto God what they had stolen from their neighbour. Besides this general engagement to make restitution, as a penitent, by the conditions of repentance, Zaccheus found himself under a fourth–and that a particular obligation, derived from the nature of his occupation, as a publican; that is, a collector of the tribute which the Jews paid to the Romans. Thus it is, that a reformed Christian, or one converted to Christianity, must begin the exercise of his religion. And it is in this fifth view that I consider Zaccheus making restitution; namely, as a proselyte, or convert to Jesus Christ. The Divine grace had now touched his heart, and inspired him with a resolution to break those bonds of iniquity in which he had been holden, and to qualify himself for that forgiveness which Christ offers to sinners only on this condition. Enough has been said, I trust, to show the necessity of restitution. A few words will be sufficient to show that it ought to be performed speedily and completely. I am willing (says one) to restore even at present; but I must be allowed to compound the matter: I cannot resign the whole, but I am ready to give up a part. This is the last mistake and fault which the example of Zaccheus condemns and corrects, when he declares, I restore fourfold. Now, this surplus, is it justice, or liberality? It partakes of both. For it is just to restore beyond the exact amount; because, besides the lawful interest of his money which our neighbour has been deprived of, every robbery occasions some inconvenience and detriment that cannot be completely repaired by a mere restitution of the things taken. It is better, therefore, to exceed than fall short. (S. Partridge, M. A.<\/em>)<\/p>\n<\/p>\n

Restitution must be made<\/strong><\/p>\n

Hundreds of thousands of dollars have been sent to Washington during the past few years as conscience money. I suppose that money was sent by men who wanted to be Christians, but found they could not until they made restitution. There is no need of our trying to come to Christ as long as we keep fraudulently a dollar or a farthing in our possession that belongs to another. Suppose you have not money enough to pay your debts, and, for the sake of defrauding your creditors, you put your property in your wifes name. You might cry until the day of judgment for pardon, but you would not get it without first making restitution. In times of prosperity it is right, against a rainy day, to assign property to your wife; but if, in time of perplexity, and for the sake of defrauding your creditors, you make such assignment, you become a culprit before God, and may as well stop praying until you have made restitution. Or suppose one man loans another money on bonds and mortgage, with the understanding that the mortgage can lie quiet for several years, but as soon as the mortgage is given, commences foreclosure–the sheriff mounts the auction-block, and the property is struck down athalf-price, and the mortgagee buys it in. The mortgagee started to get the property at half-price: and is a thief and a robber. Until he makes restitution, there is no mercy for him. Suppose you sell goods by a sample, and then afterward send to your customer an inferior quality of goods. You have committed a fraud, and there is no mercy for you until you have made restitution. Suppose you sell a man a handkerchief for silk, telling him it is all silk, and it is part cotton. No mercy for you until you have made restitution. Suppose you sell a man a horse, saying he is sound, and he afterward turns out to be spavined and balky. No mercy for you until you have made restitution. (De W. Talmage, D. D.<\/em>)<\/p>\n<\/p>\n

Restitution<\/strong><\/p>\n

The Rev. B. Sawday was about eighteen years since in the wellknown establishment of Messrs. Hitchcock, St. Pauls Churchyard. A silver watch was stolen from his bedroom, and no trace could be discovered of the missing property. Ten years passed away. About four years since he preached a startling discourse upon repentance and restitution. His words evidently made a deep impression upon the hearers. During the ensuing week a young man came up to Mr. Sawday requesting an interview. In a few words the young man said, It was I who stole your watch, some years since, at Messrs. Hitchcocks. I am very sorry, and I am deeply, anxious to settle the matter. Here, Ill give you 10 to squash it. I was passing your chapel last Sunday, and saw your name; I thought I would go in and hear you, and your sermon broke me all to pieces; I have been wretched and miserable ever since. Thank God! said Mr. Sawday. No, he added, I cannot take 10; the watch was only worth 4: Ill take that; but Im far more anxious that you should confess your sin to God, and obtain His pardon and grace. That, quietly added the man, I have sought, and I believe obtained. One of Mr. Sawdays deacons was greatly troubled about the very plain speech of the pastor in regard to this very address, and expressed his fear that such preaching would drive people away from the chapel. The good man, however, was silenced by the sequel. (Henry Varley.<\/em>)<\/p>\n<\/p>\n

Restitution necessary to peace<\/strong><\/p>\n

Some years ago, in the north of England, a woman came to one of the meetings, and appeared to be very anxious about her soul. For some time she did not seem to be able to get peace. The truth was, she was covering up one thing she was not willing to confess. At last the burden was too great; and she said to a worker, I never go down on my knees to pray, but a few bottles of wine keep coming up before my mind. It appeared that, years before, when she was house keeper, she had taken some bottles of wine belonging to her employer. The worker said: Why do you not make restitution? The woman replied that the man was dead; and besides, she did not know how much it was worth.
Are there any heirs living to whom you can make restitution? She said there was a son living at some distance; but she thought it would be a very humiliating thing, so she kept back for some time. At last she felt as if she must have a clear conscience at any cost; so she took the train, and went to the place where the son of her employer resided. She took five pounds with her; she did not know exactly what the wine was worth, but that would cover it, at any rate. The man said he did not want the money; but she replied, I do not want it; it has burnt my pocket long enough. (D. L. Moody.<\/em>)<\/p>\n<\/p>\n

Evidences of true conversion<\/strong><\/p>\n


I. <\/strong>When the gospel is cordially received and fully embraced, it subdues a mans ruling sin. <\/p>\n


II. <\/strong>Evidence of Christian character is to be sought, not so much in what a man says, as in what he does. <\/p>\n


III. <\/strong>On the disposal of property, there is a wide difference between the opinions of men and the instructions of Jesus Christ. (Chas. Walker.<\/em>)<\/p>\n<\/p>\n

Triumph over hindrances<\/strong><\/p>\n


I. <\/strong>THE HINDRANCES OF ZACCHEUS were twofold: partly circumstantial-partly personal. Partly circumstantial, arising from his riches and his profession of a publican. Now the publicans profession exposed him to temptations in these three ways. First of all in the way of opportunity. A publican was a gatherer of the Roman public imposts. Not, however, as now, when all is fixed, and the government pays the gatherer of the taxes. The Roman publican paid so much to the government for the privilege of collecting them; and then indemnified himself, and appropriated what overplus he could, from the taxes which he gathered. There was, therefore, evidently a temptation to overcharge, and a temptation to oppress. To overcharge, because the only redress the payer of the taxes had was an appeal to law, in which his chance was small before a tribunal where the judge was a Roman, and the accuser an official of the Roman government. A temptation to oppress, because the threat of law was nearly certain to extort a bribe. Besides this, most of us must have remarked that a certain harshness of manner is contracted by those who have the rule over the poor. They come in contact with human souls only in the way of business. They have to do with their ignorance, their stupidity, their attempts to deceive; and hence the tenderest-hearted men become impatient and apparently unfeeling. Another temptation was presented: to live satisfied with a low morality. The standard of right and wrong is eternal in the heavens–unchangeably one and the same. But here on earth it is perpetually variable–it is one in one age or nation, another in another. Every profession has its conventional morality, current nowhere else. Among publicans the standard would certainly be very low. Again, Zaccheus was tempted to that hardness in evil which comes from having no character to support. The personal hindrance to a religious life lay in the recollection of past guilt. Zaccheus had done wrong, and no fourfold restitution will undo that, where only remorse exists. <\/p>\n


II. <\/strong>Pass we on to THE TRIUMPH OVER DIFFICULTIES. In this there is mans part, and Gods part. Mans part in Zaccheus case was exhibited in the discovery of expedients. The Redeemer came to Jericho, and Zaccheus desired to see that blessed Countenance, whose very looks, he was told, shed peace upon restless spirits and fevered hearts. But Zaccheus was small of stature, and a crowd surrounded Him. Therefore he ran before, and climbed up into a sycamore-tree. You must not look on this as a mere act of curiosity. They who thronged the steps of Jesus were a crowd formed of different materials from the crowd which would have been found in the amphitheatre. He was there as a religious Teacher or Prophet; and they who took pains to see Him, at least were the men who looked for salvation in Israel. This, therefore, was a religious act. Then note further, the expedients adopted by Zaccheus after he had seen and heard Jesus. The tendency to the hardness and selfishness of riches he checked by a rule of giving half away. The tendency to extortion he met by fastening on himself the recollection, that when the hot moment of temptation had passed away, he would be severely dealt with before the tribunal of his own conscience, and unrelentingly sentenced to restore fourfold. Gods part in this triumph over difficulties is exhibited in the address of Jesus: Zaccheus, make haste and come down; for to-day I must abide at thy house. Two things we note here: invitation and sympathy. Invitation–come down. Say what we will of Zaccheus seeking Jesus, the truth is Jesus was seeking Zaccheus. For what other reason but the will of God had Jesus come to Jericho, but to seek Zaccheus and such as he? We do not seek God–God seeks us. There is a Spirit pervading time and space who seek the souls of men. At last the seeking becomes reciprocal–the Divine Presence is felt afar, and the soul begins to turn towards it. Then when we begin to seek God, we become conscious that God is seeking us. It is at that period that we distinguish the voice of personal invitation–Zaccheus! Lastly, the Divine part was done in sympathy. By sympathy we commonly mean little more than condolence. If the tear start readily at the voice of grief, and the purse-strings open at the accents of distress, we talk of a mans having great sympathy. To weep with those who weep–common sympathy does not mean much more. The sympathy of Christ was something different from this. Sympathy to this extent, no doubt, Zaccheus could already command. If Zaccheus were sick, even a Pharisee would have given him medicine. If Zaccheus had been in need, a Jew would not have scrupled to bestow an alms. If Zaccheus had been bereaved, many even of that crowd that murmured when they saw him treated by Christ like a son of Abraham, would have given to his sorrow the tribute of a sigh. The sympathy of Jesus was fellow feeling for all that is human. He did not condole with Zaccheus upon his trials–He did not talk to him about his soul, He did not preach to him about his sins, He did not force His way into his house to lecture him–He simply said, I will abide at thy house: thereby identifying himself with a publican, thereby acknowledging a publican for a brother. Zaccheus a publican? Zaccheus a sinner? Yes; but Zaccheus is a man. His heart throbs at cutting words. He has a sense of human honour. He feels the burning shame of the worlds disgrace. Lost? Yes, but the Son of Man, with the blood of the human race in His veins, is a Brother to the lost. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n

Conscience money<\/strong><\/p>\n

A remarkable case of conscience money, which has just come to light, is just now puzzling an excellent secular contemporary. It appears that fifteen years ago, the London General Omnibus Company had in their employ a conductor who, during his twelve months service, received f10 more than he paid in. He now writes to the company stating this, and that his conscience now prompted him to make restitution, together with interest for the whole intervening period–amounting in all to 13 15s. Towards this he sends 5 on account. The point that troubles our contemporary is the fact that conscience should slumber fifteen years and then wake up again; but we have no doubt that many of our readers will find a solution in the Scriptures. No doubt the Spirit of God had been at work. A similar case was that of Zaccheus, and how many years back he went when he made restitution, who can tell? <\/p>\n

Restitution<\/strong><\/p>\n

A little Kaffir girl in South Africa came one day to the missionary and brought four sixpences, saying, This money is yours. No, said the missionary, it is not mine. Yes, persisted the little black girl, you must take it. At the examination of the school you gave me a sixpence as a prize for good writing; but the writing was not mine, I got some one else to do it for me. So here are four sixpences. She had read the story of Zaccheus in Luk 19:1-48<\/span>., and went and did likewise. How much better was this than hiding her sin would have been! After a searching address by Mr. Moody, he next day received a check for 100, being fourfold the amount of which the sender had wronged an individual. <\/p>\n

Restitution a fruit of faith<\/strong><\/p>\n

A young man was converted at a meeting in an opera-house in America. He thereupon confessed that he had been a professional gambler, and that he was then a fugitive from justice for a forgery. When he found Christ, some, who saw that he was a man of more than ordinary ability, advised him to take part publicly in Christian work; but he replied that he felt work of a different kind was first required from him. He meant restitution of the monies that he had fraudulently obtained. Finding a situation with a Christian employer, he told him all, and willingly undertook hard manual labour, to which he was quite unaccustomed, until his fidelity and quickness obtained for him a more suitable place. Spending as little as possible upon himself, he put by every dollar that he earned, until, after long perseverance, he had paid back the large sum which he had wrongfully taken, with the legal interest. Years afterwards he was described as actively engaged in the service of Christ with a love that never tires and a zeal that never flags. <\/p>\n

Restitution as proof of repentance<\/strong><\/p>\n

An extensive hardware merchant in one of the Fulton Street prayer-meetings in New York appealed to his brother merchants to have the same religion for down-town as they had for up-town; for the week-day as for the Sabbath; for the counting-house as for the communion-table. After the meeting a manufacturer with whom he had dealt largely accosted him. You did not know, said he, that I was at the meeting and heard your remarks. I have for the last five years been in the habit of charging you more for goods than other purchasers. I want you to take your books, and charge back to me so much per cent on every bill of goods you have had of me for the past five years. A few days later the same hardware merchant had occasion to acknowledge the payment of a debt of several hundred dollars which had been due for twenty-eight years from a man who could as easily have paid it twenty-four years before. (Family Treasury.<\/em>)<\/p>\n<\/p>\n

This day is salvation come to this house<\/strong><\/p>\n

Zaccheus saved<\/strong><\/p>\n


I. <\/strong>We here notice, first of all, THE SECRET PURPOSE OF THE LORD JESUS CHRIST TOWARDS THE PUBLICAN, ZACCHEUS. That Christ entertained towards him a secret purpose of mercy, compassion, and love, there can be no doubt whatever; the salutation, as well as the event, proved it. Electing grace had reached forth the golden sceptre towards the publican, long before Jesus entered and passed through the streets of Jericho. <\/p>\n


II. <\/strong>The narrative suggests to us another important particular, and it is this: THAT WITH THE SECRET PURPOSES OF DIVINE GRACE TOWARDS ZACCHEUS, THERE WAS CONNECTED AN OVERRULING OF CIRCUMSTANCES, FAVOURING THE DEVELOPMENT OF THOSE GRACIOUS PURPOSES. When Jesus arrived at Jericho, Zaccheus might have been elsewhere–might have been far distant, and out of the reach of that voice which spake so tenderly, and away from the glance of that eye which gazed so kindly on him. Moreover, even if present with the multitudes, he might have been so indifferent, and so absorbed by other objects of pursuit, as to entertain no desire towards the stranger, who had conceived so gracious a purpose towards him. But as Jesus passed through Jericho, Zaccheus was on the spot, anxious to see Him, and ready to heed His words. How was this? No such thing as accident. God was working out His own purpose toward him by His own secret agency. <\/p>\n


III. <\/strong>There remains another particular in the narrative, which must not be lost sight of. No sooner had the Lord Jesus said to him, Zaccheus, make baste and come down, for to-day I must abide at thy house; than HE MADE HASTE, AND CAME DOWN, AND RECEIVED HIM JOYFULLY. Does not all this indicate preparedness of mind? Is not the fact a living commentary on the doctrine–Thy people shall be willing in the day of Thy power? The currents of Divine mercy, grace, and love were then opening fully, and flowing abundantly towards him; and He, in whose hands are the hearts of all living men, prepared him to receive with gladness, as an honoured guest, that mighty One, whose own arm brought salvation, and who came in all His energy, power, and love, to seek and to save the lost, even the lost Zaccheus. (G. Fisk, LL. B.<\/em>)<\/p>\n<\/p>\n

The conversion of Zaccheus<\/strong><\/p>\n


I. <\/strong>We think that it must be obvious THAT IMPEDIMENTS LIE IN THE WAY OF EVERY MANS CONVERSION–impediments in the way of his conversion, and yet impediments that are perfectly distinct from each other: as distinct as mens circumstances are from each other. You shall find that the impediment to one mans conversion is his education; you shall find that the impediment in another mans way is the peculiar circumstances in which he is placed; you shall find that the impediment to a third mans conversion is simply a natural impediment; you shall find that the impediment that lies in the way of another mans conversion is simply the example to which he is perpetually subject. All these things, so to speak, put the different individuals in a false position. They in all probability wish to be Gods servants, nevertheless things there are which prevent them from being Gods servants, and it is by the steady overcoming of these difficulties that God for ever shows the omnipotence of His grace. Now when we come to look to the immediate history before us, we shall find that these impediments were of a twofold description. The first of these impediments arose out of the mans circumstances, and the second of these impediments arose out of the mans occupation. <\/p>\n


II. <\/strong>Consider now some of THE ANTECEDENTS TO HIS CONVERSION. We may have oftentimes observed, at least if we have proceeded far in the consideration of human character, that with most men there are soft spots in their character. You will find it, indeed, impossible to meet with any character that is not accessible through some avenue and approachable by some peculiar circumstance in that character. It is not the fact that every man is wrapped up in induracy and in obduracy. You shall find that now and again there will come back out of the deep darkness that which tells you there is a spot there if you only knew how to reach it. It is like standing in the midst of some of those volcanic regions. All about you looks to be nothing but the hardness and the ruggedness of rock itself, but there are jets of flame and puffs of smoke that come up which tell you that there is volcanic action underneath. You shall find in most mens character there is something of this kind–things that tell you this, that possibly, if only means were used, they are not irreclaimably hopeless; and it is these things we venture to call the antecedents of a mans state of conversion. Now let us bring this explanation to bear upon the case before us, and ask ourselves what antecedents there were in the case of Zaccheus the publican. I turn your attention, in the first place, to the marvellous charity of the man. The half of my goods I give to the poor. I conceive it to be a mistake to suppose that this is expressed as being the fruit of the mans conversion. We hold it to be the revelation of his very publican life. It is a sort of exculpation of himself against those who said, He is a publican. He was one of those men that could not see his brother have need without sharing his means with him, ay, up to the very moiety of his fortune–The half of my goods I give to the poor. We turn to another feature in this mans antecedents. We are not now looking to his temper of charity, but we are looking to his temper of equity. The half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. The law of Moses simply required this amount of restitution–the restitution of the principal, with one-fifth added by way of interest; but this man transcended this rule. If I have taken anything from any man, I restore him fourfold. Why: Not because the law compelled it; net because custom compelled it; not, in all probability, because ostentation dictated it; but simply because there was a high, strong sense of equity in this mans soul, that compelled him to this restoring or restituting that which he had unjustly taken. Now, we hold it is marvellous to find all this in a character, and in the midst of circumstances such as the publicans were in those days–marvellous to find charity in them–still more marvellous to find equity. It is a something, because it is a something telling us this–that there is a soft part still in this mans soul–a point on which you might rest your apparatus for effecting this mans conversion. There was a deep sense of charity, in the first place, and there was the ample recognition of the duty of equity in the second place. What are we to know and what are we to understand in this? Why, we ask you to look round to the world in our better and our more enlightened days. Can we find much that looks like a parody to it? You shall find and know something, perhaps, of the tricks of commerce, and of the ungodliness of trade; but you seldom hear anything of the fourfold restitution. You shall hear, in all probability, of hard bargains being driven–of the simplicity of unwary customers being taken advantage of–of the adroitness of men of wealth practising upon the ignorance of men of poverty; and you shall find, perhaps, that these successful tacticians wrap themselves in the congratulation of their successful doings; but you shall never hear of the fourfold restitution. No, even in our better days the privileged Christian is beaten by the despised publican. <\/p>\n


III. <\/strong>We have but one thought more to throw before you. We have looked at the mans impediments, and we have looked at the mans antecedents; in the last place, we have to look to THE MANNER OF THE CONVERSION OF ZACCHEUS THE PUBLICAN. Now there is nothing more certain, as we have said before, than that none of these antecedents could have been the parent of Zaccheuss conversion. There may be, as we have said before, differences of experience upon the road, but that it does not lead to the same termination is, if Scripture be true, an utter impossibility. The Scripture has said, No man cometh to the Father but by Me. The Scripture has said it, If any man have not the Spirit of Christ, He is none of His. The Bible has said it, We must be found in Him, not having our own righteousness which is of the law, but the righteousness which is of God by faith. And none of these up to this moment had Zaccheus the publican. A man of moral propriety, and a man of promising indications he may have been, but as yet outside of the field of conversion. We may, then, ask ourselves the question, how it is that this missing element was to be supplied. We answer, that his conversion went upon these two principles: that Christ sought him, and that Christ spake to him; and that those two things must be fulfilled in every man who is to be truly a believing child of Abraham–the Saviour must come, and the Saviour must speak to him. (A. Boyd.<\/em>)<\/p>\n<\/p>\n

A household blessing<\/strong><\/p>\n


I. <\/strong>THE BLESSING OF SALVATION. <\/p>\n

1.<\/strong> Zaccheus now had heavenly riches. <\/p>\n

2.<\/strong> Zaccheus had now the highest distinction. A Christian. <\/p>\n

3.<\/strong> The home of Zaccheus was now sanctified. <\/p>\n


II. <\/strong>THE AUTHOR OF SALVATION. <\/p>\n

1.<\/strong> Salvation is Christs alone to give. <\/p>\n

2.<\/strong> The guiltiest are sometimes the first to be saved. <\/p>\n

(1)<\/strong> This is for our warning. Beware of pride, self-righteousness, assumed morality, ostentation, carnal wisdom, and deep-rooted prejudice. These are the offensive things that make him pass by your door. Remove them quickly, lest you perish a Christless soul! <\/p>\n

(2)<\/strong> This visit to the guiltiest is also for our encouragement. Satan has two grand devices, presumption and despair. Avoid the former, and do not be crushed by the latter. This man had been so radically bad, but was saved. Let this sustain and strengthen the deep-stained sinner who cries for mercy. <\/p>\n


III. <\/strong>THE MEANS OF SALVATION. <\/p>\n

1.<\/strong> Zaccheus used the likeliest means to know more of Christ. <\/p>\n

2.<\/strong> He strove through difficulties to obtain the object of his desire. <\/p>\n


IV. <\/strong>THE SIGNS OF SALVATION. <\/p>\n

1.<\/strong> Joy. <\/p>\n

2.<\/strong> Rectitude. <\/p>\n

3.<\/strong> Benevolence. (The Congregational Pulpit.<\/em>)<\/p>\n<\/p>\n

Salvation in the house<\/strong><\/p>\n

I want you to learn some lessons from this story of Zaccheus. <\/p>\n

1.<\/strong> That Jesus will come home with you and bring salvation to your house if you are anxious, as Zaccheus was, to see Him. Zaccheus was a small man among many great men, and so he could not see the Lord till he climbed; let this teach you not to be discouraged because you are small in the worlds eyes, poor, humble, or ignorant. You, like the publican, must climb if you would see Jesus, you must climb by prayer, by the study of your Bible, by Holy Communion, by conquest of yourselves–these are all branches of the Tree of Life; if you climb by these you will see Jesus. Learn also that Jesus will come to you and bring salvation to your house, however poor it may be. He who lay in the manger at Bethlehem does not look for soft raiment and luxurious bedding. <\/p>\n

2.<\/strong> When Jesus comes to your house He will bring gifts with Him: He will work miracles for you. It has been said that the age of miracles is gone, it has in one sense only. Jesus will work miracles of mercy in your house. He will give you, too, a new name when He comes to your house. You know that old families are proud of the name which their ancestors have borne for generations, but after all, the best of names is that which your Saviour will give you, the name of a son of God, a child of Christ. And He will give you more than a name, He will give you landed property, even ii you are so poor that a back-yard is all you have to look out upon. He will give you, who perhaps never heard of an estate in fee-simple, or knew what it was to have a house of your own, an inheritance, a place of many mansions, a house eternal in heaven. And He will give you clothing, the very best of clothing. To every one of you who have Jesus in the house, and who have often had to patch and cut and contrive to clothe yourself and your family, He will give a white robe of righteousness. (H. J. Wilmot Buxton, M. A.<\/em>)<\/p>\n<\/p>\n

Salvation for Zaccheus<\/strong><\/p>\n

Salvation! How? where? What does Christ mean when He says, Salvation has come to this house? Did He preach the way of salvation? If so, we should like to hear what He said. Well, He said this:–That the Son of Man had found the Son of Abraham, acknowledged him as such, and would make it well with him. And was it not salvation from anger, and sorrow, and hardness of heart, to be thus acknowledged? Men of Jericho, this is a son of Abraham; your blessing is his. Society may reject him; but the God of Abraham accepts him. The sons of Abraham may ban one another; but the Son of Man will bless them all. Son of Man is a wider and deeper title than son of Abraham. The Son of Mans love includes all Jews, because it extends beyond them all. Christ acknowledged Zaccheus in a way very comforting to his Jewish and his human heart. But this was the salvation–the creation of a living bond of affection between Zaccheus and that Holy Love in whose presence he stood. In this Presence Zaccheus felt at once that he grew purer, happier, stronger for good, forgiving to those who had despised him, and humble and thankful in that sense of forgiving confidence which Christs whole manner towards him breathed. When Christ spoke of salvation, then, He was Himself the salvation of which He spoke. (T. T. Lynch.<\/em>)<\/p>\n<\/p>\n

To seek and to save that which was lost<\/strong><\/p>\n

The seeking Saviour<\/strong><\/p>\n

Good news from a far country. By meditation on this statement we are led to consider–<\/p>\n


I. <\/strong>THE MISSION OF CHRIST. The Son of Man is come. Predicted in the oracles of God by Balaam, Isaiah, Zechariah, dec. <\/p>\n


II. <\/strong>THE PURPOSE OF HIS MISSION. To seek and to save. <\/p>\n

1.<\/strong> It was not an experimental gratification. <\/p>\n

2.<\/strong> Not to gain a fair reputation. <\/p>\n

3.<\/strong> Not to obtain honour. <\/p>\n


III. <\/strong>THE OBJECT OF HIS LOVE. That which was lost. The whole world. Every Son of Adam. APPLICATION: The text displays–<\/p>\n

1.<\/strong> The spirit of self-denial. <\/p>\n

2.<\/strong> The spirit of love. (F. G. Davis.<\/em>)<\/p>\n<\/p>\n

Redemption<\/strong><\/p>\n

We are redeemed–<\/p>\n

1.<\/strong> From the power of the grave. <\/p>\n

2.<\/strong> From the power of sin. <\/p>\n

3.<\/strong> From the curse of the law. (E. Hicks, M. A.<\/em>)<\/p>\n<\/p>\n

Christs estimate of sin<\/strong><\/p>\n

There are two ways of looking at sin:–One is the severe view: it makes no allowance for frailty–it will not hear of temptation, nor distinguish between circumstances. Men who judge in this way shut their eyes to all but two objects–a plain law, and a transgression of that law. There is no more to be said: let the law take its course. Now if this be the right view of sin, there is abundance of room left for admiring what is good and honourable and upright: there is positively no room provided for restoration. Happy if you have done well; but if ill, then nothing is before you but judgment and fiery indignation. The other view is one of laxity and false liberalism. When such men speak, prepare yourself to hear liberal judgments and lenient ones: a great deal about human weakness, error in judgment, mistakes, an unfortunate constitution, on which the chief blame of sin is to rest–a good heart. All well if we wanted, in this mysterious struggle of a life, only consolation. But we want far beyond comfort–goodness; and to be merely made easy when we have done wrong will not help us to that! Distinct from both of these was Christs view of guilt. His standard of right was high–higher than ever man had placed it before. Not moral excellence, but heavenly, He demanded. Except your righteousness shall exceed <\/em>the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Read the Sermon on the Mount. It tells of a purity as of snow resting on an Alpine pinnacle, white in the blue holiness of heaven; and yet also, He the All-pure had tenderness for what was not pure. He who stood in Divine uprightness that never faltered, felt compassion for the ruined, and infinite gentleness for human fall. Broken, disappointed, doubting hearts, in dismay and bewilderment, never looked in vain to Him. Purity attracting evil: that was the wonder. I see here three peculiarities, distinguishing Christ from ordinary men. <\/p>\n


I. <\/strong>A PECULIARITY IN THE CONSTITUTION OF THE REDEEMERS MORAL NATURE. Manifested in that peculiar title which He assumed–the Son of Man. Let us see what that implies. <\/p>\n

1.<\/strong> It implies fairly His Divine origin; for it is an emphatic expression, and as we may so say, an unnatural one. None could without presumption remind men that He was their Brother and a Son of Man, except One who was also something higher, even the Son of God. <\/p>\n

2.<\/strong> It implies the catholicity of His brotherhood. He is emphatically the Son of Man. <\/em>Out of this arose two powers of His sacred humanity–the universality of His sympathies, and their intense particular personality. <\/p>\n

What was His mode of sympathy with men? He did not sit down to philosophize about the progress of the species, or dream about a millennium. He gathered round Him twelve men. He formed one friendship, special, concentrated, deep. He did not give Himself out as the leader of the publicans cause, or the champion of the rights of the dangerous classes; but He associated with Himself Matthew, a publican called from the detested receipt of custom. He went into the house of Zaccheus, and treated him like a fellow-creature–a brother, and a son of Abraham. His catholicity or philanthropy was not an abstraction, but an aggregate of personal attachments. <\/p>\n


II. <\/strong>PECULIARITY IN THE OBJECTS OF CHRISTS SOLICITUDE. He had come to seek and to save the lost. The world is lost, and Christ came to save the world. But by the lost in this place He does not mean the world; He means a special class, lost in a more than common sense, as sheep are lost which have strayed from the flock, and wandered far beyond all their fellows scattered in the wilderness. Blot half a century ago a great man was seen stooping and working in a charnel-house of bones. Uncouth, nameless fragments lay around him, which the workmen had dug up and thrown aside as rubbish. They belonged to some far-back age, and no man knew what they were or whence. Few men cared. The world was merry at the sight of a philosopher groping among mouldy bones. But when that creative mind, reverently discerning the fontal types of living being in diverse shapes, brought together those strange fragments, bone to bone, and rib to claw, and tooth to its own corresponding vertebrae, recombining the wondrous forms of past ages, and presenting each to the astonished world as it moved and lived a hundred thousand ages back, then men began to perceive that a new science had begun on earth. And such was the work of Christ. They saw Him at work among the fragments and mouldering wreck of our humanity and sneered. But He took the dry bones such as Ezekiel saw in vision, which no man thought could live, and He breathed into them the breath of life. <\/p>\n


III. <\/strong>A PECULIARITY IN HIS MODE OF TREATMENT. How were these lost ones to be restored? The human plans are reducible to three–chastisement, banishment, and indiscriminate lenity. In Christs treatment of guilt we find three peculiarities–sympathy, holiness, firmness. <\/p>\n

1.<\/strong> By human sympathy. In the treatment of Zaccheus this was almost all. We read of almost nothing else as the instrument of that wonderful reclamation, One thing only, Christ went to his house self-invited. But that one was everything. <\/p>\n

2.<\/strong> By the exhibition of Divine holiness. The holiness of Christ differed from all earthly, common, vulgar holiness. Wherever it was, it elicited a sense of sinfulness and imperfection. Just as the purest cut crystal of the rock looks dim beside the diamond, so the best men felt a sense of guilt growing distinct upon their souls (Luk 5:8<\/span>). But at the same time the holiness of Christ did not awe men away from Him, nor repel them. It inspired them with hope. <\/p>\n

3.<\/strong> By firmness. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n

Christ seeking and saving the lost<\/strong><\/p>\n


I. <\/strong>LET ME BRING BEFORE YOU THE INTERESTING STATEMENT OF OUR TEXT. <\/p>\n

1.<\/strong> The lost, then, are the objects of His care and love. There are two ideas comprehended in the expression. When Christ would illustrate the condition of those who were lost, on one occasion, He selected three objects: a sheep–money–and a prodigal (Luk 15:1-32<\/span>.). One of these could only be test in the sense of its owner being deprived of its use. Having no consciousness, the evil of its being mislaid fell upon the woman. But the other two being lost, suffered or were exposed to evil of their own, as well as occasioned evil to those to whom they belonged or were related. The loss of the sheep included danger and trouble to itself, as well as anxiety and deprivation to its possessor; the loss of the prodigal entailed distrust and shame upon himself, as well as affliction on his fathers house. And these are the most fitting and forcible symbols of the sinners case. Lost to God and lost to himself. <\/p>\n

2.<\/strong> Man, thus lost, thus spiritually lost–lost to God, and to himself, is the object of Christs care. He loves us in our weakness, and worldliness, in our crimes and our carnality. He proposes our salvation: to bring us back to God, to bestow His knowledge, love, and image. Let it be remembered, however, that Christs chief aim is to secure inward and individual salvation. Whatever may be done for a man is very little while he is lost, in reference to the highest things; you cannot save him, unless you convert him. <\/p>\n

3.<\/strong> Christ seeks to save. He goes in quest of men. He had His eye on Zaccheus when he visited the sycamore tree–His delights were at the work ere His charity had utterance there. He knew where the objects of <\/p>\n

His pity were to be found, and directed His course and shaped His plans that He might meet with them. <\/p>\n

4.<\/strong> Once more. Christ not only proposes the good of the lost, even their salvation, and seeks them for this purpose, but He is come to do it. What He did on earth–His life and labours and sufferings and death; what He does in heaven, by the agency of men, the ministry of Providence, the operations of the Holy Spirit, are all to be considered in relation to His coming hither–the fact, the manner, and the meaning of His advent. <\/p>\n


II. <\/strong>CONSIDER SOME IMPORTANT BEARINGS OF THE STATEMENT NOW ILLUSTRATED. <\/p>\n

1.<\/strong> You have in our subject an evidence of our religion–the religion of the Son of man. Think of His object, principle, and method, and say whether, in the circumstances of the case, they do not necessarily indicate one come from God? There were no materials in that half-barbarous nation in wholly barbarous times out of which could have been formed the living Son of man, and no materials out of which His image could have been formed. He must have been, or none could have conceived of Him; and if He were, He must have been from heaven. <\/p>\n

2.<\/strong> You have in our subject a beautiful model of Christian life and labour. What Christ was, we should be. <\/p>\n

3.<\/strong> You have in our subject matter for the serious consideration of unconverted men. Christ came to seek and to save men–came to seek and to save you. Are you conscious of your lost condition and bitterly bewailing it? It will be always true that salvation was possible, was presented, was pressed! And this increases your doom. (A. J. Morris.<\/em>)<\/p>\n<\/p>\n

Persistent search<\/strong><\/p>\n

Our sympathies are already aroused when we see anything that is lost. Even a dog that has wandered away from its master, we feel sorry for; or a bird that has escaped from its owner, we say: Poor thing! Going down the street near nightfall, in the teeth of the sharp northwest wind, you feel very pitiful for one who has to be out to-night. As you go along, you hear the affrighted cry of a child. You stop. You say: What is the matter? You go up and find that a little one has lost its way from home. In its excitement it cannot even tell its name or its residence. The group of people gathered around are all touched, all sympathetic, all helpful. A plain body comes up, and with her plaid she wraps the child, and says: Ill take care of the poor bairn! While in the same street, but a little way off, the crier goes through the city, ringing a bell and uttering in a voice that sounds dolefully through all the alleys and by-ways of the city: A lost child I three years of age, blue eyes, light hair. Lost child! Did you ever hear any such pathos as that ringing through the darkness? You are going down the street and you see a man that you know very well. You once associated with him. You are astonished as you see him. Why, you say, he is all covered with the marks of sin. He must be in the very last stages of wickedness. And then you think of his lost home, and say: God, pity his wife and child! God, pity him. A lost man! Under the gaslight you see a painted thing floating down the street–once the joy of a village home–her laughter ringing horror through the souls of the pure, and rousing up the merriment of those already lost like herself. She has forgotten the home of her youth and the covenant of her God. A lost woman! But, my friend, we are all lost. <\/p>\n

1.<\/strong> In the first place, I remark that we are lost to holiness. Are you not all willing to take the Bible announcement that our nature is utterly ruined? Sin has broken in at every part of the castle. One would think that we got enough of it from our parents whether they were pious or not; but we have taken the capital of sin with which our fathers and mothers started us, and we have by accumulation, as by infernal compound-interest, made it enough to swamp us for ever. The ivory palace of the soul polluted with the filthy feet of all uncleanness. The Lord Jesus Christ comes to bring us back to holiness. He comes not to destroy us, but to take the consequences of our guilt. <\/p>\n

2.<\/strong> We are lost to happiness, and Christ comes to find us. A caliph said: I have been fifty years a caliph, and I have had all honours and all wealth, and yet in the fifty years I can count up only fourteen days of happiness. How many there are in this audience who cannot count fourteen days in all their life in which they had no vexations or annoyances. We all feel a capacity for happiness that has never been tested. There are interludes of bliss, but whose entire life has been a continuous satisfaction? Why is it that most of the fine poems of the world are somehow descriptive of grief? It is because men know more about sorrow than they do about joy. Oh, ye who are struck through with unrest, Christ comes to-day to give you rest. If Christ comes to you, you will be independent of all worldly considerations. It was so with the Christian man who suffered for his faith, and was thrust down into the coal-hole of the Bishop of London. He said: We have had fine times here, singing gladsome songs the night long. O God, forgive me for being so unworthy of this glory. More joyful in the hour of suffering and martyrdom was Rose Allen. When the persecutor put a candle under her wrist, and held it there until the sinews snapped, she said: If you see fit you can burn my feet next, and then also my head. Christ once having taken you into His custody and guardianship, you can laugh at pain, and persecution, and trial. Great peace for all those whom Christ has found and who have found Christ. Jesus comes into their sick room. The nurse may have fallen asleep in the latter watches of the night; but Jesus watches with slumberless eyes, and He puts His gentle hand over the hot brow of the patient, and says: You will not always be sick. I will not leave you. There is a land where the inhabitant never saith, I am sick. Hush, troubled soul! Peace! <\/p>\n

3.<\/strong> Again, I remark that we are lost to heaven, and Christ comes to take us there. Christ comes to take the discord out of your soul and string it with a heavenly attuning. He comes to take out that from us which makes us unlike heaven, and substitute that which assimilates us. In conclusion: You may hide away from Him; but there are some things which will find you, whether Christ by His grace finds you or not. Trouble will find you; temptation will find you; sickness will find you; death will find you; the judgment will find you; eternity will find you. (De W. Talmage, D. D.<\/em>)<\/p>\n<\/p>\n

Christs mission<\/strong><\/p>\n


I. <\/strong>These precious words of the blessed Saviour DESCRIBE AN ADVENT, A COMING, AS ACCOMPLISHED. He has come. It is the statement of a past event, an event which has changed the whole current of human history. Its force lay in the great purpose for which it was undertaken. He did not drop into the world. He was not born as animals are. He came. He chose to come. He planned a coming, which He executed. All that philosophy can perceive, or poetry conceive, of grandeur of emprise, of Divine philanthropy, and of glorious endeavour, are in the enterprise of Jesus. Consider what He left in order to endure the incarnation necessary for the accomplishment of His most transcendent undertaking. He came from other heavens that were glorious places, whose population was not lost, where the kingdom of God was established, and where His will was done. No moral darkness and confusion were there. Think of the world to which He came. It is a planet of wonderful adaptabilities, and inhabited by a race of still more wonderful capabilities. As king of the kingdom of God, to Jesus order is of the highest consequence. He is the author of harmony. How disorderly was the world to which He camel Every man and woman and child frantically or persistently struggling to break themselves from the moral law, which is a cord of love, having lost much of what would seem to be a natural sense of the beauty of holiness, gone so far as to give the Dame of virtue to that kind of brute bravery which meets a wild beast in an amphitheatre very much on the beasts own level; a world full of sin, and full of the anguish and degradation of sin, where He could not turn His eyes without beholding a wrong or a sufferer? Above all, He knew that He was coming to His own, and that His own would not receive Him. It was a plunge out of supernal light into the heart of darkness. <\/p>\n


II. <\/strong>We are never to forget, as a most charming characteristic of the coming of Jesus, that IT WAS WHOLLY VOLUNTARY. He CAME. He was not brought. He was not compelled to come. No law of justice could have broken His consciousness of holiness and greatness if He had not come. <\/p>\n


III. <\/strong>WHY SHOULD HE HAVE COME AT ALL? There was something to save, something precious in His eyes, whatever it may seem in ours. Cold criticism would ask why it was necessary, whether some other expedient might not have been devised; but love is swifter than reason. How could He come to save us? is the question of reason in moments when it is unloving. How could He not come to save us? is the question of rational love. <\/p>\n


IV. <\/strong>HIS INCARNATION DID MANY THINGS FOR US WHICH WE DO NOT SEE COULD BE OTHERWISE DONE. <\/p>\n

1.<\/strong> It was a manifestation of God: God was manifest in the flesh. The visible world had so engrossed us that our race was going down into lowermost materialism, so that the Roman type of thought was earthly, the Grecian sensual, and the barbarian devilish. And on one of these types all human thought would have formed itself for ever. But the Son of man came, and, by His words and deeds and spirit, gave such evidence of the existence of a Personal God and a spiritual world that our intellects were saved. We have since had certain centre and blessed attraction. If the Son of man had not come long before the age in which we live, the intellect of the race would have been utterly lost in the deep abyss of atheism, toward which it was rushing. <\/p>\n

2.<\/strong> The heart and head have close fellowship. The corruption of the former does much to increase the errors of the latter, and the mistakes of the head aggravate the sorrows of the heart. The Son of God has come to save our hearts, as well as our intellects, by making the interests of God and man identical. <\/p>\n

3.<\/strong> Under the atheistic errors of the intellect and the desperation of the heart, how manhood was sinking away! No human being can now estimate how low humanity would have sunk before our times if the Son of man had not come. All sublime and beautiful living is of the inspiration of His history. <\/p>\n

4.<\/strong> He died for us that He might save our souls. The saving of our souls is the great object of the coming of the Son of man. (C. F. Deems, L. L. D.<\/em>)<\/p>\n<\/p>\n

The lost are found<\/strong><\/p>\n

1.<\/strong> The Son of man. <\/p>\n

(1)<\/strong> His humanity. What the fulness of time was come, God sent His Son, made of a woman (Gal 4:4<\/span>). As the flowers are said to have solem in caelo patrem, solum in terra matrem; <\/em>so Christ hath a Father in heaven without a mother, a mother on earth without a father. Here is then the wonder of His humanity. The Everlasting Father (Isa 9:6<\/span>) is become a little child. The Son of God calls Himself the Son of man. <\/p>\n

(2)<\/strong> His humility. If your understandings can reach the depth of this bottom, take it at one view. The Son of God calls Himself the Son of man. The omnipotent Creator becomes an impotent creature. <\/p>\n

So greater humility never was than this, that God should be made man. It is the voice of pride in man, I will be like God (Isa 14:14<\/span>); but the action of humility in God, I will be man. <\/p>\n

(1)<\/strong> Esteem we not the worse but the better of Christ, that He made Himself the Son of man. Let Him not lose any part of His honour because He abased Himself for us. He that took our flesh is also over all, God blessed for ever, Amen (Rom 9:5<\/span>). <\/p>\n

(2)<\/strong> The other use is St. Pauls: Let the same mind be in you which was in Christ Jesus (Php 2:5<\/span>). What mind is that: Humility. <\/p>\n

2.<\/strong> Is come. We understand the person, let us come to His coming. And herein, ecce veritatem–<\/em>behold His truth. Did God promise a son of a virgin; Emmanuel, a Saviour? He is as good as His word; venit, <\/em>He is come. Did the sacrificed blood of so many bulls, goats, and lambs, prefigure the expiatory blood of the Lamb of God to be shed? Ecce Agnus Dei–<\/em>Behold that Lamb of God, that taketh away the sins of the world. <\/p>\n

3.<\/strong> To seek. He is come; to what purpose? Ecce compassionem–<\/em>to seek. All the days of His flesh upon earth He went about seeking souls. When the sun shines, every bird comes forth; only the owl will not be found. These birds of darkness cannot abide the light, because their deeds are evil (Joh 3:19<\/span>). Thus they play at all-hid with God, but how foolishly! Like that beast that having thrust his head in a bush, and seeing nobody, thinks nobody sees him. But they shall find at last that not holes of mountains or caves of rocks can conceal them (Rev 6:16<\/span>). Secondly, others play at fast and loose with God; as a man behind a tree, one while seen, another while hid. In the day of prosperity they are hidden; only in affliction they come out of their holes. Thirdly, others being lost, and hearing the seekers voice, go further from Him. The nearer salvation comes to them, the further they run from it. <\/p>\n

4.<\/strong> To save. Ecce pietatem, <\/em>behold His goodness. Herod sought Christ ad interitum, <\/em>to kill Him; Christ seeks us ad salutem, <\/em>to save us. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners (1Ti 1:15<\/span>). <\/p>\n

5.<\/strong> The lost. There ecce potestatem, <\/em>behold His power. He is that strongest man that unbound us from the fetters of sin and Satan. Lost! But where was man lost? There are diverse losing-places. (T. Adams, D. D.<\/em>)<\/p>\n<\/p>\n

Christ seeking and saving the lost<\/strong><\/p>\n


I. <\/strong>IN WHAT SENSE WE ARE SAID TO BE LOST. <\/p>\n

1.<\/strong> Really and indeed; so we are lost to God and lost to ourselves. As to God, He hath no glory, love, and service from us, and so is deprived and robbed of the honour of His creation. <\/p>\n

2.<\/strong> Some are lost and undone in their own sense and feeling. All by reason of sin are in a lost state, but some are apprehensive of it. Now such a sense is necessary to prepare us for a more brokenhearted and thankful acceptance of the grace of the gospel. <\/p>\n


II. <\/strong>IN WHAT SENSE CHRIST IS SAID TO SEEK AND SAVE SUCH, Here is a double work–seeking and saving. <\/p>\n

1.<\/strong> What is His seeking? It implieth–<\/p>\n

(1)<\/strong> His pity to us in our lost estate, and providing means for us, in that He doth not leave us to our wanderings, or our own hearts counsels, but taketh care that we be brought back again to God (Joh 10:16<\/span>). <\/p>\n

(2)<\/strong> His seeking implieth His diligence and pains to reduce them (Luk 15:4<\/span>). It requireth time and pains to find them, and gain their consent. A lost soul is not so easily recovered and reduced from his straying; there is many a warning slighted, many a conviction smothered, and tenders of grace made in vain. I evidence this two ways–<\/p>\n

(1)<\/strong> Christ is said to seek after us by His word and Spirit. <\/p>\n

(a) <\/strong>By His word, He cometh as a teacher from heaven, to recall sinners from their wanderings. <\/p>\n

(b) <\/strong>By His Spirit striving against and overcoming the obstinacy and contradiction of our souls. By His call in the word He inviteth us to holiness, but by His powerful grace He inclineth us. <\/p>\n

(2)<\/strong> This seeking is absolutely necessary: if He did not seek them, they would never seek Him. <\/p>\n

2.<\/strong> To save them. Two ways is Christ a Saviour–merito et efficacia, <\/em>by merit and by power. We are sometimes said to be saved by His death, and sometimes to be saved by His life (Rom 5:10<\/span>). Here I shall do two things–<\/p>\n

(1)<\/strong> I shall show why it is so; <\/p>\n

(2)<\/strong> I shall prove that this was Christs great end and business. <\/p>\n

First, Why it is so. <\/p>\n

1.<\/strong> With respect to the parties concerned. In saving lost creatures, Christ hath to do with three parties–God, man, and Satan. <\/p>\n

2.<\/strong> With respect to the parts of salvation. There is redemption and conversion, the one by way of impetration, to other by way of application. It is not enough that we are redeemed, that is done Without us upon the cross; but we must also be converted, that is real redemption applied to us. <\/p>\n

3.<\/strong> With respect to eternal salvation, which is the result of all, that is to say, it is the effect of Christs merit and of our regeneration; for in regeneration that life is begun in us which is perfected in heaven. <\/p>\n

Secondly, I am to prove that this was Christs great end and business. <\/p>\n

1.<\/strong> It is certain that Christ was sent to man in a lapsed and fallen estate, not to preserve us as innocent, but to recover us as fallen. <\/p>\n

2.<\/strong> Out of this misery man is unable to deliver and recover himself. <\/p>\n

3.<\/strong> We being utterly unable, God, in pity to us, that the creation of man for His glory might not be frustrated, hath sent us Christ. <\/p>\n

Arguments to press you to accept of this grace. <\/p>\n

1.<\/strong> Consider the misery of a lost condition. <\/p>\n

2.<\/strong> Think of the excellency and reality of salvation by Christ (1Ti 1:15<\/span>). <\/p>\n

3.<\/strong> You have the means; you have the offer made to you (Isa 27:13<\/span>). (T. Manton, D. D.<\/em>)<\/p>\n<\/p>\n

The lost and sought-for soul<\/strong><\/p>\n


I. <\/strong>THE ORIGIN OF THE SOUL. It is from above. The ancient legends of a distant state of ancestral bliss, from which we have come, and which we have only in part forgotten, are woven out of the universal heart-experience. Dimly we remember Paradise; amidst the darkness we are groping our way back to the Tree of Life. <\/p>\n


II. <\/strong>THE PRESENT STATE OF THE SOUL. An exile and a wanderer. I also am from God a wandering exile, said the Greek philosopher, Empedocles–a thought that was taken up and made the foundation of systems among some of the early Christian sects. They said that the parables in the Gospel of the lost piece of money, the lost sheep, the wandering and prodigal son, were all variations of this theme of the soul. There has come down to us a Gnostic hymn from very early times, in which the same spiritual theme is clothed in geographical details. A Parthian kings son comes from the bright realm of the East, and wanders through Babylonia to Egypt to seek a precious pearl which is there guarded by a serpent. Parthia stands, in reality, for the bright kingdom of light above, from which the soul has fallen. Egypt means the lower or material world, and Babylonia appears to denote some intermediate state. There is a father and a mother by whom ate meant an ideal first pair of parents of the living; and a brother who appears to signify the second Adam or Son of Man. The great serpent surrounding the sea is the soul of the present evil, or material world, ever an enemy to the human race. Somehow, the hymn says, they in Egypt found out that I was not their countryman; and they cunningly gave me their food to eat. I forgot that I was a prince, and I served their kings, and I forgot the pearl for which my parents had sent me, and I fell into a deep sleep. But my parents saw me afar off, and they devised a plan for my good. They wrote me a letter, which ran: From thy father, the king of kings, and thy mother, the lady of the East, and thy brother, our second one, to thee our son in Egypt, greeting! Rouse up, and rise from thy sleep, listen to the words of our letter. Consider that thou art a son of kings. See into whose slavery thou hast fallen. Remember the pearl, for the sake of which thou wast sent to Egypt. Think of the garment, remember the splendid toga, which thou shalt wear–for thy name is written in the list of the brave–and that thou, with thy brother, our vicegerent, shalt come into our kingdom. The letter, sealed by the right hand of the king, was brought to me by the king of birds. I awoke, and broke the seal, and read, and the words agreed with those that were stamped upon my heart. I recollected that I was a son of royal parents, and my excellent birth maintained its nature. And so he proceeds to the quest of the pearl, which seems to be an allegory of the spark of celestial light and truth, which is still to be found, even amidst the debasement o! earth, by every earnest seeking soul. And the letter stands for a higher revelation, and the splendid garment for the glorious spiritual body which the returned kings son is to wear in the presence of the King of kings. Such is a brief account of this Pilgrims Progress of the olden time. This world is a goodly place, this body is a pleasant house to dwell in. And it may be that we are often tempted to say, If it be a prison, it is more splendid than a palace, and we are well content to be prisoners and exiles under such conditions. But there are moments of revelation, flashes of memory and insight which tell us otherwise. Away! this is not your rest! A despatch has come from our heavenly Father; its contents speak of what our heart had already spoken. And so we arise and still go on our quest of the pearl of great price, heedless of those smiling Egyptians, who would feed us on lotus, and bid us plunge into oblivion of our native home. No I we are sojourners only, nor can we rest until we have found what we were sent to find, and, holding it fast, come back to Him who sent us, and who is watching for our return. <\/p>\n


III. <\/strong>THE RECOVERY OF THE SOUL. One is seeking us; One wills that we should be saved and come to the knowledge of the truth. His kindly light has not yet, and will not, we trust, ever desert us. (E. Johnson, M. A.<\/em>)<\/p>\n<\/p>\n

Christ seeking and saving those who were lost<\/strong><\/p>\n


I. <\/strong>What is implied in our being lost? <\/p>\n


II. <\/strong>How does Christ seek and save those that are lost? <\/p>\n

1.<\/strong> Christ seeks those that are lost. <\/p>\n

(1)<\/strong> By His word. <\/p>\n

(2)<\/strong> By His providence. <\/p>\n

(3)<\/strong> By His Spirit. <\/p>\n

2.<\/strong> Christ saves those that are lost–<\/p>\n

(1)<\/strong> By purchase. <\/p>\n

(2)<\/strong> By power. <\/p>\n

Conclusion: <\/p>\n

1.<\/strong> From this subject, in the first place, we learn the wonderful generosity and kindness of Christ. <\/p>\n

2.<\/strong> Let us also admire the power, as well as adore the grace, of the Saviour. (S. Lavington.<\/em>)<\/p>\n<\/p>\n

Good news for the lost<\/strong><\/p>\n

The promises of God are like stars; there is not one of them but has in its turn guided tempest-tossed souls to their desired haven. But, as among the-stars which stud the midnight sky, there are constellations which above all others attract the mariners gaze, and are helpful to the steersman, so there are certain passages in Scripture which have not only directed a few wise men to Jesus, but have been guiding stars to myriads of simple minds who have through their help found the port of peace. The text is one of these notable stars, or rather, its words form a wonderful constellation of Divine love, a very Pleiades of mercy. But as stars are of small service when the sky is beclouded, or the air dense with fog, so it may be even with such a bright gospel light as our text will not yield comfort to souls surrounded with the clinging mists of doubts and fears. At such times mariners cry for fair weather, and ask that they may be able to see the stars again: so let us pray the Holy Spirit to sweep away with His Divine wind the clouds of our unbelief, and enable each earnest eye in the light of God to see the light of peace. <\/p>\n


I. <\/strong>HOW THE OBJECTS OF MERCY ARE HERE DESCRIBED. That which was lost. A term large enough to embrace even the very worst. <\/p>\n

1.<\/strong> We are all lost by nature. <\/p>\n

2.<\/strong> Apart from Divine grace, we are lost by our own actions. <\/p>\n

3.<\/strong> We are lost because our actual sin and our natural depravity have co-worked to produce in us an inability to restore ourselves from our fallen condition. Not only wanderers, but having no will to come home. <\/p>\n

4.<\/strong> We are lost by the condemnation which our sin has brought upon us. <\/p>\n

5.<\/strong> Some of us are lost to society, to respect, and perhaps to decency. That was the case with Zaccheus. Now, the Son of Man is come to seek and to save those whom the world puts outside its camp. The sweep of Divine compassion is not limited by the customs of mankind: the boundaries of Jesus love are not to be fixed by Pharisaical self-righteousness. <\/p>\n


II. <\/strong>HOW THE SAVIOUR IS HERE DESCRIBED. The Son of man. <\/p>\n

1.<\/strong> Note here His Deity. No prophet or apostle needed to call himself by way of distinction the son of man. This would be an affectation of condescension supremely absurd. Therefore, when we hear our Lord particularly and especially calling Himself by this name, we are compelled to think of it as contrasted with His higher nature, and we see a deep condescension in His choosing to be called the Son of man, when He might have been called the Son of God. <\/p>\n

2.<\/strong> In speaking of Himself as the Son of man, our Lord shows us that He has come to us in a condescending character. <\/p>\n

3.<\/strong> He has, moreover, come in His mediatorial character. <\/p>\n

4.<\/strong> And He has come in His representative character. <\/p>\n


III. <\/strong>HOW OUR LORDS PAST ACTION IS DESCRIBED. Not shall come, but is come. His coming is a fact accomplished. That part of the salvation of a sinner which is yet to be done is not at all so hard to be believed as that which the Lord has already accomplished. The state of the case since Jesus has come may be illustrated thus–Certain of our fellow-countrymen were the prisoners of the Emperor Theodore in Abyssinia, and I will suppose myself among them. As a captive, I hear that the British Parliament is stirring in the direction of an expedition for my deliverance, and I feel some kind of comfort, but I am very anxious, for I know that amidst party strifes in the House of Commons many good measures are shipwrecked. Days and months pass wearily on, but at last I hear that Sir Robert Napier has landed with a delivering army. Now my heart leaps for joy. I am shut up within the walls of Magdala, but in my dungeon I hear the sound of the British bugle, and I know that the deliverer is come. Now I am full of confidence, and am sure of liberty. If the general is already come, my rescue is certain. Mark well, then, O ye prisoners of hope, that Jesus is come. <\/p>\n


IV. <\/strong>There is much of deepest comfort in THE DESCRIPTION WHICH IS HERE GIVEN OF OUR LORDS WORK. To seek and to save. The enterprise is one, but has two branches. <\/p>\n

1.<\/strong> Jesus is come to seek the lost. <\/p>\n

(1)<\/strong> Personally. <\/p>\n

(2)<\/strong> In His providence. <\/p>\n

(3)<\/strong> By His Word. <\/p>\n

2.<\/strong> Whom Jesus seeks, He saves. <\/p>\n

(1)<\/strong> By pardoning. <\/p>\n

(2)<\/strong> By bestowing another nature. <\/p>\n

Conclusion: Let us who are saved seek the lost ones. Jesus did it: O follower of Jesus, do likewise. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The mission of the Son of Man<\/strong><\/p>\n


I. <\/strong>I lay it down as a self-evident truth, that WHATEVER WAS THE INTENTION OF CHRIST IN HIS COMING INTO THE WORLD, THAT INTENTION MOST CERTAINLY SHALL NEVER BE FRUSTRATED. In the first place, it seems to be inconsistent with the very idea of God that He should ever intend anything which should not be accomplished. But again, we have before us the fact, that hitherto all the works of God have accomplished their purpose. I might use a hundred other arguments. I might show that every attribute of Christ declares that His purpose must be accomplished. He certainly has love enough to accomplish His design of saving the lost; for He has a love that is bottomless and fathomless, even as the abyss itself. And certainly the Lord cannot fail for want of power, for where we have omnipotence there can be no deficiency of strength. Nor, again, can the design be unaccomplished because it was unwise, for Gods designs cannot be unwise. <\/p>\n


II. <\/strong>I have thus started the first thought that the intention of Christs death cannot be frustrated. And now methinks every one will anxiously listen, and every ear will be attentive, and the question will arise from every heart, WHAT THEN WAS THE INTENTION OF THE SAVIOURS DEATH? AND IS IT POSSIBLE THAT I CAN HAVE A PORTION IN IT? For whom, then, did the Saviour die–and is there the slightest probability that I have some lot or portion in that great atonement which He has offered? I must now endeavour to pick out the objects of the Saviours atonement. He came to seek and to save that which was lost. We know that all men are lost in Adam. Again, we are all lost by practice. No sooner does the child become capable of knowing right and wrong, than you discover that he chooses the evil and abhors the good. Early passions soon break out, like weeds immediately after the shower of rain; speedily the hidden depravity of the heart makes itself manifest, and we grow up to sin, and so we become lost by practice. Then there be some who go further still. The deadly tree of sin grows taller and taller; some become lost to the Church. Now I will tell you the people whom Christ will save–they are those who are lost to themselves. <\/p>\n


III. <\/strong>NOTICE THE OBJECTS OF THE DEATH OF CHRIST–He came to seek and to save that which was lost. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

Saving the lost<\/strong><\/p>\n

John Wesley says in his Journal: On the 20th of December, 1778, I buried what was mortal of honest Silas Todd. For many years he attended the malefactors in Newgate without fee or reward, and I suppose no man for this hundred years has been so successful in that melancholy office. God had given him peculiar talents for it, and he had amazing success therein. The greatest part of those whom he attended died in peace, and many of them in the triumph of faith. <\/p>\n

Tholucks personal effort for individual souls<\/strong><\/p>\n

The German, Tholuck, a household name in the worlds Christian homes, standing on the borders of the grave and looking back on the fifty fruitful years of preaching, teaching, and writing, exclaimed: I value it all less than the love that seeks and follows, by which he had been inspired from the year of his conversion. Personal effort for individual souls! This is a work of which the world knows little, but of which the Lord knows much. Not only seeking, but following! Here is a single illustration. A student at Halle was brought near to his heart by a godly mother. He fell into sin and vice. He was ofttimes visited by his loving teacher, late at night or in the early morning, after a nights debauch–sometimes in prison. Good promises were repeatedly made, and as repeatedly broken. Another sacred promise; the following day, late at night, came a card from him: Tholuck sighs; Tholuck prays; but we will have our drink out. Relying upon the co-working Spirit, still the saintly Tholuck followed. And the giddy youth became pastor of a well-known church in Berlin. <\/p>\n

Seeking the lost<\/strong><\/p>\n

I was returning home towards the evening of a miserably wet day. As I passed along I met a lady whom I knew. Though the rain fell thick and fast, she had no umbrella nor shawl, cloak, nor upper covering of any kind. My first thought was that reason had fled. But no–she had lost her child. A fine little boy had gone out with the servant, and while standing in a shop she had suddenly missed him. Of course I joined in the anxious search. As I went along beside that mother, I was struck with the contrast between her eager look, intense emotion, and restless energy, and the dull, listless apathy of the other by-passers in the busy streets. She had lost a son; that was the secret of it all. She could take no rest but in seeking. I could sympathize with her, hut no more. I had not lost a son. I could not seek as she. (Family Magazine.<\/em>)<\/p>\n<\/p>\n

Jesus finds the sinner<\/strong><\/p>\n

A Chinaman applied to a minister to be allowed to join his Church. The minister asked him some questions to find out whether he understood what it is to be a Christian, and how we are to be saved. Among other thing he asked him–How did you find Jesus? In his broken English the poor man replied. Me no find Jesus at all. Jesus Him find me. <\/p>\n

Christ seeks all<\/strong><\/p>\n

Between the hours of ten and twelve, for many nights, a poor woman might have been seen making her way through the streets of London. A year had passed since her only daughter left home, and entered service in the metropolis. There she became acquainted with gay companions, and she was now living a life of open sin. The mother learned that her daughter might be seen every night in a certain part of the town. After many nights of watching, she was about to despair, when she saw a figure closely resembling that of her daughter. She eagerly approached, and was about to stretch out her arms to embrace it, when the light of the lamp showed that it was not her child. In an agony of grief she exclaimed, Ah! it is not she. I was looking for my daughter; but, no, you are not my child. The poor girl burst into tears, saying, I have no mother–I wish I had; I wish some one would look for me. I wish some one would look for me. Alas! there are multitudes who in the bitterness of their souls cry out, I wish some one would look for me! Fatherless, motherless, homeless, they tread their darkened course, and in the anguish of their stricken spirits cry out, No man careth for my soul! Thanks be to God, there is One who is higher than all, whose tender mercies fail not, and who looks with pitying eye on those upon whom others look with hate and scorn. And let us follow the example of Him whose mission here was to seek the ruined, and to save those that are lost. (Christian Herald.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER XIX. <\/P>

The conversion of Zaccheus<\/I>, 1-10.<\/P>

The parable of the nobleman, his ten servants, and the ten<\/I><\/P>

pounds<\/I>, 11-27.<\/P>

Christ sends his disciples for a colt on which he rides into<\/I><\/P>

Jerusalem<\/I>, 28-40.<\/P>

He weeps over the city, and foretells its destruction<\/I>, 41-44.<\/P>

Goes into the temple, and casts out the buyers and sellers<\/I>,<\/P>

45, 46.<\/P>

The chief priests and the scribes seek to destroy him, but are<\/I><\/P>

afraid of the people, who hear him attentively<\/I>. 47, 48. <\/P>

NOTES ON CHAP. XIX.<\/P>

<\/P>

Verse 1<\/span>. Entered and passed through<\/B><\/I>] Was passing through<\/I>. Our Lord had not as yet passed through Jericho <\/I>– he was only passing<\/I> through it; for the house of Zaccheus, in which he was to lodge, Lu 19:5<\/span>, was in<\/I> it.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Jericho<\/I> was a very rich city, in the tribe of Benjamin, less than twenty miles distance from Jerusalem, (whither our Saviour was going), and less than eight miles distance from Jordan: See Poole on “Num 22:1<\/span>“. It was the first place which Joshua sent persons to spy out, before he had conducted the Israelites over Jordan, Jos 2:1-24<\/span>; he took it, Jos 6:1-27<\/span>, and cursed the man that should rebuild it, for he burned it, Jos 6:24<\/span>. He prophesied, that he who should go about to rebuild it, should lay<\/I> the foundation of it in his first born, and set up the gates<\/I> thereof in his youngest son; <\/I>which accordingly fell out in Ahabs time, to one Hiel, a Bethelite, 1Ki 16:34<\/span>. Through this town, or city, which now had been rebuilt many years, our Saviour passeth in his way to Jerusalem. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

And [Jesus] entered, and passed through Jericho.<\/strong> Though the word “Jesus” is not in the original text it is rightly supplied in our version; as it is also in the Syriac, Persic, Ethiopic versions; for of him the words are manifestly spoken: after he had healed the blind man he met with near to Jericho, he entered into it, but made no stay in it, passed through it at once without stopping, though a very populous city; but here he had no work, either to perform miracles, or to convert sinners; though both, before he entered, and after he passed through it.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Conversion of Zaccheus.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR>


<\/P>


<\/P> <\/TD> <\/TR> <\/TABLE>

      1 And Jesus<\/I> entered and passed through Jericho.   2 And, behold, there was<\/I> a man named Zacchus, 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.<\/I>   5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchus, 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,<\/I> they all murmured, saying, That he was gone to be guest with a man that is a sinner.   8 And Zacchus 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<\/I> 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.<\/P>

      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.<\/I><\/span> 1<\/span>. This city was build under a curse, yet Christ honoured it with his presence, for the gospel takes away the curse.<\/I> 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<\/I> and to the bodies<\/I> of people; we have here an instance of the former. Observe,<\/P>

      I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai<\/I> 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,<\/I> 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<\/I> 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.<\/I> 2. His circumstances in the world were very considerable: He was rich.<\/I> The inferior publicans were commonly men of broken fortunes, and low in the world; but he that was chief of the publicans<\/I> had raised a good estate. Christ had lately shown how hard<\/I> it is for rich people to enter into the kingdom of God,<\/I> 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.<\/P>

      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,<\/I> what kind of a man he was, having heard great talk of him, v.<\/I><\/span> 3<\/span>. 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.<\/I> But the eye is not satisfied with seeing.<\/I> We should now seek to see Jesus<\/I> with an eye of faith, to see who he is;<\/I> we should address ourselves in holy ordinances with this in our eye, We would see Jesus.<\/I> 2. He could not get his curiosity gratified in this matter because he was little,<\/I> and the crowd was great.<\/I> Christ did not study to show himself,<\/I> 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.<\/I> He did not ride in an open chariot, as princes do, but, as one of us,<\/I> he was lost in a crowd;<\/I> for that was the day of his humiliation. Zaccheus was low of stature,<\/I> 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<\/I> than all about him? Let not those that are little of stature take thought<\/I> of adding cubits<\/I> to it. 3. Because he would not disappoint his curiosity he forgot his gravity,<\/I> as chief of the publicans, and ran before,<\/I> like a boy, and climbed up into a sycamore-tree, to see him.<\/I> 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<\/I> must take all the advantages they can get to raise themselves<\/I> 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.<\/P>

      III. The notice Christ took of him, the call he gave him to a further acquaintance (v.<\/I><\/span> 5<\/span>), and the efficacy of that call, v.<\/I><\/span> 6<\/span>. 1. Christ invited himself<\/I> to Zaccheus’s house, not doubting of his hearty welcome there; nay, wherever Christ comes, as he brings his own entertainment<\/I> along with him, so he brings his own welcome;<\/I> he opens the heart, and inclines it to receive him. Christ looked<\/I> up into the tree, and saw<\/I> 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<\/I> him with the blessings of his goodness, and outdid<\/I> his expectations; and see how he encouraged<\/I> very weak beginnings, and helped them forward. He that had a mind to know Christ shall be known of him;<\/I> 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,<\/I> for he knows his chosen by name; are they not in his book?<\/I> He might ask, as Nathanael did (John i. 48<\/span>), Whence knowest thou me?<\/I> But before he climbed the sycamore-tree Christ saw him, and knew him. He bade him make haste, and come down.<\/I> Those that Christ calls must come down,<\/I> must humble themselves, and not think to climb to heaven by any righteousness of their own; and they must make haste<\/I> 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,<\/I> for Christ intends this day to bait at his house,<\/I> and stay an hour or two with him. Behold, he stands at the door and knocks.<\/I> 2. Zaccheus was overjoyed<\/I> to have such an honour put upon his house (v.<\/I><\/span> 6<\/span>): He made haste, and came down, and received him joyfully;<\/I> and his receiving him into his house<\/I> was an indication and token of his receiving him into his heart.<\/I> Note, When Christ calls<\/I> to us we must make haste<\/I> to answer his calls; and when he comes to us<\/I> we must receive him joyfully. Lift up your heads, O ye gates.<\/I> We may well receive him joyfully<\/I> 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,<\/I> when we have, with the spouse, made excuses! Son 5:2<\/span>; Son 5:3<\/span>. 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.<\/P>

      IV. The offence which the people took at this kind greeting<\/I> between Christ and Zaccheus. Those narrow-souled censorious Jews murmured,<\/I> saying that he was gone to be a guest with a man that is a sinner,<\/I> para hamartolo andri<\/B><\/I>—with a sinful man;<\/I> and were not they themselves sinful men? Was it not Christ’s errand into the world to seek and save men<\/I> that are sinners?<\/I> 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;<\/I> for, 1. Though he was a publican,<\/I> and many of the publicans were bad men,<\/I> it did not therefore follow that they were all so.<\/I> 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,<\/I> 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,<\/I> they ought not to blame Christ for going to him, because he was in no danger<\/I> of getting hurt by a sinner, but in great hopes<\/I> of doing good to a sinner; whither should the physician go but to the sick? Yet see how that which is well done<\/I> may be ill construed.<\/I><\/P>

      V. The proofs which Zaccheus gave publicly that, though he had been a sinner,<\/I> he was now a penitent,<\/I> and a true convert,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. 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<\/I> he will, through the grace of God, evidence the sincerity<\/I> of his faith<\/I> and repentance;<\/I> and here he declares what his determination was. He made this declaration standing,<\/I> that he might be seen and heard by those who murmured at Christ for coming to his house; with the mouth confession is made<\/I> of repentance as well as faith. He stood,<\/I> 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<\/I> as it were at his bar. What we do that is good we must do as unto him;<\/I> 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<\/I> (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.<\/P>

      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.<\/I> Not, “I will<\/I> give it by my will when I die,” but, “I do<\/I> 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<\/span>), 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.<\/I>” 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.<\/P>

      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,<\/I> or if I have wronged any man in the way of my business as a publican,<\/I> exacting more than was appointed, I promise to restore him four-fold.<\/I>” This was the restitution that a thief was to make, Exod. xxii. 1<\/span>. (1.) He seems plainly to own that he had done wrong;<\/I> 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;<\/I> this was the temptation of the publicans, which John Baptist had warned them of particularly, ch.<\/I><\/span> iii. 14<\/span>. 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,<\/I> as far as he could recollect or find by his books that he had wronged any man.<\/I> He does not say, “If I be sued, and compelled to it, I will make restitution” (some are honest<\/I> when they cannot help it); but he will do it voluntarily:<\/I> It shall be my own act and deed.<\/I> Note, Those who are convinced of having done wrong cannot evidence the sincerity of their repentance but by making restitution.<\/I> 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,<\/I> and we must first do justly<\/I> and then love mercy.<\/I> It is no charity, but hypocrisy, to give that which is none of our own;<\/I> 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.<\/P>

      VI. Christ’s approbation<\/I> and acceptance<\/I> of Zaccheus’s conversion, by which also he cleared himself from any imputation in going to be a guest with him, Luk 19:9<\/span>; Luk 19:10<\/span>.<\/P>

      1. Zaccheus is declared to be now a happy man.<\/I> 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.<\/I> Now that he is converted<\/I> he is in effect saved,<\/I> 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,<\/I> and, where Christ comes, he brings salvation along with him. He is, and will be, the Author of eternal salvation<\/I> to all that own him as Zaccheus did. Yet this is not all. Salvation this day comes to his house.<\/I> (1.) When Zaccheus becomes a convert, he will be, more than he had been, a blessing to his house.<\/I> He will bring the means of grace and salvation to his house, for he is a son of Abraham<\/I> 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,<\/I> and brings a curse upon it (Hab. ii. 9<\/span>), 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<\/span>. (2.) When Zaccheus is brought to Christ himself his family<\/I> also become related to Christ, and his children are admitted members of his church, and so salvation comes to his house,<\/I> for that he is a son of Abraham,<\/I> and therefore interested in God’s covenant with Abraham, that blessing<\/I> of Abraham which comes upon the publicans, upon the Gentiles,<\/I> through faith, that God will be a God to them and to their children;<\/I> and therefore, when he believes, salvation comes<\/I> 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,<\/I> Acts xvi. 31<\/I><\/span>. 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<\/span>. 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,<\/I> as good a son of Abraham as if he had never been an publican, which therefore ought not to be mentioned against him.<\/P>

      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.<\/I><\/span> 10<\/span>. With the same argument he had before justified his conversing with publicans, Matt. ix. 13<\/span>. There he pleaded that he came to call sinners to repentance;<\/I> now that he came to seek and save that which was lost,<\/I> to apololos<\/B><\/I>—the lost thing.<\/I> Observe, (1.) The deplorable case<\/I> of the sons of men:<\/I> they were lost;<\/I> and here the whole race of mankind is spoken of as one body.<\/I> Note, The whole world of mankind, by the fall, is become a lost world:<\/I> 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<\/I> of the Son of God:<\/I> he came to seek and save,<\/I> to seek in order to saving. He came from heaven to earth (a long journey), to seek<\/I> that which was lost<\/I> (which had wandered and gone astray<\/I>), and to bring it back (Mat 18:11<\/span>; Mat 18:12<\/span>), and to save<\/I> 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:<\/I> undertook to bring those to themselves that were lost<\/I> to God and all goodness. Observe, Christ came<\/I> into this lost world to seek and save it. His design was to save,<\/I> when there was not salvation in any other.<\/I> In prosecution of that design, he sought,<\/I> 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.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Was passing through <\/B> (<\/SPAN><\/span>). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Jericho. The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on Mt 9:9<\/span>; Luk 3:12<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

THE CONVERSION OF ZACCHAEUS V. 1-10<\/strong><\/p>\n

<\/strong><\/p>\n

1) “And Jesus entered,” <\/strong>(kai eiselthon) “And when he had entered,” Went into Jericho, six miles from the Jordan River, and fifteen miles from Jerusalem to the East, Jos 6:26<\/span>; 1Ki 16:34<\/span>. It is said to be the oldest city in the world.<\/p>\n

2) “And passed through Jericho.” <\/strong>(diercheto ten lercho) “He passed through Jericho,” called the “city of Palms,” Deu 34:3<\/span>; Jdg 1:16<\/span>. It was known for its dates and balsam and abundant springs, 2Ki 2:24<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

ZACCHAEUSTHE EXTORTIONATE ASSESSOR<\/strong><\/p>\n

Luke 19:1-9<\/strong><\/span>.<\/strong><\/p>\n

ANYONE reading the four Gospels would be impressed by the fact that personal history occupies a large place in each of them. It seems almost strange when we remember that Jesus was the great Teacher, that the inspired writers should pass over some of His most important doctrines with a few sentences while giving many verses to the history of Zacchseus, the publican. And yet, upon deeper thought, the wisdom of this appears. There is no better way to exploit the essential truth of the Gospel than to show its effect upon a single human life; and perhaps there is no better way of so presenting the Gospel as to win men to Jesus than by telling what Jesus Himself did for one who put his trust in Him. Keen observers must be impressed by the fact that those mission churches and halls which are open every night the year around, and which keep constantly at the work of winning men to Jesus, give important place to the relation of personal experience; and it is while one man stands up and tells who he was, what he was doing, how Jesus came to him, and how He changed his life and thought and even character, and made him better in all, that some listener is convicted of his need and convinced of Christs ability to save. That is the value of an ideal after-meeting. That is the secret of the Salvation Armys success.<\/p>\n

The preaching they do is of the sort the Gadarene did after his regeneration. They go about telling how great things the Lord hath done for them and hath had compassion on them, and men, listening, believe and live. That is why nine verses in this 19th chapter of Luke is given over to this story of Zacchaeus, whom Jesus met as He passed through Jericho.<\/p>\n

In reading this chapter, one is impressed with the fact that<\/p>\n

ZACCHUS WAS A PROSPEROUS PUBLICAN.<\/strong><\/p>\n

And, behold, there was a man named Zacchus, which was the chief among the publicans, and he was rich (Luk 19:2<\/em><\/span><\/em>)<\/em><\/p>\n

He had a Roman appointment then.<\/strong> It is hardly necessary to say much about this office of publican since we gave our attention to that elsewhere. You know the Jews judgment of the office and the oppression which had characterized it. In Matthews case, we are not told what sort of a publican he was other than that he sat at the receipt of customs, but in this instance the text is very explicit.<\/p>\n

Zacch<\/strong><\/strong>us was the chief among publicans.<\/strong> He not only had a part in gathering the tax from the people, but he determined how much the people should pay, for taxes were not gathered in those days as they are now; The Government did not first determine upon the amount per capita<\/em> to be paid, or the percentage on the basis of ones possessions. Instead, it sold out to some man the privilege of collecting what he could from the people, and then that man went forth to reimburse himself and make his office bring him as much additional as possible. You can see instantly to what excesses that system would lead, and when one remembers that men have never taken pleasure in paying a just tax, he can readily imagine what opinion they would entertain toward the collector who came to extract from them a tax that was unjust. The very sight of such a man stirred all the enmity of his fellows, and his very unpopularity was a great power in Satans hands for his personal degradation. Few things can happen a man that work out for him worse results than to be appointed or chosen to an office that the people despise, knowing that nothing he can do will satisfy them, realizing that they hate him whether they have cause or no. He is constantly tempted to get even with this spirit of opposition by exercising an oppressive hand. He realizes that he has no reputation among them to sustain, and that very realization produces always and only the most evil effects. Once in a while a man says, Oh, well, what is the use of my trying to do anything. Nobody believes in me. Nobody respects me. Everybody despises me. When a man comes to that conclusion, he stands on the precipice of personal ruin, and before the slightest temptation he will plunge himself into the very pit of moral iniquity. That is the reason why it is a good thing that we dont know one another as God knows us. Many a man has back of him sins which have been kept secret, and while his own conscience is condemned by the consciousness that God knows all about it, he is able still to retain something of self-respect, because he believes the people respect him; and when he is tempted again, he thinks of the peoples opinion and is slow to so act as to forfeit even that. That is also the reason that the individual who goes about stigmatizing his fellows, who does not hesitate to whisper a scandal against them, is one of Satans most efficient emissaries; for, as Frederick W. Robinson says, To stigmatize is to ruin. To take away ones good name is to pull out the very foundation from beneath character. The Jews, therefore, were not far wrong in feeling as they did toward a publican. No man has a right to exchange his good name for the emoluments of an office, and I want to say to you, young men, that when you see a chance at money making in some profession or calling where your very name is degraded by following that profession or calling, dont sell out so cheaply!<\/p>\n

If one came and asked, In view of all the circumstances; in view of the fact that I am without employment and have a dependent family, would not I be justified in becoming a salesman for a liquor house? Never, unless you appreciate bread and meat above both reputation and character!<\/p>\n

And Zacch<\/strong><\/strong>us was also rich.<\/strong> Just how he had made this money, we do not know. His appointment would tempt him to the oppression of the people for his own personal gain. But it is not always true that the well-to-do man, not always true that the political official, has made his money at the expense of others. It is just possible that his riches came in consequence of economy, frugality, and industry. It is just possible that, having received a fair return for ones services, he has invested the money wisely and made it beget more. While there is little question that many rich men have parted with conscience for the sake of cash, have pauperized others that they might profit themselves, still he is a very superficial student of facts and entertains practically the spirit of an anarchist, who condemns all rich men as equally guilty of these crimes. The very fact that Zacchus was interested in the Son of God; the very fact that he sought to see Him, and readily received His Gospel, is to me an evidence in Zacchus favor. I believe he was one of those rich men, the temptations of whose office, and the consciousness of whose honor, had not spoiled him by searing his conscience, and hardening his heart. While it is true that the poor of the earth gave the best audience to Jesus, and to this day are most interested in His Gospel, it is also true that among the early converts were Mary, Martha and Lazarus, who were well-to-do, and Joseph of Arimathaea, who was rich; and to this day, the better class of rich men are reachable by the Gospel of the Son of God.<\/p>\n

Louis Albert Banks tells us of how a well-to-do man in a certain city heard him preach, and afterwards, when Banks went to visit him, he found that he was impressed by the sermon, and when Banks asked him if he would not like to have him pray before leaving the home, the man not only consented but dropped upon his knees with tears in his eyes, and followed Banks prayer with an evident interest in every word, and when it was over he said, I want to thank you, sir, for you know my wife and I have lived together for thirty years and had our home all this time, and no man ever before came to pray with us.<\/p>\n

Zacchus was a publican and he was rich, and yet he was interested in Jesus.<\/p>\n

In the third place we find,<\/p>\n

ZACCHUS WAS OPPOSED BY THE PRESS.<\/strong><\/p>\n

He sought to see Jesus, who He was; and could not for the press, because he was little of stature (Luk 19:3<\/em><\/span><\/em>).<\/em><\/p>\n

The crowd was too strong for him. <\/strong>Had he been a great giant of a man he might have shoved them aside and forced his way through. But the little fellow could not accomplish that feat; and yet we do well to remember that it is better to be small in stature than small in intellect, narrow in judgment, circumscribed in character, for while a man little in stature may think out methods of making his way in the world, the man small in the directions just suggested will be always carried along by public opinion, always held as in a vise by the crowd with which he moves. He will never show any independence. He will never prove himself able to overcome any difficulties and make any conquests. Every time Jesus Christ is presented there are men in the crowd who cannot come to Him for the press. Somebody else stands in their way, some stronger character sitting in the seat near them, and if only he would get up and move down the aisle, and take his place at the penitent form, they could follow, but they can never go unless he does do that. They have not courage enough to walk past him. They have not strength enough to push him aside.<\/p>\n

Once I preached to a large company of young men in a little town. I never saw a deeper interest on the part of young men. They listened as if they realized that they were hearing the Gospel of the Son of God, and they deported themselves as if they felt they were determining eternal interests, and yet, when the time came for them to stand forth and declare for Christ, they remained in sullen silence. When the meeting was over, I went back and talked with a number of them, asked them if they did not want to be Christians, and they said they did; and when I inquired why they had not come out boldly for Him, they admitted they had no satisfactory excuse. But when the meeting was over, I learned from an active member of the church that there were one or two leaders among them whose power was practically complete. He told me he did not believe that the most of those young men had the courage of their convictions. He did not believe they would ever come out for Christ unless two, whose names he called, went before them and opened the way for them. It is so in every audiencesmall people who want to see Jesus, but cannot because somebody stands between Him and them.<\/p>\n

But it was also too high for him.<\/strong> He lacked the physical strength essential to pushing them aside while making his way to Jesus, and he was equally deficient in the very stature essential to seeing over their heads. There are always people who employ their better moral (perhaps I ought to say immoral) proportions to keep their smaller associates from salvation.<\/p>\n

In my first pastorate, I talked one afternoon with a young woman about giving her heart to Christ. She consented that she ought to do so and believed she would at the service to be held that afternoon. The sermon was preached; the pastor pleaded as best he was able. This poor girl stood in the audience with tears in her eyes, and a great longing in her soul, but a woman who was a little older, and who was shallow in character, and who coveted the continued society of this younger sister, took it upon herself to sit at her side, make light remarks about the service, and by such means kept the girl from courageously coming out for Christ. That girl has gone through deep seas of trouble since that time, and, as billow after billow has rolled over her, she has been without any Saviour to whom she could go in times of trouble. To have taken a stand then in spite of this designing associate, would have brought her into the full light of a saved life.<\/p>\n

Russel Conwell tells of having gone into a cave in the Upper Ganges. At one point in this cave the guide left the party and told them to go by the path in which they were walking until they came to a certain rock, and then by passing around this rock, they would see the way beyond. The party went a few steps, stumbling over stones, and finally decided to wait until the guide should return with his torch. Then he came back and he said, Why did you not go around the rock, as I told you? And so, they set out and made their way around the ledge, and when they came to the other side, Conwell shouted to the rest of the party, We are all right; I see the light. He says that it seemed a mere glimmer in the distance, but as they pressed on, it grew and guided them to the light of perfect day.<\/p>\n

I dont know who may be standing in your way or what; how large, how high, the obstacle may seem, but I do know that it is possible to walk around it. You may have to pass a friend. You may have to push aside a husband or wife. You may even have to overcome the opposition of parent, but beyond that obstacle, the light is shining for thee. Look into our Scripture again and note that<\/p>\n

ZACCHSUS WAS APPROACHED BY JESUS.<\/strong><\/p>\n

Jesus came to him. And when Jesus came to the place, He looked up, and saw him (Luk 19:5<\/em><\/span><\/em>).<\/em><\/p>\n

It is true literally that Zacchus was seeking to see Jesus. It is equally true that Jesus was in search of Zacchus. No man ever yet sought Jesus without finding that Jesus was searching for him, for the Son of Man is come to seek and to save that which was lost (Luk 19:10<\/em><\/span><\/em>).<\/em> The man who wrote the words of The Ninety and Nine had a clear conception of Jesus saving work. From beginning to the end of that wonderful hymn, the music of which was given Mr. Sankey by inspiration, the author represents Jesus as searching for the lost one.<\/p>\n

There were ninety and nine that safely lay In the shelter of the fold,But one was out on the hills away,Far off from the gates of goldAway on the mountains wild and bare,Away from the tender Shepherds care.<\/p>\n

Lord, Thou hast here Thy ninety and nine;Are they not enough for Thee?But the Shepherd made answer,This of Mine has wandered away from Me.And although the road be rough and steep I go to the desert to find My sheep.<\/p>\n

But none of the ransomed ever knew How deep were the waters crossed;Nor how dark was the night that the Lord passed through Ere He found His sheep that was lost.Out in the desert, He heard its crySick and helpless and ready to die.<\/p>\n

Lord, whence are those blood drops all the way That mark out the mountains track?They were shed for one who had gone astray Ere the Shepherd could bring him back.Lord, whence are Thy hands so rent and torn?They are pierced tonight by many a thorn,<\/p>\n

But all through the mountains, thunder-riven,And up from the rocky steep,There rose a cry to the gate of Heaven,Rejoice, I have found My sheep!And the angels echoed around the throne,Rejoice, for the Lord brings back His own!<\/p>\n

The poor sheep was doing its best to get back to the Shepherd, but all its efforts would have been in vain had not the Shepherd come after him; and so what profit in Zacchus effort to see Jesus had Jesus passed Zacchus unnoticed?<\/p>\n

Jesus called him.<\/strong> He looked up and saw him and said unto Zacchus, Make haste, and come down. <\/em>Oh, to have his name spoken; to realize that he, the little, insignificant-looking man; that he, the unpopular, hated publican; that he, the stained sinner, should be the subject of such grace! Oh, to hear his name on the Saviours lipsas Moses heard his name spoken by God, as Samuel heard his call, as Isaiah, as Elijah! There are people who think that Gods methods in this matter are changed, and that He never speaks directly now to any man, but those of us who preach the Gospel know better, and not a week but some man comes to me and says, You preached a sermon for me. I dont know how you found out about me, but evidently you know my heart, or you wouldnt have talked as you did.<\/p>\n

It is the voice of the Spirit of God. Once when Mr. Moody was preaching in Philadelphia, a man went with his wife to the meetings. When the service was over and they started home, he would not speak to her. She thought it queer and was all the more surprised when he went to bed without saying a word, but she expected that by morning he would be all right again. To her surprise, at breakfast the meal was consumed in perfect silence. At dinner the same thing was repeated, and this went on. At the end of that time he could stand it no longer, so he said, I want to know what you wrote to Mr. Moody and told him all about me for? Why, answered the wife, I never wrote to Mr. Moody in my life. Yes you did, he answered. No, you are mistaken, she replied. I never have spoken to him or written him a line. Well, then, I wronged you, he said. But, I dont know how he managed to pick me out of all those people and tell all about me unless you or somebody else wrote to him.<\/p>\n

God was speaking to that man, and He may be speaking to you in the same way. If every sentence of the sermon goes straight to your heart and you see the truth of it, and realize that it suits your case, what is it but God saying over to you again, John! William! Henry! I want you to be My friend and My follower from this day. Mary, I want to abide in your house, and dwell in your heart and make you Mine own.<\/p>\n

And Jesus visited with him. <\/strong>For to day I must abide in thy house (Luk 19:5<\/em><\/span><\/em>).<\/em><\/p>\n

The blessedness of Jesus visit is that it is not a passing one, not one that shall recognize you for a moment, to speak to you no more forever. It is not a visit in which He says, Your sins are forgiven, and then passes on to leave you unsustained.<\/p>\n

Jesus said, If a man love Me, he will keep My words and My father will love him, and We will come unto him and make Our abode with him.<\/em> Therein is joy that the Christ who calls us will also abide with us and keep us.<\/p>\n

Looking further into the Scriptures, we find<\/p>\n

ZACCHUS WAS APPROVED FOR SALVATION. <\/strong><\/p>\n

He was a proper subject for salvationa sinner. We may believe the same spirit possessed him that possessed the publican who went up into the Temple to pray. He approached Jesus, feeling his unworthiness, his sinfulness, his need of salvation. The reason why a publican can be saved more easily than a Pharisee is because the former knows his need while the latter ignores it. People who undertake to adopt children never think of going into a home where the well-dressed and well-fed little ones are full content with all their surroundings to select therefrom. You simply cannot take a child out of that house and adopt him into yours because he is satisfied with the situation and would not consent to the change; but into a home of poverty where the poorly clad children cry in vain for a crust, the kindly disposed may go and select out any child and say, Come away with me to beautiful clothes, abundant food, good education, best society, and it will follow. So God can do nothing for a man who is content with his condition, who prays as the Pharisee did. But, whenever He finds a poor publican who, smiting upon his breast, is saying, God be merciful to me a sinner, there God can exercise His grace. Such a man is not content with his lot.<\/p>\n

Such a man is dissatisfied with his fatherSatan. Such a man wants to forsake all his associates, and come into a sweeter, holier, higher life. God can help him and God will. No sinner, therefore, can despair, for the Son of Man has come to seek and to save that which was lost.<\/p>\n

Zacch<\/strong>us was also a man of clean and keen conscience<\/strong>. I have heard this Scripture misread. For a long time now, men preaching about him have said, The evidence of Zacchus conversion was in the fact of his restitution. But I think he was a man who had been accustomed to give to the poor, for he says, Behold, Lord, the half of my goods I give to the poor. <\/em> It is a pledge for the future. It is a plain statement of accustomed conduct. And if I have taken aught from any man by false accusation I restore him fourfold (Luk 19:8<\/em><\/span><\/em>).<\/em> As a Jew, he knew the law of Moses on that subject and had been following it literally. Here is another proof that a man may be better than his profession, and here also is a proof that the clean man, the conscientious man, is yet a man in need of the salvation that is in Jesus Christ. Sometimes people make so much of the converted drunkard, the converted gambler, the converted harlot, that people almost wonder whether God can magnify His grace by converting a moral man, by saving a good woman, by accepting an innocent child. I remember a prayer-meeting in Chicago in which the wife of one of our young deacons stood up and said, Jesus saved me when I was eight years old and ever since that time He has been sweetly keeping me. After the meeting was over, a man came to me who had been converted from a criminal life, and he said, You dont know how much good the testimony of that woman did me. It has always seemed to me to be wonderful grace from God that saved me out of a life of sin, but think how much more God magnifies His grace when He keeps one from infancy, unspotted from the world. And I want to say to you, if you are a man not guilty of profanity, not guilty of intemperance, not guilty of lust in thought or deed, upright in your deportment, affectionate to your family, straightforward in your business dealings, respected by your neighbors, that you are just the kind of man that Jesus wants to save and you are just the kind of man that Jesus would make His disciple. If you are as generous as Zacchus was, all the better; and if, when you do wrong, you go about setting it right, as Zacchus did, Christ will have the more honor from your service. Oh, that all such sinners would give themselves unreservedly to Him and His service!<\/p>\n

And lastly, Zacchus was a child of promise. <\/strong>God is no respecter of persons.<\/em> The Presbyterians, in the end, will be compelled to revise their Confession of Faith and strike out the remotest suggestion that God condemns the little children of the wicked, for He does nothing of the sort. And yet God has certainly special promises for the offspring of the faithfulthe sons of Abraham. If your father were a Christian and your mother a devout woman, there are additional reasons why you should be a saved son or a saved daughter. Many prayers have ascended for you. Many promises have been pled in your behalf, and God will not disappoint them that plead His promises.<\/p>\n

When I was a student in the Southern Seminary, I went one day to call on a Mrs. Johnson, and she told me how she had been present at Jeffersonville, Ind., at the bedside of a dying woman, Mrs. Day; and how that woman had said to her in her last hour, Mrs. Johnson, my boy is an unbeliever. He is an infidel. He is an Ingersollite. Today he is employing the paper of which he is editor to propagate infidelity. I am dying without seeing him redeemed, but I have a perfect confidence that God is going to answer my prayer, and that very boy will yet preach the Christ he now persecutes. I was present myself in Louisville, Kentucky, when in one of Mr. Moodys meetings that man was converted, and a little later he began to preach the Gospel of Christ with unusual eloquence. God rewarded the mothers faithful faith. Oh, ye sons of the faithful, ye daughters of the devout, whatever others do, there is a reason tonight why you should surrender. Your mothers prayers are laid up in Heaven, and God has not forgotten your fathers petitions, and as a son of Abraham, Jesus is saying, Follow Me.<\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/em><\/p>\n

Luk. 19:1<\/span>. Jericho<\/strong>.The city of palm-trees (Deu. 34:3<\/span>; Jdg. 1:16<\/span>) is about six miles from the Jordan and fifteen from Jerusalem. When taken by Joshua the site had been cursed (Jos. 6:26<\/span>), but in the reign of Ahab, Hiel of Bethel defied and underwent the curse (1Ki. 16:34<\/span>). In later times Jericho became a great and wealthy town, being fertilised by its abundant springs (2Ki. 2:21<\/span>) and enriched by its palms and balsams (Farrar<\/em>). The trade in balsam was extensive, and Zacchus was evidently superintendent of the tax-collectors who had the oversight of the revenue derived from that article.<\/p>\n

Luk. 19:2<\/span>. Zacchus<\/strong>.I.e.<\/em>, Hebrew Zaccai (pure) (Ezr. 2:9<\/span>; Neh. 7:14<\/span>). Chief among the publicans<\/strong>.Or a chief publican (R.V.). The word so translated occurs here only.<\/p>\n

Luk. 19:3<\/span>. The press<\/strong>.The crowd (R.V.).<\/p>\n

Luk. 19:4<\/span>. Sycomore<\/strong>.See Luk. 17:6<\/span> : a tree with short trunk and wide lateral branches.<\/p>\n

Luk. 19:5<\/span>. A previous knowledge of the man is not precluded. His name, occupation, and reputation, may have been known to Jesus, but the Saviour showed supernatural knowledge of his mind and heart. I must<\/strong>.A Divine plan, fixing every event in our Lords ministry. Cf. Luk. 4:43<\/span>, Luk. 13:33<\/span>. Abide<\/strong>.Probably remain over the night.<\/p>\n

Luk. 19:7<\/span>. They all murmured<\/strong>An indication of the strong national prejudice against the occupation of such men as Zacchus. To be guest<\/strong>.Or, to lodge (R.V.).<\/p>\n

Luk. 19:8<\/span>. Stood<\/strong>.Took up his stand. The word expresses a formal and resolute undertaking to be guided by the promptings of conscience, which had now been awakened by Christs visit to him. I give<\/strong>.I.e.<\/em>, not I am in the habit of giving, but I now propose to give. If I have taken<\/strong>.I.e.<\/em>, whatever I have taken. He does not deny the guilt of his past life. Restore fourfold<\/strong>.The restitution commanded by the Law in cases of theft (Exo. 22:1<\/span>).<\/p>\n

Luk. 19:9<\/span>. This day<\/strong>.Evidently the day Christ entered his house, and not the following morning. Is salvation come<\/strong>,Meaning by salvation both Himself, and the conversion of Zacchus, which His words had wrought (Speakers Commentary<\/em>). Is a son of Abraham<\/strong>.I.e.<\/em>, is a Jewone of the lost sheep of the house of Israel, not has become<\/em> a son of Abraham by repentance.<\/p>\n

Luk. 19:10<\/span>. For the Son of Man<\/strong>, etc.The greater his guilt, the more need he has of a Saviour.<\/p>\n

MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Luk. 19:1-10<\/span><\/em><\/p>\n

Melted by Kindness<\/em>.This visit to Jericho was the last. It was but a few days before Calvary, and the near approach of the end, as well as the tension of concentrated purpose which marked our Lord in these last days, make the delay and effort to win Zacchus the more striking. He was the last convert, so far as we know, before the cross. The penitent thief was the next.<\/p>\n

I. The character and motives of Zacchus<\/strong>.A Jew who had taken service with Rome could have little patriotism and less religion. His office showed that he cared more for gain than for honour or duty. A Jew publican was classed with thieves, and regarded as an agent of the enemy and hated accordinglyand knew that he was so hated. The harsh judgment was no doubt generally deserved, and as a rule would produce the very vices which it attributed. Brand a class with an evil fame and its members will become what the world says they are. Bitterness breeds bitterness, and Zacchus would repay contempt with interest. All this is unpromising enough; but buried below greed, and unscrupulousness, and bitter animosity, was a little seed, the nature of which the man himself did not apparently recognise. He said to himself that it was curiosity that drew him. Probably he was doing himself injustice. There was something better vaguely stirring in him, which he was afraid to acknowledge to himself. The fame of Jesus as the friend of publicans had probably reached Zacchus and touched him. His determination may set us an example. He makes up his mind that see Jesus he will. In all walks of life difficulties are sown thick, and perhaps thickest on the road to Christ. But they can be overcome, and nothing need keep the sight of Jesus from a heart that is in earnest in wishing it. Zacchus had been long accustomed to ridicule, and did not mind a jeer or two as he climbed the sycomore. We have often to drop dignity if we want to get high enough above the mob to see the Lord; and a man afraid of being laughed at will stand a poor chance.<\/p>\n

II. Christs over-answer to Zacchus desire<\/strong>.Our Lord is not accustomed to name people without having some deep significance in doing so. There is always an emphasis of love, or warning, or authority, in His use of mens names. Here He would probably let Zacchus feel that he was completely known, and certainly asserts mastership and demands a disciples allegiance. There is no other instance of Christs volunteering His company; and His thus inviting Himself to Zacchus house shows that He knew that He would be welcome, and that the wish to ask Him was only held back by the sense of unworthiness. Christ never goes where He is not wanted, any more than He stays away where He is wanted; but He often comes in more abundant self-communication and larger gifts than we dare ask, however we may long for them. Sometimes, too, it is His answer which first interprets to us our wishes. Observe, too, that must. Jesus often speaks of a great must ruling His life, and here it determines a comparatively small thing; for the small thing is a means of accomplishing the great end of seeking and saving (Luk. 19:10<\/span>), and only he who is faithful to the law of the Fathers will in small things will keep it in great. The offer of visiting Zacchus expresses Christs kindly feelings and declares that He has no share in the common aversion. That voluntary association with the outcast is a symbol of Christs whole work. The same desire to save, and willingness to be identified with the impure, which led His feet into the shunned house of Zacchus, led Him from glory to earth and caused Him to dwell among us. Zacchus comes down as fast as he can, and is glad; for he has found a Saviour. Christ is glad, for He has found a sinner whom He will make a saint. Both have found what they sought.<\/p>\n

III. The transforming effect of Christs love<\/strong>.The experience of Christs love convinces of sin far more thoroughly than threats. The frowns of society only make the wrong-doer more hard and merciless; but the touch of love melts him as a warm hand laid on snow. The sight of Jesus reveals our unlikeness and makes us long after some faint resemblance to Him. So Zacchus did not need Christ to bid him to make restitution, nor show him the blackness of his life; but he sees all the past in a new light, and is aware that there is something sweeter than ill-gotten gains. If we love Jesus Christ as He deserves, we shall not need to be told to give Him our all. The true spring of self-sacrifice is the reception of Christs love. Note the calm dignity and self-assertion of Jesus, identifying His coming into the house with the coming of salvation. Who else would have dared to say that without being laughed or hissed down as unsufferably arrogant? Observe the reason for His comingnamely, that Zacchus also is a son of Abraham, publican as he is. That cannot mean merely a born Jew, but must refer to true spiritual descent and affinity.Maclaren<\/em>.<\/p>\n

SUGGESTIVE COMMENTS ON <\/em>Luk. 19:1-10<\/span><\/em><\/p>\n

Luk. 19:1-10<\/span>. On the borders of the kingdom<\/em>.<\/p>\n

I. We cannot tell all Zacchus motives<\/strong>.Curiosity would seem to have had a leading share. But this curiosity may have had something substantial at its root. He may have heard Jesus spoken of as the friend of publicans and sinners. His conscience may have testified loudly that he stood greatly in need of such a friend.<\/p>\n

II. Christ was worthy of His title<\/strong>.Friend of Sinners. The very summons must have thrilled Zacchus soul. He to be selected among all the men of Jericho as the host of Jesus! For him to come into such close contact with the Lord of the kingdom of heaven? What grace there was in selecting Zacchus!<\/p>\n

III. A great reformation in heart and life<\/strong>.How much need of it! The curiosity is changed into a far higher feeling; his climbing becomes the symbol of a far greater elevation. The change shows itself in the new life he purposes to lead. The very sight of the poor, simple, beneficent and self-denying Christ makes his own old life look black and hideous, and makes him most sincere and cordial in the new ways and habits he resolves to follow.Blaikie<\/em>.<\/p>\n

I. The meeting of Jesus and Zacchus<\/strong> (Luk. 19:1-5<\/span>).<\/p>\n

II. Jesus entertained in the house of Zacchus<\/strong> (Luk. 19:6-8<\/span>).<\/p>\n

III. The declaration of Jesus concerning Zacchus<\/strong> (Luk. 19:9-10<\/span>).<\/p>\n

I. The rich publican<\/strong>.<\/p>\n

II. The inquirer<\/strong>.<\/p>\n

III. The called<\/strong>.<\/p>\n

IV. The saved<\/strong>.Palmer<\/em>.<\/p>\n

Conversion of Zacchus<\/em>.<\/p>\n

I. Difficulties attending it<\/strong>.<\/p>\n

1. The stigma attaching to the office he held.
2. The temptation to retain a lucrative employment.
3. His wealth.<\/p>\n

II. His triumph over the difficulties<\/strong>.<\/p>\n

III. Proofs of the genuineness of his conversion<\/strong>.<\/p>\n

1. Active gratitude.
2. Charity.
3. Restitution.<\/p>\n

Note here<\/p>\n

I. The simple, natural way in which a soul is brought within the range of Christs supernatural, Divine power<\/strong>.The commonplace motive of curiosity<\/em> fully explains the action of Zacchus.<\/p>\n

II. The instantaneous nature of conversion<\/strong>.<\/p>\n

III. The evidence of conversion in the correction of evil habits and besetting sins<\/strong>.<\/p>\n

IV. Religion sanctifies the life of those who come under its influence<\/strong>.It cleanses the heart and passes from it to the house<\/em>. Those most in contact with the true servant of Christ are most convinced of the beneficial change that has been wrought in the character.<\/p>\n

Luk. 19:2<\/span>. And he was rich<\/em>.Yet, as the sequel shows, rich as he was, he had not incurred the woe of those rich who are full, and who have so received their consolation here that all longings for a higher consolation are extinct in them (Luk. 6:24<\/span>).<\/p>\n

Luk. 19:3<\/span>. Sought to see Jesus<\/em>.His desire to see Jesus is not to be classed with the curiosity of Herod, but is rather akin to that longing after salvation which animated those Greeks who sought to see Jesus at the feast (Joh. 12:21<\/span>).<\/p>\n

Spiritual Dwarfs<\/em>.Zacchus is a typical character, the type of many who are wanting to see Christ, but who are spiritually too short to see Him; who are looking out for sycomores to help them to see. What produces spiritual smallness?<\/p>\n

I. Cold<\/strong>.In the vegetable world, cold is one of the secrets of dwarfed stature. Sunshine means height. Read Stuart Mills autobiography. His home was an ice-house.<\/p>\n

II. Pride<\/strong>.A man ever looking at himself, or his work, or his intellectnever looking higher than self. He thus fails to see One who is higher.<\/p>\n

III. Speciality of training<\/strong>.This may be a hindrance to spiritual growth. Ours is an age of specialists. Men give themselves up to one pursuit, and to see one order of facts. So, looking for nothing else, they see nothing else. A giant in materialism is often a spiritual dwarf.Lovell<\/em>.<\/p>\n

Luk. 19:4<\/span>. Ran<\/em>.God always rewards us if He sees us eager for good.Theophylact<\/em>.<\/p>\n

Climbed up<\/em>.He overcomes that false pride, through which so many precious opportunities, and oftentimes in the highest things of all, are lost.<\/p>\n

Luk. 19:5<\/span>. Saw him and said<\/em>.He knows how to discover His own in places the most unlikely. He finds a Matthew at the receipt of custom, a Nathanael under the fig-tree; and so, with sure and unerring glance, He detects Zacchus in the sycomore, and at once lays bare his hiding-place.<\/p>\n

Zacchus<\/em>.He calleth His own sheep by name and leadeth them out (Joh. 10:3<\/span>). Christ <\/p>\n

(1) singles him out by a glance; then
(2) addresses him by name; and
(3) calls him to minister to Him.<\/p>\n

Must abide at thy house<\/em>.Words of an extraordinary grace, for while the Lord accepted<\/em> many invitations into the houses of men, yet we do not read that He honoured any but the publican by thus offering Himself to his hospitality. Adopting the royal style, which was familiar to Him, and which commends the loyalty of a vassal in the most delicate manner, by freely exacting his services, He informed Zacchus of His intention to visit him, and signified His pleasure that a banquet should be instantly prepared.Ecce Homo<\/em>.<\/p>\n

Christs<\/em> Musts<\/em>.We have Christ applying the greatest principle to the smallest duty. Why must<\/em> He abide in Zacchus house? Because Zacchus was to be saved, and was worth saving. What was the must? To stop for an hour or two on His road to the cross. So He teaches us that in a life penetrated by the Divine will, which we gladly obey, there are no things too great, and none too trivial to be brought under the dominion of that law, and to be regulated by that Divine necessity. Obedience is obedience, whether in large things or in small. There is no scale of magnitude applicable to the distinction between Gods will and that which is not Gods will. Gravitation rules the motes that dance in the sunshine as well as the mass of Jupiter. Gods truth is not too great to rule the smallest duties. Bring your doing, then, under that all-embracing law of duty.Maclaren<\/em>.<\/p>\n

Luk. 19:6-8<\/span>. Evidences of Conversion<\/em>.<\/p>\n

1. Readiness in obeying the call of Christ.
2. Joyfulness in receiving Him.
3. Deeds of charity.
4. Endeavours to remedy past faults.<\/p>\n

Luk. 19:6<\/span>. He made haste<\/em>.Zacchus in the sycomore tree was as ripe fruit, which dropped into the Saviours lap at His first and lightest touch.Trench<\/em>.<\/p>\n

Luk. 19:7<\/span>. That is a sinner<\/em>.Here the fault-finders were in the wrong; he had been<\/em> a sinner, but now he is a new creature.<\/p>\n

Luk. 19:8<\/span>. <\/p>\n

I. A public confession<\/strong>.<\/p>\n

II. A public vow of restitution and dedication to God<\/strong>.<\/p>\n

The half of my goods<\/em>.A man might bestow all his goods to feed the poor (1Co. 13:3<\/span>), and yet his generosity might be of no value in the sight of God; yet St. Luke here implies that the action was an indication of inward repentance.<\/p>\n

Luk. 19:9<\/span>. This day is salvation<\/em>.Jesus says that salvation has come to the house of the publican, not because that house had received one of His visits, but because its inhabitant really showed himself another man from what he appeared to be in the eyes of the multitude. While they had even just before named him as a man that is a sinner, the Saviour now names him a son of Abrahamone who not only was descended from Abraham, but also was animated by the faith for which Abraham was famous.<\/p>\n

This day is salvation<\/em>.Memorable saying! Salvation has already come, but it is not a day nor an hour old. The word to this house<\/em> was probably designed to meet the taunt, He is gone to lodge at a sinners house. The house, says Jesus, is no longer a sinners house, polluted and polluting: Tis now a saved house, all meet for the reception of Him who came to save. What a precious idea is salvation to a house<\/em>, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members.Brown<\/em>.<\/p>\n

Luk. 19:10<\/span>. For the Son of Man<\/em>, etc.<\/p>\n

I. What we have lost takes a special dearness and value in our thoughts; so is it with God<\/strong>.He is with us now and is now seeking that He may save us.<\/p>\n

II. A man may be lost in more senses than one<\/strong>.Lost in sin, lost in the crowd of men, lost in doubt and fear, lost to his proper use and joy in the world: and, in whatever sense we may be lost, His purpose is to find and save us.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Butlers Comments<\/strong><\/p>\n

SECTION 1<\/strong><\/p>\n

Penitence (<\/strong>Luk. 19:1-10<\/span><\/strong>)<\/strong><\/p>\n

19 He entered Jericho and was passing through. 2And there was a man named Zacchaeus; he was a chief tax collector, and rich. 3And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature. 4So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pass that way. 5And when Jesus came to the place, he looked up and said to him, Zacchaeus, make haste and come down; for I must stay at your house today. 6So he made haste and came down, and received him joyfully. 7And when they saw it they all murmured, He has gone in to be the guest of a man who is a sinner, 8And Zacchaeus stood and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold. 9And Jesus said to him, Today salvation has come to this house, since he also is a son of Abraham. 10For the Son of man came to seek and to save the lost.<\/p>\n

Luk. 19:1-5<\/span><\/strong> Confrontation: <\/strong>Jesus passed on from healing the two blind men to the Roman Jericho. Jericho at that time was largely populated by Roman tax-gatherers and priests of Jerusalem. It was an important customs gate. Archaeological ruins of the Roman Jericho produce a picture of magnificence with pools, villas, a hippodrome and a theater. A great civic center, of the best Roman masonry, with a spectacular facade containing statuary niches, potted plants and a reflecting basin before it, testify of the grandeur of the international culture that was Jerichos at the time of Jesus and Zacchaeus. Jericho was an important tax collecting station because of the many caravans passing through it or near it. It was a winter resort place for the affluent Jews and Gentiles in Palestine at that time. Herod had his winter residence there. Date palm trees flourished there, and balsam, from which medicine was extracted and its vegetable growing season was ideal making it a green oasis in the middle of the dry Jordan wilderness and a prosperous place to do business.<\/p>\n

Zacchaeus was a chief publican (Greek, architelones) which probably means he was an executive of some sort in the tax-system of the Roman province of Judea. He may have been in charge of all the collections in Jericho and supervisor of a number of subordinate tax-collectors. He was rich, and influential. Tax-collectors (publicans) became rich only by extortion and dishonesty. Romes method of collecting taxes in the provinces was to appoint certain natives of the province, assign certain tax amounts to be collected and forwarded to Rome, and then ask no more questions. The tax-collector had all the authority of Rome behind him and so if he were minded to do so he could shake down individuals and businesses by threats, demand more taxes than Rome required and pocket the excess. The publicans who became rich in this way were despised by their countrymen as traitors and Gentiles. The financial dishonesty of government agents is reflected in John the Baptists charge to the publicans, Extort no more than is appointed you (Luk. 3:13<\/span>, see comments there). Zacchaeus admits he has wronged others and thus violated Gods law. The Greek, kai ei tinos ti esukophantesa, is first person singular, first aorist indicative, and therefore a first class condition which means that Zacchaeus is saying, On the condition that I have robbed anyone of anything, which I admit I have done. . . .He had become rich by dishonesty and extortion. Most men who have become rich through dishonest means are men who have put their whole trust in riches and what they can buy. Riches gained by wickedness separate men from God and men from men. It is very unusual that a rich, powerful man like Zacchaeus should want to see the poor, itinerant, Galilean teacher who was violently opposed by Jewish officials. G. Campbell Morgan writes, I am inclined to think one reason why he was glad to receive Jesus was that he was pleased to do anything that would annoy the Pharisees! Whatever the case, Zacchaeus was determined to see Jesus. He had to overcome serious obstacles to fulfill his wish. The crowd selfishly pressed around him and paid no attention to him because he was small of stature. They were not like the friends of the paralytic let down through the roof. They were the same crowd who told the blind men to shut up. Knowing Zacchaeus to be a publican and feeling safe with their numbers they probably blocked him away from Jesus deliberately. But neither the hostility of the crowd, his own secure position in wealth nor his physical impairment (small) kept him from his desire. He climbed up into a fig-mulberry tree. The sycamore tree of Palestine is shiqmah in Hebrew and is of the genus ficus sycomorus, the sycamore fig tree, bearing a fruit like the ordinary fig tree but of inferior quality.<\/p>\n

When Jesus came to the tree He could see Zacchaeus there. Jesus would have known he was there even if he had not been visible, Jesus knew his name and there is no indication they had ever met before. The Lord said, Zacchaeus, quickly come down from there, for in your house it is necessary that I stay this day. The Greek syntax emphasizes the necessity. The necessity was for Zacchaeus benefit, not Jesus. Jesus often accepted invitations to visit peoples homes and eat with them, but this is the only recorded instance where Jesus invited Himself to someones home. He had a compelling purposeHe saw in this sawed-off little government official, the possibility of repentance. Even though Jesus is bearing the heart-rending burden of the cross, His first thought is not of Himself but of lost sheep.<\/p>\n

Jesus risked His reputation with that crowd by calling upon Zacchaeus. He showed that He loved men even though He hated their sin. He showed that love and truth are not cowed in the presence of sin, power, wealth or popular opinion. Jesus took time to go into Zacchaeus house (away from the hostile crowd) and teach the despised publican about the kingdom of God. Jesus demonstrated the Son of man came not to be served but to serve.<\/p>\n

Luk. 19:6-10<\/span><\/strong> Change:<\/strong> Zacchaeus came quickly down out of the tree and was almost beside himself with joy that Jesus was coming to his house. The Greek verb hupedexato means Zacchaeus was hyper-receiving Jesus. His expression of reception to Jesus announcement was over and above normal welcoming. Add to that the Greek word chairon (joyfully) and one gets a picture of Zacchaeus excitement and joy so evident that the great crowds thronging the streets of Jericho saw it and were astonished. Many of them murmured (Gr. diegogguzon, growled), He has gone in to be the guest of a man who is a sinner!<\/p>\n

How we would love to know what Jesus said to Zacchaeus and how the visit went. G. Campbell Morgan writes, I have often wondered what Jesus said to him. I am sure He talked to him courteously, but there was more than courtesy. No doubt Jesus spoke firmly about the Law of Moses and sin and repentance. Jesus undoubtedly promised the tax-collector forgiveness if he would repent and believe in His Word. Zacchaeus first commitment to Jesus way of life was, Behold, Lord, the half of my goods I give to the poor. Now there are many rich men who will give half their goods to the pooras tax breaks, as salve for guilty conscience, or as attempts to earn righteousness before God. But Zacchaeus commitment was by way of true repentance, for his second statement was, and if I have defrauded any one anything, I restore it fourfold. Zacchaeus was willing to fulfill his trust in Jesus word by complying with the law of God. Exo. 22:1<\/span> and 2Sa. 12:6<\/span> indicate that four-fold restitution was a requirement of repentance for stealing or defrauding. The Greek word translated defrauded is esukophantesa and means literally, a fig shower; it is the word from which we get the English word, sycophant which also means, accuse falsely, advise falsely, defraud or flatter to deceive. Jesus replied, Today salvation has come to this house, since he also is a son of Abraham. Note the following things which indicate a dramatic change in Zacchaeus thinking and living:<\/p>\n

a.<\/p>\n

He accepted Jesus and called Him, Lord. Originally he got up into the tree to see who Jesus wasnow he acknowledges Him as Lord.<\/p>\n

b.<\/p>\n

He acted in accordance with his trust in Jesus conversation with him (whatever that was). He cut himself loose from his former life of trust in his money and power. He followed Jesus in offering service to an exploited, defrauded, oppressed society.<\/p>\n

c.<\/p>\n

He acted to remove the barriers between himself and his fellow man. His repentance was public. He said, To the poor I am giving now. . . . (Gr. didomi, present tense), not some future date. He repented in accordance with divine revelation.<\/p>\n

d.<\/p>\n

Jesus closing statement implies Zacchaeus entered into a saving relationship. Salvation came to Zacchaeus by the grace of God through his faith in the Lordship of Christ, by repentance and by obedience to covenant terms. He had lost his inheritance by sinning against the Old Covenant, he became a true descendant and heir of Abraham by faith in Christ.<\/p>\n<\/p>\n

Appleburys Comments<\/strong><\/p>\n

Zacchaeus the Publican
Scripture<\/p>\n

Luk. 19:1-10<\/span> And he entered and was passing through Jericho. 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. 3 And he sought to see Jesus who he was; and could not for the crowd, because he was little of stature. 4 And he ran on 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 said unto him, Zacchaeus, 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, He is gone in to lodge with a man that is a sinner. 8 And Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold. 9 And Jesus said unto him, To-day is salvation come to this house, forasmuch as he also is a son of Abraham. 10 For the Son of man came to seek and to save that which was lost.<\/p>\n

Comments<\/p>\n

Jericho.The place of the healing of the blind man (Luk. 18:35<\/span>) and location of the story of the Good Samaritan (Luk. 10:30<\/span>). For its Old Testament history, see Jos. 2:1<\/span>; Jos. 6:1-2<\/span>; Jos. 6:26-27<\/span>; 1Ki. 16:34<\/span>, For its later history, see Bible Dictionaries and works on Archaeology.<\/p>\n

Zacchaeus, and he was a chief publican.Luke made his story of the Life of Christ live by giving names of people and places and by showing the Lord in action as He dealt with all kinds of people. Zacchaeus was a chief publican, and rich. He probably had other tax collectors working under him. Tax collectors were generally thought to have gotten their wealth by abuse of their office.<\/p>\n

he sought to see Jesus.We do not know why; perhaps he had heard of Jesus attitude toward publicans. Being a little man, he was unable to catch a glimpse of Jesus because of the crowds. He didnt let his handicap keep him for realizing his desire; he made up for it by extra effort. He ran on before the crowd and climbed up into a sycamore tree in order to see Jesus as He passed by. There is no indication that he even thought of Jesus looking up and seeing him.<\/p>\n

today I must abide at thy house.Did Luke abbreviate the story, or did Jesus speak abruptly as the record shows? He was very busy, but was never discourteous or offensive in His approach to people. See Luk. 14:7-14<\/span>.It may be that Zacchaeus own interest was so evident that nothing more needed to be said. Jesus went directly to the point and told him that He was to stay in his house that day. Zacchaeus was delighted, but the crowds were critical because He was going in to lodge in the house of a publican. But Jesus openly and boldly identified Himself with this one in need of salvation, this one whom the crowds designated a sinner.<\/p>\n

Lord, behold, Lord.Many other words may have been spoken by Jesus and Zacchaeus, but Luke reported the essentials of the story. The words of Zacchaeus are significant; they acknowledge Jesus as Lord, meaning far more than words of polite address. The gift of his goods to the poor was indicative of a change that had taken place because of the presence of Jesus, not only in his house, but also in his heart.<\/p>\n

if I have wrongfully exacted aught.If does not suggest that there was any doubt about it. He knew that he had cheated and used pressure because of his office to get his wealth. Now he must make restitution, a sure sign of repentance.<\/p>\n

To-day is salvation come to this house.The Savior had sought and found another lost sinner. Salvation had come to Zacchaeus for he was a son of Abrahama Jew, yes, but more than that, he was a believer in the Lord Jesus Christ. See Joh. 8:31-44<\/span> for Jesus comment about those who are truly Abrahams children.<\/p>\n

For the Son of man came to seek and save that which was lost.Jesus had already successfully defended His ministry against the false charges of the Pharisees that He was receiving sinners (Luk. 15:1-32<\/span>). Now He is proving the correctness of His position by actually rescuing this publican, a man that is a sinner, from his lost estate.<\/p>\n

Today is still the day of salvation. The church which is the body of Christ should be following the example of Christ in seeking and saving the lost sinner. This is its first business in the world until Christ comes again.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

XIX.<\/strong><\/p>\n

(1) And passed through Jericho.<\/strong>Better, and was passing through.<\/em> The narrative that follows is peculiar to this Gospel.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

Chapter 19<\/p>\n

THE GUEST OF THE MAN WHOM ALL MEN DESPISED (<\/strong> Luk 19:1-10<\/span> )<\/p>\n

<\/strong> 19:1-10 Jesus entered Jericho and was passing through it. And–look you–there was a man called Zacchaeus by name, and he was commissioner of taxes, and he was rich. He was seeking to see who Jesus was, and he could not for the crowd, because he was short in height. So he ran on ahead and climbed up into a sycamore tree, for he was to pass that way. When Jesus came to the place he looked up and said to him, “Zacchaeus! Hurry and come down! for this very day I must stay at your house.” So he hurried and came down, and welcomed him gladly; and when they saw it they all murmured, “He has gone in to be the guest of a man who is a sinner.” Zacchaeus stood and said to the Lord, “Look you–half of my goods, Lord, I hereby give to the poor. If I have taken anything from any man by fraud I give it back to him four times over.” Jesus said to him, “Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man came to seek and to save that which was lost.” <\/p>\n

<\/em> <\/p>\n

Jericho was a very wealthy and a very important town. It lay in the Jordan valley and commanded both the approach to Jerusalem and the crossings of the river which gave access to the lands east of the Jordan. It had a great palm forest and world-famous balsam groves which perfumed the air for miles around. Its gardens of roses were known far and wide. Men called it “The City of Palms.” Josephus called it “a divine region,” “the fattest in Palestine.” The Romans carried its dates and balsam to world-wide trade and fame. <\/p>\n

All this combined to make Jericho one of the greatest taxation centres in Palestine. We have already looked at the taxes which the tax-collectors collected and the wealth they rapaciously acquired ( Luk 5:27-32<\/span>). Zacchaeus was a man who had reached the top of his profession; and he was the most hated man in the district. There are three stages in his story. <\/p>\n

(i) Zacchaeus was wealthy but he was not happy. Inevitably he was lonely, for he had chosen a way that made him an outcast. He had heard of this Jesus who welcomed tax-collectors and sinners, and he wondered if he would have any word for him. Despised and hated by men, Zacchaeus was reaching after the love of God. <\/p>\n

(ii) Zacchaeus determined to see Jesus, and would let nothing stop him. For Zacchaeus to mingle with the crowd at all was a courageous thing to do, for many a man would take the chance to get a nudge, or kick, or push at the little tax-collector. It was an opportunity not to be missed. Zacchaeus would be black and blue with bruises that day. He could not see–the crowd took an ill delight in making sure of that. So he ran on ahead and climbed a fig-mulberry tree. A traveller describes the tree as being like “the English oak, and its shade is most pleasing. It is consequently a favourite wayside tree . . . It is very easy to climb, with its short trunk and its wide lateral branches forking out in all directions.” Things were not easy for Zacchaeus but the little man had the courage of desperation. <\/p>\n

(iii) Zacchaeus took steps to show all the community that he was a changed man. When Jesus announced that he would stay that day at his house, and when he discovered that he had found a new and wonderful friend, immediately Zacchaeus took a decision. He decided to give half of his goods to the poor; the other half he did not intend to keep to himself but to use to make restitution for the frauds of which he had been self-confessedly guilty. <\/p>\n

In his restitution he went far beyond what was legally necessary. Only if robbery was a deliberate and violent act of destruction was a fourfold restitution necessary ( Exo 22:1<\/span>). If it had been ordinary robbery and the original goods were not restorable, double the value had to be repaid. ( Exo 22:4<\/span>; Exo 22:7<\/span>). If voluntary confession was made and voluntary restitution offered, the value of the original goods had to be paid, plus one-fifth ( Lev 6:5<\/span>; Num 5:7<\/span>). Zacchaeus was determined to do far more than the law demanded. He showed by his deeds that he was a changed man. <\/p>\n

Dr. Boreham has a terrible story. There was a meeting in progress at which several women were giving their testimony. One woman kept grimly silent. She was asked to testify but refused. She was asked why and she answered, “Four of these women who have just given their testimony owe me money, and I and my family are half-starved because we cannot buy food.” <\/p>\n

A testimony is utterly worthless unless it is backed by deeds which guarantee its sincerity. It is not a mere change of words which Jesus Christ demands, but a change of life. <\/p>\n

(iv) The story ends with the great words, the Son of Man came to seek and to save that which was lost. We must always be careful how we take the meaning of this word lost. In the New Testament it does not mean damned or doomed. It simply means in the wrong place. A thing is lost when it has got out of its own place into the wrong place; and when we find such a thing, we return it to the place it ought to occupy. A man is lost when he has wandered away from God; and he is found when once again he takes his rightful place as an obedient child in the household and the family of his Father. <\/p>\n

THE KING’S TRUST IN HIS SERVANTS (<\/strong> Luk 19:11-27<\/span> )<\/p>\n

<\/strong> 19:11-27 As they were listening to these things, Jesus went on to tell them a parable because he was near Jerusalem, and they were thinking that the kingdom of God was going to appear immediately. So he said, “There was a noble man who went into a distant country to receive a kingdom for himself and then to return. He called ten of his own servants and gave them 5 pounds each and said to them, ‘Trade with these until I come.’ His citizens hated him, and they despatched an embassy after him, saying, ‘We do not wish this man to be king over us.’ When he had received the kingdom and had returned, he ordered the servants to whom he had given the money to be called to him, that he might know what they had made by trading with it. The first came and said, ‘Sir, your 5 pounds has produced 50 pounds.’ So he said to him, ‘Well done, good servant! Because you have shown yourself faithful in a little thing, you shall have authority over ten cities.’ And the second came and said to him also, ‘Sir, your 5 pounds has made 25 pounds.’ He said to him also, ‘You, too, are to be promoted over five cities.’ Another came to him and said, ‘Sir, here is your 5 pounds, which I was keeping laid away in a towel, for I was afraid of you, because I know that you are a hard man. You take up what you did not put down and you reap what you did not sow.’ He said to him, ‘Out of your own mouth I judge you, wicked servant. You knew that I am a hard man, taking up what I did not put down, and reaping what I did not sow. You ought, therefore, to have given my money to the bankers, so that when I came, I would have received it plus interest.’ He said to those standing by, ‘Take the 5 pounds from him and give it to him who has 50 pounds.’ They said to him, ‘Sir, he has 50 pounds.’ I tell you, that to everyone who has it will be given; but from him who has not, even what he has will be taken away. But as for these my enemies, who did not wish to have me as their king–bring them here and hew them to pieces in my presence.” <\/p>\n

<\/em> <\/p>\n

This is unique among the parables of Jesus, because it is the only one whose story is in part based on an actual historical event. It tells about a king who went away to receive a kingdom and whose subjects did their best to stop him receiving it. When Herod the Great died in 4 B.C. he left his kingdom divided between Herod Antipas, Herod Philip and Archelaus. That division had to be ratified by the Romans, who were the overlords of Palestine, before it became effective. Archelaus, to whom Judaea had been left, went to Rome to persuade Augustus to allow him to enter into his inheritance, whereupon the Jews sent an embassy of fifty men to Rome to inform Augustus that they did not wish to have him as king. In point of fact, Augustus confirmed him in his inheritance, though without the actual title of king. Anyone in Judaea, on hearing the parable, would immediately remember the historical circumstances on which it was based. <\/p>\n

The parable of the king and his servants illustrates certain great facts of the Christian life. <\/p>\n

(i) It tells of the king’s trust. He gave his servants the money and then went away and left them to use it as they could and as they thought best. He did not in any way interfere with them, or stand over them. He left them entirely to their own devices. That is the way in which God trusts us. Someone has said, “The nicest thing about God is that he trusts us to do so much by ourselves.” <\/p>\n

(ii) It tells of the king’s test. As always, this trust was a test, of whether or not a man was faithful and reliable in little things. Sometimes a man justifies a certain large inefficiency in the ordinary routine affairs of life by claiming that “he has a mind above trifles.” God has not. It is precisely in these routine duties that God is testing men. There is no example of this like Jesus himself. Of his thirty-three years of life Jesus spent thirty in Nazareth. Had he not discharged with absolute fidelity the tasks of the carpenter’s shop in Nazareth and the obligation of being the breadwinner of the family, God could never have given him the supreme task of being the Saviour of the world. <\/p>\n

(iii) It tells us of the king’s reward. The reward that the faithful servants received was not one which they could enjoy by sitting down and folding their hands and doing nothing. One was put over ten cities and the other over five. The reward of work well done was more work to do. The greatest compliment we can pay a man is to give him ever greater and harder tasks to do. The great reward of God to the man who has satisfied the test is more trust. <\/p>\n

(iv) The parable concludes with one of the inexorable laws of life. To him who has, more will be given; from him who has not, what he has will be taken away. If a man plays a game and goes on practising at it, he will play it with ever greater efficiency; if he does not practise, he will lose much of whatever knack and ability he has. If we discipline and train our bodies, they will grow ever fitter and stronger; if we do not, they will grow flabby and lose much of the strength we have. If a schoolboy learns Latin, and goes on with his learning, the wealth of Latin literature will open wider and wider to him; if he does not go on learning, he will forget much of the Latin he knows. If we really strive after goodness and master this and that temptation, new vistas and new heights of goodness will open to us; if we give up the battle and take the easy way, much of the resistance power we once possessed will be lost and we will slip from whatever height we had attained. <\/p>\n

There is no such thing as standing still in the Christian life. We either get more or lose what we have. We either advance to greater heights or slip back. <\/p>\n

THE ENTRY OF THE KING (<\/strong> Luk 19:28-40<\/span> )<\/p>\n

<\/strong> 19:28-40 When Jesus had said these things, he went on ahead on the way up to Jerusalem. When he had come near Bethphage and Bethany, which is near the mount called the Mount of Olives, he despatched two of his disciples. “Go to the village opposite,” he said. “As you come into it, you will find tethered a colt upon which no man has ever sat. Loose it and bring it here. And if any one asks you, ‘Why are you loosing this colt?’ you will say, ‘The Lord needs it.'” Those who had been despatched went off, and found everything exactly as he had told them. And as they were loosing the colt, its owners told them, “Why are you loosing the colt?” They said, “The Lord needs it”; and they brought it to Jesus. They flung their garments on the colt, and mounted Jesus on it. As he went they strewed their garments on the road. When he was now drawing near, at the descent from the Mount of Olives, the whole crowd of the disciples began to rejoice, and to praise God with shouts for all the deeds of power they had seen, saying, “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the heights!” Some of the Pharisees who were in the crowd said to him, “Teacher, rebuke your disciples.” “I tell you,” he answered, “if these keep silent, the stones will cry out.” <\/p>\n

<\/em> <\/p>\n

From Jerusalem to Jericho was only seventeen miles, and now Jesus had almost reached his goal. Jerusalem, journey’s end, lay just ahead. The prophets had a regular custom of which they made use again and again. When words were of no effect, when people refused to take in and understand the spoken message, they resorted to some dramatic action which put their message into a picture which none could fail to see. We get examples of such dramatic actions in 1Ki 11:29-31<\/span>; Jer 13:1-11<\/span>; Jer 27:1-11<\/span>; Eze 4:1-3<\/span>; Eze 5:1-4<\/span>. It was just such a dramatic action which Jesus planned now. He proposed to ride into Jerusalem in a way that would be an unmistakable claim to be the Messiah, God’s Anointed King. We have to note certain things about this entry into Jerusalem. <\/p>\n

(i) It was carefully planned. It was no sudden, impulsive action. Jesus did not leave things until the last moment. He had his arrangement with the owners of the colt. The Lord needs it was a pass-word chosen long ago. <\/p>\n

(ii) It was an act of glorious defiance and of superlative courage. By this time there was a price on Jesus’ head. ( Joh 11:57<\/span>.) It would have been natural that, if he must go into Jerusalem at all, he should have slipped in unseen and hidden away in some secret place in the back streets. But he entered in such a way as to focus the whole lime-light upon himself and to occupy the centre of the stage. It is a breath-taking thing to think of a man with a price upon his head, an outlaw, deliberately riding into a city in such a way that every eye was fixed upon him. It is impossible to exaggerate the sheer courage of Jesus. <\/p>\n

(iii) It was a deliberate claim to be king, a deliberate fulfilling of the picture in Zec 9:9<\/span>. But even in this Jesus underlined the kind of kingship which he claimed. The ass in Palestine was not the lowly beast that it is in this country. It was noble. Only in war did kings ride upon a horse; when they came in peace they came upon an ass. So Jesus by this action came as a king of love and peace, and not as the conquering military hero whom the mob expected and awaited. <\/p>\n

(iv) It was one last appeal. In this action Jesus came, as it were, with pleading hands outstretched, saying, “Even now, will you not take me as your king?” Before the hatred of men engulfed him, once again he confronted them with love’s invitation. <\/p>\n

THE PITY AND THE ANGER OF JESUS (<\/strong> Luk 19:41-48<\/span> )<\/p>\n

<\/strong> 19:41-48 When Jesus had come near, and when he saw the city, he wept over it. “Would that, even today,” he said, “you recognised the things which would give you peace! But as it is, they are hidden from your eyes; for days will come upon you when your enemies will cast a rampart around you, and will surround you, and will hem you in on every side, and they will dash you and your children within you to the ground, and they will not leave one stone upon another within you, because you did not recognise the day when God visited you.” <\/p>\n

And he entered into the Temple and began to cast out those who were selling. “It is written,” he said to them, “My house shall be a house of prayer, but you have made it a brigands’ cave.” <\/p>\n

And he taught daily in the Temple. The chief priests and the scribes sought to kill him, as did the chief men of the nation; and they could not discover anything they could do to him, for all the people, as they listened to him, hung upon his words. <\/p>\n

<\/em> <\/p>\n

In this passage there are three separate incidents. <\/p>\n

(i) There is Jesus’ lament over Jerusalem. From the descent of the Mount of Olives there is a magnificent view of Jerusalem with the whole city fully displayed. As Jesus came to a turn in the road he stopped and wept over Jerusalem. He knew what was going to happen to the city. The Jews were even then embarking upon that career of political manoeuvre and intrigue which ended in the destruction of Jerusalem in A.D. 70, when the city was so devastated that a plough was drawn across the midst of it. The tragedy was that if only they had abandoned their dreams of political power and taken the way of Christ it need never have happened. <\/p>\n

The tears of Jesus are the tears of God when he sees the needless pain and suffering in which men involve themselves through foolish rebelling against his will. <\/p>\n

(ii) There is the cleansing of the Temple. Luke’s account is very summary; Matthew’s is a little fuller ( Mat 21:12-13<\/span>). Why did Jesus, who was the very incarnation of love, act with such violence to the money changers and the sellers of animals in the Temple courts? <\/p>\n

First, let us look at the money changers. Every male Jew had to pay a Temple tax every year of half a shekel. That was equal to about 6 pence, but, in evaluating it, it must be remembered that it was equal to nearly two days’ pay for a working man. A month before the Passover, booths were set up in all the towns and villages and it could be paid there; but by far the greater part was actually paid by the pilgrims in Jerusalem when they came to the Passover Feast. In Palestine all kinds of currencies were in circulation, and, for ordinary purposes, they were all–Greek, Roman Tyrian, Syrian, Egyptian–equally valid. But this tax had to be paid either in exact half shekels of the sanctuary or in ordinary Galilaean shekels. That is where the money changers came in. To change a coin of exact value they charged one maah, which was equal to 1 pence. If a larger coin was tendered a charge of one maah was made for the requisite half shekel and of another maah for the giving of change. It has been computed that these money changers made a profit of between 28,000 and 9,000 British pounds per anum. It was a deliberate ramp, and an imposition on poor people who could least of all afford it. <\/p>\n

Second, let us look at the sellers of animals. Almost every visit to the Temple involved its sacrifice. Victims could be bought outside at very reasonable prices; but the Temple authorities had appointed inspectors, for a victim must be without spot or blemish. It was, therefore, far safer to buy victims from the booths officially set up in the Temple. But there were times when a pair of doves would cost as much as 75 pence inside the Temple and considerably less than 5 pence outside. Again it was a deliberately planned victimization of the poor pilgrims, nothing more or less than legalized robbery. Worse, these Temple shops were known as the Booths of Annas and were the property of the family of the High Priest. That is why Jesus was brought first before Annas when he was arrested ( Joh 18:13<\/span>). Annas was delighted to gloat over this man who had struck such a blow at his evil monopoly. Jesus cleansed the Temple with such violence because its traffic was being used to exploit helpless men and women. It was not simply that the buying and selling interfered with the dignity and solemnity of worship; it was that the very worship of the house of God was being used to exploit the worshippers. It was the passion for social justice which burned in Jesus’ heart when he took this drastic step. <\/p>\n

(iii) There is something almost incredibly audacious in the action of Jesus in teaching in the Temple courts when there was a price on his head. This was sheer defiance. At the moment the authorities could not arrest him, for the people hung upon his every word. But every time he spoke he took his life in his hands and he knew well that it was only a matter of time until the end should come. The courage of the Christian should match the courage of his Lord. He left us an example that we should never be ashamed to show whose we are and whom we serve. <\/p>\n

-Barclay’s Daily Study Bible (NT)<\/p>\n

Fuente: Barclay Daily Study Bible<\/b><\/i><\/h4>\n

109. JESUS’S VISIT TO ZACCHEUS, Luk 19:1-28<\/em><\/span><\/em> .<\/p>\n

<\/em><\/p>\n

1<\/strong>. <\/strong> And<\/em> Luke, after having detailed many contests in this region of our Lord against the Pharisees in behalf of the publicans, brings the strife to a triumphant close in the case of Zaccheus. See notes on Luk 15:1<\/span>; Luk 16:14<\/span>; Luk 17:10<\/span>; Luk 18:9<\/span>.<\/p>\n

Passed through Jericho<\/em> This celebrated city was about fifteen miles from Jerusalem. See notes on Mat 20:29<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And he entered and was passing through Jericho.’<\/p>\n

Meanwhile Jesus continued on His way to Jerusalem, passing through Jericho on the way, for He had another appointment there. Another man was blind and needed to see. His name was Zacchaeus.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Men Must Live In The Light Of The Coming Of The Son of Man In His Glory (15:1-19:28).<\/p>\n

<\/strong><\/p>\n

Having established in Section 1 that Jesus was born in Bethlehem in the city of David where He was proclaimed ‘Saviour’ and ‘Lord Messiah’; and in Section 2 that as ‘the Son of God’ Jesus had faced His temptations as to what His Messiahship would involve and defeated the Tempter; and that in Section 3 He had proclaimed in parables the secrets of ‘the Kingly Rule of God’; and had in Section 4 taught His Disciples the Lord’s Prayer for the establishment of that Kingly Rule and for their deliverance from the trial to come; and having in Section 5 seen in the healing of the crooked woman on the Sabbath a picture of the deliverance of God’s people from Satan’s power; this section now centres on His coming revelation in glory as the glorious Son of Man (compare Dan 7:13-14<\/span>).<\/p>\n

(For the evidence that these points are central to the narrative see Introduction).<\/p>\n

Section 6 follows the chiastic pattern that we have already seen abounds in Luke. It may be analysed in detail as follows:<\/p>\n

a <\/strong> Now the tax collectors and sinners were all drawing near to hear Him (Luk 15:1<\/span>).<\/p>\n

b <\/strong> The parables concerning the seeking Shepherd who goes out into the wilderness, the woman with the coins, and the three, the father and the two young men, who each make their choice as to what they will do, and Heaven’s rejoicing when tax collectors and sinners repent (Luk 15:2-32<\/span>).<\/p>\n

c <\/strong> The steward who used his lord’s wealth wisely, and thoughts on using money wisely in preparation for the eternal future in the everlasting dwellings (Luk 16:1-13<\/span>).<\/p>\n

d <\/strong> The Pharisees are blind to the truth about Jesus and cavil at His teaching, but all who see the truth press into the Kingly Rule of God (Luk 16:14-18<\/span>).<\/p>\n

e <\/strong> The story of the rich man, and the beggar Lazarus, is a pointer to the wrong use of wealth in the light of the eternal future and to the unwillingness of many even solid Jews to truly listen to the Law of God, which will result in their being lost for ever (Luk 16:19-31<\/span>).<\/p>\n

f <\/strong> The danger of putting stumblingblocks in the way of others, especially of children, in the light of the eternal future (Luk 17:1-5<\/span>).<\/p>\n

g <\/strong> The servant who only does his duty in the expansion of the Kingly Rule of God does not expect a reward, for that is his duty (Luk 17:6-10<\/span>).<\/p>\n

h <\/strong> Ten lepers come seeking deliverance and are healed – but there is only one, a Samaritan, who afterwards seeks out Jesus with gratitude so as to give thanks. Among the many the one stands out. He alone finally seeks Jesus in faith and is abundantly vindicated. Jesus asks, ‘where there not ten cleansed, where are the nine?’ and stresses his faith (Luk 17:11-19<\/span>).<\/p>\n

i <\/strong> The Kingly Rule of God does not come with signs (Luk 17:20-21<\/span>)<\/p>\n

j <\/strong> After first being rejected the Son of Man, when He comes, will come in His glory (Luk 17:22-24<\/span>), men must therefore beware of false Messiahs. After this we have a cluster of Son of Man sayings (Luk 17:26<\/span>; Luk 17:30<\/span>; Luk 18:8<\/span>; Luk 18:31<\/span>; Luk 19:10<\/span>).<\/p>\n

i <\/strong> The coming of the Son of Man will be unexpected (and thus without signs) (Luk 17:25-37<\/span>).<\/p>\n

h <\/strong> In parable there is an unrighteous judge, (who represents God), and he is faced by one who comes to him seeking for vindication, a picture of God’s elect seeking vindication. God’s elect must persevere in prayer and seek Him with faith that they too might find vindication. Among the many, the few stand out. Jesus asks, ‘when the Son of Man comes, will He find faith on earth?’ (Luk 18:1-8<\/span>).<\/p>\n

g <\/strong> The Pharisee who thinks he does his duty and expects thanks for it, is contrasted with the one who comes humbly and is justified (Luk 18:9-14<\/span>).<\/p>\n

f <\/strong> The Kingly Rule of God must be received as a little child (Luk 18:15-17<\/span>).<\/p>\n

e <\/strong> The approach of the rich young ruler and the difficulty of entering under the Kingly Rule of God, stressing the wise use of wealth for the sake of the Kingly Rule of God (Luk 18:18-30<\/span>).<\/p>\n

d <\/strong> While the Apostles remain partially blind to the truth about Jesus, (the fact that what is written about the Son of Man must be accomplished), the blind man at Jericho recognises Him as the Son of David and insists on being brought to Jesus and his eyes are opened, He insistently presses into the Kingly Rule of God (Luk 18:31-43<\/span>).<\/p>\n

c <\/strong> The chief tax collector Zacchaeus uses his wealth wisely and yields it to the Lord, demonstrating that the Son of Man has successfully come to seek and save the lost (Luk 19:1-10<\/span>).<\/p>\n

b <\/strong> The king goes to a far country to receive Kingly Rule, he gives coins to his servants to trade with, and his three servants have each to make their choice (Luk 19:11-27<\/span>).<\/p>\n

a <\/strong> ‘And when He had said thus He went on before, going up to Jerusalem’ (Luk 19:28<\/span>).<\/p>\n

Note how in ‘a’ the section opens with the tax collectors and sinners drawing near ‘to hear Him’, and ends with Him ‘concluding His words’ before moving on towards His death in Jerusalem. In ‘b’ the shepherd goes into the wilderness, the woman looks after her coins, and a father and his two sons make their choices, while in the parallel a king goes into a far country, he dispenses coins to be looked after, and three servants make their choices. In ‘c’ the steward uses money wisely and in the parallel Zacchaeus uses his money wisely. In ‘d’ The Pharisees are ‘blind’ to the truth about Jesus and cavil at His teaching, while those who see the truth press into the Kingly Rule of God, and in the parallel the disciples are ‘blind’ to Jesus’ teaching, while the blind man presses insistently into seeing Jesus. In ‘e’ we have the rich man who used his wealth wrongly and in the parallel the rich young ruler who refused to use his wealth rightly. In ‘f’ we are told of the danger of putting stumblingblocks in the way of others, especially of children, while in the parallel the Kingly Rule of God must be received as a little child. In ‘g’ the servant who only does his duty does not expect a reward, while in the parallel the Pharisee is confident that he has done his duty and boasts about it, but is seen as lacking. In ‘h’ ten men cry out for deliverance, but one man stands out as seeking Jesus and is commended and his faith alone is emphasised, in the parallel one woman seeks to a judge (God) and His elect are to seek out God for deliverance and are commended but lack of faith on earth is feared. In ‘i’ the Kingly Rule of God does not come with signs, and in the parallel His coming will be unexpected (and thus without signs). In ‘j’, and centrally, the rejected Son of Man is to come in His glory and false Messiahs are to be avoided (Luk 17:22-24<\/span>).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Story of Jesus and Zacchaeus – <\/strong> The story of Zacchaeus is unique to the Gospel of Luke. Why would Luke have chosen to tell the story of such an incident? One answer may be found in The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century. This ancient document states that a man named Zacchaeus, a former publican, became the first bishop of the church at Caesarea. This may not have been the same person recorded in Luke’s Gospel. However, when the names of Cornelius and Theophilus are found alongside the name of Zacchaeus in the same sentence, and when all three names are found to be unique to Luke’s writings, one has to believe that it was very likely the same Zacchaeus mentioned in Luke’s Gospel. In other words, Luke-Acts were a compilation of testimonies of the life and works of Lord Jesus Christ and the early Church. For Luke to use the testimony of Zacchaeus, the living bishop of Caesarea at the time of his writing, would be fitting for the way in which Luke was gathering his testimonies for these writings. <\/p>\n

“Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:–James the bishop of Jerusalem, the brother of our Lord;(5) upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Caesarea of Palestine, the first was Zacchaeus , who was once a publican; after whom was Cornelius, and the third Theophilus.” ( Constitutions of the Holy Apostles<\/em> 7.4.46)<\/p>\n

Luk 19:3<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> There were probably other short people in this crowd that had gathered to see Jesus who were having a difficult time seeing, but, Zacchaeus was an industrious person. This was one characteristic of rich people. He was a person with determination to accomplish something in life. He was the type of person who faced a challenge in life with the energy to overcome. <\/p>\n

Luk 19:4<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Apparently, the sycamore tree grew wild figs (Amo 7:14<\/span>).<\/p>\n

Amo 7:14<\/span>, “Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:”<\/p>\n

Luk 19:5<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> According to the story of Zacchaeus, Jesus did not know him. Thus, when Jesus addressed him by name and said that He would abide in his house, He must have been speaking by the gift of the word of knowledge. Jesus knew his name supernaturally, the fact that he was wealthy enough to own a home, and that he would be willing to host him for a meal.<\/p>\n

Luk 19:8<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Today, when people invite preachers into their homes, many times, they talk of the good things which they have done. This is how Zacchaeus conversed with Jesus. The statement by Zacchaeus to Jesus that he would give half of his goods to the poor, and restore fourfold anything taken wrongfully was actually a confession of faith in Christ. It was his way of saying that he is repenting of any past sins and willing to live right. This is why Jesus replied he is a “son of Abraham” and that salvation has come into his house this day.<\/p>\n

Zacchaeus had been sowing, and now he was reaping. He was a man who sowed faithfully in material things, and had reaped the same.<\/p>\n

Luk 19:9<\/strong><\/span> “This day is salvation come to this house” – <\/strong> Comments – <\/em><\/strong> Note <\/strong> faith and works in this story. Zacchaeus had showed his faith by his works (Jas 2:18<\/span>).<\/p>\n

Jas 2:18<\/span>, “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.”<\/p>\n

The “house” of Zacchaeus refers to more to just individual family members. It means that everything under their domain is now liberated: his business and finances, their health, their peace of mind, etc. <\/p>\n

Luk 19:9<\/strong><\/span> “forsomuch as he also is a son of Abraham” <\/strong> Comments – <\/em><\/strong> Now, Jesus was not referring to Zacchaeus’ Jewish ancestry when he called him a son of Abraham. Rather, Jesus was declaring that this was a man of right standing with God according to the example of righteousness set by Abraham. In other words, Zacchaeus demonstrated and declared his faith in God by declaring his good works. The epistle of James tells us that our faith is shown by our works.<\/p>\n

Jas 2:17-18<\/span>, “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.”<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Witnesses of Jesus Justifying Him as the Saviour of the World (God the Father’s Justification of Jesus) Luk 4:31<\/span><\/strong> to Luk 21:38<\/span> contains the testimony of Jesus’ public ministry, as He justifies Himself as the Saviour of the world. In this major section Jesus demonstrates His divine authority over man, over the Law, and over creation itself, until finally He reveals Himself to His three close disciples on the Mount of Transfiguration as God manifested in the flesh. Jesus is the Saviour over every area of man’s life and over creation itself, a role that can only be identified with God Himself. This was the revelation that Peter had when he said that Jesus was Christ, the Son of the Living God. Luk 4:14<\/span> to Luk 9:50<\/span> begins with His rejection in His hometown of Nazareth and this section culminates in Luk 9:50<\/span> with Peter’s confession and testimony of Jesus as the Anointed One sent from God. In summary, this section of material is a collection of narratives that testifies to Jesus’ authority over every aspect of humanity to be called the Christ, or the Saviour of the world.<\/p>\n

Luke presents Jesus Christ as the Saviour of the world that was presently under the authority of Roman rule. He was writing to a Roman official who was able to exercise his authority over men. Thus, Luke was able to contrast Jesus’ divine authority and power to that of the Roman rule. Jesus rightfully held the title as the Saviour of the world because of the fact that He had authority over mankind as well as the rest of God’s creation. Someone who saves and delivers a person does it because he has the authority and power over that which oppresses the person. <\/p>\n

In a similar way, Matthew portrays Jesus Christ as the Messiah who fulfilled Old Testament prophecy. Matthew’s presentation of Jesus as the King of the Jews supports His claim as the Messiah. John gives us the testimony of God the Father, who says that Jesus Christ is the Son of God. John uses the additional testimonies of John the Baptist, of His miracles, of the fulfillment of Old Testament prophecies and of Jesus Himself to support this claim. Mark testifies of the many miracles of the Lord Jesus Christ by emphasizing the preaching of the Gospel as the way in which these miracles take place.<\/p>\n

This major section of the public ministry of Jesus Christ can be subdivided into His prophetic testimonies. In Luk 4:31<\/span> to Luk 6:49<\/span> Jesus testifies of true justification in the Kingdom of God. In Luk 7:1<\/span> to Luk 8:21<\/span> Jesus testifies of His doctrine. In Luk 8:22<\/span> to Luk 10:37<\/span> Jesus testifies of divine service in the Kingdom of God as He sets His face towards Jerusalem. In Luk 10:38<\/span> to Luk 17:10<\/span> Jesus testifies of perseverance in the Kingdom of God as He travels towards Jerusalem. Finally, in Luk 17:11<\/span> to Luk 21:38<\/span> Jesus teaches on glorification in the Kingdom of God.<\/p>\n

The Two-Fold Structure in Luke of Doing\/Teaching As Reflected in the Prologue to the Book of Acts –<\/em><\/strong> <\/strong> The prologue to the book of Acts serves as a brief summary and outline of the Gospel of Luke. In Act 1:1<\/span> the writer makes a clear reference to the Gospel of Luke, as a companion book to the book of Acts, by telling us that this “former treatise” was about “all that Jesus began to do and to teach.” If we examine the Gospel of Luke we can find two major divisions in the narrative material of Jesus’ earthly ministry leading up to His Passion. In Luk 4:14<\/span> to Luk 9:50<\/span> we have the testimony of His Galilean Ministry in which Jesus did<\/em> many wonderful miracles to reveal His divine authority as the Christ, the Son of God. This passage emphasized the works that Jesus did to testify of Himself as the Saviour of the world. The emphasis then shifts beginning in Luk 9:51<\/span> to Luk 21:38<\/span> as it focuses upon Jesus teaching<\/em> and preparing His disciples to do the work of the Kingdom of God. Thus, Luk 4:14<\/span> to Luk 21:38<\/span> can be divided into this two-fold emphasis of Jesus’ works and His teachings. [186] <\/p>\n

[186] We can also see this two-fold aspect of doing and teaching in the Gospel of Matthew, as Jesus always demonstrated the work of the ministry before teaching it in one of His five major discourses. The narrative material preceding his discourses serves as a demonstration of what He then taught. For example, in Matthew 8:1<\/span> to 9:38, Jesus performed nine miracles before teaching His disciples in Matthew 10:1-42<\/span> and sending them out to perform these same types of miracles. In Matthew 11:1<\/span> to 12:50 this Gospel records examples of how people reacted to the preaching of the Gospel before Jesus teaches on this same subject in the parables of Matthew 13:1-52<\/span>. We see examples of how Jesus handled offences in Matthew 13:53<\/span> to 17:27 before He teaches on this subject in Matthew 18:1-35<\/span>. Jesus also prepares for His departure in Matthew 19:1<\/span> to 25:46 before teaching on His second coming in Matthew 24-25.<\/p>\n

Jesus’ Public Ministry <\/em><\/strong> <\/strong> One observation that can be made about Jesus’ Galilean ministry and his lengthy travel narrative to Jerusalem is that He attempts to visit every city and village in Israel that will receive Him. He even sends out His disciples in order to reach them all. But why is such an effort made to preach the Gospel to all of Israel during Jesus’ earthly ministry? Part of the answer lies in the fact that Jesus wanted everyone to have the opportunity to hear and believe. For those who rejected Him, they now will stand before God on the great Judgment Day without an excuse for their sinful lifestyles. Jesus wanted everyone to have the opportunity to believe and be saved. This seemed to be His passion throughout His Public Ministry. Another aspect of the answer is the impending outpouring of the Holy Ghost and the sending out of the Twelve to the uttermost parts of the earth. Jesus understood the necessity to first preach the Gospel to all of Israel before sending out the apostles to other cities and nations.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Glorification: Jesus Testifies on the Kingdom of God (Passing thru Samaria and Galilee) –<\/strong> <\/em> In Luk 17:11<\/span> to Luk 21:38<\/span> Jesus testifies about the Kingdom of God as He passes through Samaria and Galilee towards Jerusalem. This part of the journey will take Jesus into the Temple to teach the people for the last time. At this time the emphasis of Jesus’ teachings focuses on eschatology, or His Second Coming and the Kingdom of God. <\/p>\n

He first enters a village and heals ten lepers (Luk 17:11-19<\/span>) and is able to teach His disciples about thankfulness. He then responds to a question by the Pharisees and teaches about the coming of the Kingdom of God and tells them the importance of watchfulness (Luk 17:20-37<\/span>). Jesus followed this teaching with the Parable of the Persistent Widow in order to explain to them how to persevere in faith while awaiting His Second Coming (Luk 18:1-8<\/span>). To the self-righteous Jesus taught on humility using the Parable of the Pharisee and the Tax Collector (Luk 18:9-14<\/span>). Jesus then blesses the children who are brought to Him in order to teach on childlikeness (Luk 18:15-17<\/span>). When a rich young ruler asks Jesus about inheriting eternal life, Jesus teaches him and those with Him on the dangers of riches and covetousness (Luk 18:18-30<\/span>). Thus, each one of these stories tell us virtues that we are to pursue as children of the Kingdom of God awaiting His Second Coming. Jesus concludes this teaching session with a prediction to His twelve disciples about His pending death (Luk 18:31-34<\/span>). After healing a blind man (Luk 18:35-43<\/span>), dining with Zacchaeus (Luk 19:1-10<\/span>), and teaching of faithfulness in the Kingdom of God (Luk 19:11-27<\/span>), Jesus gives three prophecies concerning His arrival in Jerusalem (Luk 19:28-47<\/span>), His rejection (Luk 20:1-19<\/span>), and His exaltation (Luk 20:20-47<\/span>). This major division closes with an eschatological discourse (Luk 21:1-38<\/span>). <\/p>\n

Here is a proposed outline:<\/p>\n

A. Narrative: Jesus Teachings (Thru Samaria & Galilee) Luk 17:11<\/span> to Luk 19:27<\/span><\/p>\n

B. Discourse: Jesus Instructs (Into Jerusalem) Luk 19:28<\/span> to Luk 21:38<\/span><\/p>\n

Luk 17:11<\/strong><\/span> to Luk 19:27<\/strong><\/span><\/strong> <\/p>\n

Narrative: Jesus Teaches on the Kingdom of God in Samaria and Galilee <\/strong> As Jesus makes His way to Jerusalem through Samaria and Galilee, He turns His focus upon the Kingdom of God.<\/p>\n

Outline <\/em> Here is a proposed outline:<\/p>\n

1. Healing of the Ten Lepers (Thankfulness) Luk 17:11-19<\/span><\/p>\n

2. Jesus Instructs Disciples on Second Coming Luk 17:20-37<\/span><\/p>\n

3. Jesus Instructs Disciples on Prayer Luk 18:1-8<\/span><\/p>\n

4. Corrects Pharisees on Humility Luk 18:9-14<\/span><\/p>\n

5. Jesus Instructs Disciples on Childlikeness Luk 18:15-17<\/span><\/p>\n

6. Jesus Teaches Disciples on Covetousness Luk 18:18-30<\/span><\/p>\n

7. Jesus Predicts His Death Luk 18:31-34<\/span><\/p>\n

8. Jesus Heals a Blind Man Luk 18:35-43<\/span><\/p>\n

9. Jesus Dines with Zacchaeus Luk 19:1-10<\/span><\/p>\n

10. Jesus Teaches on the Faithfulness in the Kingdom Luk 19:11-27<\/span><\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Zacchaeus the Publican.<\/p>\n

<\/strong> Jesus at Jericho:<\/p>\n

v. 1<\/strong>. And Jesus entered and passed through Jericho.<\/strong><\/p>\n

v. 2<\/strong>. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.<\/strong><\/p>\n

v. 3. And he sought to see Jesus who He was; and could not for the press, because he was little of stature.<\/strong><\/p>\n

v. 4<\/strong>. And he ran before, and climbed into a sycamore tree to see him; for he was to pass that way.<\/p>\n

<\/strong> Having healed the blind man at the city gate, Jesus continued his way into the city with the intention of passing through, for he was on His way to Jerusalem. But there came an interruption. A man called by name Zacchaeus (pure), who held the position of head man or overseer over the local collectors of taxes, and who had become rich through the extortions connected with his work, was the cause of the delay. The business of publican, or tax collector, in Jericho must have been especially lucrative, for the city was known for its balsam trade, and Jericho was on the main road of traffic between Joppa, Jerusalem, and the country east of the Jordan. So it had been a comparatively easy matter for Zacchaeus, by the use of a little graft, to amass a fortune. Now he had heard much of Jesus and was filled with great curiosity concerning this Prophet of Galilee, what He might look like, what His appearance was. It was an eager and persistent curiosity which took hold of the man; he tried again and again, but for some time without success, for his small size hindered him from seeing over the shoulders of the many people that were crowding around the Lord. And who knows but what the message concerning Jesus had awakened and created the first longings for the mercy of the Savior? “He desired impetuously and diligently, with a devout, humble heart, only to see Christ. That was his sanctuary, that was his snow-white ornament before God’s eyes, which ornament the Lord especially commended to His disciples when He said: Be harmless as doves. ” Finally Zacchaeus hit upon a plan by which he hoped to realize his desire. He took notice of the direction in which Jesus was heading, probably along the main street of the city, and then ran ahead, in front of the crowd, and climbed on a sycamore fig tree, such as are common in the valley of the Jordan. In that way he could easily look over the heads of the people and see the Lord when He would reach that point<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

Luk 19:1-10<\/span><\/strong><\/p>\n

Jesus lodges in the house of Zacchaeus, <\/em>“the<\/em> chief among the publicans<\/em>“ at Jericho. <\/em>This episode, which took place at Jericho just before the Lord’s entry into Jerusalem the last time, is peculiar to this Gospel. That the source was Hebrew (Aramaic) is clear from the wording of the narration. Some brief Hebrew (Aramaic) memoir was given to St. Luke, whence he derived his information of this most interesting and instructive incident of the last journey of the Master.<\/p>\n

Luk 19:1<\/span><\/strong>, <\/strong>Luk 19:2<\/span><\/strong><\/p>\n

And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchaeus, which was the chief among<\/strong> the publicans, and he was rich. <\/strong>Jericho, under the Herods, had become again an important centre of trade. It lay on the road from Person to Judaea and Egypt, and had, of course, an important custom-house. The Balm which came especially from the Gilead district was sent through there into all parts of the world. Zacchaeus was at the head of this customs department at <\/strong>Jericho. The exact position of such an official in those days is not known. He probably farmed the customs revenue under some great Roman capitalist of the equestrian order. In such an appointment it was easy to commit even involuntary injustices. The temptations to such an official to enrich himself at the expense of others, besides, were sadly numerous. Named Zacchaeus. Zakkai <\/em>signifies “pure” (see Ezr 2:9<\/span>; Neh 7:14<\/span>). It is curious that we find in the Talmud a man named Zakkai, the father of the famous rabbi Jochauan, living at Jericho.<\/p>\n

Luk 19:3<\/span><\/strong><\/p>\n

He was little of stature<\/strong>. Such a curious detail comes, of course, from some memoir written just at the time.<\/p>\n

Luk 19:4<\/span><\/strong><\/p>\n

Into a sycomore tree<\/strong>. Floss sycomorus, <\/em>the fig-mulberry, is here meant. It grew in the Jordan valley to a considerable height; the low, spreading branches were easy to climb. “We can picture the scene to our mind’s eye. The eager, wistful, supplicating face looking down from the fresh green foliageit was early springand meeting the gaze of Jesus as he passed” (Dean Plumptre).<\/p>\n

Luk 19:5<\/span><\/strong><\/p>\n

Zacchaeus, make haste, and come down; for to-day I must abide at thy house. <\/strong>Jericho was one of the cities of the priests, and yet our Lord, setting public opinion at defiance, passed over their houses, and announced his intention of lodging for the night with one whose life’s occupation was so hateful to the Jewish religious world. The Master recognized in the intense eagerness of Zacchaeus to get a sight of him, and possibly a word from him, that it was in the chief publican’s house where lay his Father’s business for him in Jericho.<\/p>\n

Luk 19:7<\/span><\/strong><\/p>\n

They all murmured<\/strong>. This very inclusive statement, “they all,” shows the general intensely Jewish spirit of the age, narrow and sectarian. The people could not imagine goodness, or earnestness, or generosity in one who served the hateful Roman power. Probably in priestly Jericho this stern exclusive spirit was especially dominant.<\/p>\n

Luk 19:8<\/span><\/strong><\/p>\n

And Zacchaeus stood, and said<\/strong> unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. <\/strong>Zacchaeus’s memorable speech was addressed not as an apologia <\/em>to the murmuring, jealous crowd, either in the room or the courtyard of the house, but to his Divine Guest, who, he felt, understood him, whose great heart, he knew, sympathized with him in that life of his, so tempted and yet so full of quiet, noble acts; for the chief publican’s words do not refer to a future <\/em>purpose, but they speak of a past <\/em>rule of life which he had set for himself to follow, and probably had followed for a long period. So Godet, who paraphrases thus: “He whom thou hast thought good to choose as thy host is not, as is alleged, a being unworthy of thy choice. Lo, publican though I am, it is no ill-gotten gain with which I entertain thee.” In a profession like his, it was easy to commit involuntary injustice. There may, too, have been, probably was, many a hard if not an unjust act worked by the chief of the tax-gatherers and his subordinates in their difficult employment.<\/p>\n

Luk 19:9<\/span><\/strong><\/p>\n

And Jesus said unto him, This day is salvation<\/strong> come to this house. <\/strong>This solemn announcement on the part of the Redeemer was something more than a mere comforting assurance to a man who, in spite of difficulties and temptations, had striven manfully to lead a brave and generous life, helping, it is clear, the very multitude who were so ready to revile him. It is an assurance to the world that men might work in any <\/em>profession or calling, and at the same time live a life pleasing to God. It repeats with intense emphasisand this is the great lesson of this striking scenethat it is never the work or the position in life which ennobles the man in the sight of God, but only the way in which the work is done, <\/em>and the position used, <\/em>which are of price in his pure eyes. The hated publican at the receipt of customthe servant of Rome, might so live as to win the smile of God, as well as the priest in the sanctuary, or the rabbi in his theological school. He also is a son of Abraham.<\/strong> That is to say, a spiritual sona son in the highest and most real sense. Zacchaeus was a faithful follower of Abraham, in his life and in his faith.<\/p>\n

Luk 19:10<\/span><\/strong><\/p>\n

For the Son of man is come to seek and to save that which was lost<\/strong>. A quiet rebuke to the Pharisees and priests and their followers, who would limit the redeemed. Surely the “publicans” and the great tempted mass of mankind needed him more than the happy privileged class. It was for the sake of these <\/em>poor wandering sheep that he left his home of grandeur and peace. But there was a vein of sad irony running through these words of the Master. Between the lines we seem to read some such thoughts as these: “You know, O priests and Pharisees, you <\/em>do not want me. You think you are safe already. But these poor despised ones, they <\/em>want, they welcome me, like this Zacchaeus.” This, too, was a lesson for all time. This scene probably took place the evening of the Lord’s arrival at Zacchaeus’s house at Jericho, after the evening meal, when the room arid court of the house were filled with guests and curious spectators. Dean Plumptre has an interesting suggestion that Zacchaeus the publican was one and the same with the publican of Luk 18:10-14<\/span>, who in the temple “smote upon his breast, saying, God be merciful to me a sinner! Is it too bold a conjecture that he who saw Nathanael under the fig tree (Joh 1:48<\/span>) had seen Zacchaeus in the temple, and that the figure in the parable of Luk 18:14<\/span> was in fact a portrait?”<\/p>\n

Luk 19:11-27<\/span><\/strong><\/p>\n

The<\/em> parable of the pounds.<\/em><\/p>\n

Luk 19:11<\/span><\/strong><\/p>\n

And as they heard these things, he<\/strong> added and spake a parable. <\/strong>The words which introduce this parable-story indicate its close connection with the events which had just taken place. “He added, and spake ( ).” Because he was nigh<\/strong> to Jerusalem, and because they thought that the kingdom of God should immediately<\/strong> appear. <\/strong>Thus were briefly stated the reasons which determined the Master to speak the following parable. First, “he was nigh to Jerusalem,” only at most a few hours’ journey from the holy cityhis last solemn, awful visit, when the mysterious act of stupendous love would be accomplished. So he determined to give a veiled parabolic picture of himself and of his chosen people. Second, “they thought that the kingdom of God should immediately appear.” In his parable he proposed to moderate the wild romantic enthusiasm of his immediate followers and of the Passover crowds by painting for them a quiet picture of the future of work and waiting which lay before them. The parable contains three sets of lessons.<\/p>\n

(1) <\/strong>The varieties of reward apportioned to different degrees of zeal and industry in the Master’s service.<\/p>\n

(2)<\/strong> The eternity of loss and shame which will be the portion of the slothful and unfaithful servant.<\/p>\n

(3)<\/strong> The terrible doom of his enemies.<\/p>\n

Luk 19:12<\/span><\/strong><\/p>\n

He said therefore, A certain noblemen went into a far country to receive for himself a kingdom, and to return<\/strong>. There was a singular fitness in the Master’s choice of a framework for his parable, which at first sight would seem strange and unreal. Two nobles, Herod and Archelaus, in that age had literally gone from Jericho, where the Speaker of the parable-story then was, to a far country across the seato Rome, to receive a kingdom from Caesar (Josephus, ‘Ant.,’ 14.14; 17.9). And one of these two nobles, Archelaus, had rebuilt the stately royal palace of Jericho, under the very shadow of which the Speaker and the crowds were perhaps standing.<\/p>\n

Luk 19:13<\/span><\/strong><\/p>\n

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till<\/strong> I come. <\/strong>No doubt when our Lord spoke these parables he considerably enlarged the details, made many parts of the framework clearer than the short reports which we possess can possibly do. The meaning of the great noble’s action here is that he wished to test his servantsto try their various capabilities and dispositions, intending, when he should return from his long journey, having received his kingdom, to appoint them to high offices in the administration, to such positions, in fact, as their action in regard to the small deposit now entrusted to them should show themselves capable of filling. The Greek verb rendered “occupy” () <\/em>occurs here only in the New Testament: a compound form of it is rendered (Luk 19:15<\/span>) by “gained by trading.”<\/p>\n

Luk 19:14<\/span><\/strong><\/p>\n

But his citizens hated him<\/strong>. Again history supplies the framework. This was what the Jews had done in the case of Archelaus. They had sent a hostile deputation to complain of their future king before the emperor’s court at Rome. In the parable, in these “citizens who hated him” a thinly veiled picture is given of those Jews who utterly rejected the mission of Jesus, and by whose designs the Crucifixion was brought about.<\/p>\n

Luk 19:16<\/span><\/strong><\/p>\n

Thy pound<\/strong>. At first the smallness of the sum given to each of the servants is striking. Was it not a sum unworthy of a noble about to receive a kingdom? The Attic pound was in value somewhat less than 4 sterling. In the parable of the talents (Mat 25:14-30<\/span>), where although very different lessons are inculcated, yet the imagery is somewhat similar, the amounts, however, are vastly larger, varying from five talents, which would represent about 1000. Here the very smallness of the sum entrusted to the servants has its deep meaning. The “nobly born” one who is about to receive a kingdom, represents our Lord, who here <\/em>is in a state of the deepest poverty and humiliation. The little sum In one sense represents the work he was able then <\/em>to entrust to his own. Again, the paltriness of the sum given them seems to suggest what a future lay before them. No sharing in what they hoped forthe glories of a Messianic kingdom on earth. No rest in repose under the shadow of the mighty throne of King Messiah. The “very little” (Luk 19:17<\/span>) told themif they would only listenthat their future as his servants would be a life of comparatively obscure inglorious activity, without rank or power, landless, homeless, well-nigh friendless. But the sequel of the parable told more than this. It proclaimed that their Master was able to estimate the moral worth of those who had been faithful and true in a “very little;” ay, more, was in a position to reward the faithful servant. And the recompense, a city for a pound, just hints at the magnificent possibilities of the heaven-life, just suggests the splendour of its rewards.<\/p>\n

Luk 19:17<\/span><\/strong><\/p>\n

Well,<\/strong> thou good servant. <\/strong>It is noticeable that, in the bestowal of the “five cities” upon the servant who had with his one pound gained five, no expression of praise like this “good servant” is used by the King on his return. Now, what does this omission teach us? Christ, we know, was very careful and very sparing in his use of moral epithets. “Why callest thou me good?” was his stern address to the young ruler who used the expression, not because he was convinced of its applicability, but because he was desirous of paying a flattering compliment to the wise Rabbi from whom he desired information. We may safely conclude that, from the second servant in the story, the one who had earned but five pounds, he withheld the noble appellation “good” because he felt he had not deserved it. He had done well, <\/em>it is true, and was splendidly recompensed, but he might have done more. <\/em>He had won a high and responsible place in the kingdom; he was appointed the ruler over five cities; but he had not earned the noble title, , <\/em>“good.” Very accurately, indeed, it seems, will places and names and power be awarded in the heaven-life, exactly in proportion to merits and deserts.<\/p>\n

Luk 19:20<\/span><\/strong>, <\/strong>Luk 19:21<\/span><\/strong><\/p>\n

And another came, saying, Lord, behold, here is thy pound, which I<\/strong> have kept laid up in a napkin: 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. <\/strong>This is <\/strong>the third class into which the servants who knew their Lord’s will are roughly divided. We have, first, the devoted earnest toiler, whose whole soul was in his Master’s workgreat, indeed, was his reward. And, second, we have the servant who acquitted himself fairly respectably, but not nobly, not a hero in the struggle of life; he, too, is recompensed magnificently, far above his most ardent hopes, but still his reward is infinitely below that which the first brave toiler received at his Lord’s hands. The third falls altogether into a different catalogue. He is a believer who has not found the state of grace offered by Jesus so brilliant as he hoped; a legal Christian, who has not tasted grace, and knows nothing of the gospel but its severe morality. It seems to him that the Lord gives very little to exact so much. “Surely,” such a one argues, “the Lord should be satisfied with us if we abstain from doing ill, from squandering our talent.” The Master’s answer is singularly to the point: “The more thou knowest that I am austere, the more thou shouldest have tried to satisfy me!” The Christian who lacks the experience of grace ought to be the most anxious of workers. The punishment here is very different from that awarded to the enemies (Luk 19:27<\/span>). We hear nothing of darkness and gnashing of teeth; it is simply deprivation. <\/em>Still, even this modified penalty seems to tell of an eternity of regret and loss. Instead of the ten cities, or even the five, there is not even the poor pound left to the hapless condemned one, unworthy even to retain that little heritage.<\/p>\n

Luk 19:23<\/span><\/strong><\/p>\n

Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? <\/strong>Many in “the bank” have seen mirrored those Christian societies and religious organizations to which every believer may entrust the resources which he is uncertain how best to use himself. Without particularizing, however, it seems better to understand the Lord here simply intending to teach, by his image of the bank, that no man in this world is doomed to inactivity or uselessness, but that there will be opportunity afforded to every one who is willing to use his talent in a humble and obscure, if not in a heroic and conspicuous, way.<\/p>\n

Luk 19:27<\/span><\/strong><\/p>\n

But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me<\/strong>. An obvious reference to the Lord’s dealings with the chosen people, and an unmistakable reference to the awful ruin and disaster which was so soon to overwhelm the city and temple and the whole nationality. But behind this temporal reference there looms in the background the vast shadow of a terrible eternal doom reserved for the enemies of the Redeemer. Godet has a beautiful and suggestive note on the signification of the ten and five cities, the reward of the faithful toiler here. “They,” the “cities,” “represent mortal beings in a lower state of development, but whom the glorified faithful are commissioned to raise to their Divine destination.”<\/p>\n

Luk 19:28-48<\/span><\/strong><\/p>\n

Jesus enters Jerusalem as King Messiah <\/em>(Luk 19:29-44<\/span>). His work in the temple <\/em>(Luk 19:45-48<\/span>). St. Luke here passes over in silence the events which happened after the episode at the house of Zacchaeus at Jericho and the speaking the great parable of “the pounds.” This parable may have been spoken in the house of Zacchaeus before leaving Jericho, but it seems better to place it somewhere in the course of the walk from Jericho to Bethany, a distance of some twelve miles.<\/p>\n

St. John fills up the gap left in the narrative of St. Luke.<\/p>\n

The main body of pilgrims to the feast, with whom Jesus and his company were travelling, left him on the Jericho road at Bethany: they going on to their caravanserai in the holy city, he remaining for two nights with his friends at Bethanythe next evening Jesus was entertained at Bethany in the house of Simon the leperthe feast at which Lazarus the risen sat a guest and Martha served, and to which Mary brought her precious ointment and her contrition (Joh 11:1-9<\/span>).<\/p>\n

Jesus must have arrived at Bethany before sunset on Friday, Nisan 7, and therefore before the sabbath began.
The sabbath was spent in quiet. The supper probably took place directly after the end of the sabbath. The next morning (Palm Sunday)the Lord started for Jerusalem, and entered the holy city in the triumphant way as King Messiah related by St. Luke in our Gospel.<\/p>\n

Luk 19:29<\/span><\/strong><\/p>\n

And it came to pass, when he was come nigh<\/strong> to Bethphage and Bethany. <\/strong>Bethphage is never mentioned in the Old Testament, but in the Talmud we find it specified in some interesting ceremonial directions. It was evidently an outlying suburb of Jerusalem. Bethphage, which lay between the city and Bethany, was by the rabbis legally counted as part of Jerusalem. Bethany signifies” House of Dates,” no doubt so called from its palm trees. Bethphage, “House of Green Figs,” from its fig-orchards. The modern Bethany is known as El-Azarieh <\/em>or Lazarieh, <\/em>the name attaching to its connection with the history of Lazarus.<\/p>\n

Luk 19:30<\/span><\/strong><\/p>\n

Ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither<\/strong>. The account of this transaction is less circumstantial in St. Luke than in the other evangelists. The reference to the prophecy of Zec 9:9<\/span> is here left out. This prophecy is, however, necessary for the full understanding of the mystic act of riding upon an ass’s colt. St. Luke, compiling especially for Gentile readers, would feel that such a reference to the old Hebrew story would scarcely interest a foreigner, and would serve to distract such a one’s interest in the progress of the great recital. For us, however, the meaning of the scene, read in the light of the Zec 9:9<\/span> words and of Hebrew story generally, is as follows: The disciples and multitude wished their Master to claim a kingdom. At this moment in his eventful history, aware that death awaited him in the course of the next few days, he chose to gratify them; so he claimed his kingdom, but a kingdom utterly unlike what they <\/em>longed for. He came to his royal, sacred city in the strange guise foreshadowed by Zechariah, as a Prince of Peace, not with chariot and horse, but meekly riding on an ass’s colt, claiming, too, a dominion from sea to sea, from the river to the ends of the earth (Zec 9:10<\/span>). Whereon yet never man sat. <\/em>For this reason specially adapted for a sacred use (see Num 19:2<\/span>; Deu 21:3<\/span>; 1Sa 6:7<\/span>).<\/p>\n

Luk 19:31<\/span><\/strong><\/p>\n

And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him<\/strong>. Had he not right here? surely the cattle on a thousand hills were his I St. Matthew not only mentions the colt, but also the ass. This little detail is unnoticed by St. Luke. Probably the colt, though not broken in, would go the more quietly accompanied by its mother. But the reason of St. Matthew’s special mention of the ass as well as of the colt was the reference to Gen 49:11<\/span>, in which Justin Martyr, in a curious chapter of the ‘Dialogue with Trypho,’ finds a direct reference to the ass and the foal.<\/p>\n

Luk 19:35<\/span><\/strong><\/p>\n

They cut their garments upon the colt<\/strong>. “An extemporized housing in default of the purple trappings. Doubtless the fittest of the proffered robes would be selected by the disciples” (Morrison).<\/p>\n

Luk 19:36<\/span><\/strong><\/p>\n

And as he went, they spread their clothes in the way. <\/strong>A common act of homage to a king or royal personage. So in the case of Jehu, the officers of the army offered him this tribute (2Ki 9:13<\/span>). So Agamemnon walked on costly carpets and tapestry when he entered his palace at Mycenae. Clytemnestra, in the’ Agamemnon’ of AE<\/strong>schylus, says<\/p>\n

“But, my loved lord, Leave now that car; nor on the bare ground set
That royal foot, beneath whose mighty tread
Troy trembled. Haste, ye virgins, to whose care
This pleasing office is entrusted, spread
The streets with tapestry; let the ground be covered
With richest purple, leading to the palace,
That honour with just state may grace his carry.”<\/p>\n

(905-911)<\/p>\n

Luk 19:37<\/span><\/strong><\/p>\n

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<\/strong>. At this point on the Bethany road the city of Jerusalem comes into view. Here a crowd of pilgrims to the Passover Feast, many of whom were well acquainted with Jesus, came out to meet and welcome him with their branches of palm. These joined his friends who accompanied him from Bethany. This enthusiasm was excited among the Passover pilgrims in great measure owing to the report which by this time had got abroad of the raising of Lazarus (see Joh 12:17<\/span>, Joh 12:18<\/span>). Many had already gone out from the city to Bethany to see Jesus and Lazarus. Of the Messianic shouts of welcome which sounded in the crowd, St. Luke does not mention the “Hosanna!” of St. Matthew, no doubt because this peculiar Hebrew cry would not have conveyed any meaning to the Gentile readers to whom his story was especially addressed. The two incidents which followthe crying out of the stones, and the weeping of the Master over his beautiful doomed city (verses 39-44)occur only in St. Luke. His source of information here was evidently quite different to the other two synoptists or St. John.<\/p>\n

Luk 19:39<\/span><\/strong>, <\/strong>Luk 19:40<\/span><\/strong><\/p>\n

And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out<\/strong>. These Pharisees were probably some of that great and influential sect who had all along listened with respect and attention to the Master, looking upon him as a most able and powerful Rabbi, but refusing to entertain any of the growing Messianic conceptions respecting his person. Godet graphically paints the scene in his suggestion that the words, “Rebuke thy disciples,” were accompanied with an irritated and anxious look towards the frowning citadel of Antonia, where the Roman garrison of Jerusalem lay. It was there in full view of Jesus and the crowds. The anxious look seemed to say that the Romans were on the watch for any signs of disaffection on the part of the hated and suspected Jews. The answer of Jesus, continues the same writer, has a terrible majesty. “If I could silence all these,” looking round on the impassioned faces of the multitude as they waved their palm branches in homage to their King, “the very stones on the ground would cry aloud.” This striking imagery was a memory of our Lord of the prophecy of Habakkuk: “The stone shall cry out of the wall, and the beam out of the timber shall answer it” (Hab 2:11<\/span>).<\/p>\n

Luk 19:41<\/span><\/strong><\/p>\n

He<\/strong> beheld the city<\/strong>. It was a very different view to what the traveller of the present day would see from the same spot. Though Jerusalem, when Jesus Christ was teaching on earth, was subject to the stranger Herodian, and the Herodian to the great Italian power, yet the beauty and glory of the city were remarkable. Still glittered in the midst of the great city that “mass of gold and snow” known as the temple. The far-extending suburbs were covered with the gardens and palaces of the wealthy Jews. But the mighty memories which hung so thickly round the sacred city and the glorious house of God after all constituted its chief charm. What might not that city have been! what splendid and far-reaching work might it not have done l and now the cup of its iniquities was just brimming over; only a few more short years, and a silence the most awful would brood over the shapeless ruins of what was once Jerusalem and her house on Zion, the joy of the whole earth. And wept over it<\/strong>. No merely silent tears of mute sorrow, but , he wept aloud. All the insults and the sufferings of the Passion were powerless to elicit from the Man of sorrows that expression of intense grief which the thought of the ruin of the loved city called forth.<\/p>\n

Luk 19:42<\/span><\/strong><\/p>\n

If thou hadst known,’ even thou, at least in this thy day<\/strong>. The emphatic repetition of the “thou” and the broken form of the sentence, tell of the intense feeling of the Divine Speaker. “In this thy day.” There was still time, still one day left, before his terrible trial-time began, Which filled up the measure of Jerusalem and her people’s iniquity. Still one day <\/em>in which, had they only known “the things which belonged to their peace,” they might have won a forgiveness for all the past centuries of sin.<\/p>\n

Luk 19:45<\/span><\/strong>, <\/strong>Luk 19:46<\/span><\/strong><\/p>\n

And he went into the temple<\/strong>. The recital of St. Luke here is more general and less precise than that of the other two synoptists. The Lord on that “Palm Sunday” evening simply went into the temple, ,, and when he had looked round about upon all things” it was then evening, and he returned to his lodging at Bethany with the twelve (Mar 11:11<\/span>). The expulsion of the money-changers, mentioned in the next verse (46), took place on the following day. St. Matthew adds another interesting detail respecting the excitement caused by the presence of Jesus in the city. “When he was come into Jerusalem, <\/em>all the city was moved, saying, Who is this?” (Mat 21:10<\/span>). And he went into the temple, and began to cast out them that sold therein, and them that bought; saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.<\/strong> This visit of the Lord to the temple, in which he spoke and acted as King Messiah, was a fulfilment of Mal 3:1<\/span>, Mal 3:2<\/span>. In the outer court of the temple stalls had been erected in which money-changers were located (geld-wechsel comptoirchange de monnaies<\/em>), <\/em>in order that pilgrims from foreign lands might be able to exchange their foreign coins for the purchase of sacrificial victims. These also seem to have been sold in the precincts. All this made the courts of the Lord’s house a scene of noise and tumult, and, from the Master’s stern words, a scene often of cheating and overreaching. The words of Jesus were taken from Isa 56:7<\/span> and Jer 7:11<\/span>.<\/p>\n

Luk 19:47<\/span><\/strong><\/p>\n

And he taught daily in the temple<\/strong>. This and the following verses give, after the manner of St. Luke, both in his Gospel and in the Acts, a general picture of the Lord’s life in these last days of his <\/strong>public ministry in Jerusalem; anal of the effect of his last teaching (l) upon the <\/strong>priests and scribes, etc., and<\/p>\n

(2)<\/strong> upon the <\/strong>mass of the people. The Greek word rendered “very attentive to hear (him)” is an expressive one, and describes the intense attention with which the people generally listened to the last solemn public utterances of the Master. It means literally, “they hung upon his lips.”<\/p>\n

HOMILETICS<\/strong><\/p>\n

Luk 19:1-10<\/span><\/strong><\/p>\n

Zacchaeus.<\/strong><\/p>\n

Very pleasant was the city of Jericho when our Lord passed through it; and very pleasant is the Scripture which records the visit of Jesus to it. It has a fragrance like that of the roses and palms in which the gardens of Jericho were luxurious; its verses remind us of the cells of the many honeycombs for which it was famous. Each verse is full of sweet and holy thought. A child can understand it; an angel will desire to look into it. One of the two incidents which have made Jericho memorable in connection with the life of the Saviour of men has been already considered. That which is told in the verses before us points to a different series of circumstances, a different and perhaps fuller illustration of the more Catholic aspect of Christ’s mission. Consider three points.<\/p>\n

I.<\/strong> The incident illustrates a PURPOSE<\/strong> TRIUMPHANT<\/strong> OVER<\/strong> HINDRANCES<\/strong>. These hindrances connect with social position, with wealth, with personal disqualifications.<\/p>\n

1<\/strong>. He was a tax-gatherer. <\/em>His place was usually filled by Roman knights, who farmed the taxes that they might replenish their empty coffers. It was a calling which aroused the hostility of the Jews. And to be a social Ishmael is hurtful to all that is generous and noble in the breast. He was “chief among the publicans “a great man to whom many deferred; with the temptation, therefore, to imagine that the crowd was a vulgarity to be shunned, and so to isolate himself from the enthusiasms of the townsfolk.<\/p>\n

2<\/strong>. He was rich<\/em>. Almost insensibly a kind of pride grows in the person who is wealthy. He is conscious of his means. And the comfort with which they surround him tends to dull the edge of more spiritual feeling, to withdraw the interest from truths which imply the sense of need and poverty. He might have said to himself, “This Jesus of Nazareth, what is he to me? I have all that heart can desire: why should I make an ado about this travelling Prophet?”<\/p>\n

3<\/strong>. He<\/em> was short of stature.<\/em> A little man: what hope was there that he would obtain a glimpse of the passing Nazarene? Why should he expose himself to the risk of being laughed at, especially when the chances were against his obtaining even a glimpse of the Stranger? Against all such hindrances the purpose to see Jesus is supreme. He must; the necessity of his soul makes him quick in invention. He forces his way through the crowd, climbs the small sycamore tree, and there he waits. He knows, confusedly enough, but by a kind of intuition, that the Poorest of all who on foot treads the street is his Lord; that with him is the wealth wanting which a man has no real inheritance. When the fountains of the inner deep are broken up, when any one is in earnest about the kingdom of God and his righteousness, the mere accidents of position and circumstance are forgotten. The Princess Alice of England, on her dying-bed, acknowledged her debt to a Scotsman in humble life for the help he had given in bringing her soul back to its rest in Christ. Zacchaeus, chief among the publicans, heeds not appearances, thinks not of dignity, runs before the multitude, perches himself on the branch of the fig tree that he might see him whom his soul loved.<\/p>\n

II.<\/strong> The incident illustrates THE<\/strong> MEETING<\/strong> BETWEEN<\/strong> A SUPREME<\/strong> PURPOSE<\/strong> IN<\/strong> MAN<\/strong> AND<\/strong> THE<\/strong> PURPOSE<\/strong> OF<\/strong> THE<\/strong> LOVE<\/strong> OF<\/strong> GOD<\/strong>. It may be said that the publican’s motive was mere curiosity. Supposing that it was, it brought about the sight of the Lord. Curiosity impelled Augustine to the church of Ambrose in Milan, and there Christ found him. It is a gain to get people, even from an inferior desire, within the reach of the gospel of grace: who knows whether the one who came to scoff may not remain to pray? But was there not a cause deeper than mere curiosity at work in Zacchaeus? He may not have had the same kind of plea as blind Bartimaeus, but he had his own plea; and what Christ asks from each of us is that, as we are, in the specialties of our need and condition, we come to him. Faith carries an “I must” in its bosom. It always presses: “To-day I must see thee who thou art.” That day the two “I musts,” the one in the sinner, the other in the Saviour’s heart, meet and touch. “Zacchaeus, to-day I must abide at thy house” (Luk 19:5<\/span>). What a journey that “I must<\/em>“ <\/em>of Jericho represents! Has it not come from the heaven of heavens, out from the bosom of the great God himself? The fig leaves and branches cannot hide from Christ. The eyes of the two are seeking each other. He looks up; the one for whom he is in search receives the gaze. That one knows that he is looked into; he is understood; he is named. And the fellowship is formed from which neither things present nor things to come can separate.<\/p>\n

III.<\/strong> The incident illustrates THE<\/strong> PURPOSE<\/strong> OF<\/strong> A MIND<\/strong> RENEWED<\/strong> IN<\/strong> ITS<\/strong> SPIRIT<\/strong>. What is the response to *he Lord’s “make haste “? “He made haste, and came down, and received him joyfully” (Luk 19:6<\/span>). The whole heart opens to this new Master. There is no further asking who he is. That has been answered by the heart itself; and the welcome to his home, to all, immediately follows. If Christ will take one such as he,<\/p>\n

“Love so amazing, so Divine,
Demands the soul, the life, the all.”<\/p>\n

There is more than this. We need not discuss whether the noble speech recorded in Luk 19:8<\/span> is the vindication of the publican as against the calumnies of those around him, indicating that he had not been the unjust extortioner whom they took him to be; that he had been in the habit of giving half of his goods to the poor. The latter part of the verse at least is the expression of a solemn purpose formed in Christ’s presence. It indicates a change of character. “Is his pocket <\/em>converted?” was a question put, when the conversion of one who had been greedy and selfish was announced. Hitherto this Zacchaeus had lived to make money; now he will live to use it. Hitherto he had lived for himself; now he will live for God. Henceforth he will aim, not only at being just, but at making others the better and happier for him. When Christ is received joyfully, the narrow becomes the broad, the hard becomes the generous; the levels of the life are altered: “Old things pass away, and all things become new.”<\/p>\n

IV.<\/strong> Reflecting on the incident, two points are to be notedits revelation of Christ, and its enforcement of the solemn word “opportunity.”<\/p>\n

1<\/strong>. Christ the Brother and Saviour.<\/em><\/p>\n

(1)<\/strong> It is interesting to observe that, on the same day, poor and rich were visibly embraced within the love of God. That love stretches from pole to pole in human experience and condition. Christ’s sympathies are not with class as against class; for he is the Son of man. When the beggar comes he is so polite: “What wilt thou?” As to Zacchaeus, he turns to the Jews (Luk 19:9<\/span>). Everywhere he recognizes a something of Goda jewel to be snatched from among the ruins. “He is not afraid of consorting with the rich lest people should say he cares too much for money, any more than he is of consorting with the poor lest they should say he cares too little for respectability. He will dine with the Pharisee, if invited; and he will dine with a publican, even when uninvited, if the man’s heart be indeed a guest-chamber.” The most brotherly of hearts is the heart of God.<\/p>\n

(2)<\/strong> The Brother and the Saviour. See the sentence in which the conjunction is realized (Luk 19:10<\/span>). It was spoken with immediate reference to Zacchaeus. He was lost, for he had lived alone; and whoso lives alone, away from the light of God, out of sympathy with Iris brethren, an outside person, is really one lost. And is not Christ among us to bring the outsiders in, to awaken up dead worldly souls, and restore them to communion with the Father in heaven and the Father’s children on earth? Christ is the Saviour because he is the Brother, and he is the Brother because he is the Son. Look at the Saviour in his work of love. The royalty of his grace shines marvellously forth. Note the self-invitation:I love him because he first loved me.” Note also the joy of salvationnot a passing glimpse”I must abide.<\/em>“ <\/em>There is a new rule, a new companionship, a new mirth.<\/p>\n

2<\/strong>. The word <\/em>“opportunity<\/em>“ is<\/em> enforced. <\/em>That word contains the lesson most obviously taught in every part of the story. Jesus is passing; to-day and to-day only. There is no time to trifle. “Make haste, and come down.”<\/p>\n

Luk 19:11-27<\/span><\/strong><\/p>\n

The parable of the pounds.<\/strong><\/p>\n

This parable closely resembles that reported in Mat 25:14-30<\/span>. The two are undoubtedly different, but they have much in common. We cannot rightly understand each without balancing it by the other. Certainly we realize the full effect of their application when, to borrow an expressive figure, we look on them “as twin parables, resembling one of those trees whose main trunk separates just above the earth into two equal towering stems.” Thus connecting them, let us extract a portion of the instruction conveyed, our topics these:<\/p>\n

(1)<\/strong> The endowments bestowed<\/em>; <\/p>\n

(2)<\/strong> the trading recommended;<\/em> and <\/p>\n

(3)<\/strong> the dealing of the Master with his servants presented<\/em>.<\/p>\n

I.<\/strong> Observe the two principles which run in parallel lines as THE<\/strong> PRINCIPLES<\/strong> OF<\/strong> GOD<\/strong>‘S DISTRIBUTION<\/strong> OF<\/strong> ENDOWMENTS<\/strong>.<\/p>\n

1<\/strong>. The parable of the talents <\/em>suggests an inequality in the gifts or faculties with which God enriches men: one gets five talents, another two, and another one. And this description is entirely consistent with fact. It is true as to even the commonest things; it is true as to higher qualities of intellect and will. There is no dead level. There are hills and plains; there are gardens and deserts in man’s world as well as in the physical universe. God takes fact into account. He distributes according to ability; he imposes responsibility according to ability. He does not demand that the one with two talents make the tenonly the four. Let the vessel, according to its possibilities, be full; the smaller vessel is not required to hold the amount of the larger. One farm may not be as extensive as another, but it is still a farm. Cultivate to the measure of the farm; make full use of the capital such as it is. “What but this, O man, does the Lord thy God require of thee?”<\/p>\n

2<\/strong>. But observe the teaching in the parable of the pounds. <\/em>If talents are unequally bestowed, remember every one has his pound. The pound was of very small value as compared with the talent3 or a little more as compared with 160. The ten servants get each one poundthe same sum in every case. We have varying capacity, but we have all <\/strong>some capacity”a little knowledge, a little love, a little experience, a little money, a little favour with men, a little conscience, a little pity, a little time, a little opportunity.” We have one mina, one pound. Work, my brother, with thy pound, rather with the pound that the Lord has given thee. It may be increased tenfold, and the gain is (Mat 25:17<\/span>) a city for every added pounda blessing in possession, and rule, wholly unmerited by, yet graciously corresponding to, the servant’s faithfulness.<\/p>\n

II.<\/strong> WHAT<\/strong> MEANS<\/strong> THE<\/strong> OCCUPYING<\/strong> OR<\/strong> TRADING<\/strong> WHICH<\/strong> THE<\/strong> LORD<\/strong> ENJOINS<\/strong> ON<\/strong> ALL<\/strong> TO<\/strong> WHOM<\/strong> HE<\/strong> GIVES<\/strong> HIS<\/strong> GOODS<\/strong>? Let it be remembered that, in the olden time, the relation between master and servant was different from that in our time. It is not usual to leave sums of money to the servant to be put out by him in his master’s behalf when he takes a journey into the far country. But it was a common practice to make such arrangements as allowed the slave to transact business, either on condition of paying a yearly sum to his master, or on the footing of a man with so much of another’s wealth committed to his charge to be invested for the other’s benefit. To this custom our Lord feints. “Occupy [or, ‘trade ‘] till I come.” The two persons opposed are the trader and the idler; and the striking feature is that the idler is denounced as “the <\/em>slothful and wicked servant.” All start with some advantages; they are not persons just hired; they have been in his service, they know his character, and they know what he wants. The one who does not trade is lying when he excuses himself; his slothfulness (Mat 25:22<\/span>) is sheer wickedness. The point of the exhortation can very readily be apprehended. God wants his interest, as the merchant wants his. How is this interest to be gained? The purpose and destination of life must be kept steadily in view<\/p>\n

“Not enjoyment, and not sorrow,<\/p>\n

Is our destined end and way;<\/p>\n

But to act that each to-morrow<\/p>\n

Find us farther than to-day.”<\/p>\n

Recollect that the self in each of us connects with two factorsGod who made us; and our brother, whose good is to be as sacred to us as our own. We cannot be making increase unless we are true to him whose we are, and to every one who is near us; unless both God and man are benefited, and benefited the more the greater our means and ability are. Consider how we can best lay out our influence, whatever that may be; how we can best use our time; how we can get the best percentage for whatever capacity, whatever force, we possess. As it is essential to a prosperous business that there be a good administration, reflect how we are administering the affairs with which, in one sphere or another, we are entrustedin a word, on what plan, with what aim, and by what methods, our life is being fulfilled. Give two men five pounds each; in the hands of the one they may remain five pounds neither more nor less, or they will gradually melt away; the other will spend the sum wisely, will so invest it that it will increase to him tenfold. We have read the story of the successful merchant of Bristolthe beginning of whose merchant life was the horseshoe that he picked up one day on his way to school, and carried for three miles and sold to the blacksmith for a penny. That penny was the foundation of a business pronounced, after his death, the largest in the West of England, turning nearer millions than thousands in the course of the year. All was the result of the judicious use of that which he had. In our Christian life and service this is the lesson which we most need to learn. Is there not comfort in the thought that, whilst the talents increase only twice, the pounds increase ten times? The more ordinary gifts which we all have, when faithfully applied, are capable of indefinite increase. We cannot keep unless we add; and it is God’s law that to him who, thus adding, has, much is given. In spiritual, as in every other kind of commerce, much always tends to the making of more. The trader and the idler! Notice, neither the talent nor the pound is absolutely lost. It is not a spendthrift who is held up to contempt. It is the awfully careful man. It is the one who hoards. “There is that scattereth, and yet increaseth; and there is that withholdeth and it tendeth to poverty.” Here is the one who withholds. And a distinction is delicately hinted at. The pound is carefully wrapped in the napkin; the man intends to do something with it when the convenient season comes; in the mean time it is safe in the napkin. But the talent is not in a napkin; it is hidden in the earth”a precious thing,” as it has been said, “made worthless because abandoned to be useless. And within how many a man’s earthiness is there a talent hidden and wasted?” Take that thought homethe Master’s antipathy to the idler. Who of us, in these harvest-days of God, is standing all the day idle?<\/p>\n

III.<\/strong> Consider THE<\/strong> DEALING<\/strong> OF<\/strong> THE<\/strong> LORD<\/strong> WITH<\/strong> HIS<\/strong> SERVANTS<\/strong>. That is <\/strong>very striking and solemn as it is set before us in both the parables, especially the one as to the talents. In that of the pounds we are told only that the unused, napkin-hidden, pound is taken from the unprofitable servant and given to the one who has ten pounds. “Lord,” his hearers exclaim, “he hath ten pounds” (Mat 25:25<\/span>). The thriftiest, the most diligent, will get the addition. Why not? He has proved himself the ablest, the one who has given the most abundant guarantee that it will not be wasted. But in that of the talents the judgment is, “Let the unfaithful be bound hand and foot, and cast into the outer darkness.” The wasted life, the life that has buried its force in mere earthiness, is that for which the outer darkness is reserved. The soul consigns itself to an unspeakable loneliness that, by indolence and engrossment with what is perishing, loses the grace of God. Abiding alone is the second deaththe outer darkness. Most noteworthy are the scathing sentences to the poor trembling idler! How he stammers out his lame and impotent excuses (Mat 25:20<\/span>, Mat 25:21<\/span>)! The very words are sent back. The mouth is the witness against the man. He might have known, should have known, if he had done right would have known, that his excuse was a falsehood. Hard thoughts of the Lord are certain if the Lord’s work is shirked. The man would not be foolish if he were not wicked. O man, woman, with thy pound kept, but not traded with, who shall abide the day of his coming? who shall stand when he appeareth? Very different are the sentences on the nine who have been faithful, who have seen in their pound the Lord’s pound, and traded with it for him. Humbly, joyfully, the first and the second meet the Master’s eye (Mat 25:16<\/span>, Mat 25:18<\/span>). What is the award? It is so gracious (Mat 25:17<\/span>): “Thou hast been faithful in a very little.<\/em>“ <\/em>To faithful service, rule is given. The one who can best serve is the one who can best rule.<\/p>\n

“Strive, man, to win that glory;<\/p>\n

Toil, man, to gain that light;<\/p>\n

Send hope before to grasp it,<\/p>\n

Till hope be lost in sight.”<\/p>\n

Luk 19:28-44<\/span><\/strong><\/p>\n

From Jericho to Jerusalem.<\/strong><\/p>\n

The last glimpse which we obtain of Moses presents him wending his way up the slope of Mount Nebo, thence to give one fond gaze towards the land he might not enter, and, having so done, then to lay himself down and die. Imagination has often attempted to portray the working of the great lawgiver’s mind, the emotion of his heart, the thoughts which must have crowded on him as he took that last solitary journey to the sepulchre which no man must know, in which the Lord alone was to bury him. Jesus Christ, by whom came grace and truth, is now facing the hill of sacrifice. He has begun the ascent to Mount Calvary, not alone and yet alone; the people crowd behind, but of the people there is none with him in the region of consciousness and desire. Only the Father knows the Son. Let us not attempt to draw aside the veil. Words to be pondered, but not commented on, are these (Luk 19:28<\/span>): “When he had thus spoken, he went before, ascending up to Jerusalem.” Coming near the capital, Jesus and his apostles made for Bethany. It was Friday evening. He must spend the last sabbath on earth in the quiet of the rural village. We can suppose what that sabbath wasnot so much to him, for now he is moving in a sphere beyond our vision, but to those with whom he passed the hallowed hours. When the sun sets and the sabbath is over, a family feast is made in the house of Simon, once a leper. Lazarus, the man raised from the dead, one of the party, Martha for the time resuming her old ways, and Mary filling her heart with his love, until, swayed by an irresistible impulse, she pours on him the contents of an alabaster box of ointmentthe preparation against the approaching burial. It was on the Sunday morning that the Lord set out for Jerusalem, at first in the ordinary guise of a pilgrim. People were hovering around the home, waiting for him, and at every step of the journey the number increased. Then occurred the transaction mentioned in Luk 19:29-35<\/span>. From a place not now to be identified, but not far from Bethany, called Bethphage, or “the house of figs,” the Saviour “in lowly pomp rides on to die.” Verily, the King comes, “meek and lowly.” His state, his pageant, at best is humble. And yet its simplicity is its royalty; its want of the poor tinsel and trapping of earthly greatness is the sign of the kingdom which is in the world, yet not of it. “Behold the Man!” “Behold your King!” The procession sweeps onward, along the southern shoulders of Olivet, until the road, having gained the summit of the hill, turns northward and begins the descent. And there the stream that had poured out from Jerusalem when the news was borne that the Prophet was on his way to the city met the stream pouring towards Jerusalem, and the disciples, inspired by an enthusiasm which was caught up and prolonged by the multitude, rent the air with songs (Luk 19:38<\/span>) of joy and praise to God, and rock and cave and peak sent it back in gladsome echoes. Truly, a soul-stirring entry! The whole city is moved as Jesus of Nazareth rides through its gate, and passes towards Mount Zion and the holy and beautiful house which glitters on its heights. Before we think of him there, pause over two characteristic signs of the King given in his journey on that day. <\/p>\n

I.<\/strong> THE<\/strong> KING<\/strong>‘S WORD<\/strong> OF<\/strong> POWER<\/strong>. (Luk 19:31<\/span>.) “Say, The Lord hath need of him.” We do not believe that there was any secret agreement between Christ and the owner of the colt. But he was a man prepared for the announcement; he was at least in the outer circle of believers. He understood who was meant by “the Lord,” and the Lord’s need was the one irresistible argument. So should it be. That the Lord needs, that there is a use for us and ours, should be enough. First, the King’s word has its bond over us personally. Man, woman, it is for thee that Jesus calls. He needs thy heart, for he redeemed it; thy life, for it is his; thyself, for “he is thy Lord, and worship thou him.” Shall not the response “straightway” be, “Now to be thine, for ever thine”? And then the possessions. Art thou ready to give him what thou hast, however dear it may be? Ah! the life is a new life when Christ’s voice, as the voice of the life’s true Master, is heard, and the answer is returned, “Here am I; for thou didst call me.”<\/p>\n

II.<\/strong> THE<\/strong> KING<\/strong>‘S SORROW<\/strong>. (Luk 19:41<\/span>.) “He beheld the city, and wept over it.” It has been noticed that “at the grave of Lazarus he had dropped silent tears, but here he wept aloud. All the shame of his mockery, all the anguish of his torture, was powerless to extort from him a single groan, or to wet his eyelids with one trickling tear, but here all the pity that was in him overmastered his human spirit, and he not only wept, but broke into a passion of lamentation in which the choked voice seemed to struggle for its utterance.” It was the agony of the Saviour over the lost. There had been the time of the visitation, and Jerusalem had not known it. Now was the day, the hour, the last offer, the last opportunity; and it was to be rejected. The city was hardened in ignorance. It was blinded by its own deceived heart, and all that remained was ruin. And thus he weeps still; for still men hear their own passions and inclinations, not the voice of the prophets whom he rises early and sends.<\/p>\n

“Ye hearts that love the Lord,<\/p>\n

If at this sight ye burn,<\/p>\n

See that in thought, in deed, in word,<\/p>\n

Ye hate what made him mourn.”<\/p>\n

Luk 19:45<\/span><\/strong> <\/strong>Luk 20:18<\/span><\/strong><\/p>\n

Passion Week.<\/strong><\/p>\n

The last of the old Hebrew prophets, Malachi (3. and 4.), had announced that the Lord, the Sought One, would come “suddenly” into his temple, and manifest himself there in a threefold characterthat of Judge, that of the Purifier and Refiner, and that of the swift Witness of the kingdom of heaven. It is in this threefold character that Christ is presented during the week in which he suffered. The Judge. <\/em>St. Mark, with his usual delicacy of touch, informs us that, after the procession which swept through the gates of the city halted at the foot of Mount Moriah, Jesus advanced to the temple, walked through its courts, and looked round about on all things (Mar 11:11<\/span>). Every part of the building, every arrangement, every feature, was comprehended in that gaze. It was the act of the Judge. The survey completed, the Purifier and Refiner <\/em>disposes his crucible. At the beginning of the ministry he cleansed the house of his Father, which had been rendered a den of merchandise; at the end of the ministry he repeats the cleansing (verses 45, 46). Jerusalem was crowded; outside the city wall there was a vast city of pilgrims’ booths. For the sale of victims for sacrifice, and no doubt for the vending of many wares besides, the temple precincts were for the time a huge holy fair. One could scarcely distinguish that its real purpose was an asylum for weary hearts, a refuge for sin-stricken consciences, a place for quiet meditation and prayer. Where, amid the hubbub of buyer and seller, could the pious Israelite “dwell in the courts of Jehovah, beholding his beauty and inquiring in his temple”? It is this that kindles the wrath of the Son of God, and incites to the action portrayed by the synoptic evangelists. “Who shall stand when he appears who is like a refiner’s tire, and like fuller’s soap?” This purging of the holy house of that which made it like a cave of brigands was the work of that first day, which has been called Palm Sunday. The night which followed was spent in Bethany, perhaps on the slope of Olivet. On the second day we find the Lord again in the temple, and now in the third of Malachi’s charactersas the swift Witness <\/em>against the enemies of God. This was the aspect of his countenance on the days which remained until the night came on which, in the form of his human presence, the Lord could no more work. “He taught daily in the temple” (verse 47). The events of the Monday would seem to be these: In the keen-aired early morning, Jesus, on his way to the temple, is hungry. He sees a fig tree, evidently a conspicuous one, which, rich in leaves, gave the promise of fruit. There is nothing but leaves, a mere simulacrum, <\/em>the semblance without the reality of goodness. As a lesson to all the ages, a swift witness against all part-acting, he pronounces over it the curse of the Eternal Truth, and leaves it to wither and rot. The temple gained, again the dense crowd gathers around the Prophet of Nazareth. The phrase is most expressive: “The people were very attentive to hear him” (verse 48). The tide had not yet turned. He was still engirt by the hosannahs of the multitude; when, lo! cries are heard, “Make way for the chief priest!” and, followed by a retinue of priests and scribes, the head of the temple-worship confronts the Teacher. Poor, purblind souls! they do not look for his authority to the truth with which he is filled, to the works which he does. To bigots like them the certificates which the truth supplies are unintelligible; their only point is a formally expressed delegation of power (Luk 20:2<\/span>). Had not Jesus met similar cavils at the Feast of Tabernacles two years before? Had he not argued (Joh 5:32-47<\/span>) that it is impossible for minds brimful of prejudice, loving and courting the honour of men, to understand him, to know whose he is, whence he comes, and by what right he speaks? But now he will not thus argue. They are there to browbeat and overawe him; they shall themselves be silenced by a thrust impaling them on the horns of a dilemma from which they will escape only in confusion and chagrin. Question is replied to by the question of Luk 20:3<\/span>,<\/p>\n

4<\/strong>. They cannot answer. Then, rejoins the Truth, “Neither tell I you by what authority I do these things” (Luk 20:8<\/span>). And there follows a series of parables bearing on and bringing out the obstinacy which had just been exemplified: the two sons; the wicked husbandmen; and the marriage of the king’s son. Only the second of these is quoted by St. Luke (Luk 20:9-16<\/span>). The parable is in harmony with well-known prophetic symbols; e.g. <\/em>Isa 5:1-7<\/span>. The vineyard is the kingdom of God, which had been planted in Israel; the husbandmen are the priests and scribes to whom had been committed the care of the vineyard; the servants sentfirst one, then another, and then a thirdto demand the fruit, represent the prophets, ending with John the Baptist; and the climax of the wickedness of the husbandmen is the rejection and death of the beloved Son. “What will the owner do with such men?” Christ demands. He pauses for the reply; and, not perceiving that it is pronouncing its own judgment, his audience answers, “He will miserably destroy them, and give the vineyard to others,” Ah! priest and Pharisee, out of your own mouth are you condemned. “The kingdom of heaven shall be taken from you, and given to a nation bringing forth the fruits thereof.” And from startled consciences comes back the shuddering, “God forbid!” He has not done with them. The eye, flashing its holy fire, fastens on the crouching multitude, and, resuming the discourse, he sends straight home the words of Psa 118:22<\/span>, Psa 118:23<\/span>. Solemn, memorable words! Pause and ponder them. The spurning of the Incarnate Love and truth by those amongst whom he came often seems to us a miserable infatuation, a double-dyed sin against the Holy Ghost. Are we sure that Christ, coming as the swift Witness, would be welcomed even in the house of his friends to-day? The late General Gordon said, “No; he would be a Stranger, rejected, if not despised, by the society which is professedly Christian,” One thing, at all events, is strange; and that is that men and women should live in such marvellous light as that into which we are called, and remain the men and women they are, unmoved by, unresponsive to, the voice of God, willing to live apart from him whose service is their perfect freedom. May we not summon ourselves before the great white throne of truth, and ask whether God is receiving from us the fruit of his own vineyard; whether we are consciously and really living to him; whether our attitude towards the Son of his love is that of a whole-hearted and loyal acceptance; or only like that which has been strikingly compared to “some fever-reduced patient, lifting himself up for an instant from the bed on which he is lying, and putting out a hand, and then falling back again, the vacillating, fevered, paralyzed will recoiling from the resolution, the conscience having power to say, ‘Thou oughtest,’ but with no power to enforce the execution of its decrees, and the heart turning away from the salvation that it would have found in the love of God to the loss that it finds in the love of self and earth.” That vacillation, that impotence, is the strange, sad thing. Reflect intensely, prayerfully, on the house which the builders rejected. Which of the two ways is it, will it be: this House taken as the Head of the corner, the reconciling centre of all the dayspride, wilfulness falling on it, and through the fall broken? or, the house rejected, and the Corner-stone falling on the disobedient soul, grinding its very strength to powder? Love rejectedthe wrath of the Lamb: who can measure that force?<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

Luk 19:1-9<\/span><\/strong><\/p>\n

Zacchaeus; the triumph of earnestness.<\/strong><\/p>\n

The incident here recorded provides a very good opportunity for the imagination. We can picture the scene before us quite vividly; it is a subject for the sacred artist. But let us look at the triumph of earnestness <\/em>as illustrated in the story of Zacchaeus.<\/p>\n

I.<\/strong> It triumphed over THE<\/strong> PERIL<\/strong> WHICH<\/strong> ATTENDS<\/strong> WEALTH<\/strong>. This man was rich (Luk 19:2<\/span>). Riches are unfavourable to religious earnestness; we have Christ’s own word for it (Luk 18:24<\/span>; see homily). They present a very strong inducement to their owner to forsake the fountain of living waters, and to quench his thirst in the lower streams. Far too often they lead to luxury, to indulgence, to spiritual indifference. But Zacchaeus did not suffer this calamity to befall him, this fatal injury to be wrought upon him. His spiritual solicitudes won the victory over his temporal circumstances.<\/p>\n

II.<\/strong> It triumphed over THE<\/strong> DEMORALIZING<\/strong> CALLING<\/strong> IN<\/strong> WHICH<\/strong> HE<\/strong> WAS<\/strong> ENGAGED<\/strong>. Our daily vocation must necessarily have a very great influence over us for good or evil; and if it be one that tends to lower and degrade a man, he is placed in the greatest possible peril. Much wisdom of mind, much resoluteness of soul, and much devoutness of spirit must be required to withstand the adverse powers. But though Zacchaeus was engaged in a pursuit that invited avarice and oppression, still he did not lose his religious earnestness.<\/p>\n

III.<\/strong> It triumphed over AN<\/strong> EVIL<\/strong> REPUTATION<\/strong>. Few things are more degrading than a bad name. Men quickly become what they are supposed to be and what they are called. Let all his neighbours consider and call a man a rogue, and it will be strange indeed if he maintains his integrity. Yet, although Zacchaeus was denominated and dismissed as “a publican,” spoken of by a term which was full of the strongest reproach, he did not descend to that level.<\/p>\n

IV.<\/strong> It triumphed over THE<\/strong> OBSTACLES<\/strong> WHICH<\/strong> STOOD<\/strong> BETWEEN<\/strong> HIM<\/strong> AND<\/strong> CHRIST<\/strong>. He could not venture to solicit an interview with this holy Prophet; that he knew was completely barred by his vocation. He found it difficult to secure even a view of him as he passed along; his smallness of stature was against him. But such was his determination that he disregarded all considerations of dignity and decorum, and ran any risk of popular derision and affront, and climbed up, as if he had been a boy, into a tree to command a view of Jesus of Nazareth. So he prevailed.<\/p>\n

V.<\/strong> IT<\/strong> WON<\/strong> WHOLLY<\/strong> UNEXPECTED<\/strong> GOOD<\/strong>.<\/p>\n

1<\/strong>. The honour of entertaining this great Prophet at his own house; thus securing a standing to which he had long been a stranger.<\/p>\n

2<\/strong>. The advantage of a protracted interview, an extended privilege, in which he could not only secure a few sentences from the great Teacher, but could unburden his heart to him and learn his holy will.<\/p>\n

VI.<\/strong> IT<\/strong> LED<\/strong> TO<\/strong> NEWNESS<\/strong> OF<\/strong> LIFE<\/strong>. (Luk 19:8<\/span>, Luk 19:9<\/span>.) Zacchaeus from that day forth was a new man. His character was thenceforth determined: whatever selfishness or wrongness there had been, it should be renounced, and, where possible, reparation should be made. Character and life were to be cleansed and renewed; and Christ took him up into his favour and friendship. He was to be perfectly restored to the position he had lost. By his pursuit and practice he had become an alien, disinherited, no longer admitted to the services of the sanctuary. But now he was to be, in the fullest and deepest sense of the word, “a son of Abraham,” a far truer son of his than many who prided themselves on their descent from the “father of the faithful.”<\/p>\n

Thus earnestness <\/em>of spirit completely prevailed.<\/p>\n

1<\/strong>. Only earnestness <\/em>will prevail. Indifference <\/em>will go down to the death from which it is already not far removed. Halfheartedness <\/em>will go only a very little way towards the goal; it will have to take some trouble and to suffer some pains, but it will not win the prize. Even impulsiveness, <\/em>which bears a considerable resemblance to earnestness, but is not the same thing, will fail before the way is trodden and the end secured. Only earnestness wins.<\/p>\n

2<\/strong>. It always must. <\/em>Whatever comes in the way; whatever inward or outward obstacles present themselves; whatever personal or social hindrances intervene; however victory be delayed; notwithstanding that the case may again and again seem hopeless;still in the end earnestness will succeed. Jesus Christ will manifest himself; he will be found in the home; his presence and his grace will fill the soul with joy; he will declare sonship and heirship to his devoted and determined follower.C.<\/p>\n

Luk 19:9<\/span><\/strong><\/p>\n

Forfeiture and recovery.<\/strong><\/p>\n

Our Lord’s words refer in the first instance to<\/p>\n

I. THE<\/strong> LOSS<\/strong> AND<\/strong> RECOVERY<\/strong> BY<\/strong> ZACCHAEUS<\/strong> of his place in the commonwealth of Israel.<\/p>\n

1<\/strong>. He had forfeited this. It was by no means inalienable. Only they were the true children of Abraham who did the deeds, who lived the life, who were possessed with the spirit, of Abraham. So our Lord taught himself (see Joh 8:39<\/span>). This was Paul’s doctrine also (Rom 2:28<\/span>, Rom 2:29<\/span>; Rom 9:7<\/span>; Gal 3:7<\/span>). The true child of Abraham was he who walked by faith, who was the servant and the friend of God (Isa 41:8<\/span>). But Zacchaeus had lost this true, this real and effectual sonship, For he had been living the life of sense, and not of faith; he had departed from the service of God, and engaged in the practice of extortion and corruption. He had ceased to be the friend of God, and made friendship with an evil world.<\/p>\n

2<\/strong>. But now he was in the path of restoration. He was penitent; he was a seeker after heavenly wisdom in Jesus Christ; and this meant renewal of heart and life; it meant rising into a new and elevated region, breathing the pure air of devotion, of service, of righteousness; it meant the recovery of the forfeited birthright. Salvation had come to himself and his household; once more he was “a son of Abraham.” We are thus led to look at<\/p>\n

II.<\/strong> THE<\/strong> SAD<\/strong> POSSIBILITIES<\/strong> OF<\/strong> FORFEITURE<\/strong> open to all the children of men. God made us to be heirs of all that is good and blessedof liberty, of truth, of honour and of love, of himself and of his kingdom. But sin comes in and spoils our heritage; under its evil ban we lose our good estate; our inheritance is forfeited; instead of being the “sons of God” and the “children of wisdom,” we become rather the “children of wrath.” We may forfeit:<\/p>\n

1<\/strong>. Our liberty. <\/em>We may become, how many do become, enslaved by some evil habit which holds them fast in its strong coilssome bodily or mental habit!<\/p>\n

2<\/strong>. Our hold upon the truth. <\/em>We may lose our faith in, and our appreciation of, the leading and vital doctrines which bring us into close and conscious fellowship with God.<\/p>\n

3<\/strong>. Our very manhood. <\/em>For there are many who suffer themselves to sink so low in the moral scale that they forfeit all claim to be accounted men; their lives are simply brutal.<\/p>\n

4<\/strong>. Our rightful place in the estimate of our fellow-men. <\/em>We may lose all the esteem, the confidence, and (consequently) the affection of our neighbours.<\/p>\n

5<\/strong>. The friendship of Jesus Christ. <\/em>Too often those who once walked with him and worked for him stand aside, and “walk no more” by his side; they leave his service, they lose his loving favour, they cannot be any longer counted among his friends. And with all this there must be the sad and grievous forfeiture of:<\/p>\n

6<\/strong>. The hope of eternal life. <\/em>For when fidelity is lost, hope is lost also.<\/p>\n

III.<\/strong> THE<\/strong> BLESSED<\/strong> OPENING<\/strong> FOR<\/strong> RESTORATION<\/strong> provided by the Saviour of souls. There is no “house,” however fallen, to which “salvation ‘ may not come; no human being, however sunk in sin and wrong, who may not be restored in the mercy of God by the power of Jesus Christ the Saviour. It is when he is admitted to the home and to the heart that recovery is attained. In him, for all earnest seekers, is escape from bondage and from error and unbelief; in his service is found the gradual but effectual return of the trust and the love of man; he offers the renewal of his friendship, and opens again the closed door of hope to the penitent and the believing spirit. The slave of sin becomes the son of God; the companion of the evil-doer becomes the friend and co-worker of Christ; the candidate for condemnation becomes the heir of heaven.C.<\/p>\n

Luk 19:10<\/span><\/strong><\/p>\n

The great purpose of Christ.<\/strong><\/p>\n

Mankind had lost its way utterly, its way from the home of God, from the fields of truth, from the path of holiness, from the fountains of joy; was wandering, blind and miserable, in forbidden ways; was stumbling on the dark mountains of error and sin. And the Son of man came to seek this erring and lost race, to lead it back again, to restore it to its heritage in wisdom, in righteousness, in God. This great and most beneficent purpose is enough of itself to explain such action as he took on this occasion; it covers the propriety of the conduct which seemed at the time so inexplicable to the good people of his day. For on what more fitting errand could the Saviour be engaged than on that of saving another human soul from its sin and its shame, and lifting it up into the light and liberty of the truth? But there are three reasons which we gain from the words or the actions of our Lord which perfectly justified him (and would justify us) in seeking out and saving a lost human soul.<\/p>\n

I.<\/strong> AN<\/strong> APPEAL<\/strong> TO<\/strong> OUR<\/strong> FINER<\/strong> AND<\/strong> NOBLER<\/strong> INSTINCTS<\/strong>. If you have a hundred sheep, and of these all but one are safely sheltered from the cold and protected from every peril, but that one is shut out, is away shivering in the blast, is exposed to the attack of the wild beast, is nearing the deadly precipice,your heart prompts you to, leave those that are safe, and to go and seek and rescue the one that is lost. Christ’s heart prompts him to find that human soul which is lost in the mazes of error, or caught in the meshes of vice, or starving on the barren plains of unbelief. The most generous instincts of our nature will help us to understand his action when he went to the house of the publican, or suffered the daughter of shame to come in penitence to his feet.<\/p>\n

II.<\/strong> AN<\/strong> APPEAL<\/strong> TO<\/strong> OUR<\/strong> HIGHER<\/strong> INTERESTS<\/strong>. We should put forth that labour in the field of sacred usefulness which is most remunerative. But which answers bestattention to the pretentious Pharisee, or to the shamefaced publican? To forgive fifty shillings to him who will first dispute the claim and then think nothing of your readiness to forego it will not be so satisfactory as to forgive five hundred pounds to him who is constrained to acknowledge the indebtedness, and is filled with gratitude to you for cancelling it. To endeavour to convince the scribe and the Pharisee of sin would have proved vain and fruitless work; but to lead some guilty ones to penitence and purity was to earn unbounded gratitude, and to unloose streams of devoted love that should refresh the parched and thirsty soil.<\/p>\n

III.<\/strong> AN<\/strong> APPEAL<\/strong> TO<\/strong> OUR<\/strong> SENSE<\/strong> OF<\/strong> DUTY<\/strong>. The physician has several patients; some of them are not very ill, and these have the idea that they know what ails them and what remedies will do them good; but there are two or three that are dangerously, perhaps desperately ill, who do not know what they should do for recovery, and who will gladly take his advice and adopt his measures. To whom should he go but to those who need him most and will receive him best?<\/p>\n

1.<\/strong> Let us enter more into the pitifulness of spiritual degradation. <\/em>Sin is to be condemned, and strong indignation is often a duty and even a grace. But it is also very pitiful. <\/em>Whether we find it in publican or harlot, in the covetous man or in the degraded woman, it is a thing to grieve over, even as Christ our Lord did, with a generous compassion; to affect our hearts with a pure and even deep distress. And it’ we should feel thus as we contemplate the condition of one <\/em>lost human being, what should our emotion be in view of the multitudes who are sunk in superstition, in wrongdoing, in utter hopelessness and helplessness! When we “see these multitudes,” should we not, like the Master, be “moved with compassion for them, because they are as sheep without a shepherd”? May we not well exclaim<\/p>\n

“My God, I feel the mournful scene,
And my heart bleeds for dying men,
While fain my pity would reclaim
And snatch the firebrands from the flame”!<\/p>\n

2.<\/strong> Let us avail ourselves of every means for seeking and saving the lost: <\/em>whether it be individual effort, or action in combination with others, or liberal contribution to the missionary institution, let every opportunity be taken to follow in the path of love once trodden by “those sacred feet.”C.<\/p>\n

Luk 19:10<\/span><\/strong><\/p>\n

Saving the lost.<\/strong><\/p>\n

It has been questioned whether there can be mentioned one word which is more pathetic than any other. It might be well maintained that this word would be found in our text. What truly and profoundly pathetic pictures are called up before us by the sound of the word, “lost”! It speaks to us of the vessel <\/em>far out of its track and drifting toward the rocks where it will find its ruin; it speaks of the traveller <\/em>lost among the mountains, moving toward the precipice over which he is bound to fall and perish; it speaks of the firm<\/em> whose affairs have been growing serious and have now become desperate, before which there is no other prospect than the closed door and a place in the gazette; and it speaks of the sad story, old as sin but young as yesterday, of one that has been deceived and led astray, over whose character and over whose future the darkest shadows rest. But our text reminds us of<\/p>\n

I.<\/strong> THE<\/strong> LOST<\/strong> WORLD<\/strong> WHICH<\/strong> CHRIST<\/strong> CAME<\/strong> TO<\/strong> SAVE<\/strong>.<\/p>\n

1<\/strong>. There was a day in the history of heaven when it was announced that a new world was lost; that a race created in its Divine Maker’s image was lost, had departed from the truth and wisdom of God, had left its home in his love, and had wandered away in guilt and wrong.<\/p>\n

2<\/strong>. Only God himself could comprehend what that <\/em>meant; what evil, what sorrow, what error, what darkness of soul, what wretchedness of life, what degradation of character, what death-fulness.<\/p>\n

3<\/strong>. But the Son of God determined to restore it; ordered everything in his holy providence that would prepare for his own personal intervention; in due time manifested himself in the flesh, spake, wrought, lived, suffered, died, arose, reascended; left behind him the great work of redemption in all its fulness and fitnessthe gospel of the grace of God.<\/p>\n

II.<\/strong> THE<\/strong> LOST<\/strong> SOUL<\/strong> WHICH<\/strong> HE<\/strong> IS<\/strong> EVER<\/strong> SEEKING<\/strong> AND<\/strong> SAVING<\/strong>.<\/p>\n

1<\/strong>. The sense in which each sinful human soul is lost.<\/em><\/p>\n

(1)<\/strong> It has lost its way; <\/em>it is a traveller going in the wrong direction, away from his home toward the perilous precipice.<\/p>\n

(2)<\/strong> It has lost its treasure, <\/em>its heritage; for it has lost its peace, its harmony, its accordance with all those beings to whom it is most nearly and vitally related; it has lost its hopes.<\/p>\n

(3)<\/strong> It has lost its worth, <\/em>its likeness to the Holy One; it has been brought down to folly, to that which is unbeautiful and unworthy.<\/p>\n

2<\/strong>. The fact that Christ is seeking it.<\/em><\/p>\n

(1)<\/strong> He is tenderly interested in every human soul. <\/em>At all stages in its history. When it is in the far country he is regarding it with infinite compassion and Divine yearning; when the first thought of returning is kindled in the heart and the beginnings of penitence are seen; when there is earnestness which makes toward, but does not amount to, actual repentance; when the soul is seeking its Saviour<\/p>\n

(2)<\/strong> He is endeavouring to win it. <\/em>He is coming to it various approaches, laying a loving hand upon it at many points, addressing it in many tones, returning again and again to it in patient solicitude. “Behold, he stands at the door, and knocks.<\/p>\n

(3)<\/strong> Our only possible response. <\/em>Not, indeed, that we cannot <\/em>reject and refuse him; we can; <\/em>it is open to us to do that. But, then, how can we<\/em>? <\/em>If we would not be shamefully and guiltily ungrateful, if we would not make his dying and ever-living love to be of no avail to us, if we have any regard for our own present and immortal blessedness, if we would win the prize and enjoy the heritage of eternal life, the only possible response we can make to the seeking Saviour is to open wide the door of our hearts and bid him enter and take full possession of our grateful and loving spirit.C.<\/p>\n

Luk 19:12-27<\/span><\/strong><\/p>\n

Probation and award.<\/strong><\/p>\n

Jesus Christ here invites us to do two things.<\/p>\n

I.<\/strong> TO<\/strong> TREAT<\/strong> THIS<\/strong> LIFE<\/strong> AS<\/strong> A TIME<\/strong> OF<\/strong> SACRED<\/strong> OPPORTUNITY<\/strong>. The “nobleman” of the parable gave to his servants a certain sum, of which they were to make good use during his absence. His charge was this: “Occupy till I come.”<\/p>\n

1<\/strong>. The time of the nobleman’s absence stands for our mortal life. Whether it be long or short, our present life is a period during which we have to be preparing for another of far greater consequence. It is a probationary period, that on which the larger and more serious future depends. This is in harmony with our experience; for one part of our life is a preparation for another, and the nature of the succeeding period depends upon the character of that which precedes itchildhood for youth, youth for young manhood, etc.<\/p>\n

2<\/strong>. The “pound” of the parable stands for God-given opportunityfor the constitutional capacity with which we are endowed; for the favouring circumstances and facilities by which we are surrounded; for the Christian privileges with which we are blessed.<\/p>\n

3<\/strong>. The smallness of our endowment affords no escape from responsibility. Only “one pound.” It seems a very small sum for a nobleman to give in charge; but clearly it was large enough for a righteous requirement. No plea could be found in the littleness of the sum; it is not even urged. No man is entitled to say that his human spirit is worth nothing to God, his life worth nothing to the cause of righteousness; only God knows how valuable one human spirit, one earthly life, is.<\/p>\n

4<\/strong>. No slavish timidity will excuse the most faint-hearted (Luk 19:21<\/span>, Luk 19:22<\/span>). Our God is not a Being from whose service we have to turn because we shrink from his severity (Psa 103:8-14<\/span>; Isa 40:29<\/span>; Isa 57:16<\/span>; 2Co 8:12<\/span>).<\/p>\n

II.<\/strong> TO<\/strong> LOOK<\/strong> FORWARD<\/strong> TO<\/strong> A DAY<\/strong> OF<\/strong> ACCOUNT<\/strong> AND<\/strong> OF<\/strong> AWARD<\/strong>.<\/p>\n

1<\/strong>. There will be a day of judgment. The nobleman will return and call his servants before him (Luk 19:15<\/span>). This may stand for some one great day, or we may still better look upon it as the day, when our earthly life terminates, and when we shall, as individual souls, stand before the Judge.<\/p>\n

2<\/strong>. God will require of us the use we have made of our opportunity; what we have gained; what we have done in the direction<\/p>\n

(1)<\/strong> of self-culture, ministering to the growth of our spiritual faculties;<\/p>\n

(2)<\/strong> of the service of our kind, enlightening and aiding and blessing them;<\/p>\n

(3) <\/strong>of magnifying the Name of our Divine Lord.<\/p>\n

3<\/strong>. He will express his Divine judgment concerning ushis warm approval of those who have been most faithful (Luk 19:17<\/span>); his acceptance of those who have not been unfaithful (Luk 19:19<\/span>); his displeasure with the unworthy (Luk 19:22<\/span>). We are to look for the clearly and fully expressed decision of Jesus Christ upon the character of our life-work, upon the comparative excellency or faultiness of our Christian life.<\/p>\n

4<\/strong>. He will determine the measure of our award by the degree of our fidelity (see Luk 19:17<\/span>, Luk 19:19<\/span>). The more faithful and devoted the life on earth, the larger the recompense, the brighter the crown, the broader the sphere, in the heavenly kingdom. The doctrine of Mat 20:14<\/span>, Mat 20:15<\/span> does not contradict this; it simply teaches that those to whom God gives a smaller share of bounty and of grace are not to complain because there are those to whom he grants a larger one. God is righteous, and he not only will not forget our work and labour of love (Heb 6:10<\/span>), but he will not allow those of his servants who have devoted their powers to his cause with the greatest energy, constancy, and self-sacrifice to miss the most generous and gracious recognition at his loving hand.C.<\/p>\n

Luk 19:12-24<\/span><\/strong><\/p>\n

Life a sacred opportunity.<\/strong><\/p>\n

We may bring out the main thought of our Master in this parable if we consider the four points of<\/p>\n

I.<\/strong> GOD<\/strong>‘S SOVEREIGNTY<\/strong> OF<\/strong> OUR<\/strong> LIFE<\/strong>. He is the Divine Lord of our life. It came from him; it is continued by him; it is enriched perpetually and liberally from his bountiful stores; and it is subject to his sway. He has a sovereign right to determine what it shall bewhat shall be its aim and its issue. He is the “nobleman;” we are “his <\/em>servants.” if we do think of objecting to his claim (Luk 19:14<\/span>), we shall only be disappointed and defeated in our rebelliousness of heart. He cannot be dethroned; against his right to rule there can be no appeal. Submission is our true wisdom, as it is our first and last obligation.<\/p>\n

II.<\/strong> THE<\/strong> SACRED<\/strong> CHARGE<\/strong> HE<\/strong> LAYS<\/strong> UPON<\/strong> US<\/strong>. He gives to each of us money (silver)a talent (Mat 25:1-46<\/span>.), a “pound” (text), and he says to each of us, “Occupy till I come.”<\/p>\n

1<\/strong>. The time of the nobleman’s absence represents our mortal life, or (more correctly) the period between our first sense of responsibility and the last hour of consciousness.<\/p>\n

2<\/strong>. The pound (talent)represents the opportunity of service which he places within our reach. This opportunity is compounded of<\/p>\n

(1)<\/strong> our natural capacitybodily, mental, spiritual; and of<\/p>\n

(2)<\/strong> all the favourable circumstances by which we are attended as we pass through our lifeeducation, home influence, capital, facilities for entering a sphere of activity, etc.<\/p>\n

And this sacred opportunity looks out in three directions:<\/p>\n

(1)<\/strong> the cultivation of our own nature;<\/p>\n

(2)<\/strong> the service of mankind; <\/p>\n

(3)<\/strong> the worship of God, and work in his broad field.<\/p>\n

The Lord of our life is saying to us, “Occupy till I come;” i.e. <\/em>put out this pound, employ this sacred opportunity now within your reach, turn it to good account, use your capacities and your circumstances for high and noble endsfor your own spiritual enlargement, for the good of your brethren, for the glory of Christ.<\/p>\n

III.<\/strong> THE<\/strong> REWARD<\/strong> OF<\/strong> FAITHFULNESS<\/strong>. (Luk 19:16-19<\/span>.) Here are two principles on which we may depend as guiding the Divine hand when the day of account arrives.<\/p>\n

1<\/strong>. Those who have done well will receive God’s gracious commendation and reward. To them he will express his good pleasure, and to them he will give an award.<\/p>\n

2<\/strong>. They who have been more faithful will receive the more gracious approval and the larger sphere. He who turns his one pound into ten has a warmer welcome and a more liberal reward; to him are those most gladdening words addressed, and to him are entrusted not five but ten cities over which to rule (Luk 19:17<\/span>). “Then shall every man have praise of God.” But then shall those who have striven hard and Toiled long and suffered much in the cause of Jesus Christ have a full measure of benediction; and to such will be apportioned a crown that will be bright indeed, a sphere that will be broad indeed.<\/p>\n

IV.<\/strong> THE<\/strong> PENALTY<\/strong> OF<\/strong> NEGLIGENCE<\/strong>. (Luk 19:20-24<\/span>.) The slothful servant may make excuses, but they will be brushed aside; he himself will be severely condemned; he will he divested of what he has left him; he will be sent into saddest exile (Mat 25:30<\/span>). It is not the atheist, or the criminal, or the perpetrator of vicious deeds; it is not the outward and flagrant transgressor, who is here condemned and sentenced; it is the man who made nothing of his life; <\/em>it is the man who had no sense of sacred responsibility; it is he who withheld his powers from the service of God;it is he who is pronounced to be so guilty. To let our lives go by without making them a service and a blessing, to let our powers and our opportunities rust in mere disuse, is to be accumulating a debt which we shall not be able to discharge, and which will make us to appear bankrupt at the great account.C.<\/p>\n

Luk 19:26<\/span><\/strong><\/p>\n

The law of spiritual increase.<\/strong><\/p>\n

Here we have one of those paradoxes of Jesus Christ into the heart of which many have failed to find their way. Why, it is asked, should one who has <\/em>have more? will he not have too much? Why should he who has but little <\/em>lose the little he has? will he not be still worse off than ever? Where is the wisdom, where the righteousness of this course? This criticism arises from a pure misunderstanding of Christ’s meaning. We shall see what he meant if we consider<\/p>\n

I.<\/strong> THE<\/strong> VIEW<\/strong> CHRIST<\/strong> TOOK<\/strong> OF<\/strong> POSSESSION<\/strong>. When may a man be said to have <\/em>anything? When he has legal documents to prove that it belongs to him? Or when it is securely locked up in a box or buried in the earth? Not at all. It is when he is using it, <\/em>when he is turning it to account, when he is making it answer the purpose for which it exists. If a man lets an object rust in disuse, remain unemployed, he has it not, virtually and practically. It is not his at all; it does him no good, renders him no service, is to him as if it were not; he has it not, in truth. This accords perfectly with Christ’s usage in Mat 25:1-46<\/span>. There the men who put out their talents had <\/em>them; the man who hid his latent had it not. <\/em>He who does not make use of that which is at his command only “seemeth to have” (or thinketh he has) it (Luk 8:18<\/span>). It is use that really constitutes possession. This is not a mere fancy or conceit; it is the language of truth, it is the verdict of experience. The miser does not really possess his gold; it answers to him none of the ends which make it the valuable thing it is. He might as well own as many counters. He seems to have (thinks he has)money, but in truth he has <\/em>it not. It is thus with men of great intellectual capacity which they do not employ; their faculties, unused, are of no value to themselves or to others; they might as well be non-existent. According to the wise and true usage of the great Teacher, we have the things we use; those we use not we have not. Now we can understand<\/p>\n

II.<\/strong> THE<\/strong> DIVINE<\/strong> LAW<\/strong> OF<\/strong> INCREASE<\/strong> AND<\/strong> DECLINE<\/strong>. For this is not a mere action done on one particular occasion; there is nothing exceptional or arbitrary about it. It is a Divine method invariably adopted; a Divine principle running through the whole economy; a Divine law with illustrations on every hand. It affects us at every turn of our life, in every part of our nature. It applies to us considered:<\/p>\n

1<\/strong>. Physically. <\/em>The muscle that is used is developed; that which is neglected shrinks, and in time becomes wholly powerless. To him that has is given; from him that hath not is taken away.<\/p>\n

2<\/strong>. Mentally. <\/em>The boy who cultivates his intellectual capacities becomes mentally strong; every acquisition of knowledge is an increase of power; the more he knows the better he can learn: to him that has is given. But the boy who does not study, but wastes his youth in idleness, not only does not acquire knowledge; he loses the faculty of acquisition: from him that has not is taken away that (capacity) which he has.<\/p>\n

3<\/strong>. Spiritually.<\/em><\/p>\n

(1)<\/strong> Spiritual perception. <\/em>The little child can readily understand the elements of the Christian faith, and, apprehending them, go on to master “the deep things of God.” But the aged man who has learnt nothing of Divine truth through a long life of godlessness, is quite unteachable; he is dull of apprehension: from him has been taken away, etc.; his faculties have become shrivelled.<\/p>\n

(2)<\/strong> Christian work. <\/em>Every one has a certain capacity for usefulness; and he is bound to put it out at once; if he waits until his capacity has grown into a power, he will find that not only will he not gain the skill he is waiting for, but he will lose the capacity he now has. But if, on the other hand, he uses what he has, the exercise of his humblest talent will bring increase, and he will soon acquire the strength and facility he is eager to possess. What, therefore, we wish to be able to doteach, preach, pray, etc.we must set about doing; every intelligent, devout effort to do good means not only a little good done, but a little power gained. What we do poorly to-day we shall do fairly well to-morrow; be ourselves to-day, we shall surpass ourselves to-morrow. Aptitude comes with effort and exercise: to him that has is given.<\/p>\n

(3)<\/strong> Spiritual sensibility. <\/em>The little child is open to impression, and, if he yields to the truth he knows, that truth will always be effective; but if he rejects it his heart becomes hardened, and he becomes increasingly unresponsive: from him that has not, <\/em>etc. Thus God’s holy Law engirts us on every side; we cannot step outside it. It is determining our character and our destiny. We must act upon it, must turn it to good account. We must see to it that we really have what we seem to have, that we are using the talent, the opportunity, that is at our command. Then to us will be givenhere, on the earth, in the shape of increased faculty and multiplied usefulness; there, in the heavens, in the way of a far broader sphere of celestial service.C.<\/p>\n

Luk 19:28-38<\/span><\/strong><\/p>\n

Christ’s royalty.<\/strong><\/p>\n

Something like a royal procession is here described. On the foal of an ass, on which it comported as well with Oriental ideas of honour <\/em>as with Christian ideas of peace <\/em>that he should ride, the “King came, meek,” but <\/strong>not without attention and acclaim, into Jerusalem. A large company of the curious, the devout, and even the enthusiastic, welcomed him as “the King that came in the Name of the Lord.” At last, thought his disciples, his hour is come; at last their Master was entering on his heritage, was assuming his kingdom; at last their long-delayed hopes were to be fulfilled. Gladly they accepted and sustained the greetings of the multitude, and fondly, we may be sure, they hoped that a triumphant issue was at hand. But it had no such ending as they looked for. Jesus went into the temple, healed the sick, received the adoration of the children, whose voices (as we can well believe) were the last to sink into silence, and went quietly back to Bethany. What, then, did it mean? What was the service and significance of the scene?<\/p>\n

I.<\/strong> A VALUABLE<\/strong> REMINDER<\/strong> OF<\/strong> HIS<\/strong> POWER<\/strong> OF<\/strong> SELF<\/strong>–RESTRAINT<\/strong>. He had been moving among men as “one that serveth,” as one that “ministered.” He had moved as a very humble traveller along the path of human life. But how easy it would have been for him to call forth the honour of the people, and to live amid the excitements of popularity, and to reach the high places of power! But this he resolutely declined to do, choosing deliberately the lowlier but the nobler path of humble, holy service.<\/p>\n

II.<\/strong> A STRIKING<\/strong> INDICATION<\/strong> OF<\/strong> HIS<\/strong> ACCEPTANCE<\/strong> WITH<\/strong> THE<\/strong> PEOPLE<\/strong>, NO<\/strong> one can say that Christ’s teaching was not profound; it was deep as the very fountains of truth. No philosophy went further; he went down into the deep places of the human soul. Yet, while the philosophers made their appeal to the cultured, Christ addressed himself to the multitude, to the common human heart. And “all the people were very attentive to hear him.” So here, while the men who prided themselves on their knowledge looked on with angry disdain (Luk 19:29<\/span>), the people and the children were enthusiastic in his favourthey recognized in the Prophet of Nazareth the true Teacher that had come from God. Better be numbered among the simple-hearted who can appreciate the Divine than among the wise and learned who misread the providence of God, and stand sullen and silent while everything is inviting to joy and praise. Better be the ignorant cottager whose heart is full of reverence, or the little child who has the songs of Zion on his lips and the love of Jesus in his heart, than the learned critic who never bends the knee or bows the heart in homage to the true and the eternal.<\/p>\n

III.<\/strong> A HINT<\/strong> OF<\/strong> CHRIST<\/strong>‘S TRUE<\/strong> ROYALTY<\/strong>. The Messiah of the Jews was to be a King. To that conclusion prophecy pointed with unfailing finger, and on that event Jewish faith rested with gathering hope. The Son of David was to occupy his father’s throne; the daughters of Jerusalem were to rejoice because “her King was coming.” Claiming the Messiahship, Jesus was bound to claim this sovereignty, but how do this without encouraging the current fallacy as to his temporal and visible royalty? Is not this simple scene the answer? Christ then and thus said, “I am the King you are awaiting.” But its extreme simplicity and its transiency showed that he did not intend to wear the trappings and be surrounded with the common grandeurs of earthly royalty; it showed that he came not for pomps and pageantries and outward triumphs, but to seek a sovereignty of another kind in another realm altogether. That very simple and passing regal state was only an emblem of the spiritual sovereignty which was immeasurably, higher and more to be desired. Sweet to his ear may have been the acclaim of the populace and the hosannas of the children; but how much sweeter is the voice of man or woman or of little child who goes in glad submission to his feet to offer loyal service to the Divine Redeemer, to place heart and life beneath his gracious and benignant sway!<\/p>\n

IV.<\/strong> A PROPHECY<\/strong> OF<\/strong> FAR<\/strong> FUTURE<\/strong> GLORY<\/strong>. Never on this earth will that scene be re-enacted; but there is an hour coming when, in another realm, it will be amplified and perpetuated. Christ will be acknowledged King by all the hosts celestial and terrestrial. The transient gladness of the sacred city will be nothing to the everlasting joy of the new Jerusalem; the passing enthusiasm of that happy demonstration to the abiding blessedness of the life in the heavenly land. Yet may we take that one hour of Jerusalem’s acceptance of her King as a prelude and a prophecy of the adoration which the redeemed of every kindred and tribe shall pay him when they cast their crowns at his feet.<\/p>\n

“Oh that with yonder sacred throng
We at his feet may fall,” etc.!<\/p>\n

PRACTICAL LESSONS.<\/strong> We gather:<\/p>\n

1<\/strong>. That Jesus Christ is now claiming the real, spiritual sovereignty of ourselves. He is calling upon us not to strew his path with palm branches, but to offer him the first place in our heart; to yield him our perfect trust, our unfailing and unfading love, our cheerful and constant obedience.<\/p>\n

2<\/strong>. That the rest of soul which follows such surrender of ourselves is incomparably better than the passing exultation of a triumphal entry.<\/p>\n

3<\/strong>. That by loyal and devoted service in his cause we shall gain a place in the acclaiming company that will praise the King in his celestial glory.C.<\/p>\n

Luk 19:28<\/span><\/strong><\/p>\n

Eagerness in the upward path.<\/strong><\/p>\n

“He went before, ascending up to Jerusalem.” “To go to Corinth” once meant to give way to dissipation. What did it mean to “go to Jerusalem”? To the Jews generally it meant to go to some sacred service, to visit the temple of Jehovah, to enter the sacred precincts where sacrifice was offered to God. To Jesus Christ, now, it meant to go on to martyrdom and to death. But still to go thither was to “go up,” was to “ascend, and in his progress to that sacred city he did not lag behind, nor even walk abreast; he “went before,” he showed great eagerness in that upward and most honourable path. Such was his eagerness of soul that the disciples were astonished and even awed as they beheld it (Mar 10:32<\/span>); they were profoundly impressed with the ardour and intensity of his spirit: “As they followed they were afraid.” We may share the Saviour’s spirit of holy ardour and elevation as we tread<\/p>\n

I.<\/strong> THE<\/strong> PATH<\/strong> OF<\/strong> HOLY<\/strong> PRIVILEGE<\/strong>. When may we be said to be on the upward road so tar as our activities are concerned? When we are presiding? or when we are ruling? or when we are winning? or when we are rejoicing? It’-racy be so. But assuredly we are then on the way that slopes upward and heavenward when we are in the path of sacred privilege, when we are “on our way to God”to his nearer presence, to the worship of the Holy and the True One, to communion with the righteous Lord of all, to fellowship with Christ, to gathering at his table of love, to work in his vineyard. Then are we in the high places” in the heavenly places;” then are we engaged in an exercise of human power which is most worthy of our highest faculties and reflects dignity on our human nature; then are we “ascending” in spirit; and we do well to feel that it is not a time for slackness of speed, for exhaustion of spirit, for signs of weariness. We should show a sacred ardour, a holy eagerness, like unto him who “went before” as he ascended to Jerusalem. <\/p>\n

II.<\/strong> THE<\/strong> WAY<\/strong> OF<\/strong> WITNESS<\/strong>–BEARING<\/strong>. To go to Jerusalem was, to our Lord, to go where he should “bear witness to the truth” (Joh 18:37<\/span>); should bear witness by words, <\/em>of which many would be utterly misunderstood, and many treated with high disdain; should bear witness by suffering, <\/em>by calm, brave, patient endurance of wrong. And to do this was to go up, to ascend; as it is to-day, and will always be. Where shall we find the martyr-witnesses among mankind? Not as we look down, but as we look upup to the very loftiest altitudes that human foot has ever trodden. Kings and statesmen walk not along such lofty, such truly celestial paths as do they who speak amid derision or suffer without flinching to attest the living truth of God. When we go forward toward self-sacrifice for Christ’s sake we “ascend up” to the high places of the kingdom of God. It may well be with no faltering or lingering step, but with a free and forward movement, like him who now “went before,” that we move to those sacred and noble levels.<\/p>\n

III.<\/strong> THE<\/strong> MOUNT<\/strong> OF<\/strong> TRANSLATION<\/strong>. Jesus went up to Jerusalem, to Calvary, to that wondrous redeeming death which is the world’s great sacrifice. We may well say that he ascended to that. That was the culminating point of his career; that not only concluded, but crowned his course. And after receiving all the light which he has shed upon it, we need not be ever speaking of death as a dark valley down which we must descend; we may rather regard it as a mount of translation up which we move. In all things physical, indeed, we descend to die; our powers become lower, our life grows less. But we walk by faith in Christ Jesus. And by faith we regard ourselves as going up to the gateway which admits to the celestial glories. In view of that which immediately afterwards awaits us, we need not lag behind; we may press forward, like our Master, as we draw toward the close, and may eagerly pass on the way which ends in death and victory.C.<\/p>\n

Luk 19:39<\/span><\/strong>, <\/strong>Luk 19:40<\/span><\/strong><\/p>\n

Suppression and expression.<\/strong><\/p>\n

It is not difficult to find the meaning of our Lord in this hyperbolical utterance of his. “Why should I silence my disciples?” he says. “Of what use would it be to suppress such strong feelings as theirs? Feeling will always find its vent. If suppressed in one form, it will express itself in another; if driven underground in one spot, it will only come up in another; if these human beings whose hearts are so filled with exultation were silenced, the very stones would cry out.” It is useless, and worse than useless, to try to extinguish enthusiasm by a hard repressive commandment. The folly of suppression and the wisdom of allowing and inviting, indeed of providing, the means of suitable expression will apply to many things.<\/p>\n

I.<\/strong> YOUTHFUL<\/strong> CURIOSITY<\/strong>. Curiosity is an irrepressible thing; it will be satisfied. Age cannot extinguish it, try how it may. It may have occasion to check it, but its true wisdom is to guide itto take the necessary trouble to satisfy it in the best possible way. Curiosity is not a plant of the evil one; it is rooted in the soul by the heavenly Father; it is a main source of knowledge; it ought to be wisely but amply nourished. If we endeavour to suppress it we shall find that it will not be <\/em>suppressed, but will find other ways of satisfaction than those we disallow.<\/p>\n

II.<\/strong> THE<\/strong> LOVE<\/strong> OF<\/strong> LIBERTY<\/strong>. A desire for freedom and independence is a strong sentiment of the human soul. Where intelligence exists there it will arise and assert itself. It will not be put down; it cannot be put out. Authority may “rebuke” it, as the Pharisees wanted Christ to act on this occasion; but the Lord of our nature knows that it will be heard and must be respected. Neither domestic, nor social, nor national, nor ecclesiastical despotism can survive beyond a certain time. The aspirations of the human soul for freedom will not be denied. If not permitted a wise and rightful form of action, they will take improper and harmful ones.<\/p>\n

III.<\/strong> THE<\/strong> RELIGIOUS<\/strong> SENTIMENT<\/strong> IN<\/strong> MAN<\/strong>. Philosophy has tried to silence the voice of faith; it has undertaken to rebuke the disciples; and it has temporarily and superficially succeeded. But it has found that so deep and so strong is the religious sentiment in man that when religion is driven down below the surface it comes out again in superstition in some form or other. The sense of the Supreme, a yearning of the human heart for the living God, is not to be erased from the soul, is not to be removed from the life of man.<\/p>\n

IV.<\/strong> DEFINITE<\/strong> RELIGIOUS<\/strong> CONVICTIONS<\/strong>. These also are not to be suppressed. Men have taken very various views of the doctrines of the Christian faith; and, as we know too well, opponents have not only “rebuked,” but tried arrogantly and forcibly to silence, those who have differed from them. But they have not succeeded. Religious conviction is an inextinguishable force; slain in the persons of its champions, it rises again and reappears, often in tenfold power.<\/p>\n

V.<\/strong> RELIGIOUS<\/strong> ENTHUSIASM<\/strong>. To this the words of our Lord primarily and most properly apply. Religious fervour may frequently be disposed to take a form which we do not think the best, or even the suitable and becoming. But we must take care how we deal with it. It is not a thing to be suppressed; it is to be encouraged and enlightened and guided. It is, or it has within it, a true, living power; this power is of God, and is for good. Abruptly and harshly rebuked and silenced, it will only assert itself in other and probably still more questionable forms. Treated with Christian sympathy and encouragement (see Luk 10:1-42 :49, 50), informed and enlightened by superior intelligence, directed into wise channels, it may do a noble work for the Master and mankind.<\/p>\n

1<\/strong>. Let not a young enthusiasm be mindful only of its own exuberance; let it be regardful of the judgment and feeling of experience.<\/p>\n

2<\/strong>. Let experience be tolerant of eager-hearted enthusiasm, and be prepared to count it amongst its friends.C.<\/p>\n

Luk 19:41<\/span><\/strong><\/p>\n

The tears of Christ.<\/strong><\/p>\n

We are touched by the tears of a little child; for they are the sign of a genuine, if a simple, sorrow. Much more are we affected by the tears of a strong and brave man. When a man of vigorous intelligence, accustomed to command himself, gives way to tears, then we feel that we are in the presence of a very deep and sad emotion. Such were the tears of Christ. Twice, at least, he wept; and on this occasion we understand that he gave free vent to an overpowering distress. The tears of Christ speak of two things more especially.<\/p>\n

I.<\/strong> HIS<\/strong> TENDER<\/strong> SYMPATHY<\/strong> WITH<\/strong> HUMAN<\/strong> SORROW<\/strong>, The grief which now overwhelmed the Saviour was (as we shall see) very largely due to his sense of its past and its approaching guilt. But it was also due, in part, to his foreknowledge of the sufferings its inhabitants must endure. An intense sympathy with human woe was and is a very large element in the character and life of Jesus Christ.<\/p>\n

1<\/strong>. It was his compassion for our race that brought him from abovethat we by his poverty might become rich.<\/p>\n

2<\/strong>. It was this which, more than anything else, accounts for the miracles he wrought. He could not see the blind, and the lame, and the fever-stricken, and the leprous without tendering them the restoring grace it was in his power to bestow. He could not see mourning parents and weeping sisters without healing the heart-wounds he was able to cure.<\/p>\n

3<\/strong>. It was this which drew to himself the confidence and affection of loving hearts. It was no wonder that pitiful women and tender-hearted children, and men whose hearts were unhardened by the world, were drawn in trust and love to the responsive Son of man, whose step was always stopped by a human cry, to whose compassion no stricken man or woman ever appealed in vain.<\/p>\n

4<\/strong>. It is this feature of his character which makes him so dear to us now as our Divine Friend. For in this world, where sorrow treads so fast on the heels of joy, and where human comforters so often fail us, of what priceless value is it to have in that Everlasting One, who is the Ever-present One, a Friend who is “touched” with our griefs, and who still carries our sorrows by the power of his sympathy!<\/p>\n

(1)<\/strong> Let us thank God that we have <\/em>such a Friend in him; and<\/p>\n

(2)<\/strong> let us resolve before God that such a friend will we seek and strive to be.<\/em><\/p>\n

II.<\/strong> HIS<\/strong> PROFOUND<\/strong> REGRET<\/strong> FOR<\/strong> THOSE<\/strong> WHO<\/strong> ARE<\/strong> IN<\/strong> THE<\/strong> WRONG<\/strong>. With what eyes do we look upon human sin when we see it at its worst? How are we affected by the sight of a drunkard, of a thief, of a foul-mouthed and fallen woman? Are we filled with contempt? Many bad things are indeed contemptible; but there is a view to be taken which is worthier and more Christ-like than that; a view which is more humane and more Divinea feeling of profound pitifulness and sorrowful regret. It was this which filled the heart of Christ when he looked upon Jerusalem, and that called forth his tearful lamentation. Much was there about that city that might well move his righteous anger, that did call down his strong, unsparing indignation (Mat 23:1-39<\/span>.)its spiritual arrogance, its religious egotism, its fearful pretentiousness, its deep-seated hypocrisy, its heartless cruelty, its whitewash of ceremony without <\/em>with all its corruptness and selfishness within. <\/em>But Jesus forebore to denounce; he stopped to weep. He was most powerfully affected by the thought that Jerusalem might have been so much to God and man, and waswhat she was. Jesus Christ was not so much angered as he was saddened by the presence and the sight of sin. He might have withered it up in his wrath, but he rather wept over it in his pity. This is the Christian spirit to be cherished and to be manifested by ourselves. We must contemn the contemptible; but we rise to higher ground when we pity the erring because they are in error, when we mourn over the fallen because they are down so low, when we grieve for those who are afar off because they are astray from God and blessedness. But we must not only weep for those who are in the wrong because they are in the wrong. We must do our utmost to set them right. “How often” did Christ seek to gather those sons and daughters of Jerusalem under the wings of his love! How often and how earnestly should we seek to reclaim and to restore!C.<\/p>\n

Luk 19:41<\/span><\/strong>, <\/strong>Luk 19:42<\/span><\/strong><\/p>\n

Judaea and England.<\/strong><\/p>\n

Did Jesus Christ grieve over Jerusalem as a patriot over his own country? Was there an element of patriotic sorrow in that touching and tearful lament? Did he love that land any the more because, as concerning the flesh, he was the Son of David, was born at Bethlehem, and regarded the Jews as his fellow-citizens? The idea is open to one objection. To be a patriot seems to put a man under limitation. To love our own country more than others is to love others less than our own. We shrink from associating with him anything that even looks like partiality or partisanship. On the other hand, we must take care that we do not lose the human in our desire to preserve the Divine. Might not the same consideration be urged against our Lord cherishing a peculiar regard and affection for his mother, his sisters, his brothers, his personal friends? But who can doubt that there was especial love in his heart for these? There was then, probably, something of patriotic grief in those tears of Christ, an additional pang in his heart, as he thought that it was Jerusalem itself, the city round which so many associations gathered, whose guilt and doom stood in clear, sad vision before him. However that may be, he felt deep compassion as he looked forward to<\/p>\n

I.<\/strong> THE<\/strong> FUTURE<\/strong> OF<\/strong> THE<\/strong> HOLY<\/strong> LAND<\/strong>. We speak of the land or country, though it was the city of Jerusalem over which he wept. But in the sense in which “Paris is France” Jerusalem was Judaea, was Israel itself. It was the strength, the light, the glory, of the land; it was the centre to which all the inhabitants looked and journeyed; it was the source of the people’s habits and beliefs. The capital taken, everything was well-nigh gone, the fate of the country was settled. Concerning this people, this nation, Jesus Christ felt, as he beheld the city:<\/p>\n

1<\/strong>. That it had been enriched with peculiar privilege.<\/em><\/p>\n

(1)<\/strong> Commencing with a signal and glorious deliverance from bondage;<\/p>\n

(2)<\/strong> continued with the granting of a Law and a system admirably fitted to save them from surrounding superstitions and impurities;<\/p>\n

(3)<\/strong> multiplied by the coming of psalmist and of prophet with inspiring song and elevating speech and life, uplifting their imagination and cleansing their conscience;<\/p>\n

(4)<\/strong> enhanced by the strong and severe, but yet kind and merciful, discipline through which they were made to pass;<\/p>\n

(5)<\/strong> culminating in the presence, the teaching, the life, of him, in whom One wiser than Solomon, mightier than David, devouter than Samuel, nobler than Elijah and John, “was there.”<\/p>\n

2<\/strong>. That it was charged with a high and sacred mission. <\/em>It was designed by God to be the depository and guardian of his Divine truth, to hold fast and to hold high those great verities which are the strength, the life, and the glory of our manhood. Just what part it was to have played, and what exact service it would have rendered our race had it been loyal and true, may be questioned by us. But it would undoubtedly have played a very great part, and been, as a nation, the great factor in the restitution of mankind.<\/p>\n

3<\/strong>. That it had now missed its chance, <\/em>and was hastening to its doom.<\/em><\/p>\n

(1)<\/strong> The Hebrew faith had become a hollow formality, a mere ritual, from which true reverence, love, charity, earnestness, were all absent; and<\/p>\n

(2)<\/strong> the nation was in the very act of rejecting and was about to slay its Messiah, thus going down into the darkest crime and then going on to the saddest disaster. We glance at<\/p>\n

II.<\/strong> THE<\/strong> FUTURE<\/strong> OF<\/strong> OUR<\/strong> OWN<\/strong> COUNTRY<\/strong>. There is no little parallelism between Judaea and England.<\/p>\n

1<\/strong>. God has enriched our land with peculiar<\/em> privileges. <\/em>We have<\/p>\n

(1)<\/strong> a large share of religious liberty;<\/p>\n

(2)<\/strong> a good measure of spiritual enlightenment, not indeed without some dark shadows of ignorance and superstition;<\/p>\n

(3)<\/strong> numerous and strong organizations covering the land, whose function is to teach, to guide, to guard, to rescue, and redeem. May we not say, “He hath not dealt so with any nation; as for his statutes and commandments, they have not known them” as we have known them?<\/p>\n

2<\/strong>. God has given us a high and a great mission <\/em>to perform. Responsibility goes with privilege; it is, indeed, the obverse side of the same thing. We have not only to present to his view “a holy nation” within our own borders, to raise our own community to the height of Christian knowledge, of social purity, of national well-being in all its forms; but also to diffuse the light of Divine truth far and wide, and to make our influence tell for peace, righteousness, and truth in every quarter of the globe.<\/p>\n

3<\/strong>. We have to consider whether we are declining <\/em>that mission <\/em>or are fulfilling it. <\/em>That is s question which cannot be determined bey public professions; nor by the number or character of our sanctuaries; nor by t number or constitution of our Churches. It can only be determined by the actual spiritual and moral condition of our people, of the multitudes and millions of our citizens; and by the earnestness and devotedness of Christian men and women in the field of sacred work. By these criteria we stand or fall.C.<\/p>\n

Luk 19:44<\/span><\/strong><\/p>\n

The time of visitation.<\/strong><\/p>\n

“This thy day;” “The time of thy visitation.” What is it that makes man, everywhere and under all conditions, so deeply interesting? He is found on savage shores in nakedness and barbarism, in idolatrous lands living in saddest superstition, in the slums and purlieus of great cities as debased and vicious as the brutes of the field, yet still most interesting. It is because God made man for himself, and, far as he has wandered from his side, it is still open to him to return. It is because man was created to move along the loftiest levels, and, low as he has fallen, it is in him to rise. <\/em>Bring to bear the right influences upon him, and from the very lowest depths of debasement and dishonour he may attain to noble heights of excellency and power. Again and again in the history of mankind and of individual men has this been proved to be true. Illustrative and reassuring instances can be adduced in which whole tribes, or even nations, and in which particular men and women, have been visited with “the truth and grace of Jesus Christ,” and have been lifted up to knowledge, to virtue, to piety, to spiritual beauty, to preparedness for the heavenly sphere. But the serious aspect of this truth is that which is here suggested, viz. that God’s dealings with us may reach a climax which is ignorantly and fatally neglected. <\/em>We know how true this was of the Hebrew people. God’s dealings with them (see previous homily) were long-continued, varied, gracious; they culminated in the coming of the King’s Son. Then Divine Wisdom uttered its voice in their hearing; then Divine Power wrought its marvels of mercy before their very eyes; then Divine Purity lived its life of loveliness; and Divine Love manifested itself in a hundred forms of kindness and of pity in the very midst of them. But “this their day,” this “time of their visitation,” they did not know. Israel missed its golden chance, and went down, as a nation, to rise no more. But looking at God’s redemptive dealing with ourselves, as individual spirits, we see<\/p>\n

I.<\/strong> How OFTEN<\/strong> GOD<\/strong> VISITS<\/strong> US<\/strong> in his redeeming love. In childhood, by a mother’s tenderness; in youth, by a father’s wisdom; in young manhood (womanhood), by many voices of the home and of the Church, uniting to say, “Thy God hath commanded thy strength;” in prime, by some chastening providence, laying his hand upon us and constraining us to listen and to understand.<\/p>\n

II.<\/strong> HOW<\/strong> HIS<\/strong> DEALINGS<\/strong> WITH<\/strong> US<\/strong> CULMINATE<\/strong> in some day of grace. There comes a time in the history of soulsit may come in any period of lifewhen “the powers of the world to come” are most strongly felt, when God’s nearness is most vividly realized, when the claims of Christ most forcibly touch and move the soul, when the kingdom of God is very near, and its gates are seen to stand wide open. It is “this thy day,” it is the “time of visitation” to such a human heart.<\/p>\n

III.<\/strong> HOW<\/strong> WISE<\/strong>, THEN<\/strong>, IS<\/strong> IMMEDIATE<\/strong> ACTION<\/strong>! How wise and well for us to know <\/em>the time of our visitation, to recognize our great and priceless opportunity, to flee to the seeking Saviour “swift as the morning light,” lest the golden chance be gone, the gates of opportunity be closed!C.<\/p>\n

Luk 19:46<\/span><\/strong><\/p>\n

The house of prayer.<\/strong><\/p>\n

The strong indignation of our Lord shown on this occasion is a plain indication of the importance he attached to right thought concerning the sanctuary, and to the right use of it. He brought into prominence the act of prayer as that which should, above all things, characterize the house of God. We enter into his thought if we consider<\/p>\n

I.<\/strong> THE<\/strong> SENSE<\/strong> IN<\/strong> WHICH<\/strong> SACRIFICE<\/strong> WAS<\/strong> PRAYER<\/strong>. The temple existed primarily and pre-eminently for sacrifice. There, and there alone, might sacrifices be offered to the Lord. It was the one place in all the land where the sin offerings and the burnt offerings could be presented. Was it not, then, essentially, the place of sacrifice<\/em>? <\/em>Truly; but sacrifice, when rightly viewed, was a form of prayer. <\/em>In it and by it the offerer drew near, consciously, to the loving God; in it he made confession of sin to God; in it he made acknowledgment of his continual indebtedness to God; in it he supplicated the mercy and the grace of God. But this is <\/em>prayer; it is prayer in the form of offering rather than in words. Less than thisthis conscious approach, this confession, thanksgiving, and supplicationis not prayer at all. Inasmuch, then, as the temple was the place of sacrifice, it was the place of prayer.<\/p>\n

II.<\/strong> THE<\/strong> FACT<\/strong> THAT<\/strong> THERE<\/strong> WAS<\/strong> ROOM<\/strong> IN<\/strong> THE<\/strong> TEMPLE<\/strong> FOR<\/strong> PRAYER<\/strong> AS<\/strong> WE<\/strong> ORDINARILY<\/strong> UNDERSTAND<\/strong> IT<\/strong>. We gather from our Lord’s own words that the temple was the place commonly chosen by the people for the offering of prayer (Luk 18:10<\/span>). It was toward the temple that the exiled Jews looked when they knelt down to pray in distant lands; and it was in the temple that they stood to pray when that sacred building was within reach. It was, no doubt, regarded as of all places in the world the very fittest in which to realize the presence of Jehovah, and to spread forth the soul’s desires and aspirations before him. There were many places for prayer, but that was the <\/em>place of prayer.<\/p>\n

III.<\/strong> THE<\/strong> PLACE<\/strong> OF<\/strong> PRAYER<\/strong> IN<\/strong> THE<\/strong> CHRISTIAN<\/strong> SANCTUARY<\/strong>. By what, above all things else, should the Christian sanctuary be characterized?<\/p>\n

1<\/strong>. It should be the place of common assembly. <\/em>Where all classes of the people meet together, the rich and the poor, and feel that the Lord is the Maker of them all (Pro 22:2<\/span>); where the learned and the unlearned worship and bow down together, and “kneel before the Lord their Maker” (Psa 95:6<\/span>); it is the place where human spirits meet, and where earthly circumstances are of no account whateverwhere wealth does not weigh, and rank creates no distinction.<\/p>\n

2<\/strong>. It should be the place of spiritual enlightenment.<\/em><\/p>\n

(1)<\/strong> Where the Word of God is read, and should be read impressively and effectually; for there is nothing in literature which is more fitted to attract and interest a miscellaneous assembly;<\/p>\n

(2)<\/strong> where the will of God is faithfully delivered, and the gospel of Christ expounded and enforced;<\/p>\n

(3)<\/strong> where the cause of the Master and of mankind is fully and earnestly pleaded. But most especially is it:<\/p>\n

3<\/strong>. The place of prayer. <\/em>Here, either in sacred psalmody, or through some prepared formula, or led by the extemporaneous thought and aspiration of the minister, the worshippers draw nigh to <\/strong>God in every way in which he is approached by manin adoration, in communion, in thanksgiving, in confession, in supplication, in consecration. No worshipper in the house of the Lord can reach a higher level of spiritual attainment than when he pours out his heart in prayer to God in these various utterances; and no minister in the house of the Lord can render to the people gathered together a truer or higher service than when he helps them thus to approach the Father of spirits, and thus to come into direct communion with him. Then is the house of God put to its noblest and worthiest use when it is made by those who meet within its wails “the house of prayer.”C.<\/p>\n

Luk 19:46<\/span><\/strong><\/p>\n

Desecration.<\/strong><\/p>\n

Our Lord was touched and troubled with a holy indignation as he saw the temple of Jehovah turned into a place of traffic; that which was intended for the approach of the human spirit to God made to serve the purpose of hard bargaining, and even, as we judge from the language of the text, of dishonest dealings. It was a shocking, an intolerable desecration, and, exerting the authority which always resided in him and which he occasionally put into exercise, he drove these hucksters from the sacred place which they were desecrating by their presence and their practices, What places are we now tempted to desecrate?<\/p>\n

I.<\/strong> THE<\/strong> SANCTUARY<\/strong>. When, instead of making it a place of worship, of drawing near to God, of speaking to him or for him, of learning something more of his holy will, we make it a place for distinguishing ourselves, or for advertising our respectability, or for gaining enjoyment which is wholly unspiritual.<\/p>\n

II.<\/strong> THE<\/strong> HOME<\/strong>. When that which should be the abode of peace, of love, of purity, of fellowship, of tenderness, of gracious ministry, of quiet growth and joy, is turned into a scene of bitterness, of recrimination, of estrangement, of deterioration, of unhappiness.<\/p>\n

III.<\/strong> THE<\/strong> PLACE<\/strong> OF<\/strong> BUSINESS<\/strong>. That might be a sphere where valuable virtues and most acceptable graces are manifested and are strengthenedtruth, equity, courtesy, honour, courage, sagacity; too often it is nothing better than a sphere in which deceit, low cunning, dishonesty, a mean and miserable selfishness, are sown and reaped bountifully.<\/p>\n

IV.<\/strong> THE<\/strong> HUMAN<\/strong> BODY<\/strong>. In our treatment of this bodily frame, so skilfully and so wonderfully made, so nicely adjusted to receive and convey impressions from and to the outside world of man and nature, we may and we should act as if we were dealing with a very sacred thing. By cleanliness, by moderation, by purity; by entertaining through the ear and the eye God’s own truth and wisdom; by employing the tongue to speak his love and to sing his praise; by letting the graces of Christian character write themselves, as they will, in lineaments of beauty upon our countenance; by letting our bodies be, as they may be, the very temples of the Holy Ghost (1Co 6:19<\/span>),we may make them worthy and sacred in the sight of God. But when we regard them as mere instruments of gratification, and make them the ministers of sinful and even shameful pleasure, how great is such desecration before God!<\/p>\n

V.<\/strong> HUMAN<\/strong> LIFE<\/strong>. It is here that the Holy One most often sees with Divine regret a pitiful desecration. He gave us our life that it might be spent, through all its stages, in sacred service, in spiritual growth, in elevating joy, in excellent preparation for the larger and fuller life beyond. How grievously is it desecrated when it is turned into a time for mere pecuniary acquisition, or for mere fleshly enjoyment, or for mere emptiness and aimlessness of existence!<\/p>\n

1<\/strong>. What a pitiful waste is this I and how it will one day be deplored as absolutely irreparable!<\/p>\n

2<\/strong>. How perilous to form such evil habits of the soul, every day becoming more fixed l how wise to hear the Master’s voice summoning us to noble service, “Why stand ye all the day idle? go, work in my vineyard”!C.<\/p>\n

Luk 19:48<\/span><\/strong><\/p>\n

Christ’s popularity.<\/strong><\/p>\n

That Jesus Christ, as a Teacher, had no small share of popularity is beyond all question. “The people were astonished at his doctrine; for his word was with power;” “He taught them as one that had authority.” His hearers wanted to know “whence hath this Man this wisdom?” The officers of the Sanhedrin declared that “Never man spake like this Man.” His enemies’ purpose was defeated: “They could not find what they might do: for all the people were very attentive to hear him.” Large companies of men and women flocked to hear him; he had not to seek an audience; he had to seek shelter from their curiosity and intrusion. “Whence had this Man” this popularity? What was the source and the secret of it? There were<\/p>\n

I.<\/strong> THREE<\/strong> THINGS<\/strong> IN<\/strong> SPITE<\/strong> OF<\/strong> WHICH<\/strong> HE<\/strong> WAS<\/strong> POPULAR<\/strong> WITH<\/strong> THE<\/strong> PEOPLE<\/strong>.<\/p>\n

1<\/strong>. The depth of his doctrine. <\/em>Many gain a ready audience with the people by carefully restricting themselves to those truths which their hearers can easily understand: superficialities are generally acceptable. Not so with the great Teacher. He struck far below the surface, and was frequently announcing and enforcing truths which the majority of his hearers must have found “hard to be understood.” Many of his utterances were “hard sayings” (Joh 6:60<\/span>).<\/p>\n

2<\/strong>. The height of his purpose. <\/em>Christ would have “got on “with the multitude much further and faster if he had but brought down his teaching to the level of their national aspirations. But when they were thinking of something as shallow and as transitory as a political revolution, he was laying broad and deep the foundations of a spiritual, universal, everlasting kingdom of God. The strength and straightness of his charge. <\/em>“Do you suppose these men were extraordinary sinners? I tell you, Nay; but except ye repent,” etc.; “Except ye be converted, and become as little children, ye cannot enter <\/em>the kingdom;” “Except your righteousness exceed the righteousness of the scriber,” etc. (Luk 13:2<\/span>, Luk 13:3<\/span>; Mat 18:3<\/span>; Mat 5:20<\/span>). <\/p>\n

II.<\/strong> TWO<\/strong> THINGS<\/strong> WHICH<\/strong> CONTRIBUTED<\/strong> TO<\/strong>, WITHOUT<\/strong> ACCOUNTING<\/strong> FOR<\/strong>, HIS<\/strong> POPULARITY<\/strong>.<\/p>\n

1<\/strong>. The illustrativeness <\/em>of his style. He called to his aid all visible nature, all homely occupations, the familiarities of social and domestic life.<\/p>\n

“He talked of grass and wind and taint<\/p>\n

And fig trees and fair weather,<\/p>\n

And made it his delight to bring<\/p>\n

Heaven and the earth together.<\/p>\n

He spoke of lilies, vines, and corn,<\/p>\n

The sparrow and the raven;<\/p>\n

And words so natural, yet so wise,<\/p>\n

Were on men’s hearts engraven.”<\/p>\n

2.<\/strong> The fearless front <\/em>he showed to those who were the worst enemies of the people. He denounced in unsparing terms the selfishness and rapacity as well as the pretentiousness and actual impiety of those who were fastening the bonds of a merciless and oppressive legality on the necks of their victims; and the people looked on with approval and with enjoyment. Men always listen with delight when oppression is unsparingly denounced. They always like to see the mask torn off the face of falsehood. But it is not here that the <\/em>secret of the popularity of Jesus is to be found.<\/p>\n

III.<\/strong> FOUR<\/strong> THINGS<\/strong> WHICH<\/strong> MADE<\/strong> CHRIST<\/strong>‘S TEACHING<\/strong> ACCEPTABLE<\/strong> TO<\/strong> THOSE<\/strong> WHO<\/strong> HEARD<\/strong> HIM<\/strong>, and may well make his doctrine acceptable to us to-day.<\/p>\n

1<\/strong>. He spoke of those things the truth of which <\/em>the people most wanted to know. <\/em>They did not want to know a number of legal niceties and small social and domestic proprieties of which the scribes spoke to them. They wanted to know what God thought of them, and how he felt toward them, and what was the way by which they could gain and claim his favour; what was the meaning and the purpose and the possibility of human life; what followed death; and what was the true hope for the after-time. On such themes Jesus spoke to men, and we need not wonder that “all the people listened attentively” as he spake.<\/p>\n

2<\/strong>. He spoke as one that knew. <\/em>He spoke “with authority, and not as the scribes.” “His word was with power.<\/em>“ <\/em>He did not indulge in hair-splitting argumentations, nor in vague and dreamy imaginings, nor in doubtful and unreliable guesses. He spake as one that knew; as one who could speak about God, because he came forth from him, and dwelt with him; about prayer, because he was in constant communion with Heaven; about righteousness, because he himself was pure in heart; about love, because his whole life was one act of self-denial. Oat of the depths of a living soul he gave the known facts of experience, the certain truths of God.<\/p>\n

3<\/strong>. His teaching was that of helpfulness and hopefulness. <\/em>He saw men “as sheep without a shepherd, tired out and lying down,” wandering, smitten, dying. He grieved over the multitudes that were being misled, and he longed to do them good, to lead them back; he knew that he could help, that he could restore them. So he announced himself as that One who came “to preach good tidings to the poor, to heal the broken-hearted, to preach deliverance to the captive;” he offered himself as One to whom all the heavy-laden might repair, and in whom they would find rest unto their souls. He stretched forth an uplifting hand to those who were thought by every one else to have fallen beyond recovery. He breathed hope and life into despairing and dying ears.<\/p>\n

4<\/strong>. His doctrine was sustained by his character and his life. <\/em>Men listened to him, not only because he “spake as never man spake,” but because he lived as never man lived beforein such perfect purity, in such constant devotion, in such self forgetting love, with such gracious and tender sympathy in his heart and upon his countenance. They listened to him with such wrapt attention because they loved him for his goodness and for his love.<\/p>\n

(1)<\/strong> Such popularity as springs from such sources as these we may desire and seek to obtain.<\/p>\n

(2)<\/strong> For these same reasons we should be as attentive to hear the Master as were “the common people who heard him gladly” when he lived amongst us.C.<\/p>\n

HOMILIES BY R.M. EDGAR<\/strong><\/p>\n

Luk 19:1-10<\/span><\/strong><\/p>\n

A son of Abraham found in Zacchaeus the publican.<\/strong><\/p>\n

The healing of blind Bartimaeus was not the only saving act done by Jesus at Jericho. A notable publican, called Zacchaeus, becomes the object of our Lord’s compassion and the subject of his grace. He was at the head of the custom-house, as we should now call it, and in his important post he had become rich. Having heard of Jesus and seen the advancing crowd, his curiosity prompted him to have a look at him if possible; but, being little of stature, he could not from the ground obtain the view he wished. Accordingly he ran before, climbed up into a sycamore tree, one of whose branches it has been supposed may have extended across the road, and, perched upon this, he awaited the advent of Jesus. How astonished he must have been to find Jesus pausing below his perch, looking up, naming him, and telling him, “Zacchaeus, make haste, and come down; for to-day I must abide at thy house”! Thus invited, he came down with all haste, and received Christ joyfully. Doubtless the Pharisees will murmur at Christ becoming the publican’s guest; but what does it matter when Zacchaeus is gathered into the kingdom of God, makes his declaration about future conduct, and receives the Lord’s assurance of being Abraham’s son? Let us notice the points of interest as they present themselves in this case.<\/p>\n

I.<\/strong> ZACCHAEUS<\/strong> NEEDED<\/strong> A SAVIOUR<\/strong>. For success is not sufficient for any man. He needs besides, salvation from sin, that is, from selfishness, and often from success itself. It is well when even curiosity leads a man to the Saviour, and to a sense of his great need. Zacchaeus’s case is instructive for us all. His need of a Saviour ought to emphasize our need.<\/p>\n

II.<\/strong> HIS<\/strong> HINDRANCES<\/strong>. IN<\/strong> SEEKING<\/strong> THE<\/strong> SAVIOUR<\/strong>. And of these we shall only mention three.<\/p>\n

1<\/strong>. His riches. <\/em>These are often a great hindrance to souls. They compete with Christ as a ground of trust. Men are tempted to trust in uncertain riches instead of in the living God. Zacchaeus had, however, got over this hindrance, and, rich man though he was, he was not ashamed to climb the sycamore to get a sight of Jesus.<\/p>\n

2<\/strong>. His business. <\/em>For the tax-farming had been denounced and excommunicated by the Jewish authorities, so that Zacchaeus, because of his business, did not enjoy the means of grace in the measure and amount he might otherwise have done. Jesus had, however, overcome this hindrance by his own manly and merciful policy, and insisted on associating with publicans and sinners to save them. Every one should ask himself the question, however, if his business is a hindrance or a help to his salvation. Can we ask Christ to meet us in it and save us in it? or can we only expect him to save us from <\/em>it?<\/p>\n

3<\/strong>. His physical state. <\/em>His stature hindered him for a time from seeing Jesus, as the physical state of others often hinders them. But when one is thoroughly in earnest, he can overcome all hindrances as Zacchaeus did by climbing the sycamore. Hindrances may be changed by energetic action into helps and spiritual gains.<\/p>\n

III.<\/strong> SALVATION<\/strong> MEANS<\/strong> HEARTFELT<\/strong> SYMPATHY<\/strong> WITH<\/strong> A PERSONAL<\/strong> SAVIOUR<\/strong>. For salvation comes to us clothed in loving personality, and the advent of Jesus to our souls, as in the case of Zacchaeus, is the advent of salvation. What we are asked in the gospel to do is to trust a Person, and to accept of safety in his blessed society. There is no abstract and confusing process to be passed through, but a concrete and real fellowship to be entered on and enjoyed.<\/p>\n

IV.<\/strong> THE<\/strong> SAVED<\/strong> SOUL<\/strong> PROVES<\/strong> HIS<\/strong> SALVATION<\/strong> BY<\/strong> LIBERALITY<\/strong> AND<\/strong> RESTITUTION<\/strong>. As soon as Zacchaeus enters into sympathy with Christ, he makes a public profession. Here is his resolve deliberately made to Christ, “Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold” (Revised Version). His riches are now to be made a means of grace, enabling him, in the first place, liberally to make restitution to all wronged ones; and secondly, to dedicate largely to the poor. Contact with Christ has opened his heart and made him open-handed. Murmuring Pharisees might restrict their ostentatious almsgiving to a tenth, but converted Zacchaeus will dedicate a half to the wants of the poor! A rich man may thus make his wealth the basis of princely generosity, and reap a reward in the gratitude of God’s poor people.<\/p>\n

V.<\/strong> JESUS<\/strong> GIVES<\/strong> ZACCHAEUS<\/strong> A BLESSED<\/strong> ASSURANCE<\/strong> OF<\/strong> SONSHIP<\/strong>. For Zacchaeus, if originally a Jew, had forfeited through his tax-gathering his position in the Jewish Church. No longer would the son of Abraham or Jewish authorities regard him as a heir of the promises. But Jesus interposes and reinstates him in his position of privilege. He declares before the guests that Zacchaeus has been saved by his visit to his house, and that this salvation-visit is because the publican is also a son of Abraham. In this beautiful way the selecting love of God in Christ is set before the people and the assurance of Abrahamic sonship conveyed to the new convert. It is thus the Lord comforts those who trust in him. <\/p>\n

VI.<\/strong> CHRIST<\/strong> THUS<\/strong> DEMONSTRATES<\/strong> HIS<\/strong> MISSION<\/strong> TO<\/strong> SEEK<\/strong> AND<\/strong> SAVE<\/strong> THE<\/strong> LOST<\/strong>. Not by the parables of the fifteenth chapter merely does he demonstrate the merciful character of his mission, but also by such a missionary act as the salvation of Zacchaeus. As “the Son of man” he is interested in the welfare of his race, and finds in the lost the sphere of his gracious operation. It is thus he comforts the lost ones, by enabling them to see that they are the proper objects of his compassion.R.M.E.<\/p>\n

Luk 19:11-27<\/span><\/strong><\/p>\n

The law of capital in Christ’s kingdom.<\/strong><\/p>\n

Zacchaeus’s conversion and all the stir on leaving Jericho led many in the crowd to imagine that Christ was immediately to assume a visible kingdom. To remove misapprehension, therefore, he proceeds to tell them a parable which would at once rouse them to the necessity of working instead of indulging in lackadaisical waiting. Comparing himself to a nobleman who is going into a far country to receive a kingdom and to return, he compares his disciples to servants left to make the best of what is entrusted to them. The worldly minded as distinct from the servants are called his citizens, whose spirit is manifested in the message transmitted to him, “We will not have this man to reign over us.” Then the return of the crowned king is to be celebrated by the distribution of rewards and punishments as the case may be. Out of this significant parable we may learn the following lessons.<\/p>\n

I.<\/strong> IT<\/strong> IS<\/strong> IN<\/strong> HEAVEN<\/strong>, AND<\/strong> NOT<\/strong> ON<\/strong> EARTH<\/strong>, OUR<\/strong> LORD<\/strong> IS<\/strong> TO<\/strong> RECEIVE<\/strong> HIS<\/strong> KINGDOM<\/strong>. This is the great mistake many have made about Christ’s kingdom and reign. They localize head-quarters on earth instead of in heaven. It is not by a democratic vote, by a plebiscite, <\/em>our Lord is to receive his kingdom, but by donation from the Father. When he went away by death, resurrection, and ascension, therefore, it was to receive a kingdom that he might return crowned. Hence we are to regard him as now reigning over his mediatorial kingdom. He is on the throne. His government is administered from the heavenly places.<\/p>\n

II.<\/strong> IT<\/strong> IS<\/strong> PERILOUS<\/strong> TO<\/strong> REFUSE<\/strong> TO<\/strong> ACKNOWLEDGE<\/strong> HIS<\/strong> PRESENT<\/strong> REIGN<\/strong>. The citizens that hate the absent King will be slain before him when he returns for judgment. Hostility, enmity, to Christ, if continued, must lead to utter discomfiture at last. Rebellion of spirit is, therefore, to be diligently uprooted if we would have any share in Christ’s kingdom. It is at our peril if we refuse his loving and righteous reign.<\/p>\n

III.<\/strong> CHRIST<\/strong>‘S SERVANTS<\/strong> LIVE<\/strong> UNDER<\/strong> A LAW<\/strong> OF<\/strong> CAPITAL<\/strong> IN<\/strong> HIS<\/strong> KINGDOM<\/strong>. In this parable we have “pounds,” and not “talents,” referred to. The question is, therefore, of some equal endowment which all receive in common, not of unequal endowment distributed in sovereign wisdom. In the parable of the talents, given in another Gospel, we have equal diligence exhibited in the use of unequal endowments; and the reward is righteously equalized in the completed kingdom. Here, on the other hand, we have an unequal use of equal endowments, with the unequal reward attached in proportion to the diligence. We discern in the arrangement, therefore, that law of increase which has been denominated the law of capital. But first we have to settle the signification of the pounds. We shall not be far astray if, with Godet, we regard them as indicating those donations of Divine grace <\/em>which are offered to the Lord’s servants, we may suppose, in equal measure. These endowments are put to use in some cases, utterly neglected in others. It will be found at last that the law of capital has obtained in the Lord’s arrangements. One man, by judicious use of what the Lord has given, finds his grace growing tenfold, so that by the time the Lord returns he is ready to undertake the government of ten cities. Another man, by diligence, but not so persevering as the former, finds his graces growing fivefold, so that in the final arrangement he is equal to the oversight of five cities. A third is represented as making no use whatever of his endowment, under the impression that the Lord is a grasping speculator, who wants to make the most he can out of men. He ventures to return his trust just as it was. He finds, however, that his selfish idleness is visited with utter ruin. He has the misused endowment recalled and made over to the better trader. “To <\/em>him that hath shall be given.” Accumulated capital tends to increase in proper hands, and it is right it should do so. It follows, then, from this law of capital as thus applied:<\/p>\n

1<\/strong>. That we should use diligently every means to increase our Christian graces. <\/em>Sanctification should be our life-work, and all action, meditation, prayer, should be utilized for the one great object of becoming the best servants of our Master our circumstances admit of.<\/p>\n

2<\/strong>. We shall find ourselves thereby becoming rulers of men. <\/em>It is wonderful the influence exercised by consecrated lives. It is easy understanding how we may become kings and priests unto God the Father. As <\/em>consecrated by his grace, we begin immediately to influence others for good and to reign.<\/p>\n

3<\/strong>. The influence on earth will have its counterpart in the reign enjoyed by us in heaven. <\/em>For heaven will be the home of order. It will be no happy, musical mob. It will be a great society, with recognized kings of men, under the gracious authority, of course, of him who is “King of kings, and Lord of lords,” Influence, character, all that is gracious, is destined to be continued and to abide. Those who have done men most good, and made the most of their opportunities here, shall be rewarded with corresponding influence in the well-ordered commonwealth above.<\/p>\n

4<\/strong>. Wrong views of Christ<\/em>‘s character may also be perpetuated, with their corresponding judgments. <\/em>The pitiful servant who thought his Master austere, hard, grasping, was only attributing his own hard character to his superior. He failed to understand him. So is it with some souls. They insist on misunderstanding God, and the result is that their misunderstanding continues and is its own punishment. How important, therefore, that we should have correct views of God our Saviour! It will save us from misuse of his gifts and graces, and from the doom awaiting all faithless souls.R.M.E.<\/p>\n

Luk 19:28-48<\/span><\/strong><\/p>\n

The advent of the humble King.<\/strong><\/p>\n

To illustrate still more thoroughly the character of his kingdom as one not of ostentation and worldly glory, but of humility, our Lord directed two of his disciples to procure for him a colt, the untrained foal of an ass, <\/em>that he might ride into Jerusalem thereon. The marvellous way in which the ass was lent to him indicated preternatural knowledge. Upon this colt, then, he sat, and passed amid the hosannas of the people into the sacred city. But his advent was in tears, and his terminus was not a palace, but the temple. The whole character of the procession and its termination tended to upset all vulgar Messianic hopes and lead thinking minds to reflection. Let us look at the different stages of the royal progress and such lessons as they suggest.<\/p>\n

I.<\/strong> THE<\/strong> HUMBLE<\/strong> CHARACTER<\/strong> OF<\/strong> THE<\/strong> PROCESSION<\/strong>. (Luk 19:28-40<\/span>.) For it was on an ass, <\/em>not on any royal mule, he rode; to fulfil the prophecy of Zechariah, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zec 9:9<\/span>). The very fact of his selecting such a lowly and despised animal indicated his humility. At the same time, his perfect command of the untrained colt revealed his sovereignty in animated naturethat, like an unfallen Adam, he was lord of the lower creatures. It was akin to his being with the wild beasts and unscathed in the wilderness. But secondly, the extemporized character of the procession was humiliating. <\/em>A great king gets the parade organized, and knows what will for the most part compose his escort. But this King of kings rests his escort upon the extemporized enthusiasm of the crowd, and values at its proper figure the measure of enthusiasm that is evoked. He knew that the same people who then shouted, “Hosanna; Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest!” would a few days after cry out, “Crucify him!” And so he was humiliated rather than honoured by the shallow enthusiasm of the motley crowd. Thirdly, the unseemly interruptions of the Pharisees rendered it humiliating. <\/em>So irritated were they that they urged him to rebuke the disciples for crying out as they were doing. But the Lord only declared that, if the disciples were silent, the very stones would get tongues to sound his praise. This <\/em>Pharisaic jar, this unseemly interruption, must have been humiliating to the Lord. To bear it as he did demonstrated the humility and meekness of his spirit. Truly he was “meek and lowly in heart.”<\/p>\n

II.<\/strong> THE<\/strong> TEARS<\/strong> OF<\/strong> THE<\/strong> ADVANCING<\/strong> KING<\/strong> ARE<\/strong> NOTABLE<\/strong>. (Verses 41-44.) For instead of a city welcoming him, instead of this city of the great King recognizing the day of her visitation, and opening her arms for her Deliverer, there was apathy and scorn for his methods and aims. No wonder, therefore, that he had to speak about the siege of Titus, which he saw plainly must come. Pursuing their poor worldly policy, they must be encompassed ultimately by the Roman eagles. And so he wept those tears of deepest sorrow over the impenitence of Jerusalem. How different from the processions of earthly monarchs or great captains! The very last thing looked for on such occasions would be tears. The sympathy of this Saviour for Jerusalem sinners was deep indeed when it led him to such a weeping-time as the processionists witnessed.<\/p>\n

III.<\/strong> HIS<\/strong> SECOND<\/strong> PURIFICATION<\/strong> OF<\/strong> THE<\/strong> TEMPLE<\/strong> WAS<\/strong> THE<\/strong> CULMINATION<\/strong> OF<\/strong> THE<\/strong> PROCESSION<\/strong>. (Verses 45, 46.) The tempter wanted him to begin his Messianic work by a harmless descent from the temple-pinnacle; he began his work by entering into the temple and casting out the traffickers. And now he has to finish his work by repeating the purification. Usually the processions of kings end at palace gates and in palace halls; but the procession of Christ ends at the temple and in its court. He must convert it from a den of thieves to a place of prayer. The meaning of his kingdom could not be better represented. It was really the sphere of religion and of worship that he made his own; in the regulation thereof he was supreme, and exercised his influence.<\/p>\n

IV.<\/strong> HE<\/strong> TAUGHT<\/strong> DALLY<\/strong> IN<\/strong> THE<\/strong> TEMPLE<\/strong> UNTIL<\/strong> THE<\/strong> END<\/strong>. (Verb. 47, 48.) He was surrounded by his enemies. They were on the qui vive <\/em>to secure him and put him away. But now that his hour of self-sacrifice is near, he feels himself immortal till his work is done. It is the interests of others that occupy him. He must teach to the last. And so from Bethany he comes in morning by morning to instruct the interested crowds. What solemn lessons they must have been, those closing ones of Jesus! And they attracted great attention, and their popularity restrained his enemies, although it must have intensified their determination to put him out of the way. Thus we have seen how this humble King entered Jerusalem to work reformation there, and, if possible, save the people by enlightening and teaching them. If his mission failed with most, it succeeded with some, and inaugurated the new kingdom, which is “righteousness and peace and joy in the Holy Ghost.”R.M.E.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Luk 19:1-4<\/span><\/em><\/strong>. <\/strong>And Jesus entered, <\/em><\/strong>&c.<\/strong> After conferring sight on the beggars, (see Mat 9:27<\/span>; Mat 9:38<\/span>.) Jesus entered Jericho attended by them, by his disciples, and by the multitude: he made no stay however in this town, because he hastened to be at Jerusalem eight or ten days before the passover, intending to preach and work miracles in the most public manner, under the eye of all the people, and of the grandees; whose resentment should influence him no longer, because his ministry had continued the determined time, and he was resolved to die at this passover. A man, however, belonging to this town, one of the principal tax-gatherers, having heard of our Lord’s miracles, had a great curiosity to see what sort of a person he was; but he could not for the crowd; <\/em>for, the passover being at hand, the roads to Jerusalem were full of people; and many of them happening to meet with our Lord, chose to travel in his company, that they might behold his miracles. Zaccheus, therefore, ran before, and climbed up into a sycamore-tree to see him. <\/em>It seems he was in Jericho, when Jesus passed through: this accounts for his running before the multitude on this occasion; for by the 5th verse it appears that his house was further on, in the way to Jerusalem. His desire to see Jesus was increased, no doubt, by the account which he had received in Jericho, of the miracles performed on the blind beggars; for the news of so extraordinary a transaction would be quickly spread abroad. The words, and he was rich, <\/em>at the end of Luk 19:2<\/span> seem to refer to the discourse in the last chapter, Luk 19:24<\/span>, &c. particularly to Luk 19:27<\/span>. Zaccheus is a proof that it is possible for a rich man to enter into the kingdom of heaven.<\/em> <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Luk 19:1-2<\/span> . This history [229] with the stamp of Luke’s language is worked up by him from tradition.<\/p>\n

<\/em><\/strong> -G0-<\/em><\/strong> <\/em><\/strong> <\/em><\/strong> -G0-<\/em><\/strong> .<\/em><\/strong> ] Comp. Luk 1:61<\/span> . Classical writers would have said <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . (Herod. i. 173; Plat. Crat<\/em> . p. 483 B).<\/p>\n

] = , pure<\/em> , Ezr 2:9<\/span> ; Neh 7:14<\/span> . Even the name<\/em> (among the Rabbins also, see Lightfoot, p. 870) shows him to be a Jew<\/em> . See on Luk 19:9<\/span> and Castalio in loc<\/em> . The Clementines represent him as a companion of Peter, and by him consecrated as bishop of Caesarea. See Hom<\/em> . iii. 63, Recogn<\/em> . iii. 65. Comp. Constit. Apost<\/em> . vi. 8. 3, vii. 46. 1.<\/p>\n

] after the name<\/em> (as Luk 8:41<\/span> ), his personal<\/em> condition.<\/p>\n

] chief publican or tax-collector<\/em> , probably a steward of the Roman farmer of the taxes, entrusted with supervision of the ordinary tax-collectors. Comp. Salmasius, de foen. trapez<\/em> . p. 245 f.; Burm. vectig. populi Rom<\/em> . p. 134. The tribute in Jericho may have had to do especially with the trade carried on there in the production and export of balsam<\/em> (a trade which now no longer exists, see Robinson, Pal<\/em> . II. p. 537).<\/p>\n

<\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ] a prolix simplicity of style. Comp. Luk 2:37<\/span> , Luk 7:12<\/span> , Luk 20:28<\/span> .<\/p>\n

[229] According to Eichthal, II. p. 291, a mistaken copy of the call of Matthew (Mat 9<\/span> )!<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

4. Jesus and Zaccheus (Luk 19:1-10<\/span>)<\/p>\n

1, 2And Jesus<\/em> entered and passed through Jericho. And, behold, there was<\/em> a man named Zaccheus, which was the chief among the publicans [and he was a chief tax-gatherer], 3and he [this man] was rich. And he sought to see Jesus who he was; andcould not for the press, because he was little of stature. 4And he ran before, and climbed up into a sycamore tree to see him; for he was to pass that way<\/em>. 5And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to-day I must abide at thy house. 6And he made haste, and came down, and received him joyfully. 7And when they saw it<\/em>, they all 8murmured, saying, That he was gone to be guest with a man that is a sinner. And Zaccheus stood [or, came forward], 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<\/em> fourfold. 9And Jesus said unto him, This day is salvationcome to this house, forasmuch as he also is a son of Abraham. 10For the Son of man is come to seek and to save that which was lost.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Luk 19:2<\/span>. Zaccheus<\/strong>.Hebrew , Pure, Ezr 2:9<\/span>; Neh 7:14<\/span>. This Hebrew name with Greek ending of itself denotes him as a man of Jewish origin; comp. Luk 19:9<\/span>. According to the Clementines, he afterwards became a disciple of Peter, and Bishop of Csarea. See Homil.<\/em> 3:63, and Recogn.<\/em> 3:65. Later Jewish traditions in reference to his descent are found in Sepp, L. J.<\/em> iii. p. 166. He is , an administrator of the taxes, to whom the over-sight over the common publicans was committed; perhaps plenipotentiary of one of the Roman knights, who often sustained the dignity of Publicani. At Jericho, where in this time a large amount of balsam was produced and exported, the office of tax-gatherer was doubtless an important post. That Zaccheus was rich, appears not only from the place which he had farmed, but also from the liberal way in which he sought to make good previously committed injustice. But that this wealth did not yet satisfy his heart, is made evident by his eager longing after Jesus.<\/p>\n

Luk 19:3<\/span>. He sought to see Jesus<\/strong>.Without doubt, the fame of Jesus had come to his ears, but he did not yet know Him by sight. Herod also had displayed the same longing, Luk 9:7-9<\/span>; but is there any need of intimating that the curiosity of Zaccheus sprang from a nobler source? In him we are entitled to presuppose a state of mind like that of the Greeks, Joh 12:21<\/span>. After he has heard the wonderful and in part contradictory reports that were in circulation respecting Jesus, an obscure longing for higher treasures has been awakened in his heart,a longing of which, however, he cannot as yet give any precise account to himself. A very favorable testimony for him is even the fact that he leaves his dwelling, and places himself on the way where the caravan going to the feast must pass by; yet in vain does he strive to discover a spot that will secure him a comfortable standing-place and an unobstructed view; great as is his interest, his stature is proportionably diminutive, so that at last he climbs a tree, on which he finds both rest and an unobstructed view along the road; and he also feels himself now, in the hope of at last obtaining his wish, so happy that he takes no account of the mockeries to which he, the smallest, and yet in a certain sense a great, man, was doubtless exposed in the midst of the jubilant throng, on account of his singular proceeding.<\/p>\n

Luk 19:4<\/span>. A sycamore tree<\/strong>, .See<\/em> Lachmann and Tischendorf: the Ficus gyptia<\/em> of Pliny. Arbor moro similis folio, magnitudine, adspectu. See<\/em> Winer, in voce<\/em>. The fruit is, according to the accounts of travellers, pleasant and sweet-tasting. But here the sycamore bears a fruit of the noblest and rarest kind, which is to ripen for the refreshment of Jesus.<\/p>\n

Luk 19:5<\/span>. Jesus saw him<\/strong>.It is not necessary to explain the acquaintance of Jesus with Zaccheus as supernatural (Olshausen); nor have we any more need of taking refuge in the assumption of a relation unknown to us between the two (Meyer), or conjecturing that some one had designedly mentioned him to our Lord (Paulus). The difficulty disappears if we only transfer ourselves fairly to the scene of the event. By the very exceptionalness of his position, Zaccheus strikes the eye of all. His name goes from mouth to mouth. One shows him to another. Here and there dislike manifests itself against the doubtless not universally beloved chief publican, comp. Luk 19:7<\/span>, and, therefore, in an entirely natural way the Saviours look is directed upon Zaccheus. But what is truly Divine consists in this: that our Lord at once fathoms the heart of the man with the same look which once followed Nathanael into solitude, Joh 1:48<\/span>, and that He fulfils his longing for a better good in a way which causes Zaccheus to find more than he had at the moment sought Nomine se appellari, Zacchus non potuit non et admirari et ltari<\/em>. Bengel.<\/p>\n

To-day I must abide at thy house<\/strong>.Stop a while to rest. Comp. Luk 19:7<\/span>, and Mat 10:11<\/span>. is uttered from the consciousness of the Divine disposition of events, Luk 19:10<\/span>. Meyer. If this utterance, on the one hand, indicates the haste which well knows that it has no time to lose and will never come again to Jericho, it also beyond doubt expresses, on the other hand, the joy of the Redeemer, who finds the sinner, as the sinner had sought his Redeemer. For the Saviour there exists here an inward necessity to turn in at no other dwelling than that of the publican; His heart commands it, the constraint of compassion tells Him so. As now in Zaccheus the longing to see Jesus came from the prevenient grace of God, and was the beginning of faith, so was this spark of faith by Christs address mightily strengthened.<\/p>\n

Luk 19:7<\/span>. When they saw it they all murmured<\/strong>.It is, of course, understood that we have not to understand this of the disciples (Calvin), but of the Jews, who had been witnesses of the joy with which Zaccheus received the Lord at the entrance of his dwelling. With greater haste than he had ever used for the taking in of the most considerable gain, Zaccheus has opened his house for the Exalted Traveller, to whom his heart already feels itself drawn. Yet what prepares for him the most delightful surprise is to others a scandal, and soon the smothered murmur of censure gains distinctness: He is gone to be guest with a man that is a sinner. must in the construction not be connected with but with , since the latter has no other significance than . We do not, however, from these words alone need to draw the conclusion that Zaccheus was a sinner above many othersfor publican and sinner were, in the mouths of many, words of one and the same meaningand quite as little that Jesus really spent the whole night in the dwelling of Zaccheus, and did not continue His journey till the following day. , it is true, is commonly taken in this sense, e. g.<\/em>, by Meyer and De Wette, as also by Schleiermacher, l. c.<\/em> p. 174. But the example Joh 1:39<\/span> does not prove this, and our Lords concluding declaration: To-day is salvation come to this house, would be deprived of its natural relation to the other: To-day must I abide at thy house, if both sayings had not been uttered in one<\/em> day. Apparently, therefore, we have to assume that our Lord, who was manifestly hastening to Jerusalem, spent only some hours, the remnant of the day, with Zaccheus, and this of itself was sufficient to make Him with many an object of offence. While every publican, even as such, was odious to the people, who wished to be tributary to Jehovah alone, they had undoubtedly learned of the numerous priests who dwelt at Jericho to look down upon an with double contempt. It also bears witness to the unfavorable feeling against our Lord which had so greatly increased in Juda, that He could scarcely advance a step without drawing on Himself new censure. But if any think that we must assume that the Saviour really spent the night also with Zaccheus, we must at all events conceive that which is related Luk 19:8-9<\/span>, as not taking place on the following morning, but soon after the arrival of our Lord, under the first fresh impression of His personal appearance.<\/p>\n

Luk 19:8<\/span>. And Zaccheus came forward and said<\/strong>.Not as though the admonitions of his Guest had now for the first time exercised such an influence upon this publican (Kuinoel), and still less because he was persuaded that no one would be able to charge upon him the least deceit, because he was honesty itself (F. R. Schneider, Gesch. J. Chr.<\/em> ii. p. 84), but because he in this way wished to give an unequivocal proof of his thankfulness for the undeserved honor that had fallen to his lot. Strikingly does the liberality of the chief publican contrast with the mean-spiritedness of the multitude, Luk 19:7<\/span>. And if ever the saying proved true, that it is indeed difficult yet not impossible for a rich man to enter into the kingdom of God, this now came to pass in the words of Zaccheus. He will requite the honor, bestowed on his house by some special act; and already does he know his Guest so intimately as this, that he is well persuaded as to what kind of offering will be to Him even far more acceptable than the most splendid feast. Deeply did he feel his accumulated ill-desert over against the immaculately Holy One; but this compassion shown him encouraged him to rise out of the depth into which he had sunk. With entire spontaneousness he begins to speak of the moral obliquity which had earlier misled him, consciously or unconsciously, to defraud any one of anything, and more than the letter of the law makes his duty will he restore. The hypothetical form of his vow, , is not merely a milder expression of confession (Meyer); it is, on the other hand, entirely natural in the mouth of a man who has so long and so often offended through the common dishonesty of his calling, that he at the moment does not even call to mind when in particular he had gained anything by chicanery. Enough, the restitution which Moses had required only in a special case of theft (Exo 22:1<\/span>), he will make in the case of everything that he has gained in a dishonest way, and while, according to the later Jewish writers, even he was distinguished as an eminent Israelite, who destined the fifth part of his property to benevolence, Zaccheus gives not less than the half of his goods to the poor. In truth: hc est sapiens illa stultitia, quam de sycomoro, tanquam fructum vit, legerat, rapta reddere, propria relinquere, visibilia contemnere<\/em>. Beza. Zaccheus evidently shows that the principle is not strange to him which is expressed in the old maxim: Peccatum non remittitur, nisi ablatum restituatur<\/em>. Whether even previously the requirement addressed by John the Baptist to the publicans had come to his ears: Exact no more than is appointed, we know not; at all events, he had hitherto not acted agreeably to it. But now it is as if not only a new light had risen to his eyes, but also a new life to his heart. The day when Jesus entered his house is the birth-day of his new better man, and while he of his own free choice becomes poorer in earthly goods, his wealth in heavenly treasures augments, so that To-day in his consciousness draws a sharp dividing line between Yesterday and To-morrow. This consciousness he expresses in a surprising manner: the ingenua confessio<\/em> and the voluntaria restitutio<\/em> complement one another admirably.<\/p>\n

Luk 19:9<\/span>. This day is salvation come to this house<\/strong>.Our Lord addresses these words directly to Zaccheus (), not merely in relation to him (De Wette, and others); that He does it in the third person arises from the fact, that this declaration is meant to comprise at the same time a vindication of His own coming to this house, and a well-deserved eulogy for Zaccheus himself. He says that salvation has come to the house of the publican, not because that house had received one of His visits, but because its inhabitant really showed himself another man from what he appeared to be in the eyes of the multitude. While they had even just before named him an , the Saviour now names him a , not because he had before been a heathen, but now showed the character of a true Israelite (Maldonatus and others), nor yet merely because he by his conversion had become a true Israelite ( in the sense of , Kuinoel), but because it was manifest that he, how much soever the people reviled him, yet belonged to the people of Gods choice. The unloving censurers had overlooked the fact that he, as a son of Abraham, was nevertheless still related to them according to the flesh; Jesus bestowed upon him the eulogy that he also belonged, according to the Spirit, to the posterity of the friend of God; comp. Luk 13:16<\/span>.<\/p>\n

Luk 19:10<\/span>. For the Son of Man.<\/strong>Statement of the ground of the previous declaration. Where a son of Abraham, according to the flesh, is a lost one, just there is My appearance necessary; where a lost one is renewed unto a spiritual son of Abraham, there is the purpose of My appearance attained. signifies not entirely the same as the of John, where the secondary idea of prexistence is not to be mistaken; absolutely used, it appears to designate the public<\/em> manifestation and coming forth of the Son of Man.To seek<\/strong>, like the Shepherd, Luk 15:4<\/span>. Comp. Mat 9:13<\/span>; Mat 18:11<\/span>.To save<\/strong>, not in the sense of to make blessed<\/em>, but in the sense of to rescue<\/em>. The of the New Testament is the preservation of that which would otherwise have become the certain prey of an irrevocable destruction, as Zaccheus would have become if this hour had not dawned for him.What afterwards became of him we know not. In all probability he remained in his office of tax-gatherer; at least the Saviour, who sees the end of His own career approaching, does not call him away from it, as he formerly called Matthew and others. He knows that such a man will afterwards be an ornament to the calling of the publican, and prove himself continually a son of Abraham. Yet enough, at all events, when Jesus now soon afterwards left Jericho, He knew that in this city at least one house was found in which He had already bestowed that which He, dying, was soon to procure for a whole lost world!<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. In the days of Joshua there was a terrible curse uttered upon Jericho, Jos 6:26<\/span>, and in the time of Ahab this curse was fulfilled in a not less terrible manner, 1Ki 16:34<\/span>. With the entry of the Saviour into Jericho there dawns at least for one house in Jericho a day of inestimable blessing, and more yet would have become partakers of this blessing along with Zaccheus, had they only known the time of their visitation.<\/p>\n

2. The coming of our Saviour to the City of Palms in the midst of the tumult of an innumerable throng; the silent inquiry of a longing soul after Him, and the sweet answer of prevenient grace; the entrance of Jesus into the favored house with all His peace, and the sacrifice rendered by the thanksgiving of the surprised inhabitant thereof;all this has a beautiful symbolical sense, which makes this gospel above any other fitted for the dedication of a church, especially when it is brought into connection with the inexhaustibly rich epistle, Rev 21:1-5<\/span>.<\/p>\n

3. Little soul, thinkest thou then that for thee no tree has grown on which thou mightest climb, that thy eyes might behold Him that bringeth salvation to thy heart? Gossner.<\/p>\n

4. The very great diversity of the ways in which God leads sinners to conversion becomes manifest when we compare the history of Zaccheus with so many others; for instance, with that of the Penitent Thief, of Saul, Cornelius, of the Jailer, &c. The history of this chief of the publicans reminds us of the parable of the Treasure in the Field, and still more of that of the Pearl of Great Price. At the same time the reception which Jesus makes ready for the publican is an admirable commentary on His own word, Rev 3:20<\/span>.<\/p>\n

5. The connection of with is vividly presented in the history of Zaccheus. On the one hand, no receptivity for faith on the Saviour, unless already in his soul an incipient, secret but powerful change had taken place; on the other hand, no true faith that did not of itself lead to a thorough alteration of the life and the method of business. It is foolish to suppose that Zaccheus, by the restoration of extorted gain, could have compensated his guilt before God, but just as little would his repentance have been a sincere one if he had felt no necessity of setting right his trespasses in this way. The consolatory consciousness that the guilt of sin is blotted out cannot possibly refresh us, if it is not at the same time our highest wish to be relieved from the ruinous dominion of the same.<\/p>\n

6. The Pauline doctrine of Justification by Faith is by this narrative both explained and confirmed. Zaccheus is the precursor of the many heathens who have not sought for righteousness and yet have obtained righteousness, Rom 9:30-33<\/span>. The Jews, on the other hand, who in their holiness of works murmured against the bestowal of free grace, remained then and remain yetshut out.<\/p>\n

7. In conclusion, the circumstance deserves well to be brought into use in behalf of future Apologetics, that the whole history of Zaccheus bears a character of freshness, truth, and absence of invention, on which every doubt is broken, as even Strauss, L. J.<\/em> i. p. 613, has conceded. But with this its historical truth is united its ideal and eternal truth, according to which this journey of the Saviour may be called the symbol of His continuous journey through the worlds history, in which He now, as ever, reveals Himself to the individual in His saving power, while the greater part, even yet, continually misunderstand Him or mock Him.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

The hour of blessing for the once accursed City of Palms.Where Jesus passes by He cannot remain hidden.The rich Zaccheus in all his poverty; the subsequently impoverished Zaccheus in all his wealth.The longing to see Jesus: 1. How it arises; 2. wherein it reveals itself; 3. in what way it is satisfied.How the tumult of the world often hinders us still from seeing and hearing our Lord at hand.In order to see Jesus well, one must climb; in order to receive Him rightly, one must come down.He hath filled the hungry with good things, but the rich He hath sent empty away.The courage of the poor sinner.The looking of Jesus up to Zaccheus no less proof of grace than His looking down towards many others.Where the concern is to save a sinner, there to the Saviour a stopping on His way to death is no loss of time.It is not by the beauty of nature, but by a work of grace, that our Lord allows Himself to be detained at Jericho.Make haste and come down, for to-day I must abide at thy house, text for a communion address. This assurance: 1. For whom does it hold true? 2. what does it prove? 3. what does it promise? 4. what does it require?Jesus a Saviour who: 1. Must come into our house; 2. and can come even to-day; 3. and comes for our salvation.Jesus invites Himself, if one should not venture to invite Him.The Good Shepherd calls His sheep by name, Joh 10:3<\/span>.Even to-day does the world take offence when the Saviour turns in at the house of the sinner.Parallel between this event and Luk 7:36-50<\/span>. Here also the displeasure of Simon on the one hand, the penitence of the sinning woman on the other hand.Zaccheus, the longer for salvation, is: 1. Courageously bold; 2. inwardly rejoiced; 3. by many contemned; 4. highly honored.The little Zaccheus a great hero of faith: 1. How longingly he waits; 2. how frankly he comes: 3. how bountifully he thanks.The making good of former trespasses: 1. A necessity naturally felt; 2. a sure token; 3. a blessed fruit, of upright faith.To-day is salvation come unto this house, a text for baptismal and marriage addresses.The day of true conversion the most memorable day of life, 2Co 5:17<\/span>.Where Jesus gains disciples, there has Abraham also acquired genuine sons.Jesus is come to seek, etc.: 1. A most humiliating; 2. an indescribably comforting; 3. a powerfully sanctifying, saying.<\/p>\n

Starke:J. Hall:From a great sinner there may come a great saint.Osiander:God has chosen some souls of the rich as well as of the poor to eternal life.Many a man does something that in his calling appears to him to be unimpeachable, but faith judges very differently; 2Sa 6:16<\/span>.Christ willingly directs His eyes upon penitent sinners; Luk 22:61<\/span>.Quesnel:God gives the longing to know Him, and if that is not despised He then gives more.The Lord Jesus wishes to come spiritually to us; Joh 14:23<\/span>.Majus:We may well be conversant with sinners if we only do not mean to practise sin with them.Compassion towards the poor avails not for salvation, yet must it be practised for those that will be saved; Deu 24:17<\/span>.Langii Op.<\/em>:How many are like Zaccheus in riches and unrighteousness, but how few in true conversion and restitution.Nova Bibl. Tub.:<\/em>Happy the house where Jesus becomes a Guest!With true conversion there come to pass great alterations in houses, cities, and countries.The farther from the world, the nearer to God.Heubner:Jesus is accessible to all classes.Even yet He finds necessity to abide with those that desire Him.What an honor to entertain Jesus!The days of salvation in our fife when Jesus comes especially near to us.Through faith we come into communion with all the saints of the early time.The visible church leads into the invisible.Our churches as dwelling-places of Jesus; they are: 1. Reminders of Him, Luk 19:1-4<\/span>; Luke 2<\/span>. sources of His gracious visitation, Luk 19:5-7<\/span>; Luke 3<\/span>. summonses on the part of Jesus to conscientious fulfilment of duty, Luk 19:8<\/span>; Luke 4<\/span>. awakenings to the care of our own and others souls, Luk 19:9-10<\/span>.Palmer:The gracious hour of the Lord: 1. How it comes (unexpected, but not unprepared for); 2. what it brings (Christ, and in Him salvation); 3. what traces it leaves behind (a heart disposed to repentance and love).Arndt:Jesus the Friend of man: 1. Towards whom He reveals His love; 2. what moves Him thereto; 3. how He proceeds; 4. what effects he produces; 5. by what means he accomplishes and crowns His work.J. Diedrich:How mens souls, truly for their salvation, meet with Christ.W. Hofacker:The beautiful process of development which the noble plant of faith, under the influence of Divine grace, passes through: 1. The tender germs; 2. the beautiful flower; 3. the wholesome fruits of the plant.Gerok:The concurrence of human will and Divine grace.Knapp:Concerning the ever-abounding blessing of a true personal acquaintance with Christ.Harless:Jesus receives sinners [Jesus nimmt die Snder an<\/em>].<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

Of Zaccheus the Publican. The Parable of the Talents. Jesus entereth Jerusalem, and goeth immediately to the Temple.<\/p>\n<\/p>\n

Luk 19:1<\/span> And Jesus entered and passed through Jericho.<\/p>\n<\/p>\n

I pause over this verse, short as it is, to remark how much in point of doctrine is contained in it. Jesus entered into Jericho, and passed through it. We read of nothing done in it by the Lord in a way of grace. Were there none of the Lord’s family here? Time was when a precious jewel of Christ’s crown was found in it. But there is nothing said now! is not this loudly preaching distinguishing grace? I beg the Reader to turn to those scriptures, Jos 2<\/span> , and Jos 6<\/span> . (1Ki 16:34<\/span> ; Heb 11:31<\/span> )<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Zaccheus: The Advantage of Disadvantages<\/p>\n

Luk 19:2-3<\/span><\/p>\n

<\/strong><\/p>\n

It was in Jericho a place that had a bad name and has, I believe to this day. Of all men in the city that were spoken against and detested by every citizen of Jericho, probably Zaccheus stood first. To be a publican was bad enough. To be the chief of the publicans was worse still. And to have got rich at it completed the offence. The publican was the representative of foreign power that these proud people could not but detest the collector of taxes which were spent in their own subjection to heathen Rome. We do not know much about Zaccheus, but every word graphically sets forth his character.<\/p>\n

I. The first thing I see in the man is the advantage of disadvantage. He is short of stature. But do you see how he makes up in energy and determination for what he lacks in size? He ran before.<\/em> He climbed up into the tree. And when Jesus calls him he made haste<\/em> and came down and received Him joyfully. Notice how he turns his disadvantages to such good account. He climbs up into a tree, and then he sees over everybody’s head. And look at the advantage of his disadvantage here too. Because he had such a bad name, it does not matter what he did. Great are the advantages of disadvantages. Are not the world’s great men most often those who have had to overcome all kinds of disadvantages? It was the overcoming of the disadvantages that was the beginning of their greatness. There is always a tree waiting for Zaccheus always the advantage to balance the disadvantage somewhere and somehow. We are all of us short in something.<\/p>\n

II. Look at what others saw in Zaccheus, and what Jesus saw. Others saw the publican the coarse and common publican. There are thousands today in his place. It is the doubt and scorn of other people that make it so hard to be good; the Herods who, with cruel contempt and breath of bitterness, do slay the better life within men. But let us see what Jesus sees. His eyes pass over the sea of faces until they rest upon this man. The blessed Master looked, and saw it all the love that lay beneath, the longings unfulfilled, the sorrow that seemed to look out as if from prison bars. This is the glory of Jesus Christ. This is the Gospel. By kindly recognition of the good within us He transforms us.<\/p>\n

M. G. Pearse, Naaman the Syrian and other Sermons,<\/em> p. 78.<\/p>\n

Luk 19:2<\/span> ; Luk 19:8<\/span><\/p>\n

<\/em><\/p>\n

A party of Parisians were amusing each other by telling robber stories. Presently Voltaire, who had been listening quietly, said, ‘I can tell a robber story better than any of yours’. The whole room immediately became silent and listened to the greatest personage in the French literature of the eighteenth century. Voltaire, after clearing his throat, began as follows: ‘Once on a time there was a Farmer General’. Then he was silent. Presently all began to cry out: ‘Why do you stop? Go on. Tell us the story.’ ‘I have<\/em> told the story,’ said Voltaire; ‘do you not see that my statement implies the greatest robber story in history?’<\/p>\n

A. D. White, Seven Great Statesmen,<\/em> p. 220.<\/p>\n

<\/em><\/p>\n

References. XIX. 3. Expositor<\/em> (4th Series), vol. iv. p. 8. XIX. 5. Spurgeon, Sermons,<\/em> vol. ii. No. 73, and vol. xlvii. No. 2755. A. Maclaren, Expositions of Holy Scripture<\/em> St. Luke,<\/em> p. 151. XIX. 6. Spurgeon, Sermons,<\/em> vol. xlvi. No. 2701. XIX. 7. Spurgeon, Sermons,<\/em> vol. xxii. No. 1319. W. T. Fullerton, Christ and Men,<\/em> p. 14.<\/p>\n

Luk 19:8<\/span><\/p>\n

Describing the effect of Savonarola’s preaching upon Florence, Professor Villari observes: ‘The aspect of the city was completely changed. The women threw aside their jewels ana finery, dressed plainly, bore themselves demurely; licentious young Florentines were transformed, as if by magic, into sober, religious men; pious hymns took the place of Lorenzo’s Carnival songs. All prayed fervently, flocked to the churches, and gave largely to the poor. Most wonderful of all, bankers and tradesmen were impelled by scruples of conscience to restore ill-gotten gains, amounting to many thousand florins.’<\/p>\n

References. XIX. 9. C. Perren, Outline Sermons,<\/em> p. 319. T. Arnold, The Interpretation of Scripture,<\/em> p. 117. John Watson, Christian World Pulpit,<\/em> vol. lv. p. 401. Spurgeon, Sermons,<\/em> vol. xlvi. No. 2665.<\/p>\n

The Best Seeker<\/p>\n

Luk 19:10<\/span><\/p>\n

<\/strong><\/p>\n

In Carlyle’s remorseful and tender tribute to his wife we read: ‘In childhood she used to be sent to seek when things fell lost; the best seeker of us all, her father would say or look as she thought; for me also she sought everything with such success as I never saw elsewhere’.<\/p>\n

I. This is a tribute unique so far as we remember, but when one comes to think there must be many households where one is recognised as the best seeker, and is thereby endeared. The best seeker is not merely the most earnest seeker, but the most successful. What is needed for a good seeker? Mind, for one thing. Carlyle speaks of his wife’s sense and wisdom, of her intellect shining luminous in every direction, the highest and the lowest. He pays tribute to her just discernment and her swiftness of decision. It is not easy to draw a sharp line between the mind and the heart. The one acts with the other, and neither by itself suffices. For the true seeker there must be sympathy with the loser. It is this sympathy that gives the key to much that may have happened, and that prompts the continuance of search after long and frequent discouragements.<\/p>\n

For the great sovereign quests of life there are needed patience and sacrifice. The two cannot be severed. Where patience passes into sacrifice we cannot tell. As a rule the union is very quickly accomplished, and the track of search very soon becomes the high road of suffering, and perhaps even the track of blood.<\/p>\n

II. The best seeker of all is the Son of man, Who came to seek and to save that which was lost. It was for the love of His Father and for the love of souls that He sought us, that He is seeking us still.<\/p>\n

In the ancient mystical interpretation the words, ‘She considereth a field and buyeth it,’ are applied to the Church and to the Church as the imitator of her Lord. The field is the world, and the Lord considered the field. He considered it at the end of the sixth day of creation, when He saw everything that He had made, and, behold, it was very good. He considered the field in its day of grief and ruin, and when the fullness of time was come He lifted up His feet to the long desolations. He considered the field with its great host of poor, needy, wandering souls from the top of an exceeding high mountain when in the hour of His temptation He saw all the kingdoms of the world and the glory of them. He considered the field from the mountain that is exalted above the hills, from the watch-tower of His Cross. He considered the field and He bought it when He said, ‘It is finished,’ and bowed His head and gave up the ghost. He bought the field with His blood on the far-off evening of a far-off day, one day known to the Lord, neither day nor night, but of which it came to pass that at evening time there was light.<\/p>\n

He is seeking as He sought in the day of His flesh, pursuing the wanderer with unwearied love, with prayers, with tears, with entreaty through the long reach that comes to an end only when He finds. He is seeking and He cannot cease. He is seeking as the shepherd seeks for his lost sheep, with eyes like the eyes of eagles and ears attent to catch the faintest sound. He goes on seeking years and years and years that He may find at last.<\/p>\n

III. The best minister is the best seeker not the most eloquent preacher, not the profoundest scholar or thinker, not the conspicuous leader of men, but the humble, patient, resolute, prayerful seeker of souls. There are aspects of the Christian life and of the Christian ministry which are dark enough. We have received this ministry and we have received this mercy, and the result of it all is only that we faint not The greatest gifts bestowed by God and man take us no farther than that. We take to ourselves the whole armour of God, not to crush our enemies in a completed triumph, but simply to withstand in the evil day, and having done all to stand, that is, merely to hold our own. Or, to put it in another way, we have done our part in this poor life if at the end we are still seeking souls, if we have sought them in spite of infirmity and temptation and disappointment, for we shall know at the end what Christ has known all through, that to find a soul is to find a pearl of great price.<\/p>\n

W. Robertson Nicoll, Sunday Evening,<\/em> p. 29.<\/p>\n

Seeking the Lost<\/p>\n

Luk 19:10<\/span><\/p>\n

<\/strong><\/p>\n

I. Consider that word lost<\/em> that word that was so often on the lips of Jesus. (1) I am impressed by this; that this is the very word that is used of the state of the unsaved beyond the grave. It is not at death that the lost begin to be lost. Death does not start the ruin; death but shows it (2) The word, too, conveys another suggestion; it is that one may be lost and never know it. The gods have feet of wool, and all that is Divine in us departs not noisily, but with a muffled tread. (3) According to the teaching of Jesus a man may be lost through thoughtlessness.<\/p>\n

II. I wish to try to illuminate that thought of seeking.<\/em> (1) And first will you note that it is not find<\/em> the lost?<\/em> Our Lord was consummately careful in His choice of words. To save is something far grander than to find. It is the whole coronet of which finding is one diamond. (2) We shall never understand our life till we view its experiences as part of this heavenly seeking. As philosophers would say, there is much that is unintelligible until we place it all under this category.<\/p>\n

III. Note the title of the seeker.<\/em> It is one of the names that Christ loved to apply to Himself the Son of man is come to seek and to save. What does that title mean? (1) If He is the Son of man, then we may be sure He perfectly knows man’s ways. (2) Then it tells us that if the Son of man be the seeker we are called into the fellowship of perfect manhood.<\/p>\n

G. H. Morrison, The Scottish Review,<\/em> vol. l No. 16, p. 866.<\/p>\n

Lost Property<\/p>\n

Luk 19:10<\/span><\/p>\n

<\/strong><\/p>\n

‘To seek and to save!’ Quest and conquest! ‘To seek;’ the long, long, tireless pursuit! ‘To save;’ the restoration, the convalescence, the perfect health! Any precious thing which is lost He came ‘to seek and to save’. There are lost pieces of silver as well as lost children, and it is in the grace of our Lord to restore them. Let us look about in our common sphere for suggestions of common losses which mar and impoverish the Christian life.<\/p>\n

I. ‘He has lost his early ideals!’ And I will dare to put side by side with this familiar expression the words of our Lord: ‘The Son of man is come to seek and to save that which is lost’. He is come to recover lost ideals. Now, what is an ideal? Interpreted literally, the word signifies something seen. It is something seen in idea, before it has been realised in practice. The ideal which I hold of myself is just a vision of myself perfected. Now two things may happen to an early ideal. On the one hand, we may cheapen it. Or, in the second place, our eyes may become so dim that we cease to see the ideal. Now ‘the Son of man is come to seek and to save’ that lost ideal.<\/p>\n

II. ‘He has lost his enthusiasm.’ We all know the man. But the passion began to abate. It is not that he has given up work altogether, but that it is done grudgingly and with creeping reluctance. He has lost his enthusiasm. And again, let me bring in the evangel. ‘The Son of man is come to seek and to save’ lost enthusiasms.<\/p>\n

III. ‘He has lost hope.’ Yes, that is a frequent loss in life! And again I bring in the gospel of the word: ‘The Son of man is come to seek and to save’ lost hope. The only remedy for despondency is closer intimacy with the Christ. ‘We have good hope through grace.’<\/p>\n

IV. And lastly, let me mention the loss of Christian joy. And mark the peril of it, for ‘the joy of the Lord is our strength,’ and if our joy is impoverished our strength will be reduced. So here is a valuable bit of lost property! ‘The Son of man is come to seek and to save’ lost spiritual joy. There is a wonderful allegory by Nathanael Hawthorne, called ‘The Intelligence Office’. Everybody who has lost anything makes inquiry at its door. A woman in her wedded life comes to ask about the lost affections of her courtship! An old man comes in quest of the lost and wasted hours of his youth! I know another office in which the Lord of Glory sits. If I have lost anything of infinite value it is well for me to inquire at His door. He knows all about it, and He can tell me where and how to find it. There is no lost property office like the dwelling-place of the Saviour. ‘Seek and ye shall find.’<\/p>\n

J. H. Jowett, The British Congregationalist,<\/em> 26th March, 1908, p. 300.<\/p>\n

What the Son of Man Comes for<\/p>\n

Luk 19:10<\/span><\/p>\n

<\/strong><\/p>\n

I. Let us remember that Jesus Christ does not delight in the dark side of things. Never was there in this world One so quick to see the side of men and women, and never One so ready to set Himself on that side. ‘There is no place where earth’s failings have such kindly judgment given’ as in the heart of our Blessed Saviour. Yet from the lips of Jesus comes this word lost, lost.<\/p>\n

<\/em><\/p>\n

II. And yet again let us remember that there is none to whom our condition means so much as to Him who comes to remedy it. The Holy One of Israel is nailed to the Cross, the despised and rejected of men, that He might redeem us from the curse of the law. ‘The Son of man is come to seek and to save that which was lost.’<\/p>\n

III. If the Son of man is come for this then His whole concern is about the lost For the lost all the wisdom and goodness of God are at work devising means for their salvation. For the lost the glorious Son of God has come forth with His salvation. The very angels gather at the battlements waiting to break into joy in the presence of God over one sinner that repenteth.<\/p>\n

IV. If the Son of man is come to seek and to save that which is lost, then shall He come prepared to do for us all that is needful.<\/p>\n

V. And then if He is come to seek and to save the lost He must go on saving us.<\/p>\n

<\/em><\/p>\n

M. G. Pearse, The Preacher’s Magazine,<\/em> vol. xi. p. 496.<\/p>\n

References. XIX. 10. Reuen Thomas, Christian World Pulpit,<\/em> vol. lii. p. 120. F. B. Cowl, Preacher’s Magazine,<\/em> vol. xvii. p. 430. S. Cox, Expositions,<\/em> p. 316. S. Baring-Gould, Village Preaching for a Year,<\/em> vol. i. p. 209. Spurgeon, Sermons<\/em> , vol. iv. No. 204; vol. xix. No. 1100; vol. xlvii. No. 2756, and vol. liii. No. 3050. Expositor<\/em> (4th Series), vol. i. p. 201; ibid.<\/em> vol. iii. p. 25. W. L. Watkinson, The Fatal Barter,<\/em> p. 161. XIX. 11. George Jones, Report of the Westminster Bible Conference at Mundesley,<\/em> 1910, p. 319. T. T. Lynch, Sermons for My Curates,<\/em> p. 103. XIX. 12, 13. H. S. Holland, Christian World Pulpit,<\/em> vol. li. p. 377. Spurgeon, Sermons,<\/em> vol. xxxiii. No. 1960. XIX. 12-27. Expositor<\/em> (6th Series), vol. viii. p. 120. XIX. 13. H. Allen, Penny Pulpit,<\/em> No. 1626, p. 57. A. Maclaren, The Wearied Christ, p.<\/em> 180. XIX. 14. J. G. Adderley, Christian World Pulpit,<\/em> vol. xlv. p. 141. XIX. 15. J. Keble, Sermons for the Sundays after Trinity,<\/em> p. 463. A. Pott, Oxford Lent Sermons,<\/em> 1868, p. 87. XIX. 16. T. T. Lynch, Sermons for My Curates,<\/em> p. 71.<\/p>\n

The Trading Servants<\/p>\n

Luk 19:16<\/span><\/strong> ; Luk 19:18<\/span><\/p>\n

<\/em><\/p>\n

I. Notice the small capital that the servants receive to trade with. It was a pound apiece, which, numismatic authorities tell us, is somewhat about the same value as some 6 odd of English money; though, of course, the purchasing power would be considerably greater. A small amount, and an equal amount to every servant these are the two salient points of this parable. There are two sorts of gifts. In one, all Christian men are alike; in another, they differ. The rich man and the poor have one thing alike the message of salvation which we call the Gospel of the blessed Lord. That is the ‘pound’. There are considerations that flow from that thought (1) The apparent smallness of the gift (2) The purpose for which the pound is given. The servants had to live on it themselves, no doubt. So have we. They had to trade with it. So have we. There are two ways in which this trading is to be done by us. (1) The honest application of the principles and powers of the Gospel to the moulding of our own characters, and the making us better, purer, gentler, more heavenly-minded, and more Christlike. (2) Telling it to others.<\/p>\n

II. Observe the varying profits of the trading. (1) Christian people do not all stand on the same level in regard to the use they have made of, and the benefits they have derived from, the one equal gift which was bestowed upon them. Let us distinctly understand what sort of differences these are which our Lord signalises here. Let me clear away a mistake which may interfere with the true lessons of this parable, that the differences in question are the superficial ones in apparent results which follow from difference of endowments, or from difference of influential position. Every man that co-operates in a great work with equal diligence and devotion has an equal place in His eyes. The soldier that clapped Luther on the back as he was going into the Diet of Worms, and said, ‘You have a bigger fight to fight than we ever had; cheer up, little monk,’ stands on the same level as the great reformer, if what he did was done from the same motive and with as full consecration of himself. (2) All who trade make profits.<\/p>\n

III. The final declaration of profits. There are two points in reference to this final declaration of profits suggested here. (1) All the profit is ascribed to the capital. (2) The exact knowledge of the precise results of a life, which is possessed at last. ‘Every one of us shall give an account of himself to God’; and, like a man in the Bankruptcy Court, we shall have to explain our books, and go into all our transactions. We are working in the dark today. Our work will be seen as it is, in the light The coral reef rises in the ocean and the creatures that made it do not see it. The ocean will be drained away, and the reef will stand up sheer and distinct.<\/p>\n

A. Maclaren, Triumphant Certainties,<\/em> p. 59.<\/p>\n

References. XIX. 16, 18. A. Maclaren, Expositions of Scripture St. Luke,<\/em> p. 163. XIX. 16-19. A. Rowland, Christian World Pulpit,<\/em> vol. lvii. p. 150.<\/p>\n

The Rewards of the Trading Servants<\/p>\n

Luk 19:17<\/span><\/strong> ; Luk 19:19<\/span><\/p>\n

<\/em><\/p>\n

The relation between the parable of the pounds and the other of the talents has often been misunderstood, and is very noteworthy. They are not two editions of one parable variously manipulated by the Evangelists, but they are two parables presenting two kindred and yet diverse aspects of one truth. They are neither identical, as some have supposed, nor contradictory, as others have imagined; but they are complementary. The lesson of the parable of the talents is that, however unequal are our endowments, there may be as much diligence shown in the use of the smallest as in the greatest, and where that is the case, the man with the small endowments will stand on the same level of recompense as the man with the large. This parable comes in to complete the thoughts. The lesson of this parable is that unequal faithfulness in the use of the same opportunities results in unequal retribution and reward.<\/p>\n

I. Note the solemn view of this present life that underlies the whole. All our present life here is a stewardship, which in its nature is preparatory to larger work yonder. And that is the point of view from which alone it is right to look at, and possible to understand, this else unintelligible and bewildering life on earth. All here is apprenticeship, and the issues of today are recorded in eternity. Here we prepare, yonder we achieve.<\/p>\n

II. Note the consequent littleness and greatness of this present. The greatness of the future makes the present little, but the little present is great, because its littleness is the parent of the great future. The only thing that gives real greatness and sublimity to our mortal life is its being the vestibule to another.<\/p>\n

III. Notice the future form of activity prepared for by faithful trading. (1) Faithfulness here prepares for participation in Christ’s authority hereafter. The authority over the ten cities is the capacity and opportunity of serving and helping every citizen in them all. (2) However close and direct the dependence on, and the communion with, Jesus Christ, the King of all his servants, in that future state is, it shall not be so close and direct as to exclude room for the exercise of brotherly sympathy and brotherly aid. There, as here, we shall help one another to have Him more fully, and to understand Him more perfectly. We have to take this great conception of the future as being one that implies largely increased and ennobled activity.<\/p>\n

IV. Our texts remind us of the variety in recompense which corresponds to diversity in faithfulness.<\/p>\n

A. Maclaren, Triumphant Certainties,<\/em> p. 70.<\/p>\n

References. XIX. 17, 19. A. Maclaren, Expositions of Holy Scripture St. Luke,<\/em> p. 173. XIX. 20. A. G. Mortimer, The Church’s Lessons for the Christian Year,<\/em> pt. iv. p. 270. XIX. 21. H. S. Holland, Old and New,<\/em> p. 3. Expositor<\/em> (7th Series), vol. vi. p. 375. XIX. 22. C. G. Finney, Penny Pulpit,<\/em> No. 1670, p. 399.<\/p>\n

Luk 19:26<\/span><\/p>\n

Both good and evil tend to fructify, each in its own kind, good producing good, and evil, evil. It is one of nature’s general rules, and part of her habitual injustice, that ‘to him that hath shall be given, but from him that hath not shall be taken away even that which he hath’. The ordinary and predominant tendency of good is towards more good. Health, strength, wealth, knowledge, virtue, are not only good in themselves, but facilitate and promote the acquisition of good, both of the same and of other kinds. The person who can learn easily is he who already knows much; it is the strong and not the sickly person who can do everything which next conduces to health; those who find it easy to gain money are not the poor, but the rich.<\/p>\n

From John Stuart Mill’s Essay upon Nature.<\/p>\n

<\/em><\/p>\n

Reference. XIX. 26. M. G. Glazebrook, Prospice,<\/em> p. 11<\/p>\n

The Value of a Pageant (Palm Sunday)<\/p>\n

Luk 19:28-48<\/span><\/p>\n

<\/strong><\/p>\n

This story of a pageant breaks into the history of the passion with almost ludicrous incongruity. So much has this been felt, that otherwise trustworthy commentators have been tempted to allegorise the details of it, making the ass stand for the old theocracy and the foal for the young Church. But the Bible remains interesting and alive in spite of its interpreters. The foal is there simply as a beast to ride on: the ass is there, not because it stood for the old theocracy, but because it was the mother of the foal. In itself the whole story is, as it appears, trivial. It is a great truth expressed in a very little way.<\/p>\n

There are two notes of that journey to Jerusalem the kingdom of God and the imminent cross, Royalty and Death. Both of these were clearly present to the mind of Jesus, as the two parts of a deliberate and colossal scheme for the mastery of the world. This sense of mastery is everywhere apparent. The tone of Jesus’ speech is changed from request to command, from avoidance of enemies to open challenge; and every word and action indicates a complete mastery of the situation. But the striking thing is that He should have changed not only His tone, but His outward policy also. He had always been particularly averse to the spectacular, and on more than one occasion had refused and avoided pageants. Why does He now consent to one? It was a concession to human nature as that was displayed around Him then.<\/p>\n

I. Then, for the first time, such a concession was safe. His task had been to insist upon the kingdom, and yet to avoid all attempts to make Him King. For over two years He had managed the populace as a skilful rider manages a restive horse, now drawing, and now slackening rein. Thus He had kept a bloody revolution at arm’s length. But now at last there was no danger of such a revolution. There was, indeed, no time for it, for His death was distant but a week, and He must have known it.<\/p>\n

II. And there was<\/em> a certain value in such a pageant, however distasteful it might be to Him. It was certain to impress the imagination of His disciples, who were simple enough to set much store by such exhibitions. It painted for them an impressive picture, which would afterwards illuminate their faith in the royalty of Jesus; and in the same way it might conceivably impress outsiders, rendering them more ready for the subsequent call of the Gospel, and inclining them to accept it.<\/p>\n

So then we have this strange combination of the great with the small, the eternal with the fleeting.<\/p>\n

III. Royalty and death are still before the world, in the great and eternal tragedy of the Cross. Royalty and death are in the heart of Christ, and we are called upon to reckon with that dread purpose of His, each of us for ourselves. The show will pass and be forgotten, but how do we stand in respect of mastery over self and the world and sin? What share have we in the royal victory of the Cross?<\/p>\n

John Kelman, Ephemera Eternitatis,<\/em> p. 84.<\/p>\n

References. XIX. 29. Expositor<\/em> (6th Series), vol. x.<\/em> p. 124; ibid.<\/em> vol. xi. p. 172. XIX. 37, 38. J. Keble, Sermons for Advent to Christmas Eve,<\/em> p. 1. XIX. 37-40. Spurgeon, Sermons,<\/em> vol. xii. No. 678. XIX. 37-48. A. Maclaren, Expositions of Holy Scripture<\/em> St. Luke,<\/em> p. 183.<\/p>\n

Luk 19:40<\/span><\/p>\n

‘It was not an age of particular earnestness, that Hume and Walpole age,’ says Forster, in his biography of Goldsmith. ‘But no one can be in earnest himself without in some degree affecting others. “I remember a passage in the Vicar of Wakefield,”<\/em> said Johnson, a few years after its author’s death, “which Goldsmith was afterwards fool enough to expunge. I do not love a man who is zealous for nothing.”<\/em> The words were little, since the feeling was retained; for the very basis of the little tale was a sincerity and zeal for many things.’<\/p>\n

Reference. XIX. 40. R. Bruce Taylor, Scottish Review,<\/em> vol. iii. pp. 387, 441.<\/p>\n

Christ and City Life<\/p>\n

Luk 19:41<\/span><\/p>\n

<\/strong><\/p>\n

I. There is always something heart-moving in the sight of a multitude of men. The Persian Xerxes shed tears as he watched the interminable ranks march past him on the way to Greece. The iron Napoleon once melted as he reviewed the vast army which followed him to the Russian campaign. And when the proudest, sternest, and most unfeeling hearts have shown emotion, what should we expect from the pitiful Son of God? Whenever He saw the multitude, and especially the city multitude, He was moved with compassion.<\/p>\n

It was the sadness of the city that affected Him. To every profoundly religious and philanthropic nature, the sadness of city life is more impressive than its splendour. No tender-hearted man who has seen the hidden darkness of city life can again for some time fling himself careless and heedless into its joys.<\/p>\n

II. The pathos of city life is in the enormous contrasts of human sorts and conditions which it presents. In the village and the country they are not so sharp and startling; there, wealth is always near enough to poverty to be reminded of its duties; the mansion and the cottage are in closer touch; and kindly nature, with its gardens and flowers and sweet air, breathes some alleviation into the dreariest lives, gives health and brightness to the children’s faces, and saves humanity from its deepest degradations. But in cities and towns just in proportion to their size and density of population are the extremes of opulence and destitution, of splendour and squalor, most glaring. Amid all the culture and splendour of wealth, there are women in garrets wearing their very flesh to bone, and children who have rarely or never seen green fields and growing flowers, and men gnawing their souls away with the bitings of a hungry discontent; and nightly by the river on which float the great argosies of commerce, desperate beings walk shiveringly, ready to fling themselves to the cold swift bourne of self-forgetfulness,’ anywhere, anywhere out of the world’.<\/p>\n

III. Our national life is becoming more and more city life. From all sides they are crowding, from hamlet to village, from village to town, from town to city from the quiet country house and the cottar’s fireside with its prayers, to the giddy whirl of the great multitude with its excitements and its sins, with its palaces in the suburbs and its sleeping dens in the slums, with its gorgeous possibilities and its actualities of shame. The stream of country life is ever flowing cityward, to join some river of God or be lost in the sewers. For in the city are the noblest lives as well as the meanest, and the highest is there and the lowest, and Christianity has there its bravest witnesses as the world has its most devilish votaries, and martyrs and saints win their crowns amid the smoke and crush more surely than in the hermitage; and the city is the place where philanthropy and brotherly love and imperial charity do their holiest and grandest works. City life proves the power of Christ and the faith of His devoted servants more effectually than any other life can; but it shows also all the degradation and ultimate possibilities of ruin of which human nature is capable.<\/p>\n

The Church feels more of the beating of His heart; His breath is on our spirits; His pities are filling us with tenderness; His compassion for the multitude is laying hold of our sympathies. We are looking on the poor and wretched through those tearful eyes of His; the Churches are throbbing with saving activities, and every man knows that he has no part in Christ whatever if he dares to ask himself the atheistic question, ‘Am I my brother’s keeper?’ In this is the hope of city life.<\/p>\n

J. G. Greenhough, The Cross in Modern Life,<\/em> p. 41.<\/p>\n

The Self-doomed City<\/p>\n

Luk 19:41<\/span><\/p>\n

<\/strong><\/p>\n

It is a very significant fact that some of the very causes of the decline and fall of Jerusalem are still existent in Britain, and are real sources of peril to our great cities and towns. Let us enumerate them for our own warnings.<\/p>\n

I. Formalism was rife in Jerusalem, and, alas! it is rife in our great cities today. The Pharisees were the most consummate formalists which the world had ever seen. The Ceremonialist whose religion is a decorated skeleton a mere agglomeration of inanities does more to demoralise a city than ten righteous men can do to elevate it.<\/p>\n

II. Scepticism was rife in Jerusalem, and, alas! it is rife in our great cities today. With honest doubt we have strong sympathy, for in it there is more genuine faith than in many an ornate creed. But there is another kind of doubt abroad which is not at all honest. It is the offspring of intellectual pride, with more pride than intellect in it. Such doubt deserves no quarter.<\/p>\n

III. Ingratitude for precious privileges was rife in Jerusalem, and, alas! it is rife in our great cities today. Our great English cities are the ‘Jerusalems’ of today. What a host of splendid prophets have been set to instruct them!<\/p>\n

IV. Mammonism was rife in Jerusalem, and, alas! it is rife in our great cities today. Many men kill themselves in trying to grasp superfluous wealth, which they leave behind to destroy their own children.<\/p>\n

V. Poverty and consequent disaffection were rife in Jerusalem, and, alas! they are rife in our great cities today. There must be a great maladjustment of social forces somewhere, for in every city we find a modern Vale of Hinnom, and hear the deep-throated wail of the needy.<\/p>\n

VI. Social impurity was rife in Jerusalem, and, alas! it is rife in our great cities today. Flagitious lust is not yet dead. We are full of the ‘fury of the Lord’ against this frightful evil. Each of us is personally and vitally related to the public weal, and we must bring the religious spirit into all our collective action. The best protection against impurity is to preoccupy the mind with a nobler guest, whose name is Jesus.<\/p>\n

VII. Intemperance was known in Jerusalem; but it is terribly rife in our own cities. The drink destroys more souls in England in one year than all its pulpits are instrumental in saving. Thank heaven, the general movement of the ages is upward and Godward. As George Meredith asks: ‘Who can seriously think, and not think hopefully?<\/em> ‘<\/p>\n

J. Ossian Davies, The Dayspring from, on High,<\/em> p. 186.<\/p>\n

The Meaning of the Tears<\/p>\n

Luk 19:41<\/span><\/p>\n

<\/strong><\/p>\n

The incident is a revelation. The tears are luminous with the passion of the Divine heart.<\/p>\n

I. The philanthropy of Christ. It is clear from the teaching and the miracles of Jesus, that He loved man as man, independently of creed or class or colour. Does not that make the ethic of the evangel superior to the ethic of any other religion? Paganism taught patriotism, but not philanthropy. The tears of Jesus on Olivet were only the spray of the tidal feeling that surged within Him for mankind. It was his work not to depreciate patriotism, but to charge it with a new content the passion of His own love so that it grew to philanthropy. Exclusiveness is the deadly foe of philanthropy. ‘Splendid isolation’ is the death of humanitarian instinct. We must beware of that colourless philanthropy which, while professing the desire to help men, is, in its aristocratic exclusiveness, devoid of practical sympathy.<\/p>\n

II. The humanity of the Father. ‘He wept.’ The tears of Jesus crystallised the humanity of the Father. God is no longer a cold abstraction, but a presence, warm and tender. Jesus in tears shows Him not only in His imperial majesty, but in His tender humanity. It is not too much to say that in our fuller recovery of Christ we have rediscovered God. To the august conceptions of the eternal sovereignty and awful holiness we have added the finest human qualities, the tender pity and sweet gentleness and tearful sympathy of Jesus; and so we have found our Father in the Son.<\/p>\n

The truth has many applications; but the most precious is that it brings God so near to us. It is a truth full of consolation because it is full of compassion. You are often lonely and despondent, the colour of life is grey, and you walk among the graves of dead hopes; but should you in the tears of Jesus see the humanity of God, light will shine through the gloom and brighten into glory.<\/p>\n

I say the acknowledgment of God in Christ,<\/p>\n

Accepted by thy reason, solves for thee<\/p>\n

All questions in the earth and out of it.<\/p>\n

J. Oates, The Sorrow of God,<\/em> p. 158.<\/p>\n<\/p>\n

The Tears of Jesus<\/p>\n

Luk 19:41<\/span><\/p>\n

<\/strong><\/p>\n

I. The sight of the city. He thought of its punishment, but He rather wept because of its crimes. The evil filled His soul rather than the good. It is no proof of want of love for one’s country when one sees clearly its faults and sins. The material well-being of a city is of less consequence than the moral and spiritual condition.<\/p>\n

II. The tears over the city. He beheld evil as none of us can, and He mourned over it as none of us do. The sight of the city with its sin and squalor should excite in us profound sorrow. (1) This state of feeling can only be preserved by constant recurrence to God’s ideal for man keeping clear before us what man was meant to be. (2) By drinking in the Spirit of Christ Jesus.<\/p>\n

III. The remedy for the ills of the city. (1) The Gospel of Christ in its manifold application and that Gospel proclaimed by those who Know it. This is the work of every Christian. (2) At the basis of all our work must be the sorrow. (3) We are put in trust of the Gospel. Such work is commended by every consideration, (a) True patriotism. (b) Self-interest, (c) One’s own religious well-being.<\/p>\n

A. Maclaren.<\/p>\n

Luk 19:41<\/span><\/p>\n

This was the text of the last sermon Kingsley ever preached. He closed with the words, ‘Let us say in utter faith, Gome as Thou seest best<\/em> but in whatsoever way Thou comest<\/em> even so come, Lord Jesus’.<\/em> As soon as the Abbey service was over, he came home much exhausted, and went straight up to his wife’s room. ‘And now my work here is done, thank God!… and I finished with your favourite text.’<\/p>\n

We can place no limits to the ascendency which may be exercised by the mere intellect of some epoch-making man. But we may safely prophesy that no one will ever uplift his fellow-men from within, or leave a name which draws tears of reverence from generations yet unborn, who has not himself, as it were, wept over Jerusalem, and felt a stirring kinship with even the outcast of mankind.<\/p>\n

F. W. H. Myers.<\/p>\n

References. XIX. 41. Spurgeon, Sermons,<\/em> vol. xxvi. No. 1570. E. A. Stuart, The New Commandment and other Sermons,<\/em> vol. vii. p. 201. W. J. Brock, Sermons,<\/em> p. 185. W. P. Balfern, Glimpses of Jesus,<\/em> p. 133. A. Ainger, Christian World Pulpit,<\/em> vol. lx. p. 214. F. St. John Corbett, The Preacher’s Year,<\/em> p. 134. W. H. Hutchings, Sermon Sketches<\/em> (2nd Series), p. 120. A. Coote, Twelve Sermons,<\/em> p. 64. J. Keble, Sermons for Sundays after Trinity,<\/em> pt i. p. 353. Expositor<\/em> (6th Series), vol. i. p. 199. XIX. 41, 42. J. M. Neale, Sermons Preached in a Religious House,<\/em> vol. ii. p. 357. W. Moore Ede, Christian World Pulpit,<\/em> vol. lviii. p. 332. H. P. Liddon, Sermons on some Words of Christ,<\/em> p. 238. G. Bellett, Parochial Sermons,<\/em> p. 139. Bishop Bickersteth, Sermons,<\/em> p. 271. J. J. Blunt, Plain Sermons<\/em> (2nd Series), p. 19. XIX. 41-44. W. C. Wheeler, Sermons and Addresses,<\/em> p. 80. Expositor<\/em> (4th Series), vol. ii. p. 440.<\/p>\n

Peace<\/p>\n

Luk 19:42<\/span><\/p>\n

<\/strong><\/p>\n

Peace: what it is not and what it is. It is not in the Gospel mere rest, or mere quiet, or mere solitude. It is something infinitely more. It is harmony, concord, agreement, love. ‘Now abideth faith, hope, charity, these three ‘in an inevitable harmony. This is peace. Peace is not mere compromise of good with evil, but the redemption of evil into good. This is peace and harmony, and when that prevails God is visiting His people.<\/p>\n

But though the end of reconciliation is peace, the process is war.<\/p>\n

I. The Sanctuary of the Human Heart.<\/strong> If the elements are antagonistic, there must be war until the supremacy of God prevails. The Prince of Peace found in earth struggle and conflict, and finally was crucified, dead and buried. There could be no peace when He faced evil. Therefore He saith, ‘I came not to send peace but a sword’. Peace in earth, yes, as the ultimate ideal, but not as the process by which we reach it. There can be no harmony or peace, in the Gospel sense, in a rebellious and wicked world, but only conflict for the children of God. Peace is no mere repose or quiet of the soul, but the consummation of its activities for good.<\/p>\n

II. The Conflict of Religion and Science.<\/strong> Or, again, is it religion or science which are in conflict in discord? They are peacemakers who by the ministry of reconciliation have been during this half-century leading both religion and science to the sense of that deep unity of God, where there is indeed diversity of operations, but the same spirit. Why already, indeed, we marvel as we look back on half a generation, at the shallow philosophy which imagined on either side that God can be isolated from the world that He has made, and that science can discover anything at all finally irreconcilable with the wisdom and goodness of Him.<\/p>\n

III. The Greater Life of Nations.<\/strong> The Gospel for today tells us in thrilling words what is the law that Christ proclaimed over Jerusalem in His time. In a nation’s life, as in a man’s, the things that belong to peace are all essential judgment, mercy, faith. Peace does not mean to a people any more than an individual mere repose and quiet, sloth and ease, but rather the crown or consummation of just and holy living. Peacemakers are they who strive that our laws shall be just, humane, effective, who have mourned in many a land and clime over the inhumanities of commerce and the cruelties of wars. Peacemakers are they who labour to preserve the comity of nations in our time, and abhor as a deadly sin, greater perhaps than any other, the inflaming of passions of nations against one another for purposes of greed, or picking a quarrel for the sake of pride.<\/p>\n

Above all, blessed are the peacemakers who, in the complex relationships of social life, labour for the Kingdom of God, and oppose evil with a pure and determined spirit.<\/p>\n

Reference. XIX. 42. J. T. Stannard, The Divine Humanity,<\/em> p. 86.<\/p>\n

Christ’s Apocalyptic Outlook<\/p>\n

Luk 19:42-44<\/span><\/p>\n

<\/strong><\/p>\n

The outlook upon life which our Lord authorises with His own personal sanction is apocalyptic. That is the mode of interpreting it to which we stand committed by our New Testament And by that long word we mean that this present world with which we are familiar looks towards a great reversal, a tremendous moment in which all its works will be put to sudden and searching proof by the fire of judgment; and all that cannot endure the sifting flames will shrivel up, and only the deep, unshaken foundations will abide the storm.<\/p>\n

We live here in view of that day. We know that this present situation holds in it no ultimate value of its own. It is preparatory; it is disciplinary; it is probational. It is not the end. It is not the final condition of humanity. It has within it the seeds of what will endure; but it has also much that will be reversed; much that will be purged; much that will then suffer condemnation; much that will be burned up as rubbish in the flames. Mountains as they now stand will be thrown down, valleys as we now deem them will be filled up. A new measure will be applied, a new estimate will decide. The final judgment on the real worth of things is not yet in effective action, and when it arrives we shall be surprised at what it declares.<\/p>\n

I. This is the typical Christian life. It is apocalyptic, and, moreover, this ultimate apocalypse, this final cataclysm, the last judgment, is for ever throwing out anticipations of its coming, omens of its approach. Even now human life falls under the apocalyptic category. That is, it works by great ‘days of visitation’.<\/p>\n

II. And to the apocalyptic eye the intervals of hidden development and secret accumulation, however prolonged and however wearisome, will drop out of the scene in which their work is summarised. They will disappear out of the reckoning. For all their real inner significance will be disclosed in a single abrupt flash of manifestation in that day which sets their gathered forces free. There, in that flaring release of pent-up energy, the whole secret breaks out. That which had been uttered in secret is shouted on the housetops. The end to which everything led is revealed in thunder. And in a moment we can discern who have contributed to the pre-ordained issue; and who have hindered its pressure and fought against its arrival. The books are open. The judgment is set. There are the sheep, and there stand the goats. The line of cleavage runs swift and sharp as a lightning-flash between them. And, as the intervals drop away out of sight, the sequent several days by which the last judgment has given ominous signals of its ultimate verdict stand out alone, in one raised series of kindred acts; or fuse and melt into one day that is forever coming nearer and nearer.<\/p>\n

III. The larger and longer our horizons, the more apocalyptic becomes our estimate of life. And our Lord, therefore, with His eyes set on the end of all things, with His spiritual judgment at work on the level of eternal issues, naturally found His medium in apocalyptic imagery. But, alas! how far away this method of judging things seems from us to whom these wide horizons are so unfamiliar, and who cannot range over these immense spaces! We are closely pressed down under the weight of the immediate present. Thick and close the mob of facts throng round us. We are their prisoners and their prey. The immediate intervals, the urgent needs, the binding necessities of the passing hour, absorb our attention and exhaust our energy. We cannot break loose from the ring of circumstance. We cannot overlook the things that swarm and clutch and occupy. How are we to take in these wide perspectives? We cannot see the wood for the trees.<\/p>\n

I remember meeting a man who had been right through the siege of Paris in 1870, just when we were still under the thrill of that stupendous event. We clustered around him athirst for his experiences, and then it appeared that he had not kept a note or a diary. It had never struck him at the time that it might be worth while to make a record, or that in after days people would be interested to hear what he had gone through. Yet that siege certainly was a day of judgment. It was apocalyptic. And this mood of his may so easily be characteristic of us. Can it be that even now we may be among those who, according to our Lord’s haunting phrase, eat and drink, and marry and are given in marriage, while all the time the trumpets are set to the lips of the great angels who proclaim the coming day of the Lord; and already the first terrible blasts have been blown that tell of a signal of doom?<\/p>\n

H. Scott Holland, Christian World Pulpit,<\/em> vol. lxxvii. p. 33 (see also The Church Times<\/em> for Jan. 14, 1910).<\/p>\n

Visitation<\/p>\n

Luk 19:44<\/span><\/p>\n

<\/strong><\/p>\n

Jerusalem, the chosen city of God, knew not the time of her visitation; did not understand what was going on, what she was called to do, when her Lord came with mercy and judgment to try her heart. The hope of Israel, the long-promised Saviour, had actually come, and Israel would not know, would not receive Him. It was the sad prospect of ruin which made the Lord weep when He beheld the highly favoured city.<\/p>\n

‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace.’ Thou the nation whom God had chosen, enlightened, and blessed, above all other people; ‘in this thy day’ when the Son of God brought His message of salvation in His own Person; if thou after all thy former sins, hadst only known how near thou wert to peace and glory, in this the greatest of all thy chances; ‘if thou hadst but known.’<\/p>\n

But Jerusalem would not know her hour of mercy and acceptance. It passed away, it was too late now; and the Lord saw, and wept as He saw, that it was gone.<\/p>\n

I. Not to know the time of our visitation means not to know when God is giving us opportunities of good; not to feel the blessings He is putting within our reach; not to see when the time comes, which is specially meant to suit our needs, and to open the door to peace and mercy.<\/p>\n

There is one sort of visitation from God which many of us are going through now. We are leading quiet, peaceful lives, with little apparently to disturb us; no great sorrow, fear, or disadvantage to struggle with, no great care to weigh us down. And in this kind of life we go on from year to year.<\/p>\n

I can well imagine people being almost frightened sometimes at the unbroken peace of their lives; thinking that something dreadful must be coming to make up for the long immunity from trouble and pain. But this is faithless fear. God does not deal with us in this way. He does not make a certain amount of evil weigh against and balance a certain amount of good. He gives good and evil by a different rule. Let us enjoy the blessings which He gives us our quiet days, our health and peaceful homes; and let us hope on in the mercy which has been with us so long.<\/p>\n

II. But there are two things to be remembered, which we are apt to forget: (1) Without superstitiously vexing ourselves with the dread alluded to already, yet it is true that all this quiet cannot go on for ever that we must expect sooner or later some of the trials of life. (2) This freedom from the burdens of sorrow and pain is a time of visitation, a time when God is visiting us visiting us by many a blessing, as truly as He is visiting and searching others by His chastisements and judgments. In this time of peace and regular work, of quiet days and nights of refreshing sleep, He is preparing, He is testing us, He is giving us time, ample time, to fit ourselves to meet the harsher and heavier ways of His Providence; He is seeing what is in us whether so much mercy will draw our hearts to Him; strengthen our purposes and efforts after goodness; whether we can be made better, as He would have all men better, if it were possible, by giving us the desire of our hearts, and keeping us in safety from the evil we are afraid of.<\/p>\n

Now, in this time of peace, is the time to fit ourselves to meet trouble, to arm our souls with that faith and trust in God which will alone help us to weather the storm. It is those who have learned beforehand to believe in God who are able to put forth their belief when the moment comes when it is wanted. See, then, that you do not miss recognising, as it passes over you, the time of your visitation.<\/p>\n

R. W. Church, Village Sermons.<\/p>\n

<\/em><\/p>\n

References. XIX. 44. W. Friend, Christian World Pulpit,<\/em> vol. lvii. p. 196. T. F. Crosse, Sermons<\/em> (2nd Series), p. 35. H. P. Liddon, Sermons on Some Words of Christ,<\/em> pp. 253 and 268. J. Keble, Sermons for Sundays after Trinity,<\/em> pt. i. p. 333. S. Baring-Gould, Village Preaching for a Year<\/em> (2nd Series), vol. ii. p. 82. T. G. Bonney, Death and Life in Nations and Man,<\/em> p. 1. J. M. Neale, Sermons Preached in Sackville College Chapel,<\/em> vol. ii. p. 291. XIX. 45-46. H. P. Liddon, Sermons on some Words of Christ,<\/em> p. 284. XIX. 45-47. T. Arnold, Christian Life: Its Hopes,<\/em> pp. 39, 48 and 55. XIX. 48. Expositor<\/em> (6th Series), vol. vii. p. 89.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

Jesus Christ and ZacchUs<\/p>\n

<\/strong><\/p>\n

Luk 19:1-10<\/p>\n

You may build God out of cities, or you may throw open the city gates and bid him welcome with all reverence and thankfulness. You cannot build him out with common masonry. He can crumble our rocky walls to pieces, and drive the ploughshare through the foundations of our fortresses; he can touch the mountains, and they will go up before him as the smoke of incense; wherever mere power is required, God can break us down by a stroke. How then, you will say, is it possible to build God out of the city? I answer, by corrupt institutions, by depraved laws, by tricks of trade, by knavery and fraud, by selfish dispositions and oppressive usages, by forgery, by unjust balances, by defective measures, by practical lying, by false-heartedness, it is possible to build God out of a city more thoroughly than he could be excluded by the most elaborate masonry. Ancient Jericho attempted to enclose herself within solid walls, but men appointed by God threw down all her boasted defences. Can anything resist the thunder of the march which is commanded by God? When men walk according to the divine order, when they step in harmony with the rhythm of the divine movement, they overturn the rocks, and cast the mountains into the sea. Yet, alas! there is a region in which Omnipotence itself is weakness: even a child can shut the door of its heart against God, and Almightiness may be defied by an evil will! Jericho was favoured of God in exceeding measure bountifully supplied with water, having a tropical climate, her palm trees equalling the palms of Egypt, rich with fruits, spices, and perfumes, growing in abundance the sweet-smelling camphire and the balm of Gilead; yet, while the beasts of the field, the dragons and the owls honoured the Most High, she departed from her Maker, and praised not the goodness of her Lord. She trusted in her walls, and confided in the strength of her arm, until God smote her by the breath of his mouth! Gladly do we come to the words before us, as marking a new era in the annals of Jericho. And Jesus is passing through our own city to-day; and, busy as we are with the claims of daily life, we may see his beauty and learn his will.<\/p>\n

“And, behold, there was a man named Zacchus, which was the chief among the publicans, and he was rich” (<\/em> Luk 19:2 ).<\/p>\n

<\/em><\/p>\n

A whole paragraph devoted to the delineation of one man’s life, whilst so many great subjects are hardly touched upon in the Christian Scriptures. Yet let us not complain of what looks to us like the capriciousness and incompleteness of divine revelation, for in these portrayals of individuals, we have not only the most practical aspects of the Christian faith, but we get nearer to God than would otherwise have been possible. When we see Jesus Christ face to face with an individual sinner, we see the whole scheme of redemption as it were in miniature; and we have the advantage of concentration; our minds are not distracted by the bewilderment which is occasioned by a vast scale of operation; everything is brought to a point; and to us is given the benefit of the conciseness of individuality. Does not one man require in his own experience the whole scheme of divine redemption? Is it not with this as with the light, the atmosphere, and the whole mechanism of the world? Were there but one man upon the globe, he would as much require the sun, the summer, the harvest, as do the millions who now exist upon it. We shall see God’s love perhaps more vividly displayed, because more intensely concentrated, in the case of one man than when applied to the necessities of the whole world. Each man should have a paragraph of Christian history specially his own. Is your life to be found in Christian history? Can you point to any record of a personal interview with the Saviour? Blessed are you whose lives are part of a great unwritten Bible, which is continually before God.<\/p>\n

“And he sought to see Jesus who he was; and could not for the press, because he was little of stature” (<\/em> Luk 19:3 ).<\/p>\n

<\/em><\/p>\n

Let me take out of this verse three words which set forth the highest object of human life; these three words are “To see Jesus”! Zacchus sought to see him through natural curiosity, yet such curiosity may be turned to the highest uses; Zacchus sought only to see the Man, but in the end he saw the Saviour; he desired to see a wonder, and in the end he was made into a wonder himself. So it is evermore, a man is made either infinitely better or infinitely worse by coming into contact with Jesus Christ; the Gospel kills or makes alive. This man found a difficulty in attempting to realise his wish. Is it not so with some of us who are listening to this story to-day? Zacchus was little; every man is little somewhere. The signature of defect is upon every character; we cannot write a complete biography of any man without having to use this word little, in one relation or another. Men are truly little when they are little in spiritual force, in moral sympathy and tender-heartedness, in appreciation of objects that are noble, progressive, sublime. Any other littleness is but a trivial defect; this is a mortal blemish. Hear how the descriptive words go in the case of Zacchus chief, rich, little! It is possible for a man to read his life in this fashion, and to complain that it has been set on a descending scale; but it is also possible to reverse the order of these epithets, and so to get a more inspiring view of life. He will then say, not chief, rich, little, but little, rich, chief! Take care how you read your life! Some lives may be read thus little, less, nothing! If we look at those who are higher than ourselves, we may become censorious critics of the divine way; but if we make ourselves familiar with those who are in the lowest positions of life, suffering pain, hunger, loneliness, we shall abound in grateful praises to the Giver of all good. Did Zacchus give up his object because of the difficulty of the situation? Let us read: <\/p>\n

“And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way” (<\/em> Luk 19:4 ).<\/p>\n

<\/em><\/p>\n

He never would have been chief among the publicans and rich if he had succumbed to difficulties. His character was brought out by opposition. I contend that, whatever a man’s disadvantages may be, he can see Jesus Christ if he so determine in his heart. There are men, now-a-days, who profess that they have endeavoured to see Jesus Christ, but have been kept back by the press of sects, sceptics, speculators, critics, commentators, and controversialists; but, in the face of an incident like this, the triviality of such pretence is made evident. I allow that there is a great press of the sort described; no doubt it is, more or less, a difficulty to urge one’s way through the throng surrounding Jesus Christ, yet there is a sycomore tree up which we may climb if we are truly in earnest. Zacchus was little, but he could run; Zacchus was short of stature, but he could climb. How very shocking how manifestly improper of one who was chief among the publicans and rich, to be seen running along the road and climbing up a tree! Such enthusiasm in pursuit of his object is in keeping with the whole character of the man. Are you willing, if need be, to go out of the so-called regular way to see the Saviour, or are you sacrificing your destiny to the tyrannous claims of conventionality? Then I exhort you to climb up any tree, to enter any church, from which you can more clearly see the face of the Redeemer. Break up your old associations, cast off your creeds and usages, and incur the censure of established proprieties, rather than not see the Friend of sinners. Incidents like this make me impatient of all the excuses which are urged in explanation of not accepting the salvation of Jesus Christ. Can we not do as Zacchus did? What is the value of our earnestness, if it does not enable us to overcome difficulties? No excuse should detain us, except such as we can tell Jesus Christ himself. Remember that it is written, “Strait is the gate, and narrow is the way.” The Saviour himself acknowledges the difficulty, yet he never says it is insurmountable, and never promises that it shall protect men from the consequences of unbelief. Oh, ye men who are exhausting yourselves in the pursuit of riches; ye who rise early and retire late, that you may increase your worldly substance; you that are prepared to make any sacrifice of strength and time, that you may compete successfully in the strife of scholarship; you that are prepared to encounter every form of suffering and incur any danger, that you may extend your knowledge of the world and your influence among men as legislators and economists, say not that you have been driven back from seeking Jesus Christ by some petty inconvenience or contemptible barrier! Sobriety is undoubtedly the snare of some men; they must needs take their first considerations from what is called prudence; and whilst they are deliberating whether it be proper to adopt some extraordinary method of attaining their object, the Saviour passes by without being seen. Better run the risk which comes of the intoxication of enthusiasm, than be rendered powerless by a benumbing conventionality. Zacchus would never have been the man that he was, had he been incapable of enthusiasm; he would have succumbed to propriety, where he overcame by a noble passion.<\/p>\n

“And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchus, make haste, and come down; for to-day I must abide at thy house” (<\/em> Luk 19:5 ).<\/p>\n

<\/em><\/p>\n

Observe the development which is traced in this verse. Jesus Christ looked, saw, and said. It is possible to look without seeing; many men can look upon the throngs of the world without emotion; human history has to them no deep significance; in their eyes men are but customers, clients, patrons; the idea of immortality never mingles with their coarse thinking. On the other hand, it is possible both to look and to see; to the highest type of mind, the sight of a crowd brings sadness of heart; every man is seen to be a mystery to be the bearer of untold sorrow to be the distracted subject of many ambitions to be weak through sin, and to be bearing the black seal of death; to such types of mind life becomes one long sigh, by reason of the wickedness which enfeebles and dehumanises the race. It is possible, however, both to look and to see, yet not to say. There is a want of moral courage, even where there is a deep appreciation of the necessities of the case. Many men will tell you, that when they have been brought into contact with men of extreme depravity, they have just been on the point of preaching the Gospel, yet they have forborne to speak the Word of life. When Christians look, and see, and say, there will go forth into the world such an evangelising commission as never yet sought the recovery of men. Have you ever spoken to one human creature about his personal salvation? You tell me you have looked upon your friend, and that you have seen the deepest want of his life, yet you have not delivered the message of God to his soul. Believe me, this is not friendship, and that there is a day coming on which you will feel that in neglecting these opportunities you have risked your own salvation. Is it not noticeable, that Jesus Christ addressed Zacchus by name? To the reverent mind, this circumstance justly suggests the omniscience of the Son of God. Did not the Lord say unto Moses, “I know thee by name”? We, too, are known in our individuality. If we have set ourselves in any position, ordinary or peculiar, for the purpose of seeing the Saviour, the All-seeing Eye is upon us, and our personal name is associated with the act. How did Zacchus receive the word that was addressed to him? Did he hesitate? Did he excuse himself on the ground that he had been seeking to gratify merely a natural curiosity? Many persons take up positions of observation in the sanctuary, and when they are personally invited to active service on behalf of Jesus Christ, or closer communion with the Church, they instantly plead a merely general interest, and excuse themselves from consenting to the appeal on most trivial grounds. They turn the sanctuary into a convenience; they make use of the vantage-ground without any pledge of loyalty to the claims of Christ, and treat with coldness the invitations which might call their souls in a most fruitful and glorious development. How did Zacchus act? Let us read:<\/p>\n

“And he made haste, and came down, and received him joyfully” (<\/em> Luk 19:6 ).<\/p>\n

<\/em><\/p>\n

This is in striking harmony with all that we have seen of Zacchus. The man who could run and climb was just the man to make haste in coming down, and to give a joyful answer to such an appeal. Men would be better if we spoke to them more kindly. Take high ground with a man, and you instantly put him on his own defence; speak to him in a conciliating tone, and you may gain audience of his very heart. Be sure, as Christian teachers, there is something in every man to which you can address yourselves with good effect. We may clearly infer from this text, that the unlikeliest men may yield the most blessed results of our ministry. Here is a man, chief among the publicans and rich, despised and avoided by a large portion of society, who returns a joyful answer to the appeal of Christ. Has it not been so in our own experience? Some of the men on whose adhesion we had reckoned most confidently have fallen back into coldness and unbelief; and some whom we had regarded as hopeless have responded to our ministry with most unexpected and startling joy. We must be more cordial with neglected men. In all congregations there are men little counted of, or even hardly known, lying under the ban of suspicion, or misunderstood by reason of some social disfavour, who only need to be personally addressed in the language of Christian love, to yield themselves with overflowing joy to the gentle demands of the Saviour.<\/p>\n

“And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner” (<\/em> Luk 19:7 ).<\/p>\n

<\/em><\/p>\n

What a life of criticism Jesus Christ endured! Always reproached, always suspected, often despised, truly had he been less than God, he would have abandoned his ministry in disgust and returned to the world whence he proceeded. The whole of the religion of his day was hostile to his spirit and method, and no man entered into sympathy with his world-embracing schemes; his brethren distrusted him, and his friends fell away from his standard, and he was left to work in loneliness that would have been terrible, but for the divinity that was in him. Even the most despised worker amongst us can have but a faint notion of what it is to live under a fire of continual reproach; to have all one’s motives misunderstood, to see our whole purpose resented with contempt, to have one’s name made synonymous with that of the devil. Think of what was the condition under which Jesus Christ worked, and let us learn from it patiently to endure the contradiction of sinners.<\/p>\n

The relation of Jesus Christ to sinners enforces a lesson which the Church has yet to learn. We shall not severely criticise the Church in the exercise of moral discipline; but we shall ask most earnestly whether the discipline of exclusion should not be followed by the discipline of recovery? It is perfectly right to depose from the honour and privilege of Church standing those who have brought the Church’s name into disrepute. Justice to those who have maintained a consistent profession demands this, not to speak of the higher consideration in which Jesus Christ himself is involved; yet, when such deposition has been effected, there should be a most kindly concern on behalf of the Church to recover the excluded. Discipline is not exhausted by the mere act of excision; it is doubtful whether this is not the lowest aspect of discipline. It is easy to thrust out the offender, but not so easy to go after him and to say, that having fulfilled the law of penalty, we have come to attempt the law of restoration. It is to be feared that we have not been filled with God’s love towards backsliders; we have not pursued them with our prayers; we have not stood around them in masses to put before their feet every possible impediment in the road to hell. Which of us would dare to go into the house of a publicly known sinner, such as Zacchus was thought to be, for the purpose of drawing him towards higher life? Our own virtue has often been so feeble, that only by associating with the best men could we escape the reputation of being vicious. Only where there is superabounding spiritual life can there be a graceful descent into the haunts of evil which defies the tongue of scandal, and ignores the murmuring of outraged respectability.<\/p>\n

This verse shows very strikingly that the path of duty often lies across the prejudices of society. It is not an easy thing for one man, poor and friendless, to set himself against the current of public opinion. A word of caution is, however, necessary here, for there are self-opinionated men enough, who boast of their singularity, and imagine themselves to be somebody, because they are foolhardy enough to throw out a challenge to the whole world. Singularity, considered strictly in itself, is no virtue. When it is the expression of self-confidence, it is neither more nor less than detestable affectation; when it is the expression of intelligent and anxious conviction, animated by a profound humility, and dictated by a self-sacrificing desire to do good, it is noble and praiseworthy. Men should not aim at singularity; but, being forced into it by their loyal constancy to Jesus Christ, they should not fear its consequences. Some consciences seem to describe an eccentric orbit, and, in doing so, become whimsical and fantastical in what, from want of a better word, may be called their moral phases. Out of this eccentricity there comes a narrow and censorious criticism, which gives just offence to the most honourable and generous minds. Jesus Christ was never singular merely for the sake of singularity. It was the divinity of his virtue which compelled the loneliness of his life more earthliness would have meant more popularity.<\/p>\n

“And Zacchus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold” (<\/em> Luk 19:8 ).<\/p>\n

<\/em><\/p>\n

You have seen flowers which have been closed during the night, opening to the morning sun; so is it with human hearts shut up in the cold dark night of selfishness, when the Sun of righteousness arises upon them with healing in his wings. Zacchus would never have known himself if he had not first known Jesus Christ. It is ever noteworthy that by contact with the Saviour men become greater, and to their fuller strength is added all the charm of generosity. In this case there is a noticeable combination of liberality and justice; the poor and the wronged alike feel the blessed influence of this man’s renewal; all with whom he had to do were to be the better for his having received Jesus Christ into his heart. This kind of evidence ought to form the most powerful vindication of Christianity. Renewed men explain God’s revelations to the soul. Instead of saying, Examine this or that doctrine, we ought to be able to point to the poor man who is being comforted, and to the wronged man who is being compensated, and to say, These are the claims which we set up in exposition and defence of Christian truth. Let me beseech you to think of Jesus Christ, not only as the Saviour, but as the revealer of men. See how all generous resolutions, all divine aspirations, and all unselfish impulses result from contact with him. In the presence of such evidences of new life, I am constrained to say that no man need hesitate to decide whether or not he is really under the influence of the Son of God. He has only to put to himself such questions as these: Am I doing my utmost to repair the wrongs of the past? Do I measure everything by a divine standard? Do I make myself the centre of the circle in which I move, or do I refer everything to Jesus Christ as the one Lawgiver and Judge? Am I the friend of the poor? Is my presence as a light of hope in the dark places of oppression and misery? These are the questions that determine the quality of our manhood. We have heard of professing Christians who were narrow in their creed, selfish in their policy, grovelling in their dispositions, and illiberal in their judgments; we have no hesitation in charging upon them the high crime of dishonouring the name that is above every name. It is the glory of Christianity that it ennobles human life. Do you know of any man who has been made less true, less generous, less compassionate, less forbearing, since he identified himself with the cross? My bold and lofty challenge on behalf of Jesus Christ is this, that he meets man dwarfed and crippled by sin, and glorifies him with the dignity, and enriches him with the blessedness, of eternal life. Let men receive the spirit of the Saviour, and every transaction of their lives will be simplified, elevated and made pure, their business will be regenerated, their houses will become sanctuaries, and their whole character a living persuasive defence of all that is wise, and true and good. We do not for one moment deny the heightening and refining effect of intellectual education; but we have seen evidence enough in the history of the world under all conditions of civilisation, to justify the opinion that man’s best estate, apart from Jesus Christ, is but as the artificial plant to the living and fruitful garden.<\/p>\n

“And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham” (<\/em> Luk 19:9 ).<\/p>\n

<\/em><\/p>\n

Have you had such a visitation in your house? Truly, there are special days in our life which seem to throw all other days into insignificance. Chiefest and brightest of them is the day on which salvation becomes the culminating fact of our history. I am afraid that this word salvation is becoming somewhat unfamiliar; nor am I sure that it is always used in its fullest meaning, even by those who are not ashamed of the Gospel of Christ. It is possible to think of salvation as a distant blessing, but Jesus Christ speaks of it as a present reality. He gives eternal life to men now, and we fall short of the happiest realisation of our privileges, if we allow the heart to dwell upon anything less than the immortality which has been given to us by the Son of God. It may not always be possible to point out the exact day on which salvation came to us; I do not press for the identification of mere dates, but I do contend that it is impossible for Jesus Christ to have been received into any house as Redeemer and King, without his entry having made such an impression as can never be effaced from the memory or dislodged from the liberated and rejoicing heart. It ought not to be a merely sentimental exercise to recall the hour in which we received the blessings of salvation. Men are poor when they give up the great memories of the soul. It is one of the most blessed enjoyments of the Christian life to fall back upon hallowed recollections, and to summon them to our aid in anticipating a future on which there may rest somewhat of the shadow of doubt or fear. Men can say, This day I was ruined in trade; this day I undertook a most important commercial engagement; this day I fell under the power of a terrible disease; this day I came into possession of great riches blessed are they amongst whose recollections is the transcendent day on which Jesus Christ set up his kingdom in their hearts.<\/p>\n

Whilst dwelling upon this verse, it is important to observe the view which Jesus Christ takes of Zacchus. The multitude had called him “a man who is a sinner”; Jesus Christ openly declared him to be “a son of Abraham.” Little natures delight to take lowering views of human life; it is the delight of great souls to give high interpretation and sublime significance to the capacity and destiny of men. See the mercifulness of the Saviour’s judgments! If there is one spark of light in us, he increases it to a great flame; if he can possibly classify with the children of Abraham, he will never identify us with the sons of perdition. It is better to fall into the hands of God than into the hands of men.<\/p>\n

After this came the last grand word, worthy of being written in letters of fine gold <\/p>\n

“For the Son of man is come to seek and to save that which was lost” (<\/em> Luk 19:10 ).<\/p>\n

<\/em><\/p>\n

The Claims of the City<\/p>\n

<\/strong><\/p>\n

Luk 19:41<\/p>\n

The city was Jerusalem; the beholder who looked at it through his tears was Jesus Christ. Our difficulty is that men will not come near the city. They live in it, and do not see it; they have their little accustomed macadamised roads, hardened by the feet of business, but as for what lies behind, just ten feet from their own turnpike, they know nothing. No man knows London. The people who live in it mayhap know less than those who only visit it now and then. The familiar way, the daily swing, the repeated routine: that is not London; that is not the city. It is but so much custom, so much paved road; what was done yesterday, done again to-day, and to be repeated tomorrow, and so on to the end of life’s little day. London is behind all that, and below it, and immeasurably beyond it; a city of sorrow, a city of death, a city of health. London is not at church to-day; London is never at church. Respectable London is there; custom is observed, old superstitions are repeated, or ancient reverences are observed with gracious concern and gratitude; but million-headed London is not at church; does not want to go to church; finds nothing at church, but mockery, disappointment, things hung so high up in the air that hunger cannot seize them with the clutch of its eager hand, or the tooth gnaws it like a cruel beast. It was when Jesus Christ came near the city that he wept over it with a heart that could not hold all its sorrow. There are men who dare not go off their own beaten way in the great city; in the smallest number of minutes they might make themselves strangers in their own metropolis: they would not know the faces faces out of which God has been expunged; they would not know the voices voices that might once have been made tuneful, musical, but are now instruments of harshness, clamour, vulgar noise and tumult. Some of us are bound to know a little about the city. We would rather live in a garden; it would be quieter, sweeter, altogether more in accordance with cultivated taste. Some of us would rather live in an art gallery; it would be serener; it would be more favourable to oblivion as regards all things unpleasant. But because we belong to the Cross we belong not to the respectability of society, only to the part of it that is already half-condemned.<\/p>\n

The Cross has nothing to do with respectability; it loathes it. If the Cross is not this day and every day going down the city’s darkest roads, then the men who professedly bear that Cross have broken every oath that makes life sacred. Go to the poor and see them pay their rent. When will the counting cease? The shillings are but a little handful, and there is one, two, three, four what for, poor woman? What for? For a floor to sleep on, for space to toil in. Climb high and find in the unfurnished room the sufferer who has no friends silent, solitary, cursing this world and defying every other, and determined if ever he should see a God to face him as tyrants should be faced, for calling men into such existence that is all pain and no joy. The poor, irrational sufferer no doubt will be spoken about as eccentric, and wild, and lacking in self-control: but a sufferer nevertheless, in every pore of his skin, in every nerve of his curiously complicated body a body as well made as if it had been the body of a prince, with exactly the same capacities of enjoyment, but capacities that are sealed with the black seal of death. The statistician knows nothing about the city; the politician knows nothing about it, unless he be more than a merely political student. The sick-visitor knows a little about the city; the city missionary goes where many philanthropists would prefer not to go, but would be willing to throw the missionary a guinea that he he might work it out, whilst the philanthropist drank his wine and said his unheard prayer. A real sight of the city would convert any man to Christianity to Christianity as exemplified in the person and ministry of Christ himself. When we speak of Christianity it is not of Christianity as professed by preacher or hearer, but as embodied in the Son of God. When you answer Christianity, please to answer Christ. As for answering us, you could grind us to powder. We cannot stand before you if ye be righteous men, pressing the claims of morality and honour and truth and benevolence and sincerity; if you pelt us with our inconsistencies we are stoned to death. When you would plead against Christianity make your assault upon the Son of God himself.<\/p>\n

How beautiful is this text in every aspect! Take it as a picture: Is there anything finer in art? Take it as a sentiment: is there anything deeper in human pathos? Take it as a revelation of God, and surely to the weeping God even a little child might go. God should be so pictured that little children would run to him. Call him invisible, eternal, immutable, omnipotent, and no one wants to see him: point him out crying over the city, and a child might want to go and catch some of that sacred rain. It is to this Saviour, and to none other, that we are committed. As for speculation about him, away with it; as to this man’s theory about him, and that man’s contradictory theory concerning him, and some other man’s elaborate philosophy about the Son of God, they have injured, hindered, degraded the Cross. The only Christ to whom I have given my poor soul, my little frail, dying life, is yonder Christ, blind with his own tears. Take it as a revelation, a sentiment, a picture; and what can go so far towards inflaming with celestial life and fire the imagination of mankind?<\/p>\n

There is some grim encouragement about the spectacle “And when he was come near, he beheld the city, and wept over it.” Then even he had his disappointments in life. The ministry was not a “success,” even in the hands of Christ How easy to blame the minister because he does not make all the city good! That miracle, being moral and spiritual, and not of a nature that comes within the limits, even of almightiness, the Son of God himself could not accomplish. The youngest child can double its fist against God. Every heart can shut the door in the face of Jesus Christ. Let us accept the circumstance as an encouragement marked by many limitations. Let us first be quite sure that we have done for the city, in our degree, what Christ did for Jerusalem before we plead that where Christ failed it is impossible for us to succeed. This is not an encouragement to indifference; this is not a sanction to careless work; this is not a plea that should bar the soul against the claim and agony of sacrifice. When Jesus Christ wept over the city he realised this fact, that even he could do nothing more. Is omnipotence exhausted? There is no omnipotence in moral suasion. Omnipotence has to do only with vulgar things. The almightiness of God is but a pagan attribute almighty in moulding star bubbles, almighty in keeping the infinite machinery in action, so that there can be no collision, friction, or tumult amid all the roll of the stars. There is no omnipotence amongst hearts. God has, so to say, divided his sovereignty with man in this particular. Even God can only reason with man; at last, indeed, his almightiness may become a destructive agent, but even that does not relieve it from the comment we have made upon it, as relating only to those things which come within the sphere of creation and destruction. Men have to be persuaded to be good. O mystery, miracle, wonder, greater than any other surprise a man has to be wrestled with to keep him out of hell! These are the difficulties of unbelief and these the difficulties of faith. You would justly say that it would be impossible for any man to have any other conviction than that which is spiritual, lofty, pure, beneficent; such reasoning would priori<\/em> be pronounced correct, inevitable; that a man with brain, mind, mental fire, moral sensitiveness, should ever do one mean thing is impossible. So it would seem, so it ought to be; the only difficulty in the way is, first, personal consciousness and experience, and secondly, universal history. It is quite in our power not to see the city. You can get rid of the comfortless spectacle if you like. You can live at the financial centre, and gamble all day; you can live at the political centre and gamble in another way both day and night; you can live at the literary centre, and enjoy yourselves in sweet companionship with “the dead but sceptred monarchs who still rule our spirits from their urns”; you can live at the home centre, and when the wind howls you have only to stir the fire and the answering flame will make you warm, you have only to touch the bell and order bread and wine and manifold luxury. You can thus live in London and know nothing about it. For such seclusion, monasticism, selfishness, literary luxury, there is no sanction in Christianity. You can come home every night with a broken heart because of misery you can hardly touch, and can never heal; you can come home to hug your children with a tenderer embrace because of the orphans whose fathers are not dead, the widows whose husbands are still alive, the agony that defies even the approach of prayer. All that any of us can do is to undertake the little area within which he personally, socially, or ecclesiastically lives.<\/p>\n

As a minister in the city of London I appeal to men who do not spend their sabbaths in the City. We have a claim upon you. You make your money in the City where do you spend it? Are you the men to talk about absenteeism as a political blemish on the history of landlordism? Come, we are not going to talk about that until we have first cast the beam out of our own eye. You do not make your money in the suburbs, you only reside there. It is the City that feeds the world. Is it right that a man should be six days in the City and then turn his back upon it on the seventh day when moral agency, spiritual activity, is to be set in motion for the redemption of those for whom there is no country, no green field, no singing bird in the blossoming hedges? Is this right? Nor can I allow you to escape on the lie the lie that you have so much to do in the suburbs. So you have, but you never do it! Do let us tell our lies anywhere but in the house of God. In the suburbs you say you have so much to do for the City; in the City you have so much to do where you reside you who could pay off that little chapel debt with one scratch of the pen, you talking about having so much to do for the little or the great suburban place. But whatever you have to do for that place you owe your prosperity to the City: you sell your goods in the City. The whole commercial pulsation of the world is, in a sense, in the cities of the world, and not in the villages and suburbs. In this connection the word “city” must apply to London, Paris, New York, and all the great centres of population, enterprise and activity. It is easy to mount the wagonette, and touch the steeds that will hardly bear touching, so fiery are they, and drive away into the green and beautiful places; but what of those who are left behind, to curse society, because they know not what else to curse, for deprivation that gnaws like hunger, and for solitude that is aggravated by a sense of neglect? Is it right that these City churches on all hands should be dying out? Is it right that-great Episcopal churches should be torn down or sold because it is impossible to maintain them? Is it right that the whole City should be left and that Sunday should be a suburban luxury? Every family that goes into the suburbs and leaves London on a Sunday to take care of its own churches and schools is a guilty family and ought not to prosper; some member of the family should say, We owe what we are and have to the City, and part of the day shall be given to visitation, to teaching, to exercises of Christian sympathy within the boundaries of the City.<\/p>\n

Nor does the matter end here. Given a thoroughly spiritual, Christianised city, and the influence of it will be felt thrilling through every point of the great circumference. A converted London is a converted world. When London is religiously in earnest, all its wealth, education, and intellectual force and social eminence devoted to the good of men, the world will know it, must feel it, and will inevitably respond to it. I would have our City churches the greatest of all. In speaking thus, I do not speak of one communion, but of all communions. I want every City church to be crowded to the doors, and if this were all I would not repeat the desire; but it is not all. It is suggestive of the further possibility, which ought to be the further assured fact, that crowded churches should mean energetic, evangelistic, devoted communities. A crowded church is nothing in itself; if it be a sign, a symbol, a symptom, meaning that behind all this, and after all this, there is a spiritual inspiration and Christian consecration, then a crowded church is an honour, a glory, a profound and inexhaustible spiritual satisfaction.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

XV<\/p>\n<\/p>\n

BARTIMEUS HEALED; ZACCHEUS SAVED; AND THE PARABLE OF THE POUNDS<\/p>\n<\/p>\n

Harmony, pages 137-139 and Mat 20:29-34<\/span><\/strong> ; Mar 10:46-52<\/span><\/strong> ; Luk 18:35-19:28<\/span><\/strong> .<\/p>\n

<\/strong><\/p>\n

This section commences on page 137 of the Harmony. There are just seven things that I want to say about this miracle of the healing of Bartimeus:<\/p>\n

1. This record has always given Bartimeus a lively place in the memory of each student of the Bible. The story takes hold of the imagination.<\/p>\n

2. While our Lord healed a great many blind people, our Gospels specialize but three instances in the following order: (1) The healing of the blind man in Bethsaida recorded by Mark alone (Mar 8:22-26<\/span> ), found on page 89 of the Harmony; (2) the healing of the man born blind at Jerusalem as recorded in Joh 9<\/span> , and found in the Harmony, page 108; and (3) this lesson on page 137 of the Harmony, recorded by Matthew, Mark, and Luke. And it is one of the greatest proofs of the inspiration of the Bible that when we take the three accounts and put them together in the form of a Harmony, a definite plan is just as evident in the combined narrative of the case as in the gradations of the single narratives. The same characteristic appears in the three restorations to life: (1) of the daughter of Jairus, (2) of the son of the widow of Nain, and (3) of Lazarus. So with other miracles; the combined narratives are graded in every case. Therefore in studying this miracle of the healing of blindness we must compare the first instance recorded, the one in Bethsaida, with the second instance recorded, the one in Joh 9<\/span> , and this last instance, and we will be enabled by the comparison to notice the distinguishing features of the three miracles, which are very remarkable. I have more than once recommended Trench’s book on miracles. If we take his book and carefully read in connection and in order these three instances of the healing of the blind, then Broadus on this last one in his commentary on Matthew, and Hovey on the one in John, we learn how to gather and correlate homiletic materials for a great sermon on Christ’s healing the blind. The books of Broadus and Hovey belong to “The American Commentary.”<\/p>\n

3. The textual difficulties of this last case call for some explanation. These difficulties appear as follows: Matthew says, “Behold, two blind men sitting by the wayside;” Mark and Luke give just one, and give the surname. Matthew says, “And as they went out from Jericho,” and Luke says, “As he drew nigh unto Jericho.” There is no trouble at all about the first difficulty, that is, Matthew mentions that there were two and the others confine what they say to the principal one; there is no contradiction. In other words the histories of Mark and Luke do not contradict the statement by Matthew that there were two, unless they had said, “only one.”<\/p>\n

4. In the other difficulty, Matthew and Mark saying it occurred as they went out from Jericho, and Luke saying that it was as they drew nigh to Jericho, and Luke saying that it was as they drew nigh to Jericho, there seems to be a plain contradiction of Scripture. The footnote in the Harmony gives the best explanation. It is clearly stated in that footnote and it is much more elaborated in the commentary on the passage by Dr. Broadus. The point is just this: The old Jericho was abandoned for a long time after the curse that was put upon it when the Israelites first entered into the land, but it was afterward partially rebuilt. Herod, the king living when Christ was born, built a new Jericho, and if we simply understand that Luke is referring to the new Jericho, and Matthew and Mark to the old Jericho, we have the explanation.<\/p>\n

5. This beggar, or these two beggars, both ascribe to Jesus a messianic title: “Thou son of David.” It was the peculiar characteristic of the Messiah when he came that he was to be the son of David sit on David’s throne and that is why in the genealogies Matthew traces the descent of Jesus from David legally through Joseph, and Luke really through Mary, his mother. It had to be proved that he belonged to the royal family of David. Now these men ascribe that messianic title to him.<\/p>\n

6. The next thing which I wish to explain is in Mat 20:31<\/span> of Matthew’s account: “And the multitude rebuked them, that they should hold their peace.” The source, or ground, of that rebuke, has been explained in two ways, and the latter way is the more probable. The first is that the Pharisees in that multitude rebuked these suppliants for ascribing the messianic title to Jesus of Nazareth. It is more probable that the disciples did the rebuking because they did not like for Jesus to be constantly obtruded upon by the persistence of these beggars. In like manner, on an earlier occasion, they rebuked the persistence of the Syrophoenician woman: “Why trouble ye the Master?” And again they rebuked the bringing to him of little children that he might put his hands on them, bless them, and pray for them.<\/p>\n

One of the strongest proofs of the divinity of Jesus Christ was his approachableness by all men at all times. He would not allow himself to be hedged against the approach of people to him who needed help.<\/p>\n

A rich man like Mr. Rockefeller surrounds himself with guards and with clerks, so that it is impossible for anybody to have an interview with him unless he first designates his wish to have an interview, and the reason is that he hasn’t time, and that it isn’t possible for him to receive and hear everybody who desires to come and see him) especially when they want help, but Christ faces the whole world and says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” and whether it was a Syrophoenician woman, or parents bringing little children, or blind beggars by the wayside, he would not have their approach or progress to him barred.<\/p>\n

7. The last thing to which I wish to call attention in that miracle can be put forth in the form of a question. What thrilling song was based on a passage in this miracle? ZACCHEUS SAVED<\/p>\n

Now, on the next section (p. 138 Luk 19:1-28<\/span> ), I wish to say a few things about the case of Zaccheus. Zaccheus, like Bartimeus, strikes the imagination. In my childhood I heard a plantation Negro sing: Little Zaccheus climbed a tree, The Lord and Master for to ace.<\/p>\n

I don’t remember the rest of the song, but it illustrates the hold of the Zaccheus story on the popular imagination. It suggests also a very valuable lesson, correcting the impression that only giants in body and strength can become masters in mind and knowledge. Big men physically are apt to look down somewhat, not only in body, but spiritually and mentally, upon men of low stature. I recall the poem in the old school book, McGuffey’s Third Reader:<\/em><\/strong> How big was Alexander, Pa, That people called him great? Was he so tall, like some steeple high, That while his feet were on the ground His hands could touch the sky?<\/p>\n

We recall such men in this country as Alexander Stephens, and Stephen Arnold Douglas, the little giant, and many others of small stature who attained to great distinction. The great William of the house of Orange, the Duke of Luxemburg, General Roberts, a great British general, the Duke of Wellington, and even Louis XIV, were small men. I say that for the comfort of any one who is unable to measure up high physically as he may wish he could.<\/p>\n

Here I ask a question: When Zaccheus says, “Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold,” does that language express what had been his habit before this date, or does it express a purpose of what he will do since he has met Jesus? Does Zaccheus say that from the viewpoint of a man converted that day and expressive of what he intended to do in the future, or does he designate what had been his habit to justify himself of the censure upon him by the Pharisees? They said, “Here is a sinner and Jesus of Nazareth is going to abide with a sinner.” Now does Zaccheus reply, “However great a sinner I may have been, hereafter I intend to give half of my goods to the poor, and if I have wronged any man, to restore to him fourfold?” Or, “Though they call me a sinner, yet by my deeds have I proved that I am saved?”<\/p>\n

The third observation on the case of Zaccheus is the expression, “Today is salvation come to this house.” I remember once when the president of Baylor University, in the long ago, took a number of the boys out to hear an Episcopal preacher. The Episcopal preacher took the position that there was no such thing as instantaneous conversion, intending to criticize the Methodists and Baptists upon that point that conversion was the result merely of a long previous education. As we were walking away from the church Dr. Burleson says, “What about the case of Zaccheus? He was a sinner, and a lost sinner, when he climbed that tree. He was a saved man when he came down from the tree, for our Lord said, ‘To-day is salvation come to this house.’ “<\/p>\n

I call attention to that fact because a great many preachers preach without directness and without expectation of immediate results. They think that if they will hold a meeting about nine days that on the tenth day they can get the iron so hot somebody will be converted, and they themselves have no faith in anybody being converted early in the meeting.<\/p>\n

But great preachers expect immediate results. They are dissatisfied if somebody is not converted every time they preach. They feed their minds on that thought that God has present ability to save any man, and look for conversions. They believe that somebody will be converted that day. They pray that somebody will be converted that day:<\/p>\n

The last thought on the Zaccheus case is what Christ said in the rebuke of the Pharisees: “He also is a son of Abraham.” They counted him, because a publican, an outcast, for the publican was a Jew, who would consent to collect taxes for the Roman government, and they were held as much in abomination by the Jews as the Southern people used to hold a scalawag, i.e., a Southerner who would take office under the oppressor of the people. So “scalawag” would be a pretty good modern translation of “publican.” Jesus says, “He shows that he is the son of Abraham.” “All are not Jews who are Jews outwardly, but only those that are Jews inwardly,” Paul says. Now this man is a Jew inwardly and outwardly; he is a fleshly and spiritual son of Abraham.<\/p>\n

THE PARABLE OF THE POUNDS<\/p>\n

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The case of Zaccheus and what disposition he made of his money, for he was a rich man, suggested a parable. But the two reasons assigned for giving the parable of the pounds are these: “He spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear.” Oh, how many times did our Lord warn against the idea that the coming of Christ in his glorious kingdom was immediate! Instead of its being immediate, this nobleman goes away as Jesus went away when he ascended from the dead; went to receive his kingdom and administer it from his throne in heaven; only after a long time will he come back. Let us be clear on that. He will stay there until he has done the things for which he ascended to heaven, and then when he comes back he will come back for reasons of resurrection and judgment. He will make professed Christians give an account of their stewardship. He will punish his enemies and there will not be an interval of time between his coming to reward his people and the punishment of the wicked, which the premillennialists continually affirm, but both will take place on the same occasion. This parable and a number of others make that as clear as the noonday sun. One of the reasons for speaking this parable was because so many of them supposed that this glory kingdom would come immediately. A little later we will take up a parable pretty much on the same line as the parable of the pounds, called the parable of the talents, and the two ought always to be studied together, but there were special reasons for speaking the parable of the pounds, in this connection, and when we get to the parable of the talents I will show the points of distinction between the two. So far as this one goes, two classes of people are in his mind, as here represented in the parable, the going off of the nobleman or prince to receive a kingdom: the first one is the case of those who profess to be his disciples or his people; the second case is that of those who refuse to admit his sovereignty over them, that is, the wicked, the avowedly wicked, those who openly say Jesus Christ is neither my king, nor my ruler, nor my Saviour. It is the object of this parable to show what he does in the case of his servants as he goes off, and what he does in their case when he comes back, and then to show what he does with those citizens who say that he shall not reign over them. In the case of his professed servants they are represented as agents or stewards receiving a certain amount, and here the amount is equal, ten servants each one pound, and he says, “Trade ye herewith till I come.” If we profess to be Christians we acknowledge that we stand toward Christ in the relation of steward, and that what we have is given to us; that we may use it for the glory of God, and that when Jesus returns he will have a reckoning with us on that point; so that a Christian comes into judgment, not on a life and death matter, but he comes into judgment on his fidelity as a Christian. The parable shows that rewards will not be equal. All saved people will not be rewarded alike: they are saved alike, but they are not rewarded alike. The difference in their rewards is based upon the degree of their fidelity. If one man takes one pound and makes ten with it his reward is twice as great as the one who takes one pound and only makes five. That is clear. We often hear the question, “Are there degrees in heaven?” The answer to it is but another question, “Degrees of what?” If we ask, “Are there degrees of salvation?” The answer is, “No.” If we ask, “Are there degrees of rewards?” The answer is, “Yes.” That is evident. The servants are dealt with according to their profession, as church members are held accountable, without stopping to inquire whether they are rightfully church members. One of these servants took his pound and hid it in a napkin, and at the day of judgment he says, “Lord, here is your pound, just as you gave it to me. I rolled it up in a napkin and hid it.” Now to the man Jesus replies, “Thou wicked servant,” wicked because he has done no good with his opportunities, with his talents, with his money, with anything that he has had as a professed Christian. “Therefore,” says the Lord, “take away from that man his pound. What good is it to him? Wrap it up in a rag and stick it in a hole. He doesn’t use it for any good purpose.” As Cromwell said when he entered the British parliament and saw twelve silver images, “Whose are those images?” and the reply was, “They are the twelve apostles in silver.” “Well,” he says, “melt them down and put them into the coin of the realm and let them go about doing good like their name sakes.” An idea is expressed in this paradox, “Unto every one that hath shall be given, but from him that hath not, even that which he hath shall be taken away from him.”<\/p>\n

There is an inexorable natural law, that an unused organ goes into bankruptcy and a used organ develops a greater power. An arm carried in a sling and unused for twelve months, loses its muscle power. So nature proves how may be taken away what one hath and to him that hath shall be given. The parable closes, “Howbeit these mine enemies, who would not that I should reign over them, bring hither and slay them before me.” The slaying of the enemies and the rewarding of the servants take place at his coming and not separated by a thousand years of time. As Paul says, he visits his righteous indignation upon his enemies when he appears to be admired in his people. The two are simultaneous.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

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1. What is the impress made by the story of Bartimeus?<\/p>\n<\/p>\n

2. What three instances of healing the blind specialized by the Gospels and what evidence of inspiration do they give?<\/p>\n<\/p>\n

3. What are the points of likeness and the points of contrast in these three instances?<\/p>\n<\/p>\n

4. What authors commended on these instances of Christ’s healing the blind and the special value of a study of them on these miracles?<\/p>\n<\/p>\n

5. What two textual difficulties here and what is the solution of each?<\/p>\n<\/p>\n

6. What title did these beggars ascribe to Jesus, what is its meaning and what is the bearing of this on the harmony of the genealogies of Christ?<\/p>\n<\/p>\n

7. What are the two explanations of Mat 20:31<\/span> , which is preferable, and what other examples that illustrate this explanation?<\/p>\n<\/p>\n

8. What is one of the strongest proofs of the divinity of Christ and how contrasted with modern men of wealth and power?<\/p>\n<\/p>\n

9. What thrilling modern song is based on a passage in this miracle?<\/p>\n<\/p>\n

10. How has the incident of Zaccheus impressed the imagination and what is the couplet here given to illustrate?<\/p>\n<\/p>\n

11. What valuable lesson suggested by the fact that Zaccheus “was little of stature”? Quote the poem to illustrate.<\/p>\n<\/p>\n

12. Name seven men small in stature but great in mind.<\/p>\n<\/p>\n

13. What did Zaccheus mean by his saying in Luk 19:8<\/span> ?<\/p>\n<\/p>\n

14. What bearing has this incident on instantaneous conversion and what is the lesson here for the preacher?<\/p>\n<\/p>\n

15. What is the meaning of Christ’s saying, “He also is a son of Abraham,” and what is Paul’s teaching in point?<\/p>\n<\/p>\n

16. What parable suggested by the case of Zaccheus and what two reasons assigned for speaking the parable?<\/p>\n<\/p>\n

17. How does this parable warn against the idea that Christ’s coming in his glorious kingdom was immediate?<\/p>\n<\/p>\n

18. What other parable ought to be studied in connection with this one?<\/p>\n<\/p>\n

19. What two classes of people in the mind of Christ when he gave this parable and what is the object of the parable?<\/p>\n<\/p>\n

20. What do “servants” and “citizens” each represent in this parable? <\/p>\n<\/p>\n

21 What tremendous responsibility here shown to rest upon the professed servants of Christ and what is the bearings on rewards?<\/p>\n<\/p>\n

22. Who is represented in this parable by the man who buried his pound?<\/p>\n<\/p>\n

23. Give the illustration of the twelve apostles in silver.<\/p>\n<\/p>\n

24. What paradox in this parable and what the explanation?<\/p>\n<\/p>\n

25. What does this parable teach relative to the second coming of Christ and attendant events?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

37 And they told him, that Jesus of Nazareth passeth by.<\/p>\n<\/p>\n

38 And he cried, saying, Jesus, thou<\/em> Son of David, have mercy on me.<\/p>\n<\/p>\n

39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou<\/em> Son of David, have mercy on me.<\/p>\n<\/p>\n

40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,<\/p>\n<\/p>\n

41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.<\/p>\n<\/p>\n

42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee.<\/p>\n<\/p>\n

43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it<\/em> , gave praise unto God.<\/p>\n<\/p>\n

1 And Jesus<\/em> entered and passed through Jericho. <\/p>\n<\/p>\n

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Ver. 1. And passed through Jericho<\/strong> ] “An accursed city,”Joh 6:26<\/span>Joh 6:26<\/span> ; 1Ki 16:34<\/span> ; and yet Christ hath here a plentiful harvest, poor blind men, rich Zacchaeus; to show the truth of what he had affirmed in the former chapter, that a rich man also might possibly enter into the kingdom of heaven. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

1 10.<\/strong> ] ZACCHUS THE PUBLICAN. Peculiar to Luke<\/em> , and indicating that though in the main his narrative is coincident with, yet it is wholly independent of those of Matt. and Mark.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Luk 19:1-10<\/span> . The story of Zacchaeus<\/em> , in Lk. only, apparently derived from an Aramaic source note the abundant use of to connect clauses but bearing traces of editorial revision in the style ( , Luk 19:9<\/span> ).<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luk 19:1<\/span> . : the incident occurred when Jesus was passing through Jericho, precisely where, not indicated. , called by name, as in Luk 1:61<\/span> ; a Hebraism, superfluous. ., ., : name, occupation, social standing. Zacchaeus = the pure one, but not so intended; chief publican; probably a head man or overseer over the local collectors of taxes, of whom there might be a goodly number in Jericho, with its balsam trade, and traffic from the eastern to the western side of Jordan.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luke Chapter 19<\/p>\n

Luk 19:1-10<\/span><\/p>\n

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The account of Zacchaeus is one of those peculiar to Luke; and we may readily see how strikingly it furthers the moral aim of the Spirit in this Gospel. Its collocation too may be at once explained on the same principle, supposing, as I do, that the facts occurred while the Lord was passing through Jericho, whereas the blind man Bartimaeus did not receive sight till He was on His way outside. But it seemed good to the Holy Ghost here, as often similarly elsewhere, to bring the narrative of Zacchaeus into such a position with the parable that follows as to illustrate by them the general character, not only of His first advent but of His second, thereby correcting many a mistaken thought into which men, yea disciples, were apt to slip then and since.<\/p>\n

“And he entered and was passing through Jericho; and behold a man by name called Zacchaeus,tid=64#bkm469-<\/span> and he was chief tax-gatherer and he was rich. And he was seeking to see Jesus who he was, and could not for the crowd, because he was little in stature. And he ran on before and got up a sycamoretid=64#bkm469a-<\/span> that he might see him, because he was going to pass that [way]. And when he came to the place, Jesus looking up saw him and said to him, Zacchaeus, make haste and come down; for today I musttid=64#bkm469b-<\/span> abide in thy house. And making haste he came down and received him joyfully.”<\/p>\n

The Lord had already in parables set forth Divine grace to the lost sinner as such, above all in the prodigal son. We have now the actual history of a publican, a chief tax-gatherer, and a rich man, to whom grace sent salvation that very day. But here it is well to distinguish what is often overlooked. Some allege that Zacchaeus was a man without the fear of God, and unconverted; others compare him with Simeon in the temple. We should not forget that salvation is more than new birth, that it could only then be pronounced by the Messiah, and that it is now in virtue of redemption proclaimed far and wide through faith in His name. It is the primary Christian blessing that a soul needs and receives in a dead and risen Christ; but it should never be confounded with that awakening which accompanies quickening by the Spirit. As the due understanding of this clears up many difficulties created by the confusion prevalent in Christendom from the days of the “fathers” till our own time, so it will be found helpful here. The Lord vindicated the grace of God toward one in the worst possible position, the loathing of the proud Pharisee. He who struggled against the many obstructions in the way, who hesitated not to cast off all conceit of dignity and to brave all ridicule in order to see Jesus, heard with astonishment the voice of the Good Shepherd call His sheep by name and invite Himself to remain at his house. Certainly He was none other than the Messiah, who could thus tell all things and would thus meet the desire of a heart that dared not hope for such an honour. What a wonder, yet no wonder! – He who knew all knew Zacchaeus; He who asked a drink from the Samaritan woman whose life He read asked Himself to the house of the chief tax-gatherer. It is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God; so that they who heard said, “Who then can be saved?” Now He proves what He then answered, that the things which are impossible with men are possible with God; for assuredly He entered the house, not to get but to give.<\/p>\n

But nothing is so unintelligible to a man as God’s grace. “And when they saw [it] they all murmured,tid=64#bkm470-<\/span> Saying that he had turned into lodge with a sinful man.” How blessed that so He could, and so He would! How hopeless the blank for us if it were not so! It suits His love so to deal with those who have not the smallest claim.<\/p>\n

“And Zacchaeus stood and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have by false accusation exacted anything of any man, I restore fourfold.tid=64#bkm471-<\/span> And Jesus said to him, Today salvation is cometid=64#bkm472-<\/span> to this house, inasmuch as he also is a son of Abraham:* for the Son of man came to seek and to save that which is lost.”tid=64#bkm473-<\/span> It is not that the Lord discredited the chief tax-gatherer’s account of his feelings and ways. Such was his character, such his habits, in a sorrowful position doubtless, with a delicate if not scrupulous conscience. But why this before One Who had already proved that all was known to a heart that could not misjudge? Why talk even of what the Spirit had produced in presence of the salvation – bringing grace of God? The Lord denies not, spite of his occupation, that he too was a son of Abraham; but if He Himself were the Messiah, and at this very time presenting Himself as such for the last time on earth, beginning at Jericho, He was the Son of man in grace and humiliation on the way to death, yea, the death of the cross; the Son of man come to save what is lost. What else was worth speaking of? This day salvation was come to his house.<\/p>\n

*Cyprian, Tertullian, Chrysostom, and others regard Zacchaeus as a Gentile. But this is manifestly unsound and inconsistent, even with the letter here, as it is a misconception of the ground of Jewish hatred against tax-gatherers. It was because they, being Jews, yet under cover of their Gentile lords bore hardly on their brethren, and often dishonestly. (B.T.)<\/p>\n

Luk 19:11-27<\/span> . <\/p>\n

Mat 25:14-30<\/span> ; Mat 24:47<\/span> .<\/p>\n

As this affecting incident maintains the activity of grace according to God’s aim in the first advent of the Lord, even while He was testing them for the last time as the Messiah, so the following parable was uttered to dispel the wrong expectations which filled their minds who so soon had forgotten that first He must suffer many things, and be rejected of this generation, and that the introduction of the Lord’s world-kingdom must await His second advent. Those who were on the stretch for the immediate setting up of that kingdom were self-deceived. If He was near Jerusalem, He was near the cross, not the manifestation of His kingdom yet. “But as they were hearing these things, he in addition spoketid=64#bkm474-<\/span> parable because he was nigh to Jerusalem, and they thought that the kingdom of God was about to be manifested tid=64#bkm475-<\/span> immediately. He said therefore, A certain high-born man went into a far country to receive for himself a kingdom and to return.tid=64#bkm476-<\/span> And he called ten of his own bondmen and delivered them ten minas,tid=64#bkm477-<\/span> and said unto them, Trade while I am coming.”*tid=64#bkm478-<\/span> It is obvious that this is quite distinct from a similar parable in the last prophetic discourse on Olivet, and this not less certainly distinct in internal marks, as we shall see throughout. There the lord exercises his rights and gives as he pleases according to his knowledge of the varying capacities of his servants. Here all receive the same at starting, and their respective use of the deposit in business (figuratively) is the main point – the responsibility of the servants in the one, the sovereignty of the master in the other. Equally in contrast is the result in each: the good and faithful bondmen in Matthew alike enter into the joy of their lord, while in Luke each receives authority according to his labour and its fruit.<\/p>\n

*”While I am coming”: so Edd. after ABD, etc. The T.R. “till I come” is the reading of , and most of the later uncials, with nearly all minuscules (69).<\/p>\n

Again, there are weighty moral instructions connected with this parable, but distinct from what we find later in Matthew. For here we read that, “His citizens hated him and sent a message after him, saying, We will not that this [man] should reign over us.”tid=64#bkm479-<\/span> Such was the spirit of the Jews, who not only rejected the Messiah, but, as another has well said, sent a message after Him as it were in the martyrs they slew, refusing Him glorified no less than in humiliation.<\/p>\n

“And it came to pass on his return, having received the kingdom,tid=64#bkm480-<\/span> that he desired his bondmen to whom he gave the money to be called to him in order that he might know what each had gained by trading. And the first came up saying, Lord, thy mina has produced ten minas. And he said to him, Well [done] thou good bondman, because thou hast been faithful in that which is least, be thou in authority over ten cities. And the second came saying, Lord, thy mina has made five minas. And he said also to this one, And thou, be over five cities. And the other came, saying, Lord, behold thy mina which I kept laid up in a napkin. For I feared thee, because thou art a harsh man: thou takest up what thou layedst not down, and reapest what thou didst not sow. He says* to him, Out of thy mouth I will judge thee, wicked bondman. Thou knewest that I am a harsh man, taking up what I laid not down, and reaping what I did not sow.tid=64#bkm481-<\/span> And why gavest thou not my money into a bank, and at my coming I should have receivedtid=64#bkm482-<\/span> it with interest? And he said to those that stood by, Take from him the mina and give [it] to him that hath ten. And they said to him, Lord, he has ten minas. I say unto you, that to every one that hath shall be given, and from him that hath not that even which he hath shall be taken.” tid=64#bkm483-<\/span> Here we have the responsible service of Christians till Jesus returns, with His judgment then of their service meanwhile. It is not that the faithless bondman will not suffer the results of his unbelief, like the elder brother who despised his father and scorned his brother. But our Evangelist tells the tale of grace, without describing the awful doom of those who corrupt or turn from it. It is In the earthly accompaniment that we hear of Divine vengeance. Thus the picture is made still more complete; for we have also the public execution of judgment on the guilty citizens, the Jews, at His appearing. “Moreover, those mine enemies who would not [have] me to reign over them, bring them here and slay [them] before me.”tid=64#bkm484-<\/span> The judgment of the habitable world is a truth which practically has dropped out of the life, if not the creeds, of Christendom.<\/p>\n

*Before “He says,” AF, etc., 33, add “And.” Blass, as D: , “And He said.” Other Edd. omit, – is BG, etc., 1, 69, Syrr. Amiat. Memph.<\/p>\n

K and a considerable. number of cursives, Syrsin have “the.” Edd. omit, after ABD, etc., 1, 33, 69.<\/p>\n

Blass omits verse 25, as D, 69, Syrrcu sin. other Edd. accept it.<\/p>\n

Luk 19:28-40<\/span> . <\/p>\n

Mat 21:1-9<\/span> ; Mar 11:1-10<\/span> ; Joh 12:12-16<\/span> .<\/p>\n

Next follows the approach to Jerusalem.tid=64#bkm485-<\/span> The Messiah indeed, but Son of man, presents Himself according to the prophecies going before even when they are not formally cited, with the fullest parabolic instruction just given that the opposition to Him was deliberately wilful and conclusive, for it was not only that His citizens (the Jews) despised Him, coming as He did in humiliation for the deepest purposes of Divine love, but they “hated” Him and sent a message after Him, saying, “We will not have this man to reign over us.” Awful to hear from His lips, those were His “enemies,” above all others, who would not that He should reign over them. His heavenly glory was at least as repugnant to them as His earthly abasement. They appreciated neither the grace which brought Him down nor the glory to which as man He was exalted. What could He say then but “Bring them here and slay [them] before me”? As ever, the moral springs are laid bare in our Gospel, and, if evil, judged.<\/p>\n

“And when he had said these things, he went on before, going up to Jerusalem. And it came to pass when he drew near to Bethphage and Bethany, towards the mountain called Olivet, he sent two of his disciples, saying, Go away into the village over against you; in which as ye enter ye shall find a colt tied, on which not one of men ever sat: loose and bring it. And if any one ask you, Why do ye loose [it]? thus shall ye say unto him, Because* the Lord hath need of it. And they that were sent, having gone away, found even as he had said to them. And as they were loosing the colt, its owners said to them, Why loose ye the colt? And they said, Because the Lordtid=64#bkm486-<\/span> hath need of it. And they brought it to Jesus; and, having cast their garments on the colt, they set Jesus thereon;tid=64#bkm487-<\/span> and, as he went, they strewed their garments in the way.”<\/p>\n

*”Because”: so Edd. with ABD, etc., 69, Syrr. Amiat. Memph. ER, etc., 1, 33, Syrsin omit.<\/p>\n

The labour of ancients and moderns to find in this remarkable incident a type of the Gentiles obedient to the Gospel, as the Lord received and rode on the colt, seems to me far from intelligent. Rather was it very simply the evidence of His Divine knowledge and the assertion among the Jews of His claim as. Jehovah Messiah, verified by facts and by the proved subjection of human hearts where God was pleased to produce it to the honour of His Son. Hence the minuteness with which the words which passed and the accomplishment of all He said are noted by the Spirit. Doubtless, as in all the Gospels, so here it was in meekness and lowliness He entered; still, it was as the King according to the revealed mind of God. It was not yet the day of trouble when Jehovah will hear His Christ with the saying strength of His right hand; nor was yet the time come for the Jew to glory in the name of Jehovah. He alas! as indeed the Gentiles who knew not God, manifested his hostility to the Christ of God. But One was there who for them and us in all the degradation and selfishness and guilt of the fallen race was willing to bear the uttermost rejection of man, the forsaking of God Himself crowning it, that we might be brought to God, owning our sinfulness and resting on the grace which reigns through righteousness unto eternal life by Jesus Christ our Lord.<\/p>\n

But the power of God, which wrought in hearts prepared by grace as a suitable testimony to Jesus at that moment, was still more pointedly marked in what Luke next records, and Luke only as it is characteristic of the Holy Ghost’s design in his account. “And as he was drawing near, already at the descent of the Mount of Olives, the whole multitude of the disciples began with rejoicing to praise God with a loud voice for all the mighty works which they had seen, saying, Blessed the King that cometh in Jehovah’s name*: in heaven peace, and glory in [the] highest.tid=64#bkm488-<\/span> And some of the Pharisees from the crowd said to him, Teacher, rebuke thy disciples. And answering he said, I say unto you that, if these shall be silent, the stones will cry out.”<\/p>\n

It is not merely the crowds or those who went before and followed as in Matthew and Mark; nor is it the cries of the children in the temple, saying, “Hosanna to the Son of David,” as in the first Gospel most appropriately. Here we are told of the whole multitude of the disciples, and hence of words only befitting their lips, though surely given of God with a wisdom reaching far beyond their measure, as is known not seldom among the witnesses of Christ. “Peace in heaven and glory in the highest” looks to things higher and more immediate than the preceding words cited from Psa 118<\/span> and common to all four Evangelists. <\/p>\n

*”Blessed the King that cometh in Jehovah’s name”: so corr ALR and later uncials, with nearly all cursives, Syrrcu sin Vulg. Goth. B: “the coming One, the King.” D and Old Lat.: “He that comes.” pm and Origen omit “that comes”: so Tisch. followed by Blass, who also rejects “in the name of [the] LORD,” but this capriciously.<\/p>\n

It is a striking change even from the announcement of another multitude, near the beginning of this Gospel, who suddenly appeared with the angelic herald of the Saviour’s birth, and praised God, saying, Glory to God in the highest, and on earth peace, in men good pleasure.” Such was the suited celebration of the Son now incarnate, that marvellous and mighty fact which introduced God Himself into the most touching relations with humanity, and laid the basis for the manifestation of the Father in the person of Christ, as well as for the accomplishment of the infinite work of redemption, on which hangs the righteous vindication of God, and the gracious deliverance of the elect, and the reconciliation of all things in heaven and on earth to His own everlasting glory. And the heavenly host speak of the grand result as then invisibly enshrined in Him just born, a babe in swaddling clothes and lying in a manger in Bethlehem. God was pleased to manifest His good pleasure in men, not in angels, and so to fill the highest seats with glory to Himself, and earth with peace.<\/p>\n

But, in fact, Jesus was, as the prophets had fully and distinctly foreshown He must be, despised and rejected of men. This postponed in Divine wisdom, though it could not frustrate, the purpose of God. Rather did it make room for a new and higher display of what was hidden in God from ages and generations, and now made known in the Church to the principalities and powers in heavenly places. However this be, the disciples in their outburst of praise (now that the Lord was rejected and with Him meanwhile peace for the earth gone, and division and a sword the consequence of the struggle between light and darkness) do nevertheless anticipate “peace in heaven and glory in the highest.” If the former proclaimed the general purpose of God, the latter revealed His ways even when the enemy might seem on the point of triumphing. If earth disown and cast out the Saviour, if the Jews refuse the Messiah because He is incomparably more than the Son of David and come to bring about incomparably deeper and larger purposes, it is but for a season a transfer of the seat of blessing to heaven for the brightest and fullest accomplishment of God’s will and mind. The kingdom itself became manifestly of heaven thereby, and the exaltation of the rejected Lord is to sit down meanwhile on the right hand of the Majesty on high, Satan being utterly defeated by man in the person of the woman’s Seed on the throne of the highest; and the kingdom over the earth will follow the moment that it pleases the Father, Who is meanwhile forming a people united to Christ His Son, His body, His bride, to be with Him where He is at His coming. Peace is in heaven, because He was going there victoriously, having made peace by the blood of the Cross, Himself our peace now, whether we have been Jews or Greeks.<\/p>\n

If Pharisees, insensible to His glory, complained of the praises of the disciples, the Lord could not but tell them that they were more obdurate than the stones beneath and around them.<\/p>\n

Luk 19:41-44<\/span> .<\/p>\n

Observe further that instead of the dispensational lesson of the fig-tree cursed as in Matthew, and in Mark with yet minuter details for instruction in service, we have the grace of the Lord in His weeping over the guilty and doomed city. “And when he drew near, on seeing the city, he wepttid=64#bkm489-<\/span> over it, saying, If thou hadst known, even thou, at least* in this thy day, the things for thy peace: but now they are hidtid=64#bkm490-<\/span> from thine eyes. For days shall come upon thee that thine enemies shall make a rampart about thee and compass thee round and keep thee in on every side, and level thee with the ground and thy children in thee; and not leave in thee stone upon stone; because thou knewest not the season of thy visitation.”tid=64#bkm490-<\/span> Every word of the warning was punctually fulfilled in the siege of Titus; but what grace shone out of that heart surcharged with grief for the people so blindly to their own ruin refusing Himself Who wept over them in a love thus truly Divine and perfectly human!<\/p>\n

*”At least”: so Tisch. and Blass, after AR, etc., Syrrcu sin Vulg. Arm. Other Edd. omit, as BDL, Memph. Goth. Aeth.<\/p>\n

“This thy day”: so Lachm. and Tisch. after M, etc., Syrsin. Other Edd. (as Revv.) omit “thy,” with ABDL, Syrcu Old Lat. Origen, etc.<\/p>\n

“Thy”: so Tisch. with AM, etc., Syrrcu sin Vulg. Cyril. Other Edd. omit, following BL, Memph, Aeth. Arm.<\/p>\n

Luk 19:45<\/span> f.<\/p>\n

Mat 21:12<\/span> f.; Mar 15<\/span> ff. <\/p>\n

It was Matthew’s office to bring out the woes He solemnly pronounced over the holy city now so unholy, not their civil destruction, but rather the sanctuary once His Father’s house, now their house left to them desolate, yet not hopelessly. “For” as He said then, “ye shall not see me till ye shall say, Blessed is he that cometh in the name of Jehovah.” All that is left out in this part of our Gospel, and the more remarkably, as we find the cleansing of the temple afterwards. “And entering into the temple he began to cast out those that sold,* saying to them, It is written, And my house shall be a house of prayer, but ye have made it a den of robbers.”tid=64#bkm492-<\/span> Without agreeing with Jerome, who saw in the act of our Lord the greatest miracle He ever wrought, one may note profitably how, even at such a moment when irresistible energy accompanied His indignant rebuke of their profanity and cast such unworthy traffic outside the sacred precincts, He employs as ever the written Word as His ground and warrant.<\/p>\n

*”Sold.” There is great difference in the readings here, some adding “in the temple” or “in it” [AD, etc., most minuscules, Syrr. Old Lat.]: some adding “and those that bought,” and some both. So it was in the days of Origen (ed. de la Rue IV. 193), who notices all three forms. It seems probable that the addition grew from the parallel passages in Matthew and Mark. (B.T.) Edd. have simply “sold,” as BCL 1, 69, Syrsin Memph. Arm.<\/p>\n

“Shall be”: so Edd. after corr BLR, Arm. Origen. ACD, etc., most minuscules, Syrcu Old Lat. have “is.”<\/p>\n

Luk 19:47<\/span> f. Ibid.<\/p>\n

In harmony with this we read that “he was teaching day by day in the temple; and the chief priests and the scribes and the principal mentid=64#bkm493-<\/span> of the people sought to destroy him, and did not find what they could do, for all the people hung on him while hearing.” The Word of God from His lips especially told on the consciences of men. The religious leaders, having long rejected Him, not only lost all right feeling but were given up to a murderous hatred soon to be satisfied. Such ever proves the world when confronted with the light of God; and withal the perfect love of God in Christ only provoked it the more.<\/p>\n

NOTES ON THE NINETEENTH CHAPTER.<\/p>\n

<\/span><\/strong> 469<\/strong> Luk 19:2<\/span> . – “Zacchaeus.” His is a Hebrew name: see “Zacchai” in Ezr 2:9<\/span> ; Neh 7:14<\/span> .<\/p>\n

<\/span> 469a<\/strong> Luk 19:4<\/span> . – “Sycamore”: cf. Luk 17:6<\/span> , “sycamine.”<\/p>\n

<\/span> 469b<\/strong> Luk 19:5<\/span> . – “Must”: cf. Luke 13: 38; also Joh 4:1<\/span> .<\/p>\n

<\/span> 470<\/strong> Luk 19:7<\/span> . – “Murmured; or, “began to murmur” (imperf.).<\/p>\n

<\/span> 471<\/strong> Luk 19:8<\/span> . – “Fourfold” see Exo 22:1<\/span> .<\/p>\n

“By false accusation.” This rendering (A.V.) is defended by Field against Revv, (“wrongfully”).<\/p>\n

<\/span> 472<\/strong> Luk 19:9<\/span> . – “Salvation,” cf. Luk 2:30<\/span> .<\/p>\n

“Is come,” : an example, cited by Burton ( 46), of the frequent use of the aorist, expressed by the English perfect.<\/p>\n

See G. Whitefield’s sermon on “The Conversion of Zacchaeus.”<\/p>\n

<\/span> 473<\/strong> Luk 19:10<\/span> . – Cf. 1Ti 1:15<\/span> , which these words may have originated.<\/p>\n

D. L. Moody preached from this verse. See also Whyte’s “Bible Characters,” No. LXXVIII. (on Zacchaeus).<\/p>\n

<\/span> 474<\/strong> Luk 19:11<\/span> . – “As they heard these things,” that is, in or near Jericho. The similar parable of the Talents was spoken in Jerusalem: cf. Mat 24:1<\/span> , Mat 25:14<\/span> .<\/p>\n

“He in addition spoke,” : a Hebraism which occurs again in Luk 20:16<\/span> ff., and seems to indicate use of a Hebrew source.<\/p>\n

“Thought that the kingdom was about () to be immediately manifested.” They evidently believed that the “Seventy Weeks” of Daniel were running out.<\/p>\n

<\/span> 475<\/strong> “Manifested.” Again, the future aspect of the Kingdom: see note on Luk 9:27<\/span> .<\/p>\n

<\/span> 476<\/strong> Luk 19:12<\/span> . – “To return,” , only in this parable, which is distinct from that of the Talents in Matthew (see A. R. Habershon, p. 309 f.). Jlicher gives a false lead in treating the one parable as a different version of the other. This may have been suggested by the embassy of Archelaus to Rome, and his slaughter of disaffected subjects on his return (Joseph. “Antiqq.,” chapter 17; “Wars,” chapter ii.). Like the parable of the Great Supper, it is in two portions: see note on Luk 14:8<\/span> , Luk 14:21<\/span> .<\/p>\n

<\/span> 477<\/strong> Luk 19:13<\/span> ff. – “Minas.” The “talent” of Matthew’s parable was worth sixty times as much as Luke’s “pound,” which represents one hundred drachmas, or about 3 11s. 0d.: cf. note 384.<\/p>\n

<\/span> 478<\/strong> “While I am coming.” “This should be our view of our Lord’s Advent; He is even now on His way hither” (Spurgeon’s Sermon, 1960).<\/p>\n

What the disciple has now he holds as a steward; but it will be his own on the Lord’s return. In Matthew the talents are given to each according to his capacity (). Whilst the in Luke is common to both parables, Matthew’s talent is a in the Pauline sense of that word. The thought has been well worked out by Ltgert (p. 162 f ).<\/p>\n

The case of Apollo strikingly illustrated the combination of “capacity” and “gift”: cf. Act 18:24<\/span> , Act 18:27<\/span> with 1Co 12:7<\/span> .<\/p>\n

<\/span> 479<\/strong> Luk 19:14<\/span> . – Cf. Psa 2:3<\/span> .<\/p>\n

<\/span> 480<\/strong> Luk 19:15<\/span> . – “Having received the kingdom”: cf. Mat 28:18<\/span> . These two passages enable us to determine when the Kingdom of Heaven enured. At present it is in “mystery.” The of it will operate when Rev 11:15<\/span> (see R. V.) is fulfilled.<\/p>\n

<\/span> 481<\/strong> Luk 19:22<\/span> . – Cf. Psa 18:26<\/span> ; also verse 27 here, and note at Luk 13:1<\/span> . Wellhausen is one of those scholars who regard it as a mistake to suppose that Luke made use of Josephus.<\/p>\n

<\/span> 482<\/strong> Luk 19:23<\/span> . – “Received”; or “demanded (exacted)” cf. R.V.<\/p>\n

<\/span> 483<\/strong> Luk 19:26<\/span> . – For the issues of exercise, neglect or abuse of gift (: see note 478), cf. Mat 25:29<\/span> ; also 1Co 3:15<\/span> , “he shall suffer loss.”<\/p>\n

<\/span> 484<\/strong> Luk 19:27<\/span> . – For Messiah’s vengeance on His enemies, cf. Psa 21:9<\/span> . This is quite distinct from what comes before us in Luk 20:13<\/span> , Luk 20:16<\/span> , the action of the FATHER.<\/p>\n

<\/span> 485<\/strong> Luk 19:28<\/span> ff. – Cf. Mat 21:1-9<\/span> ; Mar 11:1-10<\/span> . It was on Saturday the 8th Nisan that our Lord took supper with Lazarus. On the next day (Sunday) He presented Himself as Messiah by the procession into the city.<\/p>\n

<\/span> 486<\/strong> Luk 19:31<\/span> . – “The Lord.” The man seems to have been a disciple, perhaps made such by the early Judean ministry. Cf. note at Luk 13:34<\/span> .<\/p>\n

<\/span> 487<\/strong> Luk 19:30-36<\/span> . – “A colt,” as in Mark and John. Much inane criticism has been expended on Matthew’s record that there were both an ass and her colt. See Zec 9:9<\/span> , with regard to which it is needless to rely on the revised rendering of the vav (A.V. “and”; R.V. “even”). Matthew quotes the LXX.; some MSS., however, showing a second in that Evangelist’s account. The Apostle Matthew was an eye-witness, to whom knowledge of the structure of Hebrew poetry maybe credited as good as that of moderns. Observe that the two disciples had the Lord’s direction to bring the mother, and therefore did not act from their own mere sense of prudence. Christ’s use of the two may be ascribed to His tenderness: the restiveness from discomfort of the colt would be counteracted by the presence of its mother, whose movements may have been regulated by the Lord’s hand resting upon her, that she might the better keep pace with the colt, on which He rode: this is probably all that the first of our Gospels means by, “He sat on them.”<\/p>\n

<\/span> 488<\/strong> Luk 19:38<\/span> . – All four Gospels vary in the form given to this anthem. For Luke’s arrangement of the words, cf. the Hebrew accents of Psa 118<\/span> (117) 25, which connect “in the Name” with “Blessed” (see Westcott on Joh 12:13<\/span> ).<\/p>\n

The Lord at length definitely took the Messianic position; not from any development in His convictions, as some critics represent, but because there was no longer any danger of a popular rising. “the forces arrayed against Him being,” from the human point of view, “too strong” for that (Adeney).<\/p>\n

<\/span> 489<\/strong> Luk 19:41<\/span> . – “Wept”; or “sobbed,” “wailed” (), used of Peter in Mar 14:72<\/span> ; whilst in Joh 11:35<\/span> we have, of the Lord, , “shed tears.”<\/p>\n

<\/span> 490<\/strong> Luk 19:42<\/span> . – “This thy day”; see marg. of American Revision; and so for “thy peace.”<\/p>\n

“peace . . . hid.” God’s covenant of peace (Exo 34:25<\/span> , Exo 37:26<\/span> ) cf. Psa 122:6<\/span> ff. and Isa 48:18<\/span> , and, in particular, Psa 81:13-16<\/span> .<\/p>\n

<\/span> 491<\/strong> Luk 19:43<\/span> f. – These verses critics have used for determination of the date of the Third Gospel. The statement is deemed so circumstantial that those of the “historical” wing imagine that Luke’s record was written after the event. But prediction might in principle extend as well to detail as to any merely general statement, if the event could be foreseen at all.<\/p>\n

Cf. Joseph. “Wars,” v. 6, 2 and 12, 2.<\/p>\n

For the “children,” cf. Psa 137:9<\/span> . For “visitation” (), see note on Luk 7:16<\/span> above.<\/p>\n

<\/span> 492<\/strong> Luk 19:45<\/span> f. – J. Weiss differs from most other critics in defending the order shown by John’s Gospel in this connection (p. 180).<\/p>\n

The cleansing of the Temple (in the Court of the Gentiles) recorded in the Fourth Gospel and that here spoken of are not “duplicates” as critics dream. Eze 24:13<\/span> refers to a double cleansing. In the last Gospel the Lord speaks of His Father’s house; here of the house as His own. Cf. note 117 on Mark, and note 55 f. on John.<\/p>\n

This was five days (Joh 12:1<\/span> , Joh 12:10<\/span> ) before the Passover (the 15th of Nisan), and so, on the tenth day of the month, when lambs had to be procured, in keeping with Exo 12:3<\/span> . The “Lamb of God” had become matter of traffic a few hours earlier on the same Jewish day (Mat 26:14<\/span> ).<\/p>\n

<\/span> 493<\/strong> Luk 19:47<\/span> f. – “Was teaching day by day”: the Wednesday could not have been spent, as often supposed, in seclusion, whereby all in chapters 20, 21 would be crowded into the Tuesday. Cf. 21: 37 f. His teaching here would be in the Court of the Women.<\/p>\n

Luke uses the expression “principal men” also in Act 25:2<\/span> . Cf. Luk 20:20<\/span> : the Lord’s steps being dogged, and His words distorted (Psa 37:32<\/span> , Psa 38:12<\/span> ).<\/p>\n

There is a sermon of Luther on verses 41-48 (p. 335).<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Luk 19:1-10<\/p>\n

1He entered Jericho and was passing through. 2And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. 3Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. 4So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. 5When Jesus came to the place, He looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.” 6And he hurried and came down and received Him gladly. 7When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” 8Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.” 9And Jesus said to him, “Today salvation has come to this house, because he, too, is a son of Abraham. 10For the Son of Man has come to seek and to save that which was lost.”<\/p>\n

Luk 19:1 “Jericho” Jericho is one of the most ancient cities in the world. It is located about nineteen miles northeast of Jerusalem on the western side of the Jordan River close to the mouth of the Dead Sea. It was noted for its balsam wood and date palms (cf. Josephus, Antiq. 15.4.2). It was once Anthony’s gift to Cleopatra. There were apparently an old town and a new town, which helped explain the apparent discrepancy in the Synoptics between “entering” (Luk 18:35; Luk 19:1) and “leaving” (Mat 20:29; Mar 10:46).<\/p>\n

“was passing through” Luke uses this term often. It is a compound of dia and erchomai. Here it is an imperfect middle (deponent) indicative, which denotes the beginning of an action. This same tense can emphasize repeated action in past time, but this meaning does not make sense in this context. Context, not lexicons or Greek grammar, is the key to authorial intent. Words and forms have meaning only in a specific literary context.<\/p>\n

Here are some examples of how Luke uses this term.<\/p>\n

1. “to proceed,” Luk 2:15 (cf. Act 9:38)<\/p>\n

2. “to pierce through,” Luk 3:35<\/p>\n

3. “to pass through,” Luk 4:30<\/p>\n

4. “to spread abroad a rumor,” Luk 5:15<\/p>\n

5. “to pass over,” Luk 8:22<\/p>\n

6. “to pass along,” Luk 9:4<\/p>\n

7. “to travel through a country,” Luk 9:6<\/p>\n

Luk 19:2 “Zaccheus” This is a Hebrew term meaning “pure” or “innocent” (cf. BDB 269). He will fulfill his name in this encounter with Jesus.<\/p>\n

“he was a chief tax collector” The term architelns is very unusual and is not found in the Septuagint, Koine Papyri, or Greek literature, but it seems to mean that he was a tax commissioner over the district of Jericho. He would have purchased this position from the Roman authorities. The local Jews hated and ostracized those who worked for Rome because they often, if not always, overtaxed them. This is how they made their salaries.<\/p>\n

“and he was rich” Although he had wealth, he was not happy. He seems to be a perfect example of the truth found in Luk 18:24-27. Zaccheus is a literary foil to the rich, young ruler of Luke 18. See SPECIAL TOPIC: WEALTH at Luk 12:21.<\/p>\n

Luk 19:3 “was trying to see who Jesus was” This imperfect tense here means continual action in past time. The Holy Spirit had already done His work drawing this man.<\/p>\n

“for he was small in stature” This term usually means “age” (cf. Luk 2:52; Joh 9:21; Joh 9:23; Heb 11:11), but in the NT it can also mean “height” (cf. Luk 12:25; and possibly Luk 2:52 and Eph 4:13; Mat 6:27). In this context the phrase can refer to the height or stature of Zaccheus or Jesus, but most probably of Zaccheus.<\/p>\n

Luk 19:4 “he ran on ahead and climbed up into a sycamore tree” This is highly unusual for an Oriental of great wealth. His pride was gone. He had heard that Jesus accepted and fellowshipped with tax collectors. One was even one of His close associates (i.e., Levi, Matthew).<\/p>\n

“sycamore” This is not the same as the sycamore tree in America. This tree is of the nettle family, which also includes the mulberry and fig. In Greek the term sukomorea is made up of “fig” (sukon) and “mulberry” (moron). It was a large tree with low branches, which made it easy to climb (cf. United Bible Societies, Fauna and Flora of the Bible, pp. 179-182).<\/p>\n

Luk 19:5 “He looked up and said to him, ‘Zaccheus, hurry and come down” This is an aorist active participle (used in the sense of an imperative) combined with an aorist active imperative which means “come down quickly.” I wonder how Jesus knew his name. Some commentators use Joh 1:47-48 as a parallel of Jesus’ supernatural knowledge.<\/p>\n

“I must stay at your house” Jesus had a divine appointment with this man (use of dei). I am so glad Jesus loved outcasts, both rich and poor, male and female, slave and free, Jew and Gentile!<\/p>\n

Luk 19:6 Zaccheus was surprised but thrilled! The NET Bible (p. 1864 footnote 29) mentions that “joy as a response to what God was doing” is characteristic of Luke’s Gospel (cf. Luk 1:14; Luk 2:10; Luk 10:20; Luk 13:17; Luk 15:5; Luk 15:32; Luk 19:37; Luk 24:41; Luk 24:52).<\/p>\n

Luk 19:7 “When they saw it, they all began to grumble” This is another imperfect tense. The root word for “grumble” is from the buzzing of bees (cf. Luk 5:30). It was used in the Septuagint to describe the griping (murmuring) of Israel (cf. Exo 15:24; Exo 16:2; Exo 16:7-8; Num 14:2). It is found only twice in the NT, both in Luke’s Gospel (cf. Luk 15:2; Luk 19:7). The local Jews felt that Jesus’ fellowship with sinners (those unable or unwilling to observe the Oral Traditions) made him ceremonially unclean and theologically suspect (i.e., Luk 5:30-32; Luk 7:37-50; Luk 15:1-2).<\/p>\n

Luk 19:8 “Zaccheus stopped and said” Zaccheus must have heard the murmuring! This is his public statement of confession, repentance, and restitution as a sign that a brand new relationship of love and forgiveness had been established with God through this encounter with Jesus, the Messiah.<\/p>\n

“half of my possessions I will give to the poor” This was a large amount of money. Being right with God opens one’s eyes to the needs of the poor!<\/p>\n

Some think this refers to his regular actions, like Cornelius (cf. Act 10:2), but in context it seems that it refers to his accumulated wealth. This man is an antithesis to the rich man in Luke 18.<\/p>\n

“if” This is a first class conditional sentence, which is assumed to be true. He was publicly admitting that he had defrauded the people.<\/p>\n

“I will give back four times as much” He was using the OT standard from Exo 22:1 and the example in 2Sa 12:6 as restitution for a violent robbery. This was a much larger sum than Lev 6:5 and Num 5:7 required, where only an added one fifth was required as restitution. His restitution was a proof of a changed heart, not a means to it. This statement, combined with the previous promise, meant he was not a wealthy man anymore. What a contrast to Luke 18!<\/p>\n

Luk 19:9 “And Jesus said to him, ‘Today salvation has come to this house'” A new relationship with God was evidenced by this man’s changed attitude and actions, which impacted his whole family (cf. Act 10:2; Act 11:14; Act 16:15; Act 16:31-33; Act 18:8). This salvation was a present reality (cf. 2Co 6:2), as well as a future consummation.<\/p>\n

The phrase “to this house” implies that the other members of the extended family and servants would be affected by Zaccheus’ conversion. Household evangelism is seen several times in Acts (cf. Act 10:2; Act 11:14; Act 16:15; Act 16:31-34; Act 18:8). Western individualism is not the only biblical model.<\/p>\n

“because he, too, is a son of Abraham” Apparently he was already a racial Jew, but now through faith in Jesus, he had become a true descendant of Abraham by faith (cf. Rom 2:28-29; Rom 3:22; Rom 4:11-12; Rom 10:12; Gal 3:9; Gal 3:26; Gal 3:28-29; Gal 4:5; Gal 4:12; Gal 5:6; Gal 6:15). His lineage did not bring salvation, but his faith, evidenced by his public confession and restitution, surely did!<\/p>\n

Luk 19:10 “the Son of Man has come to seek and to save that which was lost” This may be an allusion to the Septuagint of Eze 34:16 and it certainly relates to Luk 1:68-79. It is the theological emphasis of Luke 15’s parables. It is also similar to the central summary statement of the Gospel of Mark (cf. Mar 10:45 and 1Ti 1:15). Theologically Jesus came for several reasons:<\/p>\n

1. to reveal the Father<\/p>\n

2. to die for sin<\/p>\n

3. to give converted humans an example to follow<\/p>\n

In this context the redemptive theme is emphasized. Both verbals “seek” and “save” are aorist active infinitives.<\/p>\n

For “Son of Man” see Special Topic at Luk 5:24.<\/p>\n

The word “lost” is a perfect active participle of apollumi, which means to destroy. Here it is used as a metaphor of permanent spiritual loss (see Mat 10:6).<\/p>\n

SPECIAL TOPIC: DESTRUCTION (APOLLUMI) <\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

And, &c. Verses 1-10 are peculiar to Luke. entered, &c. = having entered. was passing through. After the healing of the blind man. Compare “come nigh” (Luk 18:35). <\/p>\n

Jericho. Now Eriha. In mediaeval times Riha. The city of palm trees (Deu 34:3. Jdg 1:16), about eighteen miles from Jerusalem, and six miles from the Jordan. Compare Jos 6:26 with 1Ki 16:34. It after-ward became a great and wealthy city with some 100,000 inhabitants (compare Josephus, Bell. Jud. iv. 8. Ecclus 24:14). <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

1-10.] ZACCHUS THE PUBLICAN. Peculiar to Luke, and indicating that though in the main his narrative is coincident with, yet it is wholly independent of those of Matt. and Mark.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Now Jesus has entered into Jericho ( Luk 19:1 ).<\/p>\n

And as He is passing through the city,<\/p>\n

Behold, there was a man named Zacchaeus, which was the chief among the publicans ( Luk 19:2 ),<\/p>\n

The city of Jericho was an oasis. It was a resort town; it was the Palm Springs, except even more lush. The winters can get quite cold in Jerusalem. They get even an occasional snow. But down in Jericho in the wintertime the weather is just really perfect. The days are usually clear. You get less than two inches of rain during the year. And yet, because it is about 1100 feet below sea level, there are all kinds of springs and little streams down there in Jericho because of your depth. And there’s just these artesian wells or springs and all of this fresh water. And with the warm temperatures which are usually in the wintertime into the eighties during the daytime, it just makes for lush growing and a year-round growing season. And there’s just great citrus and all types of fruits that are grown there in the area around Jericho. So it became a retreat for the wealthy people. They would all have their winter houses down in Jericho. And Jericho was filled with publicans, that is the tax collectors, because they were the wealthy people, and Pharisees.<\/p>\n

And so, “Jesus was passing through Jericho. And there was a man named Zacchaeus and he was the chief of the publicans, the tax collectors,”<\/p>\n

and he was rich. And he sought to see Jesus who he was ( Luk 19:2-3 );<\/p>\n

Now, the blind man, when they said, “It’s Jesus of Nazareth,” he knew who He was. This man didn’t know who He was, but he was curious. There was a tremendous crowd of people moving along. “Who in the world are they thronging after? Who is He?”<\/p>\n

and he could not see, because he was so small ( Luk 19:3 ).<\/p>\n

A short little fellow, could not see over the crowd, and he dared not to venture into the crowd because people knew who he was and they hated him. He was public enemy number one, he was the chief of the tax collectors. And to go in and try and work his way through the crowd to see Jesus, he had been beaten to death. He would have been elbowed, gouged, pinched, and they would have really gotten him if he dared get into the crowd. He knew better than getting into a crowd of people.<\/p>\n

So he saw that Jesus was going down the street.<\/p>\n

He ran ahead of him, climbed up into a sycamore tree; and waited for Jesus to pass under ( Luk 19:4 ).<\/p>\n

Just so he could see this Man. He didn’t know who He was, but he just wanted to see Him. And to his amazement,<\/p>\n

As Jesus came to the tree, he looked up, and he saw him, and he said, Come down, Zacchaeus, hurry up; because today I must abide at your house ( Luk 19:5 ).<\/p>\n

It’s interesting that even though Zacchaeus did not know Jesus, Jesus knew Zacchaeus and called him by his name. John tells us that “Jesus did not need that any man should testify Him of man, because He knew man and He knew what was in man.” He knew what was in the heart of this man. Now, there are many ways that Jesus could have gone to Jerusalem without going through Jericho. I think that He went through Jericho just because He knew there was this man there whose heart was yearning for God. I think He made a detour in order that He might meet Zacchaeus.<\/p>\n

And so Zacchaeus made haste, and came down, and received him joyfully ( Luk 19:6 ).<\/p>\n

Probably because he knew that it would upset the Pharisees. Now at this point the door is closed on us. We are not taken into the feast. We are not brought into the conversation. But here, Jesus abiding at the house of Zacchaeus, began to talk to him, no doubt, about the kingdom of God. No doubt about life and the real values of life, probed his heart, his soul. Outside, where we must stand with the crowd, we hear only the murmuring of the Pharisees against Jesus for going into the house of a sinner. For they<\/p>\n

murmured against him, saying, He had gone to be the guest of a man who was a sinner ( Luk 19:7 ).<\/p>\n

Outside there was that mulling around of the crowd as they waited for Jesus to come back out. They probably heard an occasional roar of laughter come from within the house. You say, “Oh, you believe that Jesus laughed?” You bet I do! I think that He had a keen sense of humor. I do not picture Him as always very sober. I think it was a very tragic period of the church when somberness became equated with spirituality and it was a sign of unspirituality to smile. So the ministers took on such a…well, they wore the black suits. And they took on that quality of tone in their voice and that very somber, serious, sober, “Go-o-od mo-r-n-ing.” And you think, “Oh, what a spiritual man!” So sober, so serious. I think of Jesus as a regular fellow. I can see Him just laughing with the disciples, slapping them on the shoulder…and just a man’s man. But yet, there were those periods of silence where they didn’t hear the laughter outside, those times when Jesus was probing, talking, dealing with Zacchaeus.<\/p>\n

Now the doors are opening again and Zacchaeus is standing there before the Lord. He was a short little fellow, probably looking up at Him.<\/p>\n

Lord, a half of my riches I’m going to give to the poor; and if I’ve taken anything from a man falsely, I’m going to restore to him fourfold. And Jesus answering him, said, Today salvation has come to this house, inasmuch as he is become a son of Abraham ( Luk 19:8-9 ).<\/p>\n

Now, there are two ways to look at that. The translation in our King James is: “This day is salvation come to this house, forasmuch as he also is a son of Abraham.” And there could be a fine bit of satire and humor in that. Anytime you hear a Jew say, “I’m going to give away half of my riches,” you know that salvation has come to his house. You know, one of these type of Jews that Zacchaeus was. But the other is probably the correct. “…inasmuch as he has become…” And either translation can be accepted. “..a son of Abraham.” Paul tells us that it wasn’t the physical descendants of Abraham that would inherit the kingdom of heaven, but the spiritual descendants. For Abraham was not the father of the physical seed, but of the spiritual seed of those who would believe as their father Abraham; who believed God, became the father of the spiritual seed, those who would believe and trust in God. And so we are children of Abraham through faith, Paul teaches us. So Jesus could be using that spiritual application now through the faith that is in this man. He is become, indeed, a son of Abraham; that is, a spiritual descendant. There were Jews who said to Jesus, “We are of our father Abraham.” Jesus said, “If you were of your father Abraham, then you would have known Me, because Abraham testified of Me and he saw Me.” And they said, “You’re not fifty years old. When did Abraham see You?” And He said, “Before Abraham was, I Am.” Then Jesus said, “But you’re of the father, the devil, not the sons of Abraham.” “We have Abraham for our father.” And He said, “Don’t say that. Don’t you realize that God can raise up rocks as children of Abraham, if He wanted?” It’s the spiritual seed, those who believe. Abraham was the father, so we have become children of Abraham through our faith, and heirs, then, of the promises of God that were given to Abraham. They are ours because we are the spiritual sons of Abraham, the man who believed God. And we are his first sons. Now, you can’t carry that too far, as some people tragically do, and say, “Well, the church is Israel.” No, the church is not Israel. And God is yet going to deal with the nation of Israel, as He has promised.<\/p>\n

But Jesus then said to the crowd, those who were murmuring,<\/p>\n

For the Son of man has come to seek and to save that which was lost ( Luk 19:10 ).<\/p>\n

Find fault! You were murmuring because I was a guest of a sinner. But that’s who I came to seek. That’s who I came to save.<\/p>\n

And as they heard these things, he added a parable, because they were near to Jerusalem, and because they thought that the kingdom of God should immediately appear ( Luk 19:11 ).<\/p>\n

Now they had heard Zacchaeus saying, “All that I have, half of it I’m going to give to the poor.” Now Jesus accepted that, didn’t He? He said to the rich young ruler, “Sell everything that you have and give to the poor.” But now with Zacchaeus saying, “A half that I have I give to the poor. And I restore fourfold anything that I have taken dishonestly.” Jesus said, “Salvation has come to this house.” So you see, it isn’t a demand that I have to sell everything to follow Jesus, it’s just that I can’t let that be my god. “No man can serve two masters; you cannot serve God and mammon.” Now Jesus, because they were getting near to Jerusalem, and because…notice…they thought that the kingdom of God should immediately appear. He had just told them, “I’m going to despised, I’m going to be rejected, I’m going to be slain, I’m going to be spit upon,” and the whole thing, and yet, they still thought the kingdom was going to immediately appear. And so He spoke a parable unto them to the intent that they would see that there will be a delay of time before the kingdom will be established.<\/p>\n

And so there was a certain nobleman who went to a far country to receive for himself a kingdom, and to return ( Luk 19:12 ).<\/p>\n

Now, it is interesting that Jericho was the city where Archilles had built his palace. And Archilles was the Roman procurator over that area. And Archilles, prior to this, had gone to Rome in order that he might be elevated to the title of king. Because he felt that procurator just wasn’t a big enough title for him, and he was wanting the title of king. And that could only be bestowed by the Roman senate. And so Archilles had gone to Rome to receive the title of king, that he might come back and dwell in his palace and reign there in the area of Jericho. And when he went to Rome, he left his duties in the hands of some of his subordinates with whom he left the funds that they might run the affairs of state. With Archilles, however, there were other emissaries who went to Rome and spoke in the senate against him; and rather than receiving the title of king, the Roman senate took away his position even as the procurator of that area. So Archilles had sort of a bad experience, much as did Herod later, who went to Rome with the same desires and was actually banished to Spain…not Herod the Great, but one of his sons, Antipas.<\/p>\n

So, it could be that Jesus, in giving this parable, is touching on something that historically had not happened too long ago, and something that they had all known about in Archilles’ leaving Jericho to go to Rome to get the title king.<\/p>\n

“But there was a certain nobleman went to a far country to receive for himself a kingdom and to return.”<\/p>\n

And he called his ten servants, and delivered to them ten pounds, and he said unto them, Occupy till I come ( Luk 19:13 ).<\/p>\n

Now, this is the word of Jesus to the waiting church, “Occupy till I come.” We are not to sit back and say, “Well, the Lord is coming; there’s no sense of finishing my education. Well, the Lord is coming; there’s no sense of not entering into this business venture…or, let’s just wait, because the Lord is coming.” We are not to plan our lives, “Well, let’s go out and charge everything, because the Lord’s coming, and we won’t have to pay for it.” We are not to plan our lives predicated upon the Lord’s coming in a particular span of time. But we are to occupy until He comes. Yet, anticipating Him to come at any moment, never getting so involved that I’m not ready to drop things in a moment’s notice. Because that I may have to do. I am to use the time that I have wisely in my serving the Lord. I am to occupy until He comes, but never to just sit down and say, “Okay, Lord, we’re just going to wait now here until you come. Oh, praise the Lord.” And just have a glory hallelujah meeting as we’re waiting for the Lord to just come and rapture us. Never! We’re to occupy, we’re to keep busy until He comes.<\/p>\n

And so he delivered the ten pounds, and said, “Now occupy till I come.”<\/p>\n

But his citizens hated him [as did those of Archilles], and they sent a message after him, saying, We will not have this man to reign over us ( Luk 19:14 ).<\/p>\n

And that’s exactly what they had sent to the Roman senate concerning Archilles, “We will not have him reign over us.”<\/p>\n

And so it came to pass, that when he was returned, having received the kingdom [which Archilles did not do], then he commanded these servants to be called to him, whom he had given the money, that he might know how much every man had gained by trading. Then came the first, and he said, Lord, your pound has gained ten pounds. And he said unto him, Well, thou good servant: because thou has been faithful in a very little, you will now have authority over ten cities. And the second came, saying, Lord, your pound has gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin: for I feared thee, because I know that you’re an austere man: you take that which you did not lay down, you reap that which you did not sow. And he said unto him, Out of your own mouth will I judge you, you wicked servant. You knew that I was an austere man, taking up that which I did not lay down, and reaping that which I did not sow: Therefore you should have given the money to the bank, that at my coming I might have required at least my own with interest? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, But, Lord, he has ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that which he has shall be taken away from him. But those mine enemies, which would not have that I should reign over them, bring them hither, and slay them before me ( Luk 19:15-27 ).<\/p>\n

Those people that say, “We’ll not have Christ to rule over us,” they’ll be brought before judgment and destroyed. However, those servants to whom He has entrusted His goods will be judged according to what they did, their stewardship of those goods with which they were entrusted. Now, it is interesting here that their reward is in their place of rulership in the kingdom. When the Lord comes to establish His kingdom upon the earth, the Bible teaches that we will reign with Him over the earth. To the church of Thyatira, “to him that overcometh will I grant to sit with Me in My kingdom. And they shall rule over the earth with a rod of iron” ( Rev 2:26-27 ). Actually, in the book of Revelation, the first chapter, “Unto Him who loved us and gave Himself for us, who has redeemed us, and we shall reign as a kingdom of priests with Him upon the earth.” And then in Revelation, the fifth chapter, “Thou art worthy to take the scroll and unloose the seals thereof, for Thou has redeemed us by Thy blood out of every nation, kindred, tribe, tongue and people and hath made us unto our God kings and priests; and we shall reign with Thee upon the earth.” So the church reigning with the Lord upon the earth. Now, reigning over five cities, reigning over ten cities, reigning over two cities…according to our faithfulness with what God has entrusted us now, as I am a steward of God’s things. I don’t know what it’s going to take to get Hawaii, but I’m working towards it.<\/p>\n

Now when he had thus spoken, he went before, ascending up to Jerusalem ( Luk 19:28 ).<\/p>\n

You see, He’s on His way, He’s moving towards Jerusalem, and this parable was on their way up. Because they felt the kingdom was going to come immediately. “No, it’s going to be like a king who went away to a far country to receive the kingdom, and then he returns later on and requires of his servants that which they did with his goods. And those who sent the message and say, ‘Hey, we don’t want him to reign over us,’ they are to be cut off.”<\/p>\n

Now they are arriving near Jerusalem. “When He had thus spoken, He went before ascending up to Jerusalem.” From Jericho to Jerusalem you’re going from 1200 feet below sea level, you’re ascending up to about 2700 above sea level, so it’s a good climb.<\/p>\n

And it came to pass, when he was come near to Bethpage and to Bethany ( Luk 19:29 ),<\/p>\n

These are the little villages that are on the wilderness side of the Mount of Olives, away from Jerusalem.<\/p>\n

and the mount called the mount of Olives, he sent two of his disciples, Saying, Go into the village opposite you, at the which when you enter you’re going to find a colt that is tied, whereon a man has never sat: loose him, and bring him. And if any man asks you, Why are you loosing him? you shall just say unto him, Because the Lord needs him. And so they that were sent went their way, and they found even as he had said unto them. And as they were loosing the colt, the owners said unto them, Why are you untying the colt? And they said, The Lord needs him. And so they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And when he was come near, even now at the descent of the mount of Olives ( Luk 19:29-37 ),<\/p>\n

That is, He’s come over the Mount of Olives and started now to descend on the other side.<\/p>\n

the disciples began to rejoice and praise God with a loud voice for all of the mighty works that they had seen; saying, Blessed be the king that comes in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, you better rebuke your disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. And when he was become near, he beheld the city, and he wept over it, saying, If thou hast known, even thou, at least in this thy day, the things which belong unto your peace! but now they are hid from your eyes ( Luk 19:37-42 ).<\/p>\n

The triumphant entry of Jesus, riding on a colt, takes us back to the prophecy of Zechariah, chapter 9. “Rejoice greatly, O daughters of Jerusalem: shout for joy! For thy king cometh unto thee. But He is lowly; He is sitting on a colt, the foal of an ass.” And so, here He comes riding, the King. Notice, on a colt that had never been broken, showing again His mastery over nature. No man had ever sat on this little colt. Yet, He sat on it.<\/p>\n

As He is riding in, the disciples began to cry out Psa 118:1-29 , which is a Messianic Psalm. If you look at the Psa 118:1-29 , you find that the prophecy concerning Jesus there in verse Luk 19:22 , “The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes.” When Solomon built the temple, the story is told how that all of the stones were quarried away from the temple site. Actually, on up the hill on Mount Moriah above the site of the temple you can still see the stone quarry today. In fact, you can go into what they call the Solomon’s Quarries and see where many of the stones were taken for the temple building and all out of this huge cavern that comes under Jerusalem. And, of course, the quarried area that ultimately made a canyon between the wall of Jerusalem and the top of Mount Moriah, which was later called Calvary because of the quarrying of the stone the caves left as they pulled the stones out. It left the impression of a skull in the side of the mountain. And so they named the skull Golgotha, or Calvary. And so, the story goes that as they quarried the stones, each of them were marked and sent to the temple site where they were placed in place without the use of mortar. For there was to be no sound of a trowel or a tool, but everything was just there at the site itself, no chipping of the blocks there. Everything was all cut to size according to the patterns, and numbered and labeled and then sent; and the builders just put the wall on up. And, according to the story, there came to the builders a stone which they did not recognize. They did not understand its place in the building. And so, according to the story, the stone was just set aside as a mistake at the quarry. And in the years that it took to build the temple, ultimately they came to the completion and the time for the dedication. But they were missing one stone, the chief cornerstone of the building. And so, the builders sent the message to the quarries, “We’re ready to dedicate but we’re missing the chief cornerstone. You better send it.” And they said, “We’ve already sent it.” They said, “You can’t. We don’t have it.” “Well, here’s our records. Look, it’s been sent. We’ve already sent it.” And so finally, some fellow found this stone. Now the bushes had overgrown and they pulled it out, the stone that had been set aside by the builders. And sure enough, it was the chief cornerstone. And so they put this thing in place and had their dedication. That’s the story, whether or not it is authentic I don’t know. But, here is a reference: “The stone which was set of not by the builders, the same has become the chief cornerstone.” And Jesus, or course, is that stone. The builders of that whole Judaic religious system set Him aside. But yet, as Jesus said, “Upon this rock I will build My church and the gates of hell shall not prevail against it.” The chief cornerstone upon which the kingdom of God is to be built is the stone that was set aside by the religious leaders and of the Judaic religious system. So, it’s definitely a prophecy of Jesus Christ. Peter makes reference to it and the best commentary you can get on the Old Testament is the New Testament, you know that.<\/p>\n

Now, going on. “This is the day which the Lord has made; we will rejoice and be glad in it” ( Psa 118:24 ). What day? The day that God establishes the King, and then the cry, “Hosanna! I beseech Thee, O Lord: O Lord, I beseech Thee, send now prosperity. Blessed is He who comes in the name of the Lord. We have blessed you out of the house of the Lord” ( Psa 118:25-26 ). This is the Psalm that the disciples were crying, “Hosanna, hosanna! Blessed is He who comes in the name of the Lord!” Because the Pharisees knew that that was a Messianic Psalm, they began to rebuke the disciples, or began to tell Jesus, “You better rebuke them.” And Jesus said, “Look, I’ll tell you something; if they would hold their peace, these stones would immediately begin to cry out.” “This is the day that the Lord has made.” So Jesus, as He looked at Jerusalem, He was coming down the Mount of Olives, looking to cross the Kidron Valley, straight across on the same level, Mount Moriah, the temple mount on the opposite side the city of Jerusalem; He began to weep. And He said, “If you had only known, even thou, at least in this thy day,” the day that the Lord had made, the day when they should be rejoicing and be glad in it. “At least in this thy day, if you only knew the things that belong to your peace. If you only knew that God was establishing peace with man. If you only knew what God would do for you if you’d just surrender your lives to Him…but they are hid from your eyes.” And He is weeping first at their blindness, but then at the result of that blindness, the tragedy that would befall them.<\/p>\n

For the days shall come upon you, your enemies will cast a trench about you, they will compass thee round, and keep thee in on every side ( Luk 19:43 ),<\/p>\n

As Jesus is describing now the siege by the Roman legion under Titus, who in less than forty years would destroy Jerusalem and kill over one million people in the process. And so Jesus saw the devastation and the desolation, and He said,<\/p>\n

They shall lay thee even with the ground ( Luk 19:44 ),<\/p>\n

This glorious beautiful temple that Herod had built is going to be leveled, not one stone will be left standing upon the other. These tremendous monuments in Jerusalem all to be leveled. And Jesus, looking at this magnificent city, weeping because it’s going to be destroyed,<\/p>\n

and the children within thee will be destroyed; they will not leave in thee one stone upon another; because you did not know the time of your visitation ( Luk 19:44 ).<\/p>\n

Because you were blinded to the work of God.<\/p>\n

This is the day that the Lord has made. This is the day that God had planned, the redemption of Israel. This is the day for the unveiling of the Messiah to the people. Prior to this day, Jesus would not allow any public acclamation of Himself as Messiah. He would reveal it to individuals on an individual basis, but often He’d say, “Don’t tell anybody. Go your way. Tell no man.” But this day He is encouraging the people’s demonstration. He’s getting that little colt in order that He might fulfill the prophecy of Zechariah. “This is the day that the Lord has made,” the day in history when the Messiah would come.<\/p>\n

It is, to me, very significant that this day took place 173,880 days after the commandment by Artaxerxes in March 14, 445 B.C. to restore and rebuild Jerusalem. Which, according to Daniel the prophet, that from the time the commandment goes forth to restore and rebuild Jerusalem under the coming of the Messiah, the prince will be seven sevens and sixty-two sevens, or 483 years, or 173,880 days in the Babylonian calendar. And exactly to the day, April 6, 32 A.D., “this is the day the Lord has made; we will rejoice and be glad.” But they didn’t rejoice. Instead, they rejected Him. And knowing that He was to be despised and rejected, knowing that He was to be crucified, He wept as He looked at the city, because of the blindness and the resulted devastation that would result from the blindness.<\/p>\n

And then he went into the temple, and he began to cast them out that sold, and those that bought; saying unto them, It is written, My house is the house of prayer; but you’ve made it a den of thieves ( Luk 19:45-46 ).<\/p>\n

I believe that if Jesus came today to His church that He would be doing a lot of cleaning up. I think that He would take these fraudulent computerized letters that are being mailed out by these T.V. evangelists and healers and rip them up. It is interesting to me that in a lot of the mail that I receive, invariably those letters that come from “Faith Mission,” the “Faith Broadcast,” or the “Faith…wherever.” They put the name faith in it. They are usually appeals for money. It causes me to wonder, where is their faith? Is it in man or is it in God? And these men who are willing through their great faith to bring you God’s power and God’s working, how is it that they can’t have enough faith to maintain their fleet of jets in the Lord, but have to rely upon their mailing lists and their gimmicks?<\/p>\n

“My house shall be called a house of prayer,” He said, “but you’ve made it a den of thieves.” I thank the Lord that I’m not as other men. You see, it’s hard to be in the right. No, it’s sad and it’s tragic, the things that have been done in the name of Jesus Christ. The things that are BEING done in the name of Jesus Christ, the whole fund-raising gimmickry within the church, the schemes and the professionalism that has been brought in, it’s tragic; it’s sad. Let’s just pray a moment.<\/p>\n

Father, we pray that You keep us from the trap of over-extending for our own ambition’s sake and thus creating financial pressures, as we’re trying to keep alive programs that were not given by You, but were only designed to fulfill some ambition or need that we have. Father, we wish to thank You for the way that You have abundantly provided for the needs here at Calvary Chapel. Thank you, Lord, that You have given us far more, a surplus. That through this surplus we can broadcast Thy Word around the world, Lord. And yet, just depend upon You and never have to ask, Lord. How we thank You for this, Father! For we recognize it, Lord, as Your work. You’ve done it. And we thank You, Lord, that You have provided abundantly so that we’ve not been tempted to stoop to gimmicks or some other method of raising funds. God, I pray for those that have been caught in that trap. I ask, God, that You will convict them of the distortions and fraud and lies. And may they see so, God, their fraudulent ways. And may they come to a real trust in You and cut back, Lord, if necessary on those ambitious programs that cannot bring glory to You. In Jesus’ name, Father. Amen.<\/p>\n

Jesus taught daily in the temple. But the chief priests, the scribes and the chief of the people sought to destroy him, but they could not find what they might do: for all the people were very attentive to hear him ( Luk 19:47-48 ).<\/p>\n

So Jesus was receiving the popular ear of the people at this point. They were attentive to hear Him. However, the leaders had conspired and determined at this point that He must be destroyed. And so, we see now that movement towards the plotting, the subterfuge that will lead to the betrayal and the arrest and the crucifixion. But the next couple of chapters, we get into very interesting aspects as we get this Olivet discourse, chapter 21, as Jesus deals with the signs of the end of the age and of His return in glory to establish to His kingdom. So next week, chapters 20 and 21.<\/p>\n

You know, at the board meeting, it is great that the first thing we usually do after the minutes is we have a Bible reading and prayer and then the minutes. And then the treasurer’s report. And then we have a praise and worship time, as we just praise the Lord for the marvelous way that He has provided for the needs here at Calvary Chapel. More than what we need, so that we are able to expand the ministry and are constantly looking for just new ways to extend and to expand the ministry of the Word of God that He has given to us here. And so as the result of the prayers, the establishment of The Word For Today broadcast, and we are presently negotiating time on the radio in Monte Carlo that has a million watts of power that covers all of Europe and North Africa. We are planning to go on the Far Eastern Broadcasting Corporation that covers all of the area of the Philippines on into large areas of China and into India. And also into a radio station in South America that covers all of the South American continent. And we are just continuing to expand the ministry of the Word of God, just the teaching of the Word of God to people around the world so that that which God has used to bless us here can also become a blessing to people around the country. And it is thrilling to be able to go into these various cities and to meet thousands of people whose lives are being blessed, strengthened, and are growing through the study of the Word of God through The Word For Today radio broadcast, half hour daily, all over the United States. And now, moving out to powerful stations that will cover the world, actually. So, it’s a thrill that God has provided that we can do this. And it is all generated just right here, the surplus funds that the Lord brings in to expand His work this way. And so we have a neat praise time every month at the board meeting, as we just praise the Lord that He has so abundantly provided. Just like He said, He would do exceeding, abundantly above all that we ask or think. And that’s exactly what He’s doing. And we just praise Him for it.<\/p>\n

May the Lord be with you. May the Lord bless you and keep His hand upon your life this week. May your life in Christ be enriched. May you grow in your walk and fellowship with Him. May you enter into that fullness of the walk in the Spirit. In Jesus’ name. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

Luk 19:1 And Jesus entered and passed through Jericho.<\/p>\n

There was to be a miracle at each end of Jericho. Long before, it had been cursed; now it was to have a double blessing.<\/p>\n

Luk 19:2. And, behold, there was a man named Zacchaeus, which was the chief among the publicans,<\/p>\n

That is, tax-gatherers<\/p>\n

Luk 19:2. And he was rich.<\/p>\n

As they often were, for they farmed the taxes, and then squeezed every farthing they could out of the people.<\/p>\n

Luk 19:3. And he sought to see Jesus who he was; and could not for the press, because he was little of stature.<\/p>\n

That was a fortunate thing for him. We need not all wish to be so tall as some people are. Perhaps Zacchaeus would not have gone up the sycomore tree if he had been a tall man; but the whole story turns upon something which many regard as a disadvantage: he was little of stature.<\/p>\n

Luk 19:4-7. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for today I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured,<\/p>\n

There is a great contrast between this verse and the last one in the previous chapter: All the people, when they saw it, gave praise unto God. Here it is, When they saw it, they murmured. Yet, very likely, many of them were the same people; certainly, they were the same sort of people that we hear of every now and then: When they saw it, they all murmured. There are far too many of that kind about still; we do not quite know who they are, nor where they are, they have a sort of nondescript, mysterious existence that finds expression in the words, They say so-and-so and so-and-so. They have been saying something about the minister, something about the Sunday-school, something about the Bible-class, something about your work and mine. You see, there always were such people about, and they always would talk, and their talk often took the form of complaining: When they saw it, they all murmured,<\/p>\n

Luk 19:7. Saying, That he was gone to be guest with a man that is a sinner.<\/p>\n

If he had not done so, he could not have gone anywhere, for all men are sinners. All have sinned, and come short of the glory of God. But this man was a sinner above others, for he had sold himself to the hated Roman power, and was authorized to collect the conquerors taxes from his own people; so, of course, in the estimation of the Jews, he was the worst kind of sinner that could be found anywhere.<\/p>\n

Luk 19:8. And Zacchaeus stood,<\/p>\n

And he did not talk at all like a sinner,<\/p>\n

Luk 19:8. And said unto the Lord; Behold, Lord, the half of my goods I give to the poor;<\/p>\n

Some of those saints, as they reckoned themselves, had not done anything like as much as that: The half of my goods I give to the poor;<\/p>\n

Luk 19:8. And if I have taken any thing from any man by false accusation, I restore him fourfold. <\/p>\n

Which restitution was an act of justice; and when charity and justice go hand in hand, what more can we expect of men? <\/p>\n

Luk 19:9-10. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost.<\/p>\n

And that day he had both sought and saved one of the lost ones, for he had found Zacchaeus up in the sycomore tree, and he had brought salvation to the tax-gatherers house. May he do the same for many who are here! <\/p>\n

This exposition consisted of readings from Luk 18:35-43; and Luk 19:1-10.<\/p>\n

Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n

Luk 19:1. , was passing through) Therefore Zaccheus must have lived in the farther part of the town, and that tree was in the town itself.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Luk 19:1-28<\/p>\n

32. ZACCHAEUS AND THE PARABLE OF THE POUNDS<\/p>\n

Luk 19:1-28<\/p>\n

1 And he entered and was passing through Jericho.-.Luke is the only one that records the events connected with Zacchaeus. As Jesus was passing through Jericho, this event occurred. The apparent discrepancy between Luke and the other writers was removed by the explanation that Jesus entered the old part of the town, and passed through and entered the new part of the town; as the road passed through the city or some suburb of the city, Jesus came in contact with Zacchaeus.<\/p>\n

2 And behold, a man called by name Zacchaeus; “Behold” is a term used to call attention to the incident about to be related. “A man,” the Greek word here interpreted as “man” means “a man indeed,” which shows clearly that Zacchaeus was a person of importance and great consideration. He was a Jew as is seen from his name, which is the same as “Zaccai.” (Ezr 2:9; Neh 7:14.) “Zacchaeus” means “pure,” just, or innocent; he was a Jew and a son of Abraham. He was “a chief publican”; Jericho was close to the fords of the Jordan and was therefore an appropriate seat for an officer of superior rank to preside over the collection of revenues. Zacchaeus had superior wealth and was able to receive the highest offices of his trade. He was a chief collector of taxes, and was despised as the publicans were by the Jews; there was nothing wrong in his occupation; taxes were necessary, and someone had to collect them.<\/p>\n

3, 4 And he sought to see Jesus who he was;-He “sought”; that is, he continued to get a view of Jesus; probably he had heard much about Jesus and now, since he was passing that way, he desired earnestly to see Jesus. He not only desired to see him, but he was determined to see him. We do not know whether it was through curiosity or from some other motive; we do know that he was determined to see Jesus. He could not see Jesus because of the crowd; Zacchaeus was “little of stature,” and could not look over the heads of the crowd and see Jesus; hence “he ran on before, and climbed up into a sycomore tree to see him.” The words “ran” and “climbed” showed that Zacchaeus was not to be outdone; he was a man of energy, forethought, and determination. “Sycomore” was similar to “fig tree” or mulberry; the fig-mulberry resembled the fig in fruit and mulberry in foliage. It grows with its large branches down and open so that Zacchaeus could easily have climbed into it. Jesus was to pass along by this tree so Zacchaeus took advantage of it to see Jesus.<\/p>\n

5, 6 And when Jesus came to the place,-It may be that Zacchaeus thought that he could see Jesus, but that Jesus could not see him; but as Jesus came to the place, “he looked up, and said unto him, Zacchaeus, make haste, and come down.” Perhaps Zacchaeus was surprised when Jesus spoke to him. Jesus not only saw Zacchaeus, but he saw the secret history of his heart, and the desire which had brought him to this place of prominence where he could see Jesus; Jesus saw his soul and saw what it needed. If Zacchaeus was surprised when Jesus saw him and spoke to him, how much greater was his astonishment when Jesus told him that he would abide at his house. Although Zacchaeus was a man of authority, prominence, and wealth, yet Jesus commanded him to come down from the tree, and imposed himself upon Zacchaeus as a self-invited guest. This was enough to impress Zacchaeus with the fact that Jesus could and did speak with commanding authority.<\/p>\n

7 And when they saw it, they all murmured,-When the Pharisees and others of the multitude saw what Jesus had done and heard what he had said, they “all murmured”; some think that the word “all” included the disciples of Jesus. They did not think that it was becoming in a teacher, prophet, or one who claimed to be the Messiah, to go into the house as a guest of a publican. It seems that they kept murmuring; they were haters of the publicans and murmured because Jesus turned aside to become a guest that day of such a man as Zacchaeus. They said among other things that Jesus had gone “in to lodge with a man that is a sinner.” It seems that those who murmured here had no enmity against Jesus, but that they doubted the propriety of his being a guest of so notorious a publican as Zacchaeus. Some, however, have classed these murmurers with the Pharisees who seem to have attended Jesus to watch his words and actions to discover some ground of accusation against him. Others think that the murmuring came only from his friends.<\/p>\n

8 And Zacchaeus stood,-Probably Zacchaeus heard the murmurings, and bethought himself and the reputation that publicans had, so he at once began to make confession. Zacchaeus “stood”; that is, he took a posture as of one who is about to make a solemn declaration; he was like the Pharisee in attitude, but different in spirit, though the same word describing the Pharisee’s posture is used of the publican. Zacchaeus, noting the murmuring of the people, seeks to justify Jesus in entering his house. He denies being an extortioner or unjust, and declares that he has given half of his goods to help the poor; that is, he had given half of his income to help the poor. Some think that Zacchaeus had not been so liberal, but that he now declares his liberality by saying that he would give half of his goods to feed the poor. It seems that he was expressing what he had done and that what he purposed to continue to do. He was willing to restore according to the law anything that he had “wrongfully exacted” of anyone, and restore “fourfold.” The law of Moses required only the addition of one-fifth to the amount of which the person had been defrauded. (Num 5:7.) Zacchaeus was willing to observe the extreme requirements of the law. (Exo 22:1.)<\/p>\n

9, 10 And Jesus said unto him,-Jesus saw his heart and knew his penitence and his faith. He said: “Today is salvation come to this house.” Salvation had come to this house because Jesus was present as a welcomed guest; it had come to Zacchaeus in that he was penitent and willing to receive instruction from Jesus. Zacchaeus, Joseph of Arimathaea, Nicodemus, and others remained in the situation in which Jesus found them for the time being. Probably other members of his household became disciples of Jesus. Zacchaeus was a descendant of Abraham and thus entitled to the blessings of the ministry of Jesus. Jesus then announces to Zacchaeus and all others the purpose of his mission: “For the Son of man came to seek and to save that which was lost.” Zacchaeus was one of the lost sheep of the house of Israel; hence, Jesus came to save him. (Mat 10:6; Mat 15:24; Luk 15:1-6.)<\/p>\n

11 And as they heard these things, he added and spake a parable,-It seems that this parable was the conclusion of his discourse in the house of Zacchaeus, or as he left the house and went along the way toward Jerusalem. “He added and spake a parable” to what had already been said; this form of expression is equivalent to saying that he continued his discourse. There are two reasons assigned here for giving this parable: (1) “because he was nigh to Jerusalem”; (2) “because they supposed that the kingdom of God was immediately to appear.” Jesus and his disciples were on the way to Jerusalem, followed with great throngs of excited people; everything betokened the approach of great and stirring events; the nearer the approach to Jerusalem, the more crowded the thoroughfare with excited people. They thought that the kingdom of God was to be announced as set up when Jesus arrived in Jerusalem.<\/p>\n

12, 13 Many have confused this parable of the pounds with the parable of talents recorded in Mat 25:14-30. They are two different parables spoken at different times and different places. The parable of the pounds was spoken in Jericho or on the way from Jericho, whereas, the parable of the talents was spoken on the Mount of Olives near Jerusalem; the parable of the pounds was spoken before Jesus made his triumphal entry into Jerusalem, while the parable of the talents was spoken about the third day after his entrance into the city. The parable of the pounds was spoken to the multitudes as well as his disciples, while that of the talents was spoken to the innermost circle of his trusted followers. The scope of the parable of the pounds is wider and more complex than that of the talents. They differ in every essential and important point.<\/p>\n

“A certain nobleman went into a far country” to receive a kingdom this was customary; it is said that Archelaus had done this very thing; hence there was historical basis for this parable. The nobleman called “ten servants of his” and gave to each of them a “pound,” or ten pounds to ten servants; they were to trade with these pounds and get gain for their master. The original Greek for pound is “mimas,” and was equal to about one hundred drachmas, or between sixteen and eighteen, dollars. This was rather a small amount to be committed to the servants, and is small compared to a “talent.” A “talent” was equal to 6,000 denarii, or about a thousand dollars, or 240 pounds. In the parable of the talents the Lord is transferring to his servants his entire property, while in the parable of the pounds he is putting into the hands of his servants only a small amount to test their faithfulness. All prominent men in Rome had many servants; sometimes they had a servant to do each particular task. This nobleman called “ten” of his servants to him and committed to them this trust.<\/p>\n

14 But his citizens hated him,-This actually occurred with Archelaus; when Herod died he was followed by his son, Archelaus; he had no right to the throne until he obtained the sanction of Caesar. He took ship with certain attendants and went to Rome that he might receive the kingdom and return; the people were tired of the Herods; while he was on the way, his citizens who hated him sent an ambassage after him with the message that they would not submit to the reign of Archelaus. Jesus here could recite history with which the people were familiar. It is worthy of note to observe that this declaration was twice made by the Jews: “We have no king but Caesar,” and “Write not, The King of the Jews.” (John 19 15, 21.)<\/p>\n

15 And it came to pass, when he was come back again,- This nobleman had gone to the proper authority to receive sanction for his reigning over a certain province or kingdom; while he was gone, the people of that kingdom sent to the authority from whence the nobleman was to receive sanction, and prejudiced him against the nobleman; however, the nobleman received “the kingdom,” and returned. He then “commanded these servants, unto whom he had given the money,” to come before him and give an account of their stewardship. The day of reckoning had come for them. He first took account of his servants and afterward inflicted judgment on his enemies. Judgment is to “begin at the house of God.” (1Pe 4:17.) The reckoning was made to determine who had gained by trading and how much was gained. There is suggested here the stern character of justice.<\/p>\n

16, 17 And the first came before him,-We know not the order in which he called these servants; we do not know which one ranked first. The first one who had been summoned to give an account to his lord had a very favorable report to make. He reported that “thy pound hath made ten pounds more.” He had so used what was entrusted to him that it had gained ten other pounds; literally, this means that the one pound had “worked out” ten other pounds, which was a tenfold increase; this was accomplished because of the wise and energetic management of the servant. This was a splendid report for this servant to make he was not boasting, but modestly gave a faithful report. The master pronounced a blessing upon his servant and said: “Because thou wast found faithful in a very little” he would give him “authority over ten cities.”<\/p>\n

18, 19 And the second came,-The second servant that reported had gained five pounds. The verb “came” is different in the original and signifies a less intimacy and a less nearness of approach. The same personal merit is recognized in this servant as that one who had gained ten pounds. The implication is that he had been as faithful as the other, but his ability was not as great as that of the first servant. People with different abilities may be equal in faithfulness or the one with less ability may be even greater in faithfulness. He had gained fivefold, and his reward was in proportion to his faithfulness. He was placed “over five cities” because he had been faithful. His ability showed that he was qualified to manage five cities.<\/p>\n

20, 21 And another came,-This one was unfaithful; he was either indolent and did not use his pound to gain for his master, or he was dishonest with his gain, or used bad judgment. His report was that he “laid up in a napkin” the pound and kept it until his master returned. “Napkin” as here used means a cloth for wiping off the sweat; this servant had been indolent and did not need a napkin for that purpose, hence he used it to wrap around his money. He gave as his reason for not using his pound that he feared his master, “because thou art an austere man.” It seems that he feared his master unwisely, for he should have been afraid of punishment if he did not use the pound as directed. “Austere” comes from the Greek which means “to dry,” hence “dry,” and thence “hard”; it means here harsh, stern, unforgiving; in Matthew the word “hard” is used. The servant proceeded to give some characteristics of his master; he said that he took up that which he did not lay down, and that he reaped where he did not sow.<\/p>\n

22, 23 He saith unto him, Out of thine own mouth-“Out of thine own mouth”; that is, on the very principle of the excuse that the idle servant offered for his unfaithfulness, he should be judged. The master will judge this servant according to the principle that he attributed to his master. This is not an acknowledgment on the part of the nobleman that the servant’s description was correct. The master then told him how he could have handled the matter, since he was too indolent to use the pound in a way to gain; he could have put the “money into the bank” so that the master would have had interest on it when he came. “Bank” as used here means the “table” of the moneychangers. The exchangers were the bankers of that day, who sat at the counter or table to transact the necessary business.<\/p>\n

24 And he said unto them that stood by,—“Them that stood by” means his officers of justice, or other servants whose duties were to execute the will of the lord; the day of reckoning had come; it always comes. The master commanded that they take the pound from this unfaithful servant and give it to “him that hath the ten pounds.” No mention is here made of positive punishment inflicted on the unfaithful servant, such as we find inflicted on the man who buried his talent in the parable of the talents. The privation of all privileges and taking away of all gifts and subjecting the servant to such humiliation is punishment to him. The servant that should make good use of his master’s property should be entrusted with greater honors; this one pound was taken away from the idle servant and given to the one who had ten pounds, because he had proved himself able to manage a larger share of his master’s goods.<\/p>\n

25, 26 And they said unto him, Lord, he hath ten pounds.- They were surprised that the one who had gained ten pounds should be given more; this was expressed as implying a doubt in the fairness of the distribution. This verse seems to be parenthetical; some think that it was spoken by those who heard the parable, and hence, it was a criticism against Jesus for his unfairness in distributing affairs. Still others think that his verse forms a part of the parable itself and was spoken by Jesus. In either case the lesson is the same; it shows that the honor placed on faithfulness is in proportion to the trust and responsibility.<\/p>\n

I say unto you, that unto every one that hath-Jesus here gives point to his parable. He who has neglected to use the trust, however small, committed to him, shall lose it, but he who has diligently used that which was entrusted to him and has thus increased it, to him more shall be entrusted. Fidelity and ability, as shown in the use of the trusts or events, are the tests according to which Christ will bestow trusts in his spiritual kingdom. Here Jesus assigns the reason for the principle; it furnishes a reply to the wondering exclamation of the bystanders; some consider this language as an admonition to the disciples. Those who have acquired by industry and economy shall have more; they are worthy and capable of handling more; but the one who does not have the ability and faithfulness to handle shall lose even that which he has. Even that which was originally entrusted to one, and which he failed to improve, shall be taken from him. Jesus repeated this frequently. (Luk 8:18.)<\/p>\n

27 But these mine enemies,-Jesus here reverts to his enemies (verse 14). The unprofitable servant represents those Jews who persisted in unbelief when Christ came among them. When this King comes into power the enemies who resisted his claim must be treated as rebels. They assumed this risk when they put themselves in hostile attitude against Jesus; now they must meet their doom; the day of retribution will come and final judgment will be meted out to them. There seems to be three classes of people as represented in the parable;first, those who were open opposers of Christ and the gospel; second, those who were faithful disciples; and third, those who were unfaithful disciples.<\/p>\n

28 And when he had thus spoken, he went on before,-Jesus now resumes his journey toward Jerusalem. “He went on before.” Jesus led the way with determination to meet his enemies in Jerusalem; we cannot think of Jesus trailing behind anyone. He knew what awaited him at Jerusalem, but steadily marched, leading the way on to Jerusalem; he did not falter in his purpose, although he knew the suffering that awaited him. Again, he went “up to Jerusalem.” The road from Jericho leads “up” to Jerusalem. Jerusalem was geographically several thousand feet above the Jordan plain where Jericho was located.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Zacchaeus was the last convert but one in the ministry of Jesus. Our Lord’s method with him is very revealing. He asked for his hospitality, and after receiving it held an unrecorded conversation with him which resulted in the complete revolution of the man’s outlook and his activity. It was in this connection that our Lord uttered that supreme word of His ministry, “The Son of Man is come to seek and to save that which was lost.”<\/p>\n

In close connection He uttered the parable of the pounds. This, by the way, must not be confused with the parable of the talents. In the latter the gifts varied in amount. In this the value was identical. Not all had the same number of talents. All have the pound for trading. The people following Him to Jerusalem “supposed that the Kingdom of God was immediately to appear.” In the parable He gave them the program of events. He was going to a far country to receive His Kingdom. During His absence His servants were to trade with His capital for His profit. At His return He would deal with those who had thus been responsible.<\/p>\n

Going to Jerusalem, He entered the Temple. As He approached it, all the disciples broke into song. The song is remarkable as an answer to the song of the angels which had announced the birth of Jesus. They then sang, “Glory to God in the highest, peace on earth.” These now significantly sang, “Peace in heaven, and glory in the highest.” Surely it was an inspired song, with a fuller meaning than perhaps the singers understood. He was going to the death by which He would make a peace in heaven which would issue in peace on earth. Peace with God must precede peace among men.<\/p>\n

Jerusalem had failed to learn the things belonging to peace, and this called forth Jesus’ tears.<\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

19:1-10. The Visit to Zacchus, the Tax-collector of Jericho. The on other grounds improbable conjecture, that we have here a distorted variation of the Call of Matthew, the Tax collector of Capernaum, is excluded by the fact that Lk. has recorded that event (5:27-32). Even if the two narratives were far more similar than they are, there would be no good reason for doubting that two such incidents had taken place. The case of Zacchus illustrates the special doctrine of this Gospel, that no one is excluded from the invitation to the Kingdom of God. The source from which Lk. obtained the narrative seems to have been Aramaic. In time it is closely connected with the preceding section.<\/p>\n

1. . He was passing through Jericho, and the meeting took place inside the city. For the verb see on 2:15, and for the constr. comp. 2:35; Act 12:10, Act 13:6, Act 14:24, etc. Apparently the meeting with Zacchus was what detained Him in Jericho: otherwise He would have gone through without staying: comp. 24:28.<\/p>\n

2. . For the dat. comp. 1:61. The name, which means pure, shows him to have been a Jew: Ezr 2:9; Neh 7:14. Tertullian says, Zacchus, etsi allophylus, fortasse tamen aliqua notitia scripturarum ex commercio Judaico afflatus (Adv. Marcion. 4:37, 1). But the Jews murmured because Jesus lodged with a man that was a sinner. They would have said a heathen, if it had been true. See below on ver. 9. The Clementines make Zacchus a companion of Peter, who appoints him, much against his wish, to be bishop of Csarea (Hom. 3:63; Recog. 3:66); and be Apost. Const. say that he was succeeded by Cornelius (7:46). Clem. Alex. says he was identified with Matthias (Strom. 4:6. p. 579). The Talmud mentions a Zacchus who lived at Jericho and was father of the celebrated Rabbi Jochanan. He might be of the same family as this Zacchus. The use of here (comp. 1:27, 8:41, 23:50) rather than (comp. 2:25, 6:6) perhaps is no mark of dignity: see ver. 7.<\/p>\n

. Note the double , and see on 5:14 and 6:20.<\/p>\n

The second (B K U , Vulg.) is doubtful: om. D, d e; (A Q R); ( L, Boh. Goth.). The last may be right.<\/p>\n

. This is evidently an official title, and means more than that Zacchus was a very rich tax-collector (Didon). Had that been the meaning, we should have or instead of . Perhaps we may render, Commissioner of Taxes. The word occurs nowhere else, and the precise nature of the office not be ascertained. Probably he was intermediate between the portitores and the publicani, and by the Romans would have been called magister. Jericho, as a large frontier city, through which much of the carrying trade passed, and which had a large local trade in costly balsams, would be a likely place for a commissioner of taxes. This is the sixth notice of the tax-collectors, all favourable, in this Gospel (3:12, 5:27, 7:29, 15:1, 18:10).<\/p>\n

3. . Not like Herod (23:8), but like the Greeks (Joh 12:21). He had heard of Him, and perhaps as mixing freely with publicans and sinners. Fama notum vultu noscere cupiebat (Grotius). For the indic. after dependent comp. Act 21:33.<\/p>\n

. The multitude was the source of the hindrance. comp. 21:26, 24:41; Act 12:14, Act 12:22:11; Joh 21:6; Heb 5:7. His being unable to free himself from the throng is not the meaning of the . In class. Grk. we should have with acc. For see on 2:52.<\/p>\n

4. .. Strengthens the . He ran on to that part of the city which was in front of Christs route. There is nothing to show that he wished to hide, and that Christs call to him was like His making the woman with the issue disclose her act (Trench). On the other hand, there is no evidence that he braved the derision of the crowd. We may say, however, that no thought of personal dignity or propriety deterred him from his purpose.<\/p>\n

TR. omits , which is sufficiently attested by B L, processit in priore et (e), antecedens ab ante (d), D having for .<\/p>\n

. A fig-mulberry, quite a different tree from the fig and the mulberry and the common sycamore: Its fruit is like the fig, and its leaf like the mulberry, and hence the name. The of 17:6 is commonly held to be the mulberry, but may be another name for the fig-mulberry, as Groser thinks. The fig-mulberry recalls the English oak, and its shade is most pleasing. It is consequently a favourite wayside tree. It is very easy to climb, with its short trunk, and its wide lateral branches forking out in all directions (Tristram, Nat. Hist. of B. P. 398).<\/p>\n

The MSS. vary much, but all early uncials except A have – and not -; and – is much better attested than – or -. The common form is .<\/p>\n

With sc. comp. 5:19.<\/p>\n

For the sudden change of subject, , comp. 14:5, 15:15, 17:2; and for the subjunctive after a past tense, , comp. 6:7, 18:15, 39; Joh 4:8, Joh 7:32.<\/p>\n

5. . There is no need to assume that Jesus had supernatural knowledge of the name: Joh 4:17, Joh 4:18 is not parallel Jesus might hear the people calling to Zacchus, or might enquire. And He seems not to use His miraculous power of knowledge when He could obtain information in the usual way (Mar 8:5; Joh 11:34). The explanation that He thereby showed Zacchus that He knew all about him, is not adequate. Would Zacchus have inferred this from being addressed by name?<\/p>\n

. He had made to to see Christ: he must make haste to to receive Him. Accepit plus quam sperabat, qui, quod potuit, fecit (Maldon.). As in the case of Nathanael (Joh 1:47), Jesus knew the goodness of the mans heart. Here supernatural knowledge, necessary for Christs work, is quite in place. For see on 2:16.<\/p>\n

. First, with emphasis. This very day; in thy house. For of the Divine counsels see on 4:43. Taken in conjunction with (ver. 7), possibly means to pass the night. But neither word necessarily means staying for more than a long rest.<\/p>\n

7. . Note the characteristic , and comp. 5:30, 15:2. It was not jealousy, but a sense of outraged propriety, which made them all murmur.<\/p>\n

. First, with emphasis. They allude, not to the personal charact of Zacchus, but to his calling. For unelided before a vowel see small pint on 18:27, and Gregory, Prolegom. p. 95.<\/p>\n

. Only here and 9:12 in N.T. has the classical meaning of loosing ones garments and resting from a journey: comp. Gen 19:2, Gen 19:24:23, Gen 19:25; Ecclus. 14:25, 27, 36:31. Elsewhere in N.T. it means throw down, destroy (21:6; Act 5:38, Act 6:14, etc.).<\/p>\n

8. . Perhaps indicates a set attitude: see on 18:11. It is a solemn act done with formality. The narrative represents this declaration as the immediate result of personal contact with the goodness of Christ. He is overwhelmed by Christs condescension in coming to him, and is eager to make a worthy acknowledgment. That he was stung by the reproach , and wished to prove that he was not so great a sinner, is less probable. The does not show that Zacchus is answering his accusers, but that Lk. contrasts with theirs. The solemn declaration is addressed , not to them; and the with which it begins indicates a sudden resolution rather than one which had been slowly reached.<\/p>\n

. MSS. clearly certify to (L alone has ), apparently from a form , against and still more against : this peculiar form occurs in an inscription from Selinus in Cilicia (C.I.G. 4428). WH. 2. App. p.158. But editors are much divided. Lach. , Treg. Tisch. an Weiss , TR. and RV. , WH. . May not and be mere mistakes for , and be a supposed improvement? The neut. plur. depends upon the neut. plur. of . Comp. (Hdt. 2:10, 4); (Xen. Cyr. 4:5, 4). For see on 8:3.<\/p>\n

. I hereby give to the poor: it is an act done there and then. The present tense might mean I am in the habit of giving (Godet); but this is not likely. For (1) this makes Zacchus a boaster; (2) has to be interpreted income, whereas its natural meaning is that which one has possessed all along, capital; (3) must follow , and it is improbable that Zacchus was in the habit of making fourfold restitution for inadvertent acts of injustice; and a man so scrupulous as to restore fourfold would not often commit acts of deliberate injustice. Standing in Christs presence, he solemnly makes over half his great wealth to the poor, and with the other if engages to make reparation to those whom he has defrauded. So Iren. Tertul. Ambr. Chrys. Euthym. Theoph. Maldon. etc. Aug. and Euthym. suggest that he kept one half, not to possess it, but to have the means of restitution. That he left all and became a follower of Christ (Ambr.) is not implied, but may eventually have taken place.<\/p>\n

. The indic. shows that he is not in doubt about past malpractices: if, as I know is the case, I have, etc. Comp. Rom 5:17; Col 2:20, Col 3:1. For see on 3:14, the only other place in N.T. in which the verb occurs: in LXX it is not rare. The constr. is on the analogy of and similar verbs.<\/p>\n

. This was almost the extreme penalty imposed by the Law, when a man was compelled to make reparation for a deliberate act of destructive robbery (Exo 22:1; 2Sa 12:6). But sevenfold was sometimes exacted (Pro 6:31). If the stolen property had not been consumed, double was to be paid (Exo 22:4, Exo 22:7). When the defrauder confessed and made voluntary restitution, the whole amount stolen, with a fifth added was sufficient (Lev 6:5; Num 5:7). Samuel promises only simple restitution if anything is proved against him (1Sa 12:3). Zacchus is willing to treat his exactions as if they had been destructive robberies. In thus stripping himself of the chief part even of his honestly gained riches he illustrates 18:27. Ecce enim camelus, deposita gibbi sarcina, per foramen acus transit, hot est dives et publicanus, relicto onere divitiarum, contempto sensu fraudium, angustam, portam arctamque viam qu ad vitam ducit ascendit (Bede).<\/p>\n

9. . Although Christ uses the third person, this probably means unto him (May. Hahn) rather than in reference to him (Grot. Nsg. Godet): see on 18:9. Ewald reads , like , 18:11, as if Jesus were thinking aloud. It is doubtful whether for occurs in N.T.<\/p>\n

To avoid the difficulty some texts have the plur. (R), ad illos (a b c ff2 i l s), and some omit (d e, Cypr.). Some MSS of Vulg. have ad eos or ad illos for ad eum.<\/p>\n

. The is merely recitative and is not to translated. The confirms the view that and refer to a present resolve and not to a past practice.<\/p>\n

. A favourite constr. with Lk. See on it 6:36 Only on this occasion did Jesus offer Himself as a guest, although He sometimes accepted invitations. Just as it was to a despised schismatic (Joh 4:26), and to a despised outcast from the synagogue (Joh 9:37), that He made a spontaneous revelation of His Messiahship, so it is a despised tax-collector that He selects for this spontaneous visit. In each case He knew that the recipient had a heart to welcome His gift: and it is in this welcome, and not in the mere visit, that the consisted.1<\/p>\n

That is said rather than probably means that the blessing extends to the whole household; rather than that Jesus is alluding to the hospitality which He has received under this roof. In any case it is to be noted that it is the house which has suddenly lost half its wealth, and not the poor who have the promise of abundant alms, that Jesus declares to have received a blessing. To this occasion we may apply, and possibly to this occasion belongs, the one saying of Christ which is not recorded in the Gospels, and which we yet know to have been His, It is more blessed to give than to receive (Act 20:35).<\/p>\n

. This is conclusive as to Z being a Jew. The words cannot be understood exclusively in a spiritual sense, as Cyprian seems to take them (EP. 63:4, ed. Hartel). Chrysostom points out the moral sonship: Abraham offer his heir to the Lord, Zacchus his inheritance. Comp. 13:16, and see Weiss, L. J. 2. p. 438, Eng. tr. 3. p. 221. For , which is peculiar to Lk., see small print on 1:7. The meaning is that he also, as much as any one else, is an Israelite. His detested calling has not cancelled his birthright. My visit to him, and his receiving salvation, are entirely in harmony with the Divine Will (ver. 5).<\/p>\n

10. . First with emphasis: He came for this very purpose. The explains : salvation to such as Z. is the object of His Epiphany. For the neut. of a collective whole, , comp. Joh 6:37, Joh 6:17:2, Joh 6:24; and for the thought, Luk 15:6, Luk 15:9, Luk 15:32; Eze 34:16. The expression is no evidence that Zacchus was a heathen. Comp. (Mat 10:6, Mat 15:24).<\/p>\n

11-28. The Parable of the Pounds. It is probable that this is distinct from the Parable of the Talents (Mat 25:14-30; comp. Mar 13:34-36). It is more likely that Jesus should utter somewhat similar parables on different occasions than that Mt. or Lk. should have made very serious confusion as to the details of the parable as well as regards the time and place of its delivery.<\/p>\n

Here Jesus is a approaching Jerusalem, but has not yet entered it in triumph: apparently He is still in Jericho. In Mt. He is on the Mount of Olives a day or two after the triumphal entry. Here He addresses a mixed company publicly. In Mt. He is speaking privately to His disciples (24:3). Besides the difference in detail where the two narratives are parallel, them is a great deal in Lk. which is not represented in Mt. at all. The principal items are: (1) the introduction, ver. 11; (2) the high birth of the chief agent and his going into a far country to receive for himself a kingdom, ver. 12; (3) his citizens hating him and sending an ambassage after him to repudiate him, ver. 14; (4) the signal vengeance taken upon these enemies, ver. 27; (5) the conclusion, Ver. 28. Strauss supposes that Lk has mixed up two parables, the Parable of the Pounds, which is only another version of the Parable of the Talents in Mt., and another which might be called the Parable of the Rebellious Citizens, consisting of vv. 12, 14, 15, 27. Without denying the possibility of this hypothesis, one may assert that it is unnecessary. As regards the Talents and the Pounds, Chrysostom pronounces them to be distinct, while Augustine implies that they are so, for he makes no attempt to harmonize them in his De Consensu Evangelistarum. Even in the parts that are common to the two parables the differences are very considerable. (1) In the Talents we have a householder leaving home for a time, in the Pounds a nobleman going in quest of a crown; (2) the Talents are unequally distributed, the Pounds equally; (3) the sums entrusted differ enormously in amount; (4) in the Talents the rewards are the same, in the Pounds they differ and are proportionate to what has been gained; (5) in the Talents the unprofitable servant is severely punished, in the Pounds he is merely deprived of his pound. Out of about 302 words in Mt. and 286 in Lk., only about 66 words or parts of words are common to the two. An estimate of the probabilities on each side seems to be favourable to the view that we have accurate reports of two different parables, and not two reports of the same parable, one of which, if not both, must be very inaccurate. And, while both parables teach that we must make good use of the gifts entrusted to us, that in Mt. refers to those gifts which are unequally distributed, that in Lk. to those in which all share alike. See Wright, Synopsis, 138, p. 127.<\/p>\n

The lesson of the parable before us, is twofold. To the disciples of all classes it teaches the necessity of patiently waiting and actively working for Christ until He comes again. To the Jews it gives a solemn warning respecting the deadly opposition which they are now exhibiting, and which will be continued even after His departure. There will be heavy retribution for those who persistently reject their lawfully appointed King. This portion of the parable is of special interest, because there is little doubt that it was suggested by contemporary history. Herod the Great, appointed procurator of Galilee by Julius Csar b.c. 47 and tetrarch by Antony b.c. 41, went to Rome b.c. 40 to oppose the claims of Antigonus, and was made king of Juda by the senate (Jos. Ant. 14:7, 3, 9:2, 13:1, 14:4; B. J. 1:14, 4). His son Archelaus in like manner went to Rome to obtain the kingdom which his father, by a change in his will, had left to him instead of to Antipas. The Jews revolted and sent an ambassage of fifty to oppose him at Rome. Augustus, after hearing them and the Jews on the spot, confirmed Herods will, but did not allow Archelaus the title of king until he had proved his worthiness. This he never did; but he got his kingdom with the title of ethnarch (Ant. 17:8, 1, 9:3, 11:4; B. J. 2:6, 1, 3). All this had taken place b.c. 4, in which year Antipas also went to Rome to urge his own claims against those of Archelaus. His more famous attempt to obtain the title of king did not take place until after this, and cannot be alluded to here. The remarkable feature of the opposing embassy makes the reference to Archelaus highly probable; and Jericho, which he had enriched with buildings, would suggest his case as an illustration. But the reference is by some held to be fictitious, by others is made a reason for suspecting that the author of this detail is not Christ but the Evangelist (Weiss).<\/p>\n

11. . These words connect the parable closely with what precedes. The scene is still Jericho, in or near the house of Zacchus; and, as seems to refer to the saying about (vv. 9, 10), probably refers to the disciples and those with Zacchus. The belief that the Kingdom was close at hand, and that Jesus was now going in triumph to Jerusalem, was probably general among those who accompanied Him, and the words just uttered night seem to confirm it. But because the heard these things (Mey.) is, however, not quite the meaning: rather, And as they head (AV. RV.); hc illis audientibus (Vulg.).<\/p>\n

Here Cod. Bezae has one of its attempts to reproduce the gen. abs. in Latin: audientium autem eorum; comp. 3:15, 9:43, 21:5, 26, etc.<\/p>\n

. Not, He spoke, and added a parable to what He spoke; but, He added and spoke a parable in connexion with what had preceded. Moris est Domino, prmissum sermonem parabolis adfirmare subjectis (Bede). It is a Hebraistic construction: comp. Gen 38:5; Job 29:1; Gen 25:1. In Luk 20:11, Luk 20:12; Act 12:3; Gen 4:2, Gen 8:12 we have another form of the same idiom, , etc. See also on 6:39 for .<\/p>\n

The Latin equivalents are interesting: addidit dicens (a), adjecit et dixit (e), addidit dicere (s), adjiciens dixit (Vulg.). See also 20:11.<\/p>\n

. About six hours march; 150 stades (Jos. B. J. iv. 8. 3), or about 18 miles. The goal was almost in sight the arrival could not be much longer delayed.<\/p>\n

. It is against this that the parable is specially directed. The Messiah was there, Jerusalem was only a few hours distant; the inauguration of the Kingdom must be imminent: is placed first with emphasis. The , is sure to, and , come to view, are both appropriate: they believed that they were certain of a glorious pageant. Comp. Act 1:6.<\/p>\n

12. . In a literal sense here and 1Co 1:26; comp Job 1:3: in a figurative sense Act 17:11; comp. 4 Mac. 6:5, 9:23, 27. The , which is probably an adj. as in 15:3 has obvious reference to : the distance would exclude an immediate return. Note the .<\/p>\n

. If we had not the illustrations from contemporary history, this would be a surprising feature in the parable. He is a vassal of high rank going to a distant suzeraim to obtain royal authority over his fellow-vassals. For see small print on 1:56; it tells us that the desired is at the starting point, not at a distance.<\/p>\n

13. He plans that, during his absence, servants of his private household shall be tested, with a view to their promotion when he is, appointed to be king.<\/p>\n

. Ten bond-servants of his own. It does not follow, because we have not . , that he had only ten slaves. This would require . ., and would be very improbable; for an Oriental noble would have scores of slaves. The point of (? his household slaves) is, that among them, if anywhere, he would be likely to find fidelity to his interests. As he merely wishes to test them, the sum committed to each is small,-about 4. In the Talents the householder divides the whole of his property ( ) and hence the sums entrusted to each slave are very large.<\/p>\n

. Carry on business, especially as a banker or a trader: here only in N.T., and in LXX on Dan 8:27 and some texts of 1Ki 9:19. Vulg. has negotiamini (not occupate), which Wic. renders chaffare. The occupy of Rhem. and AV. comes from Cov. and Cran., while Tyn. has buy and sell. We have a similar use of occupy Eze 27:9, Eze 27:16, Eze 27:19, Eze 27:21, Eze 27:22, where Vulg. has negotiatio and negotiator: comp. occupy their business in great waters (Psa 107:23).<\/p>\n

Latimer exhibits the same use of occupy; and in a letter of Thomas Cromwell to Michael Throgmorton, a.d. 1537, he calls Pole a merchant and occupier of all deceits (Froude, His. of Eng. ch. xiv.). Occupy till I come is now misunderstood to mean keep possession till I come.<\/p>\n

WH. are alone in reading here. All other editors make the verb 2nd. pers. plur. imper. not infin. WH. regard the decision difficult both here and 14:17, but prefer the infin. here as justified by St. Lukes manner of passing from oratio obliqua to oratio recta (2. p. 309).<\/p>\n

. During the time in which I am coming, i.e. the time until the return. For in the sense of come back comp. Joh 4:16 and esp. 21:22, 23. The meaning to be on the journey (Oosterz. Godet) is impossible for . The reading (TR. with E etc.) is an obvious correction of ( A B D K L R etc.).<\/p>\n

14. While the represent the disciples, the represent the Jew. The Jews hated Jesus without cause, (Joh 15:25; Psa 68:5): but they had reason enough for hating Archelaus, who had massacred about 3000 of them at the first Passover after his accession (Ant. xvii. 9. 3; B. J. ii. 1. 3).<\/p>\n

. They state no reasons: stat pro ratione voluntas. The is contemptuous (istum), or at least expresses alienation: he is no man of ours. So the Jews, of Christ<\/p>\n

15. For . see note p. 45, and for see on 3:21. The double compound occurs only here and 10:35 in N.T. comp. (5:3, 4). Both verbs occur in LXX.<\/p>\n

. This implies that he had other slaves to whom nothing had been entrusted.<\/p>\n

. For this form comp. Mar 5:43 and 9:30. TR. with A etc. has in all three places. The after (A R, syrr. Arm. Goth. Vulg.) is not genuine: om. B D L Boh. Aeth. d e.<\/p>\n

. What business they had done: here only in bibl. Grk. In Dion. Hal. iii. 72, it means attempt to execute. He wants to know the result of their trafficking. But the word does not assume that they have gained by trading (AV. RV.); and hence negotiatus esset (Vulg.) is better than lucratus esset (f).<\/p>\n

16. . Thy pound worked out in addition, won: modeste lucrum acceptum fert herili pecuni, non industri su (Grot). Comp. [] (1Co 15:10): see also 1Co 4:7. The verb occurs here only in bibl. Grk. Comp. Mat 25:16<\/p>\n

17. . In replies approving what has been said this is classical; but the reading is doubtful: (B D, Latt., Orig. Ambr.), , possibly from Mat 15:21 ( A R etc., Syrr.).<\/p>\n

. Thou didst prove faithful in a very little: comp. 16:10. The management of 4 was a small matter.<\/p>\n

. The periphrastic pres. imper. is not common in N.T. Comp. Gen 1:6; Burton., 97. Lk. is probably translating: Mt. is much more classical: (25:21). For comp. Mat 7:29.<\/p>\n

18. With comp. (plat Rep. ix. 581 C): pecuniam facere is fairly common.<\/p>\n

19. . Come to be over, be promoted over. In both cases the efficient servants receive as their reward,-not anything they can sit down to and enjoy,-but a wider sphere of activity (Latham, Pastor pastorum, p. 320). Urbs pro min; min ne tugurium quidem emeretur. Magna rerum amplitudo ac varietas in regno Dei, quamvis nondum cognita nobis (Beng.).<\/p>\n

20. . The omission of the article in A and inferior MSS. is a manifest correction to avoid a difficulty. As there were ten servants, the third cannot rightly be spoken of as . Weiss takes this as evidence that in the original parable there were only three servants, as in me Talents; and therefore as evidence that the two narratives represent the same original. But it would have been tedious to have gone through all the ten, which is a round number, as in the Ten Virgins. The three mentioned are samples of the whole ten. Some gained immensely, some considerably, mad some not at all. The two first classes having been described, the representative of the remaining class may be spoken of as , especially as he is of quite a different kind. They both belong to the profitable division, he to the unprofitable.<\/p>\n

. Which I was keeping stored up. He is not owning a fault, but professing a virtue: I have not lost or spent any of it. In Col 1:5; 2Ti 4:8; Heb 9:27 the verb is used of what is stored up and awaits us in the future: here only in a literal sense.<\/p>\n

. A Latinism: sudarium (Act 19:12; Joh 11:44, Joh 20:7). Comp. (12:6), (8:30), (10:35), (Mar 15:39), (Mat 5:26), etc.<\/p>\n

21. . Here only in N.T. comp. 2 Mac. 14:30, and see Trench, Syn. xiv. The word originally means rough to the taste, stringent. It is in this servants plea and in the reply to it that the resemblance between the two parables of the Pounds and of the Talents is closest.<\/p>\n

. Perhaps a current proverbial expression for a grasping person. We need not decide whether he means, If I had gained anything, you would have taken it, or, If I had lost it, you would have held me responsible. The general sense is You are a strict man; and I have taken care that you should get back the exact deposit, neither more nor less.<\/p>\n

22. . Do I judge thee; te judico (f Vulg.), condemno (e). Most editors prefer , will I judge (AV. RV.); judicabo (a d). But Tyn. has judge I thee and Luth. richte ich dich. Hist. pres. (, 13:8, 16:7, 29) is very rare in Lk.<\/p>\n

The Latin Versions vary greatly in rendering ; inique (d), infidelis (e ff2 i r), crudelis (b), nequa et piger (f), infidelis et piger (q), infidelis et male (a)nequam (Vulg.). Comp. Mat 18:32. The piger comes from Mat 25:26, .<\/p>\n

23. . On a bankers table. Here the interrogation ends, and begins a declaratory sentence. It would have been very little trouble to put it in a bank. There the money would have been as safe as in the napkin, and would have borne interest. See Hastings, D.B. i. p. 580.<\/p>\n

The often quoted saying, Show yourselves tried bankers, , may easily be a genuine utterance of Christ. But if it is a mere adaptation, it comes from Mat 25:27 rather than from Lk. See Resch, Agrapha, pp. 118, 234; Wsctt. Int. to Gosp. App. C.<\/p>\n

. In N.T. the word occurs only in these parables; but is freq. in LXX; Deu 23:19; Lev 25:36, Lev 25:37; Exo 22:25, etc. The notion that money, being a dead thing, ought not to breed (, ), augmented the prejudice of the ancients against interest Aristotle condemns it as (Pol. i. 10. 4; comp. Eth. Nic. iv. 1. 40). Cicero represents Cato as putting it on a level with murder (De Off. ii. 25. 89). The breed of barren metal (Shaks.).<\/p>\n

. The protasis is readily understood from the previous question: comp. Heb 10:2. For this use of see on 3:13.<\/p>\n

24. . His attendants, or body-guard, or courtiers: comp. 1Ki 10:8; Est 4:5. The man who had proved most efficient in service is rewarded with an additional sum with which to traffick for his sovereign.<\/p>\n

25. The subject of and the meaning of are uncertain. The common interpretation is that the attendants who have this order here express their surprise to the master who gave it; i.e. the remonstrance is part of the parable. But it is possible that Lk. is here recording an interruption on the part of the audience, and thus lets us see with what keen interest they have listened to the narrative. It is the audience who remonstrate with Christ for giving the story such a turn. They think that He is spoiling the parable in assigning the unused pound to the servant who has most and therefore seems to need it least (see on 20:15). But in any case the remonstrance serves to give to the declaration which follows. Comp. Peters interruption and Christs apparent ignoring of it 12:41, 42; and again 18:28, 29. In all the cases there is an indirect answer. A general principle is stated which covers the point in question.<\/p>\n

Bleek rejects ver. 25 as an interpolation: om. D 69, b d e ff2q2, Syr-Cur. Syr-Sin. The difficulty might cause the omission. The insertion of after in ver. 26 (A D R, Syrr. Goth.) is due to a similar cause. Both omission and insertion may he influenced by Mat 25:28, Mat 25:29.<\/p>\n

26. . Whose words are these? The answer will partly depend upon the view taken of ver. 25. If the interruption is made by the kings attendants, then ver. 26, like ver. 24 and ver. 27, gives the words of the king. But if the interruption comes from Christs audience, then ver. 26 may be His reply to the audience; after which He finishes the parable with the kings words in ver. 27. The does not prove that Christ is giving these words as His own: comp. 14:24. But in any case, either in His own person or in that of the king in the parable, Jesus is stating a principle which answers the objection in ver. 25. In Mat 25:29 this principle is uttered by the householder in the parable without .<\/p>\n

. With this apparent paradox comp. 8:18, when an unused gift is spoken of, not as , but as . He alone possesses, who uses and enjoys his possessions.<\/p>\n

27. . The represents the enemies as present to the thoughts of the audience: comp. in ver. 15. It is possible to take the pronoun with what follows, as in Syr-Sin. Bring hither mine enemies, those who would not, etc. And this makes one more witness for the reading (A D R etc., Latt. Syrr. Goth.), which almost all editors reject as a correction of ( B K L M R, Aegyptt.). For comp. 18:8.<\/p>\n

. Comp. (1Sa 15:33). The punishment of rebellious subjects and active opponents is far more severe than that of neglectful servants. The compound occurs nowhere else in N.T., but is not rare in LXX. It means hew them down, slay them utterly. The destruction of Jerusalem and the doom of all who deliberately rebel against Christ are here Foreshadowed. Augustine more than once points to this sentence in answer to the objection that the severe God of the O.T. cannot be identical with the God of Love in the N.T. In the Gospels, as in the Law, the severity of Gods judgments against wilful disobedience is plainly taught. Comp. Con. Faust. xii. 14. 19.<\/p>\n

The nobleman, who goes on a long journey and returns a king, is christ. He leaves behind Him servants of various degrees of merit, and enemies. When the King returns, each of these is rewarded or punished according to his deserts; and the rewards are larger opportunities of service. There is no special meaning in ten, which is a round number; nor in three, which gives a sufficiently representative classification. And it may be doubted whether there is any special meaning in the transfer of the and from the unprofitable to the most profitable servant. The point is that to neglect opportunites is to lose them; and that to make the most of opportunities is to gain others. The main lesson of the parable is the long period of christs absence, during which there will be abundant time for both service and rebellion. There is not to be, as the disciples fancied, immediate triumph and joy for all; but, first a long time of probation, and then triumph and joy for those only who have earned them, and in exact proportion to their merits.<\/p>\n

28. Historical conclusion, corresponding to the historical introduction in ver. 11.<\/p>\n

. He went on before. Although the is not expressed, this probably means in front of the disciples: comp. Mar 10:32. But may = (ver. 4), as = (Mat 24:18): in which case the meaning would be, He went forwards from Jericho towards Jerusalem. With Comp. (10:30) of the opposite route.<\/p>\n

D omits and a d have simply ibat; c ff2 i l q r s abiit, while Vulg. has prcedebat. D inserts after . Syr-Sin. reads, And when He had said these things, they went out from there. And as He was going up to Jerusalem, and had reached Bethphage, etc.<\/p>\n

19:29-21:38. THE LAST DAYS OF PUBLIC TEACHING<\/p>\n

29-40. The Triumphal Procession to Jerusalem. Mat 21:1-11; Mar 11:1-11. Comp. Joh 12:1-19. The Journeyings towards Jerusalem are over, and Lk. now permanently rejoins the other Gospels in describing the concluding scenes. As compared with them, he has both additions and omissions. He omits the supper at Bethany in the house of Simon the leper, which Mt. and Mk. place without date after the triumphal entry, but which Jn. states to have taken place before the entry. Lk. has already given a similar incident, a meal at which Jesus is a guest and a woman anoints Him (7:36-50), and perhaps for that reason omits the supper at Bethany. The chronology may be tentatively arranged thus. Jn. tells us that Jesus arrived at Bethany six days before the Passover, viz. Nisan 8, a day on which pilgrims often arrived at Jerusalem, as Josephus states. Assuming that the year is a.d. 30, Nisan 8 would be Friday, March 31. Jesus and His disciples reached Bethany that afternoon, either before the Sabbath began, or after having done no more than a sabbath days journey after it began. But the chronology of these last days, as of the whole of our Lords life, is uncertain. At Bethany He would part from the large caravan of pilgrims in whose company He had been travelling. Most of these would press on to Jerusalem. See Wieseler, Chron. Syn. v. 2, Eng. tr. p. 358, and comp. Caspari, Chron. Einl. 165, Eng. tr. p. 217.<\/p>\n

29. . Accent, derivation, and site are all doubtful. But ; is preferable to ; the meaning is probably House of unripe figs, and the situation must have been near Bethany. See Robinson, Res. in pal. i. 433; Stanley, Sin. & Pal. p. 422; D. B.2 s.v. Caspari, following Lightfoot, contends that Bethphage was not a village, but a whole district, including Bethany and all that lay between it and Jerusalem. The meaning in this case would be, that Jesus drew near to the district Bethphage and to the particular spot in it called Bethany (Chron. Einl. 144, 145, Eng. tr. pp. 189-191). The passage is worthy of study. In N.T. Bethphage is mentioned in these three narratives only; in O.T. not at all. The Talmud says that it was east of the walls of Jerusalem. Origen, Eusebius, and Jerome knew it, but do not describe its position. Its being placed first points to its being more important than Bethany.<\/p>\n

The derivation of Bethany is still more uncertain, but its site is well ascertained. The conjecture House of dates is confirmed by the adjacent House of figs and Mount of olives. The names point to the ancient fertility of the neighbourhood.<\/p>\n

. Here also there is doubt about the accent, which in this case, as in (ver. 22), affects the meaning. In Mt. and Mk. the article, , shows that the word is gen. plur.; but here, with Lach. Tisch. Treg. and others, we may write , as nom. sing. In that awe the name is treated as a sound and not declined. In 21:37 the same doubt arises. Act 1:12 We have . as in Ant. vii. 9. 2, from , Olivetum, an olive-grove, Olivet. But ver. 37 and the parallels in Mt. and Mk. render the more probable here (WH. 2. App. p. 158: so also Hahn, wittichen, and Wetzel). The fact that commonly has the article is not decisive (Field, otium Norvic. 3. p. 53), Jos. B. J. ii. 13. 5, v. 2. 3, vi. 2. 8 are all doubtful; but both Bekker and Dindorf edit in all three places. Deissmann, Bible Studies, p. 208.<\/p>\n

In ver. 29 note the characteristic and : In the latter we have an indication that Lk. is writing for those not familiar with Palestine: comp. 21:37, 22:1. Neither occurs in the parallels in Mt.and Mk. Note also = when and .<\/p>\n

30. . So also Mk., while Mt. has his favourite . The details which Mk. alone records render the conjecture that Peter was one of the two who were sent reasonable.<\/p>\n

. Whether Bethany, or Bethphage, or an unnamed village, is quite uncertain. This compound preposition is not found in profane writers, but is common in bibl. Grk. (Mat 21:2; Mar 11:2; Rom 4:17; 2Co 12:19; Exo 19:2, Exo 32:5, etc). L & S Lex. quote C. I. 2905 D. 13.<\/p>\n

. This intimates to the disciples that it is no ordinary journey which He contemplates, but a royal progress: comp. Deu 21:3; Num 19:2; 1Sa 6:7. The birth of a virgin and the burial in a new tomb are facts of he same kind.<\/p>\n

31. . Vulg. and AV. make the answer to ; So also Mey. and Hahn. But in Mat 21:3 we have and no ; In both places the is recitative. Comp. 7:16, 22:70.<\/p>\n

. This rather implies that the owner has some knowledge of Jesus. Lk. omits the assurance that the owner will send the colt. That the whole had been previously arranged by Jesus is Possible, for He gives no intimation that it was not so. But the impression produced by the narratives is that the knowledge is supernatural, which on so momentous an occasion would be in harmony with His purpose. Comp. Joh 14:29, Joh 16:32, Joh 21:8, and see on Luk 22:10, Luk 22:13, Luk 22:34. As Godet points out, this prophetic knowledge must not be confounded with omniscience.<\/p>\n

32. . Exactly as He said. This , in slightly different connexions, is in all three narratives. Mt. has they did even as He appointed; Mk., they said to them even He said; Lk., they found even as He said. They could not have done and said just what He had commanded, unless the facts had been such as He had foretold. Lk. and Mk., as writing for Gentiles, take no notice of the prophecy in Zec 9:9, which both Mt. and Jn. quote.<\/p>\n

Justin, in order to make the incident a fulfilment of Gen 49:11, Binding his foal unto the vine, etc., says that the was (Apol. i. 32). Syr-Sin. omits most of v. 33.<\/p>\n

33. . The owner of the colt and those with him: (Mk.). In all three narratives Jesus uses the singular. A fiction would have made exact correspondence by representing the remonstrance as coming from one person only. Mt. omits the fulfilment of the predicted remonstrance.<\/p>\n

35. . The pronoun stands first with emphasis: they did not spare their own chief garments. Comp. in ver. 36.<\/p>\n

In both verses readings vary: here TR. with A R etc. has , while B D L, Orig. have : there TR. with D has , while A B K have . The best editors are unanimous for here.<\/p>\n

. Lk. alone tells us of their placing Him on the colt. The other three merely state that He sat on it.1 Nowhere in O.T. do we find kings thus mounted. While there is much in this triumphal precession that tells of royally, there is also something which adds, My Kingdom is not of this world (Godet). Against carnal chiliastic notions of the Kingdom this entry on a colt the foal of an ass is an ironia realis ordained by the Lord Himself (Nsgen, Gesh. J. Chr. p. 506). For comp. 10:34; Act 23:24: it is not rare in LXX.<\/p>\n

36. . Change of subject: it is the multitude that does this. Robinson tells how the people of Bethlehem spread their garments before the horses of the English consul and his suite (Res. in Pal. i. p. 473): other instances in Wetst. on Mat 21:8. Lk. omits the branches strewn in the way. All three omit the multitude with palm branches coming from Jerusalem to meet the procession (Joh 12:13, Joh 12:18).<\/p>\n

37. Here every word differs from the wording of the others, although the substance is the same. As marks of style note , , , . The is amphibolous, and may be taken either with (AV.) or with (RV.): see on 17:22 and 18:31. In either case is epoexegetic of , When He was drawing nigh, viz. at the descent, etc. It is at the top of this descent that that the S.E. corner of the City of David (but not the temple) comes in sight; and the view thus opening may have prompted () this earliest hymn of Christian devotion (Stanley). Many of the pilgrims were from Galilee, where Jesus still had enthusiastic friends. Deissmann, Bible Studies, p. 232.<\/p>\n

The reading (D) is an obvious correction. D M L with a d e Syrr. Aeth. omit . In both readings D is supported by Syr-Sin., When they came near to the descent, etc. With this plur. comp. Syr-Sin. in ver. 28.<\/p>\n

The Latin Versions are interesting in what follows. Nearly all Mss. of Vulg. have omnes turb descendentium, which is a mere slip for discentium ( ), a reading preserved in G M of Vulg. as in Codd. Am. and Brix. Discentes was substituted for discipuli possibly to show that a larger body than the Twelve was meant. Cod. Bezae has discentes Joh 6:66, Joh 21:2, while almost all have it Joh 21:12, and c has it Luk 22:45. comp. Tert. prscr. 3.<\/p>\n

. The healing of Bartimus and the raising of Lazarus would be specially mentioned.<\/p>\n

For D has , qu fiebant (d), factis (1); om. Syr-Cur.. Syr-Sin.<\/p>\n

38. . In these words all four agree. Lk. and Jn. add which in Mk. is represented by and in Mt. Lk. substitutes (more intelligible to Gentiles) for the Hosanna of the other three. See on 2:14. He that cometh in the name of the Lord means Gods representative, envoy, or agent. The words are in Lk. alone, and are perhaps part of his paraphrase of Hosanna. Heaven is the abode of God, and there is peace there because man is reconciled to God, or perhaps because peace is now prepared for man in the heavenly Kingdom.<\/p>\n

These cries (comp. 4:34) clearly recognize Jesus as the Messiah. The Psalms from which they come were sung at the Passover and at the F. of Tabernacles, and hence were familiar to the people. Psa_118. is said by some to have been written for the F. of Tabernacles after the Return, by others for the dedication of the second temple. The supposition that the Evangelists have confounded the Passover with the F. of Tabernacles, and have transferred to the former what was customary at the latter, is gratuitous. These responses from the Hallel were sung, not only at the Passover, but at other Feasts; and the waving of palm branches was not confined to the F. of Tabernacles (1 Mac. 13:5). see Edersh. L. & T. 2. p. 371.<\/p>\n

Hase calls attention to the audacity of the whole transaction. Jesus and His disciples were under the ban of the hierarchy. The Sanhedrin had issued a decree that, if any one knew where He was, he should give information, that they might arrest Him (Joh 11:57). And yet here are His disciples bringing Him in triumph into Jerusalem, and the populace enthusiastically joining with them. Moreover, all this had been arranged by Jesus Himself, when He sent for the colt. What He had hitherto concealed, or obscurely indicated, or revealed only to a chosen few, He now, seeing that the fulness of time is come, makes known to the whole world. He publicly claims to be the Messiah. This triumphal procession is the Holy One of God making solemn entry into the Holy City. Hase is justly severe on Strauss for the way in which he changed his view from edition to edition: the truth being that the triumphal entry is an historical fact, too well attested to be discredited (Gesch. Jesu, 94).<\/p>\n

39, 40. Here Lk. is alone, not only in wording, but in substance. The remonstrance of these Pharisees is intrinsically probable. Having no power to check the multitude (Joh 12:19), and perhaps not daring to attempt it, they call on Jesus to do so. Possibly they wished to fasten the responsibility upon Him, and they may have been sent by the Sanhedrin to spy and report. This Messianic homage was offensive to them, and they feared a tumult which might cause trouble with Pilate.<\/p>\n

39. . It matters very little whether we take these words with rives twv . (AV. RV.) or with (Weiss, Hahn). Perhaps implies that He is no more than a teacher: it is the way in which His critics and enemies commonly address Him (7:40, 20:21, 28; Mat 12:38, etc.). But comp. 21:7; Mar 4:38.<\/p>\n

Syr-Sin. has, Some of the people from amongst the crowd said unto Him Good Teacher, rebuke Thy disciples, that they shout not.<\/p>\n

40. Christs reply is of great sternness. It implies that their failure to appreciate the significance of the occasion is amazing in its fatuity. It is not likely that there is any reference to the crashing of the stones at the downfall of Jerusalem (Lange, Oosterzee). Perhaps ow was already a proverbial expression. Comp. (Hab 2:11): Parietes, medius fidius, ut mihi videntur, tibi gratias agere gestiunt (Cic. Marcel. iii.); and see other illustrations in Wetst. Nothing is gained by making figurative men of stony hearts such an event might rouse even the dullest to rejoice (Neander). comp. 3:8.<\/p>\n

. This is the abundantly attested reading ( A B L R ). With the exceptional constr. comp, (Act 8:31); (1Th 3:8); (1Jn 5:15); ? (Lev 1:14). In Joh 8:36 and Rom 14:8 the indic. is probably a false reading. Win. xli. 2 (b), p. 369; Lft. Epp. p. 46; Simcox, Lang. of N.T. p. 110; Deissmann, Neue Bibelstudien, p. 29.<\/p>\n

There is no authority for inserting mox (Beza), shortely (Genev.), or immediately (AV.) with cry out.<\/p>\n

The reading (AR.) is a substitution of the form which is most common in LXX (Ps. 64:14; Job 35:9; Jer 11:11, Jer 11:12, 47:2, etc.). See Veitch, s.v. The simple fut. perf. does not occur in N.T. Burton., 93.<\/p>\n

41-44. The Predictive Lamentation of Jesus over Jerusalem. The spot where these words must have been uttered can be ascertained with certainty, although tradition, as in other cases (see on 4:29), has fixed on an impossible site. See the famous description by Stanley, Sin. & Pal. pp. 190-193, together with that of Tristram (Land of Israel, p. 174), part of which is quoted in the Eng. tr. of Casparis Chron. Einl. p. 188. See also Tristram, Bible Places, p. 125. This lamentation must not be confounded with the one recorded 13:34, 35; Mat 23:37.<\/p>\n

41. . Stronger than (Joh 11:35): it implies wailing and sobbing. It is used of the widow at Nain (7:13), the penitent in the Pharisees house (7:38), and the mourners in the house of Jairus (8:52). It was the sight of the city and the thought of what might have been, which called forth the mentation. The attitude of the Pharisees had just shown Him what the real condition of the city was. Christianity is sometimes accused of being opposed to the spirit of patriotism: but there is deep patriotism in this lamentation.<\/p>\n

With comp. 23:28; Rev 1:7, Rev 18:9. In class. Grk. we have , but more often without a prep. Here TR. with A etc. has .<\/p>\n

42. -This is probably correct; but the text is somewhat uncertain. The aposiopesis is impressive. In the expression of strong emotion sentences are often broken. 22:42; Joh 6:62, Joh 6:12:27; Exo 32:32. Win. lxiv. 2, p. 749. The words imply that there have been various opportunities, of which this is the last. Thus once more (, 13:34) the synoptic narrative is found to imply the Judan ministry recorded by Jn. The perhaps implies no comparison: even thou (AV. RV.). But if thou also (Rhem.) be preferred, it probably means, as well as My disciples. For the wish comp. Deu 32:29. The protasis, If thou hadst known, does not imply any such definite apodosis as, Thou wouldest weep as I do, for thy past blindness; or, Thou wouldest not perish; or, Thou wouldest hear Me and believe; or, I would rejoice like My disciples; all of which have been suggested (Corn. Lap. ad loc.). The expression is virtually a wish, O that thou hadst known. Comp. (Num 22:29); (Jos 7:7); (Isa 48:18). In all these places Vulg. has utinam, and RV. either would that or O that. For see on 14:32. There is possibly an allusion to the name Jerusalem, which perhaps means inheritance of peace.<\/p>\n

The before (TR. with A R) can hardly be genuine; om. B D L, Boh. Aeth, Goth. Iren-lat. Orig. The after is still more certainly an insertion; om. A B D L, Boh. Aeth. Arm. Iren-lat. Orig. Eus. Bas. The after has the support of Versions, but is just the kind of addition which is common in Versions; om. B L, Iren-lat. Orig. Epiph. Godet naively remarks, Les deux mots et ont une grande valeur; which explains the insertion. Elsewhere in N.T. occurs only Act 2:18 in a quotation.<\/p>\n

. But now, as things are. The actual fact is the reverse of the possibility just intimated. Comp. Joh 8:40, Joh 8:9:41; 1Co 7:14, 1Co 12:20.<\/p>\n

. Hidden once for A by Divine decree: comp. Joh 12:38-40. The nom. to is not the fact that () days will come, etc. (Theoph.), but . For the form see Veitch, s.v.<\/p>\n

43. . Because days will come; not the days (AV. RV.): see on 5:35 and 17:22. Dies multi, quia unum diem non observas (Beng.). The probably depends upon Would that thou hadst known in time; because the consequences (now inevitable) of not knowing are terrible. Or may introduce the explanation of : They are bid from thine eyes, because the very reverse of peace will certainly come upon thee. But in any case is because, for, not that. For the constr. see Bless, Gr. p. 256.<\/p>\n

It is not easy to decide between ( C* L), which Tisch. and WH. prefer, and (TR. with A B etc.). D has . In LXX is freq. for to encamp: Num 1:50, Num 1:2:17, Num 1:27, Num 1:3:38, Num 1:33:10, Num 1:11, Num 1:12, Num 1:13, etc. Here it would mean cast up in front or plant in beside, rather than surround. In Vulg., through carelessness on Jeromes part, circumdabunt is used to translate both and , although earlier Lat. texts distinguish. Similarly we have pressura for both (21:23) and (21:25). For a converse inaccuracy see on 24:14.<\/p>\n

. From meaning a single stake (vallus), comes mean, not only a palisade (vallum) but a rampart or palisaded mound (vallum and agger combined). This is its meaning here: comp. Isa 37:33; Eze 4:2, 26:8; Jos. Vita, xliii. In Eze 4:2 we have Pale (Wic.), rampars (Gen.), and bank (Tyn. Cov. RV.) are all preferable to trench (Rhem. AV.). It is said that these details show that the prophecy has been re-worded to fit the event more precisely and that therefore this Gospel was written after a.d. 70. The argument is precarious, although the conclusion is probable. At any rate it is worthy of note that neither here nor elsewhere does Lk. call attention to the fulfilment of the prophecy, as he does in the case of Agabus (Act 11:28). To those who assume that Jesus was unable to foresee the siege of Jerusalem, the amount of detail in the prediction is not of much moment. But it is not logical to maintain that Jesus could foresee the siege, but could not have foreseen these details; or to maintain that He would make known the coming siege, but would not make known the details. What is there in these details which is not common to all sieges? Given the siege, any one might add them. Il nest pas ncessaire pour cela detre prophte (Godet). Moreover it is possible that Jesus is freely reproducing Isa 29:3: , , . In both cases note the solemn effect of the simple coordination of sentences with : here we have five times. Note also the impressive repetition of the pronoun: we have , , or ten times in two verses. For the fulfilment of this prophecy see Jos. B. J. v. 6. 2, 12. 2. The Jews burnt the palisade, and then Titus replaced it with a wall. See Hastings, D.B. i. p. 30.<\/p>\n

. One of Lk.s favourite verbs: 4:38, 8:37, 45, 12:50, 22:63; Act 7:57, Act 18:5, Act 28:8. It is possibly medical (Hobart, p. 3). The adv. occurs elsewhere in N.T. in Mar 1:45 and Heb 9:4 only: it is rare in LXX. This keeping in on every side was so severe that thousands died of famine (Jos. B. J. v. 12. 3, vi. 1. 1).<\/p>\n

44. . Not a case of zeugma, for may mean dash to the ground (RV.) quite as well as lay even with the ground (A.V.), and the former will apply to both buildings and human beings. Comp. (Psa 137:9); (Hos 14:1). In Amo 9:14 is a false reading for , and therefore the passage gives no support to the rendering, raze, level to the ground. Field, Otium Norvic. iii. p. 53. Add in confirmation, (Nah 3:10). The AV. translation, lay thee even with the ground, makes this tautological with not leave in thee one stone upon another. The are all the inhabitants, not the young only.<\/p>\n

The Latin Versions are interesting: ad treram prosternent (f Vulg.); ad terram consternent (some MSS. of Vulg.); ad terram sternent (E); ad solum deponent (e); ad nihilum deducent (d); pavimentabunt (a). In class. Lat. pavimentare means to cover with a pavement (Cic. Q. Fr. iii. 1. 1). Comp. the double meaning of to floor.<\/p>\n

. Comp. (2Sa 17:13); (Mic 1:6). For see on 1:20 and 12:3.<\/p>\n

. Thou didst not recognize the time in which God visited thee- . The whole of this period of opportunity, which culminated , was unnoted and unused. Like (see on 1:68), is a neutral term, and may imply either blessing or punishment. Here and 1Pe 2:12 (not 5:6) in the former sense, as in Gen 50:24; Job 29:4; Ecclus. 18:20; and perhaps Wisd. 3:7. In the sense of visiting with punishment it does not occur in N.T., but in LXX of Jer 10:15; Isa 10:3, Isa 10:29:6; Wisd. 14:11, 19:15. It is not found in class. Grk. For Syr-Sin. has the day.<\/p>\n

Here Lk. rather abruptly ends his account of the triumphal procession. The actual entry into the city is not recorded by him. The proposal of schleiermacher and others to distinguish two triumphal entries, one unexpected and unannounced, recorded by the three, and one expected and arranged, recorded by S. John, is no real help. Does the hypothesis make either record more intelligible? What good purpose would a second triumphal procession serve? Would the Romans have allowed this popular Teacher to enter the city a second time with a tumultuous crowd hailing Him as King?<\/p>\n

45, 46. The Second Cleansing of the Temple. Mat 21:12, Mat 21:13; Mar 11:15-17. Both Mt. and Mk. record the entry into Jerusalem. The latter tells us how He entered the city and the temple, and having looked round about upon all things, went back in the evening to Bethany with the Twelve (ver. 11.) It was the day following that He returned to Jerusalem and cleansed the temple, the cursing of the barren fig-tree taking place on the way. Lk. omits the latter, and records the former very briefly. He groups the cleansing and the subsequent teaching in the temple with the triumphal procession as a series of Messianic acts. They we all put of the last great scene in which Jesus publicly assumed the position of the Christ.<\/p>\n

That this is a second cleansing, and not identical with Joh 2:14-22, may be regarded as reasonably certain. What is gained by the identification, which involves a gross chronological blunder on the part of either Jn., who places it at the beginning of Christs ministry, or of the others, who place it at the very end? Could any o those who were present, John or Peter, transfer so remarkable an event from one end of their experiences to the other? Such confusion in memory is not probable, especially when we consider the immense changes which distinguish the last Passover in the ministry from the first. That the three should omit the first cleansing is only natural, for they omit the whole of the early Judan ministry. Jn. omits the second, as he omits the institution of the Eucharist and many other things, because it has been recorded already, and is not necessary for the plan of his Gospel. On the other hand, there is no difficulty in the supposition that the temple was twice cleansed by Jesus. He was not so reverenced in Jerusalem that one such act would put an end to the scandal for ever. The hierarchy would be glad of this opportunity for publicly treating His authority with contempt; and this would pportu more easy, as Jesus does not seem to have kept the next Passover at Jerusalem (Joh 6:4). If a year or two later He found that the evil had returned, and perhaps increased, would He not be likely to act as He did before? There are differences in the details as given by Jn. and by the others, which confirm the view that he and they are recording different events. D.C.G. ii. p. 712.<\/p>\n

45. . If we had no other account, we should suppose that this took place on the same day as the triumphal entry. But as Lk. gives no note of time, there is no discrepancy between him and Mk. The Court of the Gentiles is meant. The traffic would be great as the Passover drew now; and, as the hierarchy profited by it, we may be sure that they would try to make the attempt to stop it fail.<\/p>\n

. So also in Mk., whose account is specially graphic, as that of an eye-witness. In this respect the narrative in Joh 2:14 ff. is similar. Here perhaps . is merely the Hebraistic paraphrase for (Mat 21:12) or . See on 3:8 and 12:45, and comp. LXX of Gen 2:3; Deu 1:5; Jdg 1:27, Jdg 1:35; Jdg_1 Esdr. 4:1, 13, 33. Lk. omits the buyers, the money-changers, and the dove-sellers (Mt. Mk.); also His allowing no vessel to be carried through the temple (Mk.).<\/p>\n

46. Here the three narratives are almost verbatim the same, and very different from Joh 2:15, Joh 2:16. On the first occasion, He charged them not to make His Fathers house a house of traffic ( ): now He charges them with having made it a robbers den ( ). The scandal is worse than before. For a detailed description see Edersh. L. & T. 1. pp. 364-374; also a remarkable passage in Renan, V. de J. p. 215, in which he points out how antichristian the traditions of the temple have always been. In the passage from Isa 56:7 Lk. substitutes for , and with Mt. omits , which one would have expected Lk. to preserve. Would he have omitted this, if he had had Mk., who preserves it, before him? See on 20:17. Comp. ; (Jer 7:11).<\/p>\n

That before , and not after is the right reading is sufficiently attested by B L R, Arm., orig. But it is very unnatural to take with : It stands written and shall so.<\/p>\n

47, 48. The Publicity and Popularity of Christs Final Teaching Mar 11:19. These two verses form a link between the sections before and after them, introducing the public work which followed the public entry. Comp. the similar notice with which the record of this brief period of public work closes, 21:37, 38.<\/p>\n

47. . Periphrastic imperfect expressing continued action: 4:31, 5:17, 13:10. For comp. 11:3. Mt. says that He healed the blind and the lame who came to Him in e temple.<\/p>\n

. So in all three. The activity of the hierarchy is in marked contrast to His: while He teaches heals, they seek to destroy. Lk. alone mentions . The difference of designation is against their being identical with . Comp. Act 13:50, Act 13:25:2, Act 13:28:7, Act 13:17; Mar 6:21.<\/p>\n

Jsus restait ainsi Jrusalem un provincial admir des provinciaux comme lui, mais repouss par toute laristocratie de la nation. Sa voix cut Jrusalem peu dclat. Las prjugs de rare et secta, les ennemis directs de lesprit de lvangile, y taient trop enracins (Renan, V. de J. p. 344).<\/p>\n

48. . For this use of see on 1:62, and comp. 6:11.<\/p>\n

. Not , not the mere crowd, but the whole nation, which was numerously represented. A mixed multitude of Jews from all puts of the world was gathering there for the Passover. These would sympathize with His cleansing of the temple; and His miracles of healing would add to the attractiveness of His teaching. This representative multitude hung on His lips, listening. Comp. pendet narrantis ab ore (Aen. iv. 79); narrantis conjux pendet ab ore viri (Ov. Her. i. 30). Other examples in Wetst. and McClellan. See on 11:29.<\/p>\n

The form ( B, Orig.) is preferred by Tisch. and WH. It implies a pres. . But , if genuine, is imperf. also. Veitch, s. .<\/p>\n

Found in Luke alone.<\/p>\n

Clem. Alex. Clement of Alexandria.<\/p>\n

B B. Cod. Vaticanus, sc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).<\/p>\n

K K. Cod. Cyprius, sc. ix. In the National Library at Paris. Contains the whole Gospel.<\/p>\n

U U. Cod. Nanianus, sc. x. In the Library of St. Marks, Venice. Contains the whole Gospel.<\/p>\n

Vulg. Vulgate.<\/p>\n

om. omit.<\/p>\n

D D. Cod. Bezae, sc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.<\/p>\n

A A. Cod. Alexandrinus, sc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.<\/p>\n

R R. Cod. Nitriensis Rescriptus, sc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.<\/p>\n

Cod. Sinaiticus, sc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.<\/p>\n

L L. Cod. Regius Parisiensis, sc. viii. National Library at Paris. Contains the whole Gospel.<\/p>\n

Boh. Bohairic.<\/p>\n

Goth. Gothic.<\/p>\n

TR. Textus Receptus.<\/p>\n

Maldon. Maldonatus.<\/p>\n

WH. Westcott and Hort.<\/p>\n

Treg. Tregelles.<\/p>\n

Tisch. Tischendorf.<\/p>\n

RV. Revised Version.<\/p>\n

Iren. Irenus.<\/p>\n

Ambr. Ambrose.<\/p>\n

Chrys. Chrysostom.<\/p>\n

Euthym. Euthymius Zigabenus.<\/p>\n

Theoph. Theophylact.<\/p>\n

Aug. Augustine.<\/p>\n

Grot. Grotius.<\/p>\n

Nsg. Nsgen.<\/p>\n

Cypr. Cyprian.<\/p>\n

1 In the Roman church this verse is Part of the gospel in the service for the dedication of churches.<\/p>\n

L. J. Leben Jesu<\/p>\n

Jos. Josephus.<\/p>\n

Mey. Meyer.<\/p>\n

AV. Authorized Version.<\/p>\n

Wic. Wiclif.<\/p>\n

Rhem. Rheims (or Douay).<\/p>\n

Cov. Coverdale.<\/p>\n

Tyn. Tyndale.<\/p>\n

Arm. Armenian.<\/p>\n

Aeth. Ethiopic.<\/p>\n

Latt. Latin.<\/p>\n

Orig. Origen.<\/p>\n

Syrr. Syriac.<\/p>\n

Burton. Burton, N.T. Moods and Tenses.<\/p>\n

C <\/p>\n

C. Cod. Ephraemi Rescriptus, sc. 5. In the National Library at Paris. Contains the following portions of the Gospel: 1:2-2:5, 2:42-3:21, 4:25-6:4, 6:37-7:16, or 17, 8:28-12:3, 19:42-20:27, 21:21-22:19, 23:25-24:7, 24:46-53.<\/p>\n

These four MSS. are parts of what were once complete Bibles, and are designated by the same letter throughout the LXX and N.T.<\/p>\n

Beng. Bengel.<\/p>\n

Trench, Trench, New Testament Synonyms.<\/p>\n

Luth. Luther.<\/p>\n

Wsctt. Westcott.<\/p>\n

Cur. Curetonian.<\/p>\n

Sin. Sinaitic.<\/p>\n

M M. Cod. Campianus, sc. ix. In the National Library at Paris. Contains the whole Gospel.<\/p>\n

Aegyptt. Egyptian.<\/p>\n

D. B. Smiths Dictionary of the Bible, 2nd edition.<\/p>\n

1 Mk. says ( ), Jn. (). Mt. alone mentions both the colt and its mother and continues the plural throughout; , : over which Strauss is sarcastically critical.<\/p>\n

Wetst. Wetstein.<\/p>\n

Tert. Tertullian.<\/p>\n

Edersh. Edersheim, Life and Times of Jesus the Messiah.<\/p>\n

. Cod. Sangallensis, sc. ix. In the monastery of St. Gall in Switzerland. Greek and Latin. Contains the whole Gospel.<\/p>\n

Win. Winer, Grammar of N.T. Greek (the page refers to Moultons edition).<\/p>\n

Lft. J. B. Lightfoot,* Notes on Epistles of S. Paul.<\/p>\n

Iren-lat. Latin Version of Irenus<\/p>\n

Eus. Eusebius of Csarea<\/p>\n

Bas. Basil.<\/p>\n

Epiph. Epipnamus.<\/p>\n

Gen. Geneva.<\/p>\n

V. de J. Vie de Jsus.<\/p>\n

Fuente: International Critical Commentary New Testament<\/b><\/i><\/h4>\n

the Sinner and His Guest <\/p>\n

Luk 19:1-10<\/p>\n

For long, we may suppose, the better things had been striving against the worse in this mans character. John the Baptist had wielded great influence over Zaccheus class and perhaps over himself. Zaccheus was a dissatisfied man. His dishonest acquisitions added to his wealth but subtracted from his peace of mind. He knew that the least he could do would be to repay those whom he had robbed. But his soul required more, and longed for salvation, such as only Jesus Christ could give.<\/p>\n

The Lord knew this, and therefore halted beneath the tree and invited Himself as a guest to the publicans home. The one man in all Jericho who most needed the Savior was discovered by Him and saved. The grace of God is ever in search of those who have gone as far as their light will carry them.<\/p>\n

What a blessing it is that the Lord is willing to be our guest! See that He is welcomed to the guestroom of your heart. Stand to serve Him. He brings salvation for you and yours.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Grace: What It Is And What It Does — Luk 19:1-10<\/p>\n

And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who He was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycomore tree to see Him: for He was to pass that way. And when Jesus came to the place, He looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for today I must abide at thy house. And he made haste, and came down, and received Him joyfully. And when they saw it, they all murmured, saying, That He was gone to be guest with a man that is a sinner. And Zacchaeus 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. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of Man is come to seek and to save that which was lost- Luk 19:1-10.<\/p>\n

This is another incident preserved for our edification for which we are indebted wholly to Luke, writing under the guidance of the Holy Spirit. We do not read in any other of the four Gospels of this visit to the house of Zacchaeus. The Lord Jesus was nearing the city of Jericho. As He entered it He would pass the customs house, which was at the entrance-gate on the side nearest to the river. It was there, in all probability, that Zaccheaus had his office, for he was the chief publican. No one admired a publican. Such an one was looked upon as a traitor to his own people. The Jews were looking for the time when the promised Messiah would appear to deliver them from the power of Rome. They detested the Imperial Government and hated to be taxed by it. What made it worse was that the position of tax-collector was sold to the one who offered the most money for it. He who secured the privilege imposed heavy taxes on the people so as to reimburse himself for all he had paid for his position and to obtain a good living besides. If he were a reasonably honest man he could do well, but if he were a rogue or a rascal, he might accumulate vast wealth. Zacchaeus was the chief among the publicans, and he was rich. This tells its own story. We can well understand why the Jews detested him: he had made himself wealthy by oppressing his own people.<\/p>\n

This man heard that Jesus was coming to his city. I do not know how much he knew about Jesus, perhaps very little; perhaps he had been told by others that Jesus was the Prophet who was to come into the world and re-establish the kingdom of Israel and bring them back to God. At any rate, he had heard of Jesus and wanted to see Him. There was a crowd gathered about our Lord, and Zacchaeus, being small of stature, could not get sight of the face of Jesus. He ran ahead and climbed into a sycamore tree, or really a wild-fig tree, a very leafy tree. Ensconced in its branches he thought he could see, without himself being seen. This man, Zacchaeus, in one respect at least, is like all of us: he was a come-shorter. He had come short. The Bible tells us that All have sinned, and come short of the glory of God. Zacchaeus was a sinner, he was a come-shorter, and he thought he had to do something in order to see Jesus. Many people have that idea. They imagine that they must do something special if they are going to make contact with the Saviour. The Lord Jesus came that way. He stopped and looked up into the leafy tree; He could see the little man up there on that limb. At once He called him by name, Zacchaeus, make haste, and come down; for today I must abide at thy house. Jesus knew his name. Elsewhere we read, He calleth His own sheep by name, So evidently the Lord had marked this man out and knew he would respond to His solicitation. We read that Zacchaeus made haste and came down, and received Him joyfully. No one else in all Jericho had invited Jesus to his home. We read in this Gospel of many people inviting Him to be their guest, and He always accepted; we never read that He refused an invitation. But no one in this village was concerned enough about Jesus to offer Him entertainment; so He invited Himself to the home of the man who was considered by the stricter Jews to be the chief of sinners. In answer to His request we are told that Zacchaeus made haste, and came down, and received Him joyfully. And when they saw it, they all murmured, saying, That He was gone to be guest with a man that is a sinner. He invited Himself, and Zacchaeus was delighted to have Him enter his house. That little man got ,out of the tree in much less time than it took him to climb up, we may be sure. We can imagine him exclaiming, My Lord, come right along; I never dreamed, of anything like this. And home they went; and the door was closed. Inside that home something was going on that you and I will never know till we get to heaven. It must have been a wonderful experience for this despised publican. We may be sure that Jesus was faithful to him, that He told Zacchaeus of his need to repent and to get right with God.<\/p>\n

Outside the people could not hear what was going on between Jesus and Zacchaeus. It is always that way when the soul and the Lord Jesus get into close contact. Something goes on between Christ and the sinner that no one else can enter into. Friends sometimes only hurt instead of helping; they get in the way. The Lord wants to speak to people alone. So this day, while Jesus sat at Zacchaeus table, enjoying the food prepared for Him, the great throng outside look at the house and said to one another: Think of Him, a Prophet forsooth! He says He is the Messiah, but see what He has done; He has gone in with a publican, a man who is a sinner! Where else could He go? There was not a house in all the world where He would not have to be entertained by a sinner, for There is not a just man upon earth that doeth good and sinneth not. These Pharisees knew that Zacchaeus was a sinner, but they esteemed themselves as righteous and did not think that they too were sinful and needed a Saviour.<\/p>\n

Oftentimes when one tries to speak to people about the Lord-about their need of redemption- they start talking of their own goodness, their charity, the money they give to certain good causes; and they think they do not need to repent. We want to lead them to Christ, but they are trying to make out that they are not sinners and so have no need of a Saviour. If you are not a sinner then there is no salvation for you. If you can prove that you are not a sinner, then I can prove to you that there is no Saviour for you, and you will never go to heaven, because heaven will be filled with redeemed sinners -sinners cleansed by the precious blood of Christ. Only sinners need to be saved; so if you are righteous in yourself then you have no need of Christ. Jesus said He came not to call the righteous but sinners to repentance. These Pharisees did not realize they were sinners. They knew that man inside the house was a sinner, for all publicans were sinners, but not such people as the Pharisees themselves! They were proud of their own self-righteousness. In Isa 64:6 we are told that all our righteousnesses are as filthy rags. This does not mean rags made unclean merely by the dirt of the streets, but it refers to garments defiled by that which exudes from within, as from the sores of a leper. No matter how beautiful such clothing might be, no matter how fine the texture, they were all contaminated from the corruption within. You would not thank a person for bringing you a beautiful robe which had belonged to a leprous friend who had died and willed the robe to you. No. You would say, Take it away; it is filthy. I do not want it; it is contaminated by the uncleanness of leprosy. Well, that is how God looks upon our own righteousness. Our hearts are evil, and yet we draw apart from other people and pride ourselves on being better than they. We say, Stand by thyself, for I am holier than thou. But the Word says, There is no difference: for all have sinned, and come short of the glory of God. Some realize their sinfulness; others do not, but Gods holy eyes see all to be alike. Zacchaeus was a sinner. Yes, Jesus had gone to be guest with a man who was a sinner. Those who were finding fault with Zacchaeus were also sinners, but they did not realize their need of a Saviour as did Zacchaeus. By-and-by the doors of the house were flung open. Zacchaeus came out into the light of day again, and by his side was Jesus. The crowd had been wondering what was going on, and Zacchaeus evidently knew what was in the hearts of those Pharisees. He knew how he was hated and detested; he knew how he had been looked down upon. But he had spent an hour or two alone with Jesus, and something had happened to this man which was to change everything. Zacchaeus said, 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. Expositors are not agreed as to whether Zacchaeus spoke of what had been characteristic in his life, or whether he was declaring his intentions for the future. But his wealth declared him to be dishonest. I take it that he had been brought to know the grace of God in Christ, and this grace had changed his heart and his whole attitude. He said, From now on everything is going to be different; I am going to divide my wealth with the poor; and then above that, if anyone can come to me and prove that I have taken anything by false accusation, I will give him four times what I took from him wrongfully. And Jesus said unto him, This day is salvation come to this house. Why? Because ,of his giving half of his goods to the poor? Oh, no! Because he is restoring fourfold? No. Why, then? This day is salvation come to this house, forsomuch as he also is a son of Abraham. We are told that they who have faith are blessed with faithful Abraham. This poor sinner, this despised publican, had real faith in the Lord Jesus Christ and recognized Him as the Son of God and his Saviour, and so salvation had come to his house. Grace had saved him and changed his whole attitude.<\/p>\n

For the Son of Man is come to seek and to save that which was lost. This was the very purpose for which He came to earth. He was ever on the lookout for sinners who knew their need and were ready to be saved. It is His gracious mission still. Though seated on the Fathers throne He is working by the Holy Spirit in the hearts of His servants as they carry the glad tidings to lost men, telling them of salvation from sin and its judgment through faith in Him who died to redeem them. <\/p>\n

Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

Luk 19:1-10<\/p>\n

I. A whole paragraph is devoted to the delineation of one man’s life, while so many great subjects are hardly touched upon in the Christian Scriptures. Yet let us not complain of what looks to us like capriciousness and incompleteness of Divine revelation, for in these portrayals of individuals we have not only the most practical aspects of the Christian faith, but we get nearer to God than would otherwise have been possible.<\/p>\n

II. Zacchus sought to see Jesus through natural curiosity, yet such curiosity may be turned to the highest uses; Zacchus only sought to see the Man, but in the end he saw the Saviour; he desired to see a wonder, in the end he was made into a wonder himself.<\/p>\n

III. Zacchus would never have been chief among the publicans, and been rich, if he had succumbed to difficulties. His character was brought out by opposition. I contend that, what ever a man’s disadvantages may be, he can see Jesus Christ if he so determine in his heart.<\/p>\n

IV. Jesus Christ looked, saw, and said. When Christians look and see and say, there will go forth into the world such an evangelising commission as never yet sought the recovery of men.<\/p>\n

V. “He made haste, and came down, and received Him joyfully.” This is a striking harmony with all that we have seen of Zacchus. The man who could run and climb was just the man to make haste in coming down, and to give a joyful answer to such an appeal. Zacchus would never have known himself if he had not first known Jesus Christ. It is ever noteworthy that by contact with the Saviour men become greater, and to their fuller strength is added all the charm of generosity. In this case there is a noticeable combination of liberality and justice; the poor and the wronged alike feel the blessed influence of this man’s renewal. All with whom he had to do were the better for his having received Jesus Christ into his heart.<\/p>\n

Parker, City Temple, 1870, p. 74.<\/p>\n

References: Luk 19:1.-T. T. Lynch, Sermons for My Curates, p. 71. Luk 19:1-10.-H. Scott Holland, Christian World Pulpit, vol. xxviii., p. 373. R. Rainy, Ibid., vol. xiii., p. 296; Homilist, vol. vii., p. 332, Ibid., new series, vol. i., p. 130. Luk 19:3.-Sermons for Boys and Girls, p. 194; Parker, Cavendish Pulpit, vol. ii., p. 302. Luk 19:5.-Spurgeon, My Sermon Notes: Gospels and Acts, p. 104; Ibid., Sermons, vol. ii., No. 73. Luk 19:7.-Ibid., vol. xxii., No. 1,319.<\/p>\n

Luk 19:9<\/p>\n

I. Zacchus was, humanly speaking, in as unfavourable a situation for turning to God, as anyone could be at that time. He was one of a set of men who might emphatically be called “that which is lost.” And, therefore, when we find our Lord saying of this man, “This day is salvation come to this house,” for that “he also is a son of Abraham,” it is impossible not to perceive the freeness and fulness of the grace of the Gospel, which-at once, with no long probation of penitence or trial required-at once, forgiving all the past and trusting for the future; declares to the lost sinner that He was was one of Abraham’s children, and partaker therefore of Abraham’s blessing.<\/p>\n

II. This is so true that to deny it were to deny the very foundation of the Gospel. But in giving this statement, I have not yet given the whole picture contained in the account of Zacchus, and what remains is no less essential. The forgiveness was entire and immediate, because the repentance had been no less unhesitating and no less entire. Zacchus “sought to see Jesus”-we know not with how much of mere curiosity, nor with what an imperfect knowledge; but he sought and took pains to see Him; and He who is found by all that seek Him, said immediately, “Zacchus, make haste, and come down; for today I must abide at thy house.” But when Christ was come to him, when his first imperfect desires for good had been so largely blessed, then the love of Christ constrained him, and with no reserves, with no hesitation, he gave up all his heart to Him. He cares not for the sacrifice; he does not ask whether strict justice required so large a measure of restitution-much less whether the law was ever likely to enforce it; but he wishes to free himself wholly from the accursed thing, unlawful gain; he wishes to judge himself, that he be not judged of the Lord; he cannot bear that any portion of sin or sinful profit should remain in that heart and house which Christ and Christ’s Spirit had deigned to visit. So, then, no less complete and unreserved than the gift of the Gospel forgiveness is the feeling and the act of Christian repentance. Here, then, we find the Gospel in all its entireness; we see what is meant by forgiveness and also what is meant by repentance. Let our repentance be as full, as reserved, as immediate, as that of Zacchus; and this day, yea this hour, is salvation come into our house, and it is proved that we also are sons of Abraham.<\/p>\n

T. Arnold, Sermons, vol. vi., p. 117.<\/p>\n

References: Luk 19:9.-H. J. Wilmot-Buxton, Waterside Mission Sermons, 2nd series, No. viii.; S. A. Tipple, Echoes of Spoken Words, p. 71.<\/p>\n

Luk 19:10<\/p>\n

The Redeemer’s Errand to this World.<\/p>\n

I. We find in our text Christ’s estimate of the condition of humanity. It is something that is lost. Man is a lost thing. You may look at him in many lights. He is a toiling, hardworking creature. He is an anxious, careworn creature. But for the Redeemer’s purpose, the characteristic that surmounted and included and leavened and ran through all the rest, was, that he is a lost creature. All error from the right way; all distance from our heavenly Father’s house; all destitution and danger and impossibility of return, and imminence of final ruin, are conveyed in that one word, lost. Trace that word’s meaning out into its various shades and ramifications, and you will find that it implies, as no other can, all that we are; all that makes our need of the Saviour-His sacrifice, His Spirit, His intercession.<\/p>\n

II. The text reminds us of what the blessed Redeemer did for us in our lost estate. He came to seek and save us. The world, so to speak, pushed itself into notice when it fell. Ah! the little planet might have circled round the sun, happy and holy; and never been singled out from the bright millions of which it is the least. But as it is, perhaps this fallen world’s name may be on the lips of angels, and in the thoughts of races that never sinned. We, when lost, as it might seem, in hopeless loss, were singled out thereby for the grandest, most precious, most glorious blessing that, so far as we know, was ever given by the Almighty. The Son of God left the glories of heaven to die for us. The Son of Man came to seek and save that which was lost. It is, indeed, a mysterious thing, a thing not to be wholly explained by human wit, that the Son of God stood by till man had lost himself, and then came, at cost of painful quests, to seek and save him; when we might think He could so easily have kept man from wandering at all. May we not think that, apart from those grand, inscrutable reasons which the Almighty has for permitting the entrance of evil into His universe-those reasons which no man knows-the fact of the peculiar interest and pleasure which are felt in an evil remedied, a spoiled thing mended, a lost thing found, a wrong thing righted, may cast some light upon the nature of the Divine feeling toward the world and our race? When all evil that can be remedied is done away with, may not this world seem better to its Almighty Maker’s eye, than even when He beheld it, all very good, upon the evening of the sixth day?<\/p>\n

A. K. H. B., Counsel and Comfort from a City Pulpit, p. 180.<\/p>\n

The conventional religionists of our Lord’s time were very much shocked and scandalised at His manner of life. It was sufficiently surprising that He should be found so frequently in the society of peasants, and of women, and of children, instead of courting the patronage of the wealthy and the great; but it was perfectly outrageous that He should have become the friend of thieves and harlots;-and these respectable persons very frequently expressed their astonishment and their indignation at His strange conduct. And Jesus said to them, “They that are whole need not a physician, but they that are sick.” They had never grasped the fact that Christ was a great Physician, and that His business was not to go to those who were in perfect health, but to go to those who were ill; and, first of all, to those whose case was most desperate.<\/p>\n

I. Now in this Christ has left you and me an example that we should walk in His steps; and if we have the mind of Christ we shall follow the wandering sheep into the wilderness, and shall never rest until we find it. Our business is to go to the prodigal sons of God, and to persuade them to come home again; and, however far off they are, we must follow them to the distant country, and we must refuse to come back without them.<\/p>\n

II. It is a remarkable thing in this parable that Christ makes no provision for defeat. He does not say what we are to do if they refuse to come in. He takes it for granted that we must overcome if we are in earnest. Christ everywhere assumes that we shall not fail. It was said by a great Latin historian of Alexander the Great that the secret of his marvellous victories, by which the world was brought to his feet, was this: he wisely dared to think nothing of imaginary dangers. All sorts of reports reached him with regard to the difficulties of invading Asia, and so forth, but he put them all on one side. The devil is always ready to exhibit a few ghosts of difficulties to terrify weak saints. Let us despise the ghosts; there is nothing in them. We cannot fail if our heart is full of love to God, and of sympathy with our fellow-Christians. The only real hindrance to the progress of the Gospel is unbelief in the form of downright selfishness.<\/p>\n

H. P. Hughes, Christian World Pulpit, vol. xxvi., p. 184.<\/p>\n

References: Luk 19:10.-F. W. Robertson, Sermons, 2nd series, p. 190; Parker, Cavendish Pulpit, vol. ii., p. 268; Spurgeon, Sermons, vol. iv., No. 204; vol. xix., No. 1100. Luk 19:11.-T. T. Lynch, Sermons for My Curates, p. 103. Luk 19:11-27.-Homiletic Magazine, vol. xiv., p. 105; Preacher’s Monthly, vol. i., pp. 387, 385; vol. viii., p. 233; R. C. Trench, Notes on the Parables, p. 511. Luk 19:12-27.-Homiletic Quarterly, vol. iii., p. 490; H. Calderwood, The Parables, p. 427; A. B. Bruce, The Training of the Twelve, p. 273.<\/p>\n

Luk 19:13<\/p>\n

We have four things here, which, keeping to the metaphor of the text, I may designate as the Capital, the Business, the Profits, and the Audit.<\/p>\n

I. The Capital. A pound was a very little thing for a prince who was going to get a kingdom to leave with his servants to trade upon. The smallness of the gift is, I think, an essential part of the representation. May it not be intended to point out to us this lesson-how small after all, even the high gift that we all receive alike here is, in comparison with what we are destined to receive when the kingdom comes? Even the salvation that is in Jesus Christ, as it is at present experienced on earth, is but like the one poor pound that was given to the servants, as compared with the unspeakable wealth that shall be theirs-the ten cities, the five cities, and all the glories of supremacy and sovereignty, when He comes.<\/p>\n

II. Now a word about the Trading. You Christian men and women ought to make your Christian life and your Christian service a matter of business. Put the same virtues into it that some of you put into your trade. Your best business in this world, as the Shorter Catechism has it, is to glorify God and to enjoy Him for ever. And the salvation that you have got you have to trade upon, to make a business of, to work it out, in order that, by working it out, by living upon it, and living by it, applying its principles to daily life, and seeking to spread it among other people, it may increase and fructify in your hands.<\/p>\n

III. The Profits. The immediate results are in direct correspondence and proportion to the immediate activity and diligence. The truths that you live by, you will believe more because you live by them. The faculties that you employ in Christ’s service will grow and increase by reason of your employment of them.<\/p>\n

IV. The Audit. “Till I come; “or, “Whilst I am coming.” As if all through the ages the king was coming, coming nearer. We have to work as remembering that everyone of us shall give an account of himself and his trading unto the Proprietor when He comes back.<\/p>\n

A. Maclaren, Christian Commonwealth, Sept. 2nd, 1886.<\/p>\n

References: Luk 19:13.-J. Vaughan, Sermons, 9th series, p. 5; Homiletic Quarterly, vol. iv., p. 142; Ibid., vol. viii., p. 264; Preacher’s Monthly, vol. vi., p. 225; Clergyman’s Magazine, vol. v., p. 271. Luk 19:14.-H. W. Beecher, Christian World Pulpit, vol. xix., p. 154.<\/p>\n

Luk 19:17<\/p>\n

There is a principle in this award which regulates God’s dealings with us in either world. And it is this-the ground and secret of all increase is faithfulness. And we may all rejoice that this is the rule of God’s moral gifts, for had anything else except faithfulness been made the condition, many would have been unable-or, at least, would have thought themselves unable-to advance at all. But faithfulness is in everybody’s power; it is a simple, practical, everyday thing.<\/p>\n

I. But what is faithfulness? A serious sense of responsibility leading to exactness in the discharge of duty; or the recognition of our accountability to our own conscience; or a feeling of having been entrusted with anything by God producing a desire to use it as He intended, that He may be glorified. (1) Faithfulness to convictions. So long as a man has not silenced them by sin, the heart is full of still, small voices, speaking to him everywhere. So long as a man has not by rough treatment severed them, the heart is full of little secret cords which are always drawing him. Those are convictions. Be faithful to them; for if you are unfaithful, they will get weaker and weaker, fewer and fewer, till they go out. (2) Faithfulness in little things to men. (a) It is of the utmost importance that you be scrupulously accurate and just in all your most trivial transactions of honour and business with your fellow-creatures. Do not imagine there is no religion in these things; no man’s soul will prosper who is not a rigidly honest man-honest in the minuti; (b) The acquisition and use of influence are great matters of faithfulness.<\/p>\n

II. Faithfulness determines increase. To employ well the present is to command the future. The growth of your soul hangs upon its own fidelity; and more love, more joy, more peace, more presence, more Christ-are given to those who, day by day, are true to the love, the joy, the peace, the presence, the Christ, which they already have. And that for two reasons: (1) The natural law, which pervades all nature, that growth is the offspring of exercise; (2) the sovereign will of a just God to increase the gifts of those who use them.<\/p>\n

J. Vaughan, Sermons, 1868, p. 149.<\/p>\n

References: Luk 19:17.-A. P. Peabody, Christian World Pulpit, vol. xii., p. 127; D. G. Watt, Ibid., vol. xxviii., p. 77; J. Vaughan, Sermons, 8th series, p. 228<\/p>\n

Luk 19:20-26<\/p>\n

“To him that hath shall be given.”.<\/p>\n

I. The excuse of the slothful servant is the excuse of all lazy people. They cry themselves down lest they should be called upon to work; they avoid the duties of life till the world forgets to ask them to fulfil their duties, though God does not forget. They glide through a useless existence to a forgotten death, having buried themselves before they are buried by man, and they think that their sloth shall be continued beyond the grave-that they shall sleep there an eternal sleep; for what hope or faith in endless life can these dead men possess? But they are rudely awakened in the world to come. They find themselves standing before the tribunal of the Lord of utility, the Master of work. He asks for His own with usury. We have here in the parable a particular instance of this class of person, especially applicable to the Pharisee of the period. What was the reason this one-talented man had drifted into idleness and uselessness? One might call it a religious reason; he had gone on arguing about the nature of God, losing himself in speculations as to the character and work of God, instead of making use of what God had given him, till he finally arrived at doing nothing. These are the men and women who make the secularist objection of some weight-that thinking of insoluble questions, as they are called, unfits a man for life and work. The objection is fairly made against persons of this kind. For to such the questions will ever remain insoluble. Action, not speculation, finds out God. It is love and justice wrought out in life, not intellectual discussion and argument, which bring heaven near.<\/p>\n

II, Let us pass on to the judgment. “Give it to him that hath ten talents.” At first sight it seems strange that he that has most should have more; and it was thus it struck the standers-by. “Lord, he hath ten talents.” On the contrary, it was strict justice; the sentence was, first, in full accordance with the wisdom we derive from our observations of men; and, secondly, with the laws of the working of the universe. It was a mere sentimental objection. Take, first, that side of it which had to do with the slothful servant. Why take from him his one talent with which he had done no harm? Give it back to him, and let him have another chance. The man who has ten talents has enough already. Yes, he will have another chance when his character has changed, but it will have to be changed by punishment, not by weak tenderness. He must be made to feel his uselessness, forced to alter his view of God and of himself, or else all the giving in the world is only doing men harm. To him that hath it is given. Grace is born from grace; to him who has love more love is given; he who is true can assimilate more truth; he who is pure deepens in purity; and by the working of this law the world is blessed, for the best is given to those who can use it best.<\/p>\n

S. A. Brooke, Sermons, 2nd series, p. 125.<\/p>\n

References: Luk 19:20.-H. W. Beecher, Sermons, vol. xxxi., p. 149; J. N. Norton, The King’s Ferry-boat, p. 102.<\/p>\n

Luk 19:21<\/p>\n

The Religion of Fear.<\/p>\n

Such was the account, the only account, which a person could give why he had loved a useless, and because a useless a wrecked, life. There was indeed in his wickedness a strange inconsistency and contradiction. For he who could say, and truly say, as the secret of his whole life, “I feared Thee,” was nevertheless the man to stand up with a most shameless effrontery, and say to the God whom he dreaded, words too insolent to be used to a fellow-man. So exceedingly remote may fear be from reverence; so easily may dread make common cause with daring.<\/p>\n

I. You will observe that this man in the parable did not fear God because God was great and lofty and holy. Had his fear rested on that ground, probably he would not have been much blamed; or more probably still, his mind would not have been allowed to remain in that state. He did not, in fact, fear God for anything which God really is, he feared God for what God is not. And here was at once the nature of his fear and its guilt-it arose from false views of God, for which the man was responsible. There are three results which appear to me almost inevitable from a hard, cold religion of fear. It is sure to make religion a separate thing from life. The religion of that man will be a parenthesis;-religion the act, the world the feeling; religion a necessity, the world a delight; religion shadowy, the world real; religion an accident, the world the man. It is all summed up in the history of the ancient Samaritans: “They feared the Lord, and served their own gods.”<\/p>\n

II. The service of fear is sure to produce cunning. I see it again in the owner of the buried talent. He had not love or principle enough to do what he was told-“Occupy till I come.” But there must be something for him to show, and something for him to say when his Master comes back. Therefore he just does what costs him nothing, and makes up by stratagem for what he leaves undone.<\/p>\n

III. Fear paralyses energy. It was a true chain which the man drew. “I did nothing because I was afraid.” There is an awful negativeness about fear, a solitude, a desolation. The fact is, we all work up towards a final idea-but if there is no final idea, what shall we work up to? Take away that final idea, and life in its immortality ceases to be.<\/p>\n

J. Vaughan, Fifty Sermons, 7th series, p. 240.<\/p>\n

References: Luk 19:22-32.-W. Hubbard, Christian World Pulpit, vol. xiii., p. 378. Luk 19:26.-T. Hammond, Ibid., vol. xv., p. 113. Luk 19:28.-Homilist, vol. v., p. 502. Luk 19:29.-Homiletic Quarterly, vol. iii., p. 136. Luk 19:29-44.-Preacher’s Monthly, vol. i., p. 263. Luk 19:29-48.-A. B. Bruce, The Training of the Twelve, p. 328. Luk 19:30-40.-Parker, Cavendish Pulpit, vol. i., p. 121 Luk 19:37.-J. Keble, Sermons from Advent to Christmas Eve, p. 1. Luk 19:37-40.-Spurgeon, Sermons, vol. xii., No. 678; Homilist, vol. vi., p. 272. Luk 19:40.-Spurgeon, Evening by Evening, p. 83; E. Maclean, Christian World Pulpit, vol. xxiv., p. 5.<\/p>\n

Luk 19:41<\/p>\n

I. It is interesting and instructive to notice in this passage how the Lord regards men-both in their corporate and their individual capacities. He made us, and He knows what is in man. He knows that each immortal stands on His own feet, and must meet with God alone, as far as regards all the rest of humanity. But He knows and recognises also, that we are made with social instincts and faculties, that we cannot exercise the functions of our nature without society; and that we are all affected deeply by our intercourse with others, both as regards our time and our eternity. In one aspect, each man stands or falls for himself alone; in another aspect, we grasp each other, and, like the victims of a shipwreck, either help to sink or help to save one another. It is in the latter aspect that our Lord regarded the inhabitants of Jerusalem as He looked on them across the glen from the neighbouring mountain’s brow. They were brethren in iniquity. Hand was joining in hand in preparation for the highest crime ever done in the universe. They were leagued in a dark covenant to crucify the Son of God. Looking down on Jerusalem, and making great lamentation over it, the ground of His grief was, not that they had sinned and so brought on themselves condemnation-in that there was nothing peculiar to Jerusalem;-what makes Him weep is, that they will not accept redemption at His hands.<\/p>\n

II. “In this thy day”-Jerusalem had a day. Every community and every person has a day-a day of mercy. If in that day the lost shall turn they shall get life in the Lord. But if they allow their day to pass, there remaineth only darkness-“a fearful looking for of judgment.” “The things which belong unto thy peace.” The things which God had fixed in the eternal covenant, and revealed in the fulness of time, were things that Jerusalem did not know. Like the wayside, hard, trodden ground, they did not open their hearts to take in the seed of the Word. The lesson that we learn from the text is this: that Jesus, the Author and Possessor and Giver of eternal redemption to the lost, rejoices when they accept His gift, and weeps over them when they neglect it.<\/p>\n

W. Arnot, The Anchor of the Soul, p. 326.<\/p>\n

References: Luk 19:41.-J. Greenhough, Christian World Pulpit, vol. xxxii., p. 291; Parker, Christian Commonwealth, vol. vii., p. 611; Church of England Pulpit, vol. ii., p. 369; C. Kingsley, Discipline and other Sermons, p. 290; Homilist, vol. vi., p. 104; Ibid., 3rd series, vol. i., p. 156; Spurgeon, Sermons, vol. xxvi., No. 1570; Homiletic Quarterly, vol. i., p. 92; J. Armstrong, Parochial Sermons, p. 28; J. Keble. Sermons for Sundays after Trinity, part i., p. 353; H. J. Wilmot-Buxton, Waterside Mission Sermons, No. xx.; Ibid., The Life of Duty, vol. ii., p. 85; W. G. Horder, Christian World Pulpit, vol. xxix., p. 152; Clergyman’s Magazine, vol. iii., p. 21.<\/p>\n

Luk 19:41-42<\/p>\n

I. In the case before us spiritual indifference was the sign of concealed ruin.<\/p>\n

II. While spiritual indifference conceals the downward course of the soul’s life, it at the same time hides the Christ who alone can save.<\/p>\n

III. In spiritual indifference Christ saw: (1) A self-wrought ruin; (2) ruin rapidly becoming hopeless.<\/p>\n

E. L. Hull, Sermons, 3rd series, p. 181.<\/p>\n

References: Luk 19:41, Luk 19:42.-J. Vaughan, Sermons, 7th series, p. 143; G. Calthrop, Pulpit Recollections, p. 86; C. Kingsley, Town and Country Sermons, p. 237; Church of England Pulpit, vol. vii., p. 238; Homilist, new series, vol. i., p. 522. Luk 19:41-44.-H. W. Beecher, Christian World Pulpit, vol. xxix., p. 233; Ibid., Forty-eight Sermons, vol. i., p. 359. Luk 19:43, Luk 19:44.-W. C. E. Newbolt, Counsels of Faith and Practice, p. 229.<\/p>\n

Luk 19:44<\/p>\n

To the account which St. Matthew gives of our Lord’s entry into Jerusalem, St. Luke adds the passage of which these words are part. Let us take them home to ourselves in the trial which is ever going on of our own lives. The day of visitation, we may be sure, comes in one shape or another to us all. Not to know the time of our visitation means not to recognise the significance and the bearing of those trials for which we live, which search our hearts and test their soundness. It is not to know when God gives us some fresh opportunity of good, not to be alive to the openings and the secret leadings which come to us all in due season for a decisive step in the higher choice of a higher life; not to recognise when the time comes, as it comes to all, which is meant especially to suit our necessities, to offer us a door of escape, to encourage and assist us in doing some good thing for God.<\/p>\n

I. There is one kind of visitation which many of us are going through now, as real as if we had to make up our minds, or take our side in some difficult question of right or wrong, in some critical decision as to whether we will walk in the ways of evil or of good. How many of us are leading a quiet and peaceful life, an uninterrupted life, without anything greatly to disturb or trouble us-no great sorrow, no great pain, no great fear, no great disadvantage to struggle with, no great care to weigh us down? There are the common temptations and burdens which belong to the lot of all men; but these surely are little to speak of when we think what other men have had-have now-to go through; what might have come upon us, and has not. And in this kind of life we go on undisturbed, it may be, from year to year. But there are two things to be remembered. One is, that without superstitiously vexing ourselves with the misgiving that God does bring evil upon us in proportion to good, it yet is obviously true that all this quiet cannot go on as it is for ever, that we must expect some time or other, some of the severer trials of life; that it is not likely that we should always escape pain, or vexation, or sickness so entirely, at least, as we are doing now. We are still men, and under the covenant of sickness and death. This is one thing; and the other, and even more important, is this-this time of quiet is a time of visitation. In this time of peace and regular work, and quiet days and nights of sweet sleep, He is trying us, He is training us, and He is giving us time to fit ourselves, insensibly it may be, to meet the harsher ways of His Providence. Surely it is but too easy in the midst of peace and mercy to forget the great seriousness of life, where we are going, whom we have to deal with, what He has given us to do, whom we shall meet when we are dead, how we shall give an account of what we have had and enjoyed. And if we let all this slip out of mind we are missing our day, we are hearing the call of God without heeding, we are failing under our appointed trial, the trial of God’s loving tenderness, just as if the trial were one of severity and sorrow, and suffering, and we were murmuring. The time of our visitation is upon us and we are not knowing it.<\/p>\n

II. One word more. Without frightening ourselves with fears and fancies, which in the shape in which we dwell upon them, will probably never be realised, it is likely that we shall all of us have to be troubled in one way or another. If it is now with us a time of peace and quiet, now is the time to fit ourselves to meet trouble if it should come-not by foolishly vexing ourselves about it, but by arming ourselves with that faith and trust in God, those steady regular habits of relying upon Him, and committing ourselves to His hand, which will alone help us, alone keep us up when the weather changes and the storm begins to rise. Now you have no pain to take off your thoughts, to weaken your bodies, to cloud your faculties, now you have no bitterness of sorrow to fill your heart; you have time to think, to learn, to consider, to give calm attention to what most concerns your peace. If this be your lot, if this is the manner of your visitation, see that you recognise it, and see that you do not waste it and trifle it away.<\/p>\n

R. W. Church, Christian World Pulpit, vol. xxviii., p. 353.<\/p>\n

References: Luk 19:44.-H. P. Liddon, Christian World Pulpit, vol. xx., p. 113; J. Keble, Sermons for Sundays after Trinity, part i., p. 333.<\/p>\n

Luk 19:45-46<\/p>\n

The Cleansing of the Temple.<\/p>\n

In this passage we notice:-<\/p>\n

I. Our Lord’s zeal-that zeal of which the Psalmist said, speaking prophetically: “The zeal of Thine house hath even eaten me.” Let Christ our Lord be in this as in other things a pattern to us; let the honour of God be with us a governing principle; if the command of God be clear one way, then, even though everybody be on the other side, let us have the courage to take our stand on His command. And perhaps a little more courage on our part would be rewarded with the same kind of victory which our Lord obtained; men’s consciences were convinced and they yielded to His word, and so I think it will frequently happen in our time.<\/p>\n

II. Again, the conduct of our Lord shows us the reverence that is due to God’s house. The Jewish Temple was emphatically a house of prayer; it was a place where God had promised His special presence to those who came to worship; and whatever honour was due to the Temple, as the house of God and the place of prayer, is due to the Christian Church. The tables of money-changers must not be here; this is no place for thoughts of gain, it is a profanation of God’s Temple to bring them here. Christ would not allow any money-dealings in the Temple of old, and He will not allow them here; wherefore we should remember that all thoughts of worldly profit are to be left outside the Church porch. This is no place for them-this is a house of prayer, the house of God.<\/p>\n

III. We are reminded by our Lord’s cleansing of the Temple in the days of His flesh of that awful cleansing of His Temple which will one day take place, when all that is vile and offensive shall be cast out of His Temple, and everything that maketh a lie cast into the lake of brimstone. Let each one of us ask himself: “Will Christ, when He comes to judgment say of me, ‘Take this man hence’?”<\/p>\n

Bishop Harvey Goodwin, Parish Sermons, 1st series, p. 292.<\/p>\n

References: Luk 19:45, Luk 19:46.-H. P. Liddon, Christian World Pulpit, vol. vi., p. 27. Luk 19:45-48.-Homiletic Quarterly, vol. iv., p. 181; Preacher’s Monthly, vol. v., p. 141. Luk 19:46.-G. Brooks, Five Hundred Outlines of Sermons, p. 255. Luk 19:48.-Clergyman’s Magazine, vol. i., p. 36. Luk 20:4.-Ibid., vol. v., p. 31; Homiletic Magazine, vol. x., p. 99. Luk 20:9-17.-Ibid., vol. vii. p. 40. Luk 20:9-18.-H. Calderwood, The Parables, p. 317; A. B. Bruce, The Parabolic Teaching of Christ, p. 447. Luk 20:18.-Clergyman’s Magazine, vol. i., p. 362. Luk 20:20.-Preacher’s Monthly, vol. ii., p. 97. Luk 20:24.-J. E. Vaux, Sermon Notes, 3rd series, p. 54.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

CHAPTER 19<\/p>\n

CHAPTER 19:1-27<\/p>\n

1. The Salvation of Zacchaeus. (Luk 19:1-10)<\/p>\n

2. The Parable of the Ten Pounds. (Luk 19:11-27.)<\/p>\n

Luk 19:1-10<\/p>\n

When He drew near to Jericho the Lord healed the blind beggar. The reader will find hints on the meaning of this miracle in the annotations of the Gospel of Mark. (Mar 10:46-52.) The story of Zacchaeus is not found in the other Synoptics. The Lord is now in Jericho. Zacchaeus (meaning: clean) was the chief tax-gatherer and a rich man. He sought to see Jesus; his desire and faith overcame all hindrances which were in his way. The rich man climbing into a sycamore tree must have brought him ridicule. Little did he know that He, whom he sought, was seeking him. The Lord knew him and called him by name. And so Zacchaeus received Him joyfully into his house, while others murmured because He was to be a guest of a sinner. But Zacchaeus, though the chief publican, was an honest man. His confession shows that. He did not say what he intended to do, but what he had done already in his past life. It was not the result of having received the Lord in his house, but Zacchaeus answered by it the accusation of those who had murmured. He was a son of Abraham, yet destitute of salvation, which he knew not with all his honesty. But the Lord had brought now Salvation to his house. Zacchaeus was lost but the Son of Man had found him.<\/p>\n

Luk 19:11-27<\/p>\n

The parable of the ten pounds was occasioned because they that heard Him thought the Kingdom of God should immediately appear. He speaks of Himself in the parable as going to a far country to receive a Kingdom and to return. In the interval His servants are to be faithful with the entrusted pounds. Occupy till I come. The ten servants represent Christendom in the same way as the ten virgins. The one who had hidden the pound in the sweat cloth (soudarion) is called a wicked servant and represents a mere professing believer, an unsaved person. The citizens mentioned in the parable, who hated the nobleman are the Jews. (Luk 19:14.) The parable teaches definitely that when the Lord returns He will reward His faithful servants for their faithfulness. May it be an incentive for us to occupy till He comes.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

Chapter 27<\/p>\n

A Lost Sinner Sought And Saved<\/p>\n

It is always profitable for our souls to read about the conversion of a sinner by Gods omnipotent grace. It is especially profitable to read and study the stories of Gods converting grace given to us in the pages of holy scripture. We should read them often and study them with care, asking God the Holy Spirit to teach us the wonders of his grace. When we read about the conversion of the Samaritan woman in John 4, the conversion of Saul of Tarsus in Acts 9, and the conversion of Onesimus in the Book of Philemon, we find our hearts saying, That is what the Lord has done for me. Dont we?<\/p>\n

In Luk 19:1-10 we read the story of Zacchaeus conversion by the Lord Jesus. The key to understanding this story of Gods marvellous, free, saving grace is found in Luk 19:9-10. Our Saviour tells us that salvation came to Zacchaeus because he also is a son of Abraham. He was saved by omnipotent grace because the Lord Jesus came down here to seek and to save that which was lost. And our blessed Saviour never changes. What he did for Zacchaeus, he still does for sinners today.<\/p>\n

Context<\/p>\n

As we read this story, we should read it in its context. Look back to Luke 18. In Luk 19:18-25 we read about the rich young ruler, who refused to bow to Christ. As he walked away from the Master, we read in Luk 19:24-26 : And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needles eye, than for a rich man to enter into the kingdom of God. In Luk 19:26 the disciples asked, Who then can be saved? <\/p>\n

Then, our Saviour said in Luk 19:27, The things which are impossible with men are possible with God. Beginning right there, he proceeds to demonstrate the fact that he is that God with whom alone salvation is possible. He and he alone is able to save unto the uttermost all who come to God by him, for he is himself God the Son, God who came to seek and to save that which was lost. In Luk 19:30 he tells us that the salvation he brings is in the world to come life everlasting. In Luk 19:31-33 he tells us how this salvation, this life everlasting comes to our poor souls by his death upon the cursed tree as the sinners Substitute. In Luk 19:35-43, giving sight and salvation to the blind man as he approached Jericho, he shows us that the sure result of his finished work of redemption is the salvation of sinners by omnipotent grace.<\/p>\n

Solemn Words<\/p>\n

This chapter opens with some very solemn words given by God the Holy Spirit, words we must not pass over lightly. And Jesus entered and passed through Jericho. The Lord Jesus entered into Jericho, and passed through it. As he was approaching Jericho, he saved Bartimaeus (Mar 10:40-52) and the bind man we read about in chapter 18. As he was going out of Jericho, he saved two blind men sitting by the wayside (Mat 20:29-34). A short distance further out of Jericho, he saved Zacchaeus.<\/p>\n

But we read of no wonders of grace performed in Jericho. Rather, here we read, And Jesus entered and passed through Jericho. Back in the days of Joshua, hundreds of years before, the Lord Jesus found a precious jewel for his crown there in a harlot named Rahab (Joshua 2, 6; Heb 11:31). Indeed, he found many jewels for his crown there over the years (1Ki 16:34). But now he passes through Jericho. It appears that there were none within the walls of that great city he had come to save. Now he finds jewels for his crown among the poor, the blind, the publicans, and sinners, who were the castaways of Jericho.<\/p>\n

With these words in Luk 19:1, Luke seems to be saying to us, Never cease to adore and give thanks to God our Saviour for his sovereign, distinguishing grace! He who has mercy on whom he will have mercy, has not left us to ourselves! Let us rejoice and worship him (Psa 116:12-13; Psa 116:17).<\/p>\n

The spiritual lessons in this passage (Luk 19:1-10) are many. Let me direct your attention to just a few of them.<\/p>\n

Grace Omnipotent<\/p>\n

First, Zacchaeus conversion tells us that the grace of God that brings salvation is omnipotent and irresistible. None are too sinful, too base, too vile, or too far gone for Christ to save. His arm is not shortened that he cannot save. Oh, no! His mighty arm is omnipotent in the operations of his grace! None are beyond the reach of omnipotent mercy!<\/p>\n

Here is a notorious publican, one of the most well known of the despised tax-collectors dwelling near Jericho, transformed into a child of God. Here is a rich man made to pass through the needles eye into the kingdom of God. Here is a covetous man transformed instantaneously into a self-sacrificing philanthropist! Our all-glorious, ever-gracious Christ is able to save to the uttermost! Here is a Physician before whom none are incurable! Yes, all things are possible with God and Jesus Christ is God our Saviour! He still breaks the power of cancelled sin and sets the captive free. He still makes the lame to walk again and causes the blind to see!<\/p>\n

Hear him, ye deaf! His praise, ye dumb!<\/p>\n

Your loosened tongues employ!<\/p>\n

Ye blind behold your Saviour come;<\/p>\n

And leap ye lame for joy!<\/p>\n

Small Things<\/p>\n

The second thing I see in this story of Zacchaeus conversion is the fact that our great God uses even the smallest, most insignificant things to save his own elect. Great works often turn on small things. Let us despise none (Zec 4:10).<\/p>\n

And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature (Luk 19:2-3).<\/p>\n

It was curiosity, nothing but curiosity on his part that brought Zacchaeus to the place ordained of God from eternity to be the place where Christ would find him. His curiosity and that alone seems to have inspired him, a grown man, to scamper up a sycamore tree like a little boy (Luk 19:4). But <\/p>\n

God moves in a mysterious way<\/p>\n

His wonders to perform!<\/p>\n

Zacchaeus was curious; but Christ had come to be gracious. It was Christ who was secretly working to accomplish his purpose of grace toward Zacchaeus. His curiosity was but a part of our Lords secret work by which he would perform his gracious work. <\/p>\n

Sovereign Election<\/p>\n

Here is a third thing made clear in this passage. Salvation comes to chosen sinners because the purpose of God according to election is sure. As I told you before, Salvation came to Zacchaeus because Zacchaeus was a son of Abraham.<\/p>\n

He may or may not have been a Jew outwardly. We are not told. Many of the publicans were Jews. Others were Gentiles. But this publican was a child of promise (Gal 4:28), one of Christs, an heir of promise, because he was numbered among Abrahams spiritual seed (Gal 3:29). He was by nature a coarse, wicked man (Mat 18:17). Like you and me, he was a sinner by birth, a sinner by nature, a sinner by choice, and a sinner by practice. But he was distinguished from all others in the crowd that day by Gods distinguishing grace and called, because God had from the beginning chosen him to salvation.<\/p>\n

Prevenient Grace<\/p>\n

Fourth, we have before us in the conversion of Zacchaeus another display of Gods marvellous prevenient grace. Yes, Zacchaeus sought to see Jesus, who he was. He was curious to see the man about whom so much commotion was made. But Zacchaeus was not the one who caused the commotion or the curiosity it aroused. That was Christ himself. He sought to see Zacchaeus long before Zacchaeus thought about seeking to see him. Our Saviour purposefully directed his steps through Jericho, because the hour had come for him to call Zacchaeus. This was the day appointed from all eternity for salvation to come to Zacchaeus house! All the steps leading to that purposed end were marked out, over-ruled, and made to serve this one great end.<\/p>\n

Oh, how precious is the realization of Gods prevenient grace when it is revealed to us by his Spirit! That which the world cannot see, the Spirit taught soul sees as a huge volume read by his enlightened eyes, telling the story of Gods secret operations of grace just for him. The many wondrous works of Gods prevenient grace performed for us were those things that ultimately brought us to Christ and Christ to us. As Jude puts it, we were sanctified by God the Father, preserved in Jesus Christ, and called. Therefore, mercy, peace, and love have been multiplied to us all the days of our lives, though we knew nothing about it until we were called (Jud 1:1-2). Goodness and mercy have followed us all the days of our lives, chasing us to the appointed place of love, at the appointed time of love. And that same goodness and mercy will continue to follow us all the days of our lives, until goodness and mercy have chased us right into glory!<\/p>\n

Look back, O my soul, look back over the days of your life and see how preserving grace in Christ kept you until that same grace called you to Christ, and all this from the sanctification of God the Father in his eternal purpose concerning you (Eph 1:3-6; Rom 8:28-30; Rom 11:33-36).<\/p>\n

The sweet hounds of heaven, Goodness and Mercy, get Zacchaeus treed. Then the Son of God comes to the spot, beholds him who, though he went to see Christ, never once thought that Christ would see him. There the Lord calls to him, calls him by name, bids him come down, invites himself to his house, tells him that he must today abide with him at his house; and Zacchaeus finds his heart instantly disposed to come down from the tree, and to receive Christ joyfully. Why? Because it is written, Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple … Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth (Psa 65:4; Psa 110:3).<\/p>\n

When poor sinners, like this publican, feel a desire to see Christ, to hear his Word as he passes by, though they may be completely unaware of it, it may be that it is their Saviour working upon their minds creating the desire in them, predisposing them to hear his voice in the call of the gospel. Though they are, like Zacchaeus, of little stature, little in knowledge, little in the apprehension of their sins, and even little in desire for Christ, yet, neither the press of the world, the press of time, or the press of a multitude, can keep them from Christ, when the time of love has come.<\/p>\n

When, by some event of providence, a sinner is caused to be in the place where Christ comes in saving power, though he may have come with the most base motives imaginable, if the sinner is one of Gods elect and the time of love has come for him, he will then and there hear the Shepherds voice and follow him.<\/p>\n

Child of God, roll these things over in your heart day by day. Never lose sight of them. The Son of God had his eye upon you from eternity, just as he had his eye upon Zacchaeus. You were chosen by him in everlasting love (Eph 1:3-4). Your name was written in the Book of Life before the worlds were made (Rev 13:8; Luk 10:20). You were one of those sheep given to the Good Shepherd by the Father from old eternity (Joh 10:27-29). And it is written, The flocks shall pass again under the hands of him that telleth them, saith the Lord (Jer 33:13). He said, I will cause you to pass under the rod, and I will bring you into the bond of the covenant (Eze 20:37). And so it came to pass!<\/p>\n

Irresistible Grace<\/p>\n

Look at Luk 19:5-6. Zacchaeus was in this place at this time because the Lord planted that sycamore tree just outside Jericho for him and sent him up that tree, because he was coming there to save him. Because the Lord wanted his conversion to be, as it were, a public spectacle, he made Zacchaeus a little man and the limbs of the tree low enough for him to get hold of them. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house (Luk 19:5). <\/p>\n

And you know what, Zacchaeus did. And he made haste, and came down, and received him joyfully (Luk 19:6). He did so because Gods omnipotent, saving grace is irresistible. He who said, To day I must abide at thy house, must do so.<\/p>\n

If any sinner comes to Christ, and believes on the Lord Jesus Christ unto life everlasting, he does so because God has drawn him to Christ by the effectual power and irresistible grace of his Spirit. True faith is the result of, not the cause of, divine grace. Saving faith is created in a persons heart by the mighty, sovereign operations of God the Holy Spirit in omnipotent, saving grace (Eph 1:19; Col 2:12).<\/p>\n

This creation of faith in the heart, by which a person is drawn to Christ, is what we call effectual calling or irresistible grace. The effectual calling of the Holy Spirit is that sovereign, gracious, irresistible work and operation of God the Holy Spirit which changes a mans heart and will, causing him to come to Christ and be saved.<\/p>\n

Effectual calling is the tender influence, overpowering love, compelling grace, and irresistible power of God the Holy Ghost, which causes chosen, redeemed sinners to gladly and willingly receive Christ as Lord and Saviour. Those who by nature, if left to themselves, would not come to Christ, are made willing to come to him in effectual calling.<\/p>\n

A Mighty Change<\/p>\n

Read Luk 19:7-8, and you will see that grace wrought in a sinner makes a mighty change in the sinner who experiences it.<\/p>\n

And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zacchaeus 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.<\/p>\n

Without any word of command, without any threat of law, without any promise of reward, Zacchaeus did what the rich young ruler, who claimed to live by the law, could never do. He sold everything he had for the Pearl of Great Price, took up his cross, and followed the Saviour joyfully, with a willing heart, because he wanted to. What was the difference between the two men? Gods distinguishing grace! That is all. The Lord Jesus did something for Zacchaeus. The rich young ruler came to Jesus. But here we see Jesus coming to Zacchaeus. What a difference! And that is exactly how the Saviour explains the difference. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost (Luk 19:9-10).<\/p>\n

These 10 verses of holy scripture give us the inspired spiritual biography of every one of Christs redeemed ones. This is my testimony. And, if you know him, this is your testimony, too.<\/p>\n

Our blessed Saviour has from everlasting arranged every step for the accomplishment of his great purpose of grace for his own. When the hour is come for the calling of his chosen to the knowledge and enjoyment of himself and of all Gods boundless, free grace in him, he brings his own to the appointed place and meets them with omnipotent grace. Everything in providence is so ordered and disposed of by his prevenient grace that not one thing can fail.<\/p>\n

How refreshing! How blessed! During all the days and years of our rebellion, sin, and unbelief, the Saviours eye unceasingly watched over us. And when the love-calls of his Holy Spirit went forth, though, like Zacchaeus, we were lifted up with Pharisaical pride, self-righteousness, ambition, worldly pursuits, and the countless other vanities that had kept us from Christ, down we came at the call of grace! Gladly, we took the Saviour home to our house and to our heart, and received him joyfully. Why? Because the Son of man came at the time of love to seek and to save that which was lost!<\/p>\n

Do you know anything of the love-calls of our omnipotent Saviour? It is impossible not to know them, if you have ever heard them. The soul that hears the voice of the Son of God, though he never heard it before, knows the sweet sound of the Shepherds voice. When the Saviour speaks to a sinner dead in trespasses and sins, he speaks with a loud voice that cannot be ignored (Joh 11:43), a powerful voice that cannot be resisted (Joh 11:44; Psa 29:3-11), a still small voice none can hear except the one called (1Ki 19:9-14), a sweet, loving, winning voice to open the heart (Son 5:2), a personal voice that is known by the one called (Luk 19:5).<\/p>\n

Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n

Jericho: Jos 2:1, Jos 6:1-25, Jos 6:26, Jos 6:27, 1Ki 16:34, 2Ki 2:18-22 <\/p>\n

Reciprocal: Jos 18:21 – Jericho 2Ki 2:4 – Jericho<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

ONLY LUKE TELLS us about the conversion of Zacchaeus, which fits in so strikingly with the theme of his Gospel. The publican, though so despised by the leaders of his people, was a fit subject for the grace of the Lord, and he was marked by the faith which is ready to receive it. Zacchaeus had no physical or material needs; his was a case of spiritual need only. The people flung the epithet, sinner, at him. It was a true epithet, and Zacchaeus knew it, yet it provoked him into an attempt to accredit himself by recounting his benevolences and scrupulous honesty. Jesus however put his blessing on its proper basis by proclaiming him to be a son of Abraham-that is, a true child of faith-and Himself to be the One come to seek and save that which was lost. Zacchaeus was in himself a lost man, yet he was a believer, and so salvation reached him that day. On exactly the same basis has it reached every one of us since that day. <\/p>\n

The Lord had shown the Pharisees that the kingdom was already in their midst in His own Person; He had also again told His disciples about His impending death and resurrection. Yet they still cherished expectations as to the immediate appearing of the kingdom in glory. So the Lord added the parable, of verses Luk 19:11-27, as a further corrective to these thoughts of theirs. The time of the kingdom would come, when all His enemies would be destroyed; but first comes a period of His absence, when the faithfulness and diligence of His servants would be tested. To each servant the same sum is entrusted, so that the difference in the result sprang from their diligence and skill, or otherwise. According to their diligence they were rewarded in the day of the kingdom. The servant, who did nothing, only showed that he did not really know his Master. In result, he not only had no reward but he suffered loss. <\/p>\n

This is another reminder that grace calls us into a place of responsibility and service, and that our place in the kingdom will depend upon the diligence with which we have used that with which we have been entrusted. <\/p>\n

Having spoken the parable of the pounds, the Lord led His disciples on the ascent towards Jerusalem, and reaching Bethphage and Bethany He sent for the ass colt, on which He made His entry to the city, according to the prophecy of Zechariah. The colt was unbroken for no man had sat upon it, and consequently it was tied up under restraint. It was loosed from restraint, but only in order that He might sit upon it. Under His powerful hand it was perfectly restrained. A parable this, of how grace sets us free from the bondage of the law. <\/p>\n

Though the kingdom was not at this time to be established in glory, He did in this way most definitely present Himself to Jerusalem as its rightful and God-sent King. His disciples assisted in this, and as they approached the city they began to praise God and rejoice. We are told quite plainly in Joh 12:16 that at that time they did not really understand what they were doing, yet it is evident that the Spirit of God took possession of their lips and guided them in their words. They acclaimed Him as the King, and they spoke of peace in heaven, and glory in the highest. <\/p>\n

At the incarnation the angels had celebrated on earth peace, for the Man of Gods good pleasure had appeared, and they celebrated the whole result of His work. But now it was clear that death lay before Him and that His rejection would entail a period of anything but peace on earth. Nevertheless the first effect of His work on the cross would be to establish peace in the highest Court of all-in heaven-and to display glory in the highest, Himself going up there in triumph. This note of praise had to be struck at this juncture. God could have made the stones cry out, but instead He used the lips of the disciples, though they uttered the words without full intelligence of their meaning. <\/p>\n

Now comes a striking contrast. As they approached the city the disciples rejoiced and shouted blessings on the King. The King Himself wept over the city! In Joh 11:35, the word used indicates silent tears; here the word used indicates breaking forth in lamentation, visible and audible. The lament of Jehovah over Israel, as recorded in Psa 81:13, reappears here, only greatly accentuated as they approached the greatest of all their terrible sins. Jerusalem did not know the things that belonged to her peace, hence peace on earth was impossible at that time, and the Lord foresaw and predicted her violent destruction at the hands of the Romans, which came to pass forty years later. The Dayspring from on high had visited them, and they did not know the time of their visitation. <\/p>\n

As a consequence, everything in Jerusalem was in disorder. Entering the city, the Lord went straight to its very centre, and in the temple found evil enthroned. The house of Jehovah, intended to be an house of prayer for all nations, was just a den of thieves, so that any stranger, coming up there as a seeker after God, was swindled in the obtaining of the necessary sacrifices. Thereby he would be repelled from the true God instead of being attracted to Him. Thus in the hands of men the house of God had been wholly perverted from its proper use. Moreover the men who held authority in the house were potentially murderers, as verse Luk 19:47 shows: so it had become a stronghold of murderers as well as a den of thieves. Could anything be much worse than this? No wonder God swept it away by the Romans forty years later! <\/p>\n

Fuente: F. B. Hole’s Old and New Testaments Commentary<\/b><\/i><\/h4>\n

Where the Saviour and the Sinner Meet<\/p>\n

Luk 19:1-10<\/p>\n

INTRODUCTORY WORDS<\/p>\n

1. A sinner seeking to see the Saviour. The fame of Jesus had swept into all the regions about. Great crowds continually thronged Him. He was constantly teaching and preaching, healing and helping. Many thought that it would be He who would immediately rescue Israel from the curse of Roman tyranny. Others, stirred up by the rulers and leaders of the Jews, swarmed against Christ, to entangle Him in His talk that they might have whereof to accuse Him.<\/p>\n

We boldly declare that Zacchaeus was a sinner, seeking a Saviour. We believe that Christ’s treatment of him supports us in so doing. Let us now look at the other side of our story.<\/p>\n

2. A Saviour seeking to save a sinner. Once more let us watch the throng, and, particularly, watch the Lord as He approaches the man up the tree. Jesus knew all things. He knew that all men thought He would immediately set up His Kingdom; and yet He knew that He would not do so. He knew the ass was tied at another tree further on, awaiting His coming. He knew how soon the cries of the about to be uttered “Hosannahs,” would be changed into the louder cries of “Crucify Him!”<\/p>\n

The Saviour who was always alert as a seeker of those sinners who sigh and cry, lifted up His face and said; “Zacchaeus, make haste, and come down; for today I must abide at thy house.”<\/p>\n

Christ, without hesitation, said, “This day is salvation come to this house, forsomuch as he also is a soul of Abraham.”<\/p>\n

3. The far-flung prophecy of the salvation of Zacchaeus. When Christ said; “Forasmuch as he also is a son of Abraham,” He seemed to be saying, beforehand, the very words that soon after fell from His lips; “O Jerusalem, Jerusalem, * * how often would I * * but ye would not.” What we mean is this. When Christ said to Zacchaeus, “This day is salvation come to this house, forsomuch as he also is a son of Abraham”; and when He said these other words, that followed: “For the Son of Man is come to seek and to save that which was lost,” His mind and heart was leaping from the one man to the greater multitude-even to the whole nation of Israel. Thus in Zacchaeus’ redemption Christ gave prophecy of Israel’s future hope.<\/p>\n

I. THE THREE TREES (Luk 19:4)<\/p>\n

1. There is the man under the tree-the sinner. Our mind goes back to the garden of Eden, where Adam and Eve hid themselves from God under the trees of the garden. Our first parents, in this, are not at all unlike their descendants.<\/p>\n

The garden scene is the picture of God seeking the sinner, and the sinner hiding away from God. Alas! Alas! this is too often true in the life of the wicked. The Lord seems to be saying, “How oft would I, but ye would not.” All day long He is calling as He holds out His hands to a disobedient and a gainsaying people.<\/p>\n

2. There is the man up the tree-the seeker. Zacchaeus wanted to see Christ. God had evidently been working in his heart. We do not know what it was, but there must have been something which led this publican to seek his Lord.<\/p>\n

We trust that there are many today who will be looking for the Master. If there is one who is now seeking” Him, we can truly say, “Ye shall find Me, when ye shall search for Me with all your heart.”<\/p>\n

3. There is the man on the tree-the Saviour. Our mind now goes to the Lord Jesus Christ as He hangs upon the Cross, dying for us. We have read how He, Himself, once said, “And I, if I be lifted up * * will draw all men unto Me.”<\/p>\n

It was when the bitten Israelites turned their faces to the uplifted brazen serpent that they were healed. It is when we, who are sinners, turn our faces to the uplifted Christ, that we are healed. In Him we see a sacrifice sufficient for all, but efficient only to those who believe.<\/p>\n

II. MAY SINNERS SEEK THE SAVIOUR? (Luk 19:1-2)<\/p>\n

Let us look at Zacchaeus.<\/p>\n

1. He was a publican. The publicans were reckoned by the religionists of that day as chief among sinners. Nevertheless, one publican at least was saved. Zacchaeus found mercy. There was another publican, who would not so much as lift his eyes up to Heaven, but who, beating upon his breast, prayed, “God be merciful to me a sinner.” He also obtained mercy.<\/p>\n

God has said, “Though your sins be as scarlet, they shall be as white as snow.”<\/p>\n

2. He was a rich man. Even Christ said, “How hardly shall they that have riches enter into the Kingdom of God!” And yet, Zacchaeus, the rich man was saved. Zacchaeus, moreover, was rich through false dealings. He knew how to drive a close bargain. He could legally rob men. He pressed his way over the cry of the impoverished and the needy, and yet, he found mercy. With men it would have been impossible, but with God all things are possible.<\/p>\n

3. He was a small man. Of course a man’s height has nothing to do with his becoming saved.<\/p>\n

Zacchaeus was more than small physically. We take it that he was “small” in his dealings. He was mean and miserly, and yet, Zacchaeus was saved. Certainly if this chief of publicans and of sinners could be saved, all other sinners may safely seek the Saviour.<\/p>\n

III. HOW SINNERS MAY SEEK THE SAVIOUR (Luk 19:3-4)<\/p>\n

We would not suggest that the sinner seeks the Saviour before the Saviour seeks the sinner. God must have been working on the heart of Zacchaeus, or else he would not have sought as he sought.<\/p>\n

1. Zacchaeus surmounted obstacles. He was but a little man, and he couldn’t see because of the press of the crowd: therefore, Zacchaeus climbed a sycamore tree. Obstacles may hinder the halfhearted and discouraged the weak-willed, but they only give zest to those who are dead in earnest.<\/p>\n

2. Zacchaeus brooked no delay. We read that he ran before and climbed up into the tree. His opportunity to see Christ would not have tarried. The Lord was passing by and would soon be gone upon His way. Zacchaeus, therefore, redeemed the time; bought up his chance, and did it in a hurry.<\/p>\n

3. Zacchaeus was energetic. He climbed the tree. He was in earnest. Have you not read: “Ye shall find Me, when ye shall search for Me with all your heart”? The halfhearted never get anywhere. Gideon and his men were faint, yet pursuing.<\/p>\n

IV. HOW THE SAVIOUR RECEIVES THE SINNER (Luk 19:5)<\/p>\n

1. Christ came to where Zacchaeus was. Our verse says, “And when Jesus came to the place.” Is not this true today? Has Jesus not come down from Heaven seeking to save that which was lost? Does He not even stand at this moment at the sinner’s heart, asking for admission?<\/p>\n

The one who is searching for Christ could not go to Heaven to find Christ if he wanted to. Thank God, Christ came to him!<\/p>\n

2. Christ looked up and saw Zacchaeus. It is all right for the sinner to see the Saviour, and to see in Him the Man of Calvary, the Christ of the empty tomb, and the Lord at the Father’s throne. It is, however, just as true that Christ sees the sinner. He sees his need. He sees his desires. He looketh upon the heart.<\/p>\n

3. Christ invited Zacchaeus to come down. With what joy must Zacchaeus, the sinner, have heard the words of Christ, the Saviour, as He said, “Make haste, and come down.” The invitations of the Lord are many, and they are as sincere and urgent as they are true.<\/p>\n

V. HOW THE SINNER RECEIVED THE SAVIOUR (Luk 19:6)<\/p>\n

1. Zacchaeus made haste and came down. We would like, just now, to impress the obedience of faith. We do not think for one moment that Zacchaeus was saved merely by obedience. We believe that back of his prompt action and his readiness to obey, there lay an unmovable faith in the Lord Jesus Christ. Salvation is by faith, and not of works; and yet, the faith that saves is a working faith, or a faith that works. The lame, the halt, the blind, the leper, the demoniac; all believed, all were saved by faith; and yet, in no instance was their faith a dead faith. It was a living, moving, responsive, acting faith.<\/p>\n

2. Zacchaeus received Christ joyfully. There are some who have forgotten that with joy we should drink of the waters of salvation. A sinner may weep and mourn over his sin; but, why should he weep when by faith he sees his sins nailed to the Tree, and knows that salvation is his by accepting the Saviour?<\/p>\n

We read that on the Day of Pentecost, “they that gladly received his word were baptized.” Why not be glad about it? We fear that the one who professes salvation without a thrill of joy, or a sense of peace, has not really comprehended the scope of his redemption.<\/p>\n

VI. WHAT CHRIST DID FOR ZACCHAEUS (Luk 19:5, l.c., 9)<\/p>\n

1. Christ saved him. He said, “This day is salvation come to this house.” During the past years of his life Zacchaeus had obtained many financial laurels through much labor and strain: on this day he obtained something worth more than all that he had ever secured through years of toil. In one moment he received salvation, the gift of God. That salvation made him an heir of God, and an inheritor of a city whose streets are of gold; whose walls are of every precious stone; and whose gates are each a several pearl.<\/p>\n

2. Christ went to his house. How significant are the words, “I must abide at thy house”!<\/p>\n

This is true in the life of every believer. When we are saved the Lord, through the Holy Spirit, takes up His abode with us. Christ not only comes in, but He conies in to abide. We may grieve the Lord; we may cause Him to hide His face for a moment; but He will never leave us, nor forsake us.<\/p>\n

Not only will Christ abide in our heart, but He will gladly dwell with us in our home. The Lord said, “This day is salvation come to this house.”<\/p>\n

VII. WHAT ZACCHAEUS DID FOR CHRIST (Luk 19:8)<\/p>\n

There are two outstanding things which this verse suggests.<\/p>\n

1. Zacchaeus called Jesus, Lord. There is a Scripture which says: “No man can say that Jesus is the Lord, but by the Holy Ghost.” With Zacchaeus the word “Lord” was not used in a perfunctory way. Zacchaeus truly recognized Christ’s Lordship, His authority, and His power.<\/p>\n

The only real position of any Christian is that of worshipful obedience to a sovereign Lord. There may be many who seek to say, Lord, Lord, but who never do the things which He commands them. What we all need to do is to bend the head and take His yoke upon us.<\/p>\n

2. Zacchaeus proved his sincerity by his deeds. He said, “The half of my goods I give to the poor; and if I have tak-en any thing from any man by false accusation, I restore him fourfold.”<\/p>\n

A large profession of faith and of fidelity to Christ is worthless unless it is followed by faithful living. The new life of the believer should manifest itself, first of all, in loyalty to God, and secondly, in loyalty to his fellow man.<\/p>\n

The New Testament as well as the Old proclaims that grace teaches us how to live.<\/p>\n

AN ILLUSTRATION<\/p>\n

“Once, a young soldier from Glasgow, Scotland, who was a Christian, was talking to a comrade about accepting Christ as his Saviour. In their ears was the muffled sound of a funeral march being played as a comrade was being carried to his last resting place. The young Highlander, listening to the sounds of the funeral march and to the voice of his friend pleading with him to come to Christ, was greatly impressed. He said, ‘Jack, I will not be a Christian now, but I promise I will become one when I leave the army.’ He had only nine months longer to serve in the army. What a fateful decision he had made! Next week, there came orders for his regiment to embark to Egypt for duty. The two friends were in march side by side, going across the sands of the desert toward the Arab encampment-the one with Christ in his heart, the other putting off salvation until his service was over-when suddenly there came an attack from the Arabs and bullets poured in on all sides from the rifles of the enemy. After the attack, there, dead and cold, lay the body of the man who had put off accepting Christ until he should leave the service.<\/p>\n

“There are many who know that they are sinners, who know that they need a Saviour, and who know that they should accept Christ as their Saviour. They think that some day they will accept Christ, but each day they put the deed off. What a dangerous thing it is to do! Why not accept Christ now? ‘Behold, now is the accepted time; behold, now is the day of salvation.'”<\/p>\n

Fuente: Neighbour’s Wells of Living Water<\/b><\/i><\/h4>\n

1<\/p>\n

A traveler would come to Jericho soon after crossing the Jordan from the east side; it was not far from Jerusalem (verse 11)_. Jesus passed through the city on his way to the capital where he was soon to close his earthly career.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

THESE verses describe the conversion of a soul. Like the stories of Nicodemus, and the Samaritan woman, the story of Zacchus should be frequently studied by Christians. The Lord Jesus never changes. What He did for the man before us, He is able and willing to do for any one of ourselves.<\/p>\n

We learn, firstly, from these verses, that no one is too bad to be saved, or beyond the power of Christ’s grace. We are told of a wealthy publican becoming a disciple of Christ. A more unlikely event we cannot well imagine! We see the “camel passing through the eye of a needle,” and the “rich man entering the kingdom of God.” We behold a plain proof that “all things are possible with God.” We see a covetous tax-gatherer transformed into a liberal Christian!<\/p>\n

The door of hope which the Gospel reveals to sinners, is very wide open. Let us leave it open as we find it. Let us not attempt in narrow-minded ignorance, to shut it. We should never be afraid to maintain that Christ is “able to save to the uttermost,” and that the vilest of sinners may be freely forgiven if they will only come to Him. We should offer the Gospel boldly to the worst and wickedest, and say, “There is hope. Only repent and believe. Though your sins be as scarlet they shall be as white as snow; though they be red like crimson they shall be as wool.” (Isa 1:18.) Such doctrine may seem to worldly people foolishness and licentiousness. But such doctrine is the Gospel of Him who saved Zacchus at Jericho. Hospitals discharge many cases as incurable. But there are no incurable cases under the Gospel. Any sinner may be healed, if he will only come to Christ.<\/p>\n

We learn, secondly, from these verses, how little and insignificant are the things on which a soul’s salvation often turns. We are told that Zacchus “sought to see who Jesus was; and could not, because he was little of stature.” Curiosity, and nothing but curiosity, appears to have been the motive of his mind. That curiosity once roused, Zacchus was determined to gratify it. Rather than not see Jesus he ran on before along the road, and “climbed up into a tree.” Upon that little action, so far as man’s eyes can see, there hinged the salvation of his soul. Our Lord stopped under the tree, and said “Come down, I must abide at thy house.” From that very moment Zacchus was an altered man. That very night he lay down a Christian.<\/p>\n

We must never “despise the day of small things.” (Zec 4:10.) We must never reckon anything little that concerns the soul. The ways by which the Holy Ghost leads men and women to Christ are wonderful and mysterious. He is often beginning in a heart a work which shall stand to eternity, when a looker-on observes nothing remarkable.<\/p>\n

In every work there must be a beginning, and in spiritual work that beginning is often very small. Do we see a careless brother beginning to use means of grace, which in time past he neglected? Do we see him coming to Church and listening to the Gospel after a long course of Sabbath-breaking? When we see such things let us remember Zacchus and be hopeful. Let us not look coldly on him because his motives are at present very poor and questionable. Let us believe that it is far better to hear the Gospel out of mere curiosity, than not to hear it at all. Our brother is with Zacchus in the tree! For anything we know he may go further. Who can tell but that he may one day receive Christ joyfully?<\/p>\n

We learn, thirdly, from these verses, Christ’s free compassion towards sinners, and Christ’s power to change hearts. A more striking instance than that before us it is impossible to conceive. Unasked, our Lord stops and speaks to Zacchus. Unasked, He offers Himself to be a guest in the house of a sinner. Unasked, He sends into the heart of a publican the renewing grace of the Spirit, and puts him that very day among the children of God. (Jer 3:19.)<\/p>\n

It is impossible, with such a passage as this before us, to exalt too highly the grace of our Lord Jesus Christ. We cannot maintain too strongly that there is in Him an infinite readiness to receive, and an infinite ability to save sinners. Above all, we cannot hold too firmly that salvation is not of works, but of grace. If ever there was a soul sought and saved, without having done anything to deserve it, that soul was the soul of Zacchus. <\/p>\n

Let us grasp these doctrines firmly and never let them go. Their price is above rubies. Grace, free grace, is the only thought which gives men rest in a dying hour.-Let us proclaim these doctrines confidently to every one to whom we speak about spiritual things. Let us bid them come to Jesus Christ, just as they are, and not wait in the vain hope that they can make themselves fit and worthy to come. Not least, let us tell them that Jesus Christ waits for them, and would come and dwell in their poor sinful hearts, if they would only receive Him. “Behold,” He says, “I stand at the door and knock; if any man hear my voice and open the door, I will come in to him and sup with him and he with me.” (Rev 3:20.)<\/p>\n

We learn, lastly, from these verses, that converted sinners will always give evidence of their conversion. We are told that Zacchus “stood, and said unto the Lord, the half of my goods I give unto the poor; and if I have taken anything from any man by false accusation, I restore him fourfold.” There was reality in that speech. There was unmistakable proof that Zacchus was a new creature. When a wealthy Christian begins to distribute his riches, and an extortioner begins to make restitution, we may well believe that old things have passed away, and all things become new. (2Co 5:17.)-There was decision in that speech. “I give,” says Zacchus,-“I restore.” He does not speak of future intentions. He does not say, “I will,” but “I do.” Freely pardoned, and raised from death to life, Zacchus felt that he could not begin too soon to show whose he was and whom he served.<\/p>\n

He that desires to give proof that he is a believer, should walk in the steps of Zacchus. Like him, let him thoroughly renounce the sins which have formerly most easily beset him. Like him, let him follow the Christian graces which he has formerly most habitually neglected. In any case a believer should so live that all may know that he is a believer. Faith that does not purify the heart and life, is not faith at all. Grace that cannot be seen, like light, and tasted, like salt, is not grace, but hypocrisy. The man who professes to know Christ and trust Him, while he cleaves to sin and the world, is going down to hell with a lie in his right hand. The heart that has really tasted the grace of Christ, will instinctively hate sin.<\/p>\n

Let us turn from the whole passage with the last verse ringing in our ears,-“The Son of man came to seek and save that which is lost.” It is as a Savior, more than as a Judge, that Christ desires to be known. Let us see that we know Him as such. Let us take heed that our souls are saved. Once saved and converted, we shall say, “What shall I render to the LORD for all His benefits?” (Psa 116:12.) Once saved, we shall not complain that self-denial, like that of Zacchus, is a grievous requirement.<\/p>\n

==================<\/p>\n

Notes- <\/p>\n

v1.-[Entered and passed through.] It is probable that our version does not exactly give the sense of the Greek here. It would be more literally rendered, “was passing through.”<\/p>\n

v2.-[And behold.] It is worthy of remark that this expression is frequently found in the New Testament, when something wonderful is about to be narrated. Thus it indicates that the conversion of Zacchus was a peculiarly marvellous thing.<\/p>\n

The connection between the story of Zacchus and the preceding chapter, ought not to be overlooked. The difficulty of a rich man’s salvation had been strongly set forth there. The Holy Ghost now proceeds to show us, by the example of Zacchus, that nothing is impossible with God.<\/p>\n

Whether Zacchus was by birth a Jew or a Gentile, is a point upon which commentators are not agreed. Cyprian, Tertullian, Chrysostom, Ambrose, Bede, and Maldonatus, think that he was a Gentile.-The more common and probable opinion is that he was a Jew. The publicans were generally Jews. Moreover, his name seems a Hebrew name. Doddridge thinks it was Zaccai.<\/p>\n

v3.-[He sought to see Jesus.] Pellican considers that Zacchus was under the influence of grace already, and compares him to old Simeon in the temple, rejoicing in the sight of the infant Jesus! This seems to me a very improbable opinion. I hold with Poole, Burkitt, and Scott, that Zacchus only sought to see Jesus out of mere curiosity, although no doubt his curiosity was overruled by God to his conversion.<\/p>\n

v4.-[Climbed up into a sycamore tree.] The ridicule that such an action would entail on Zacchus, ought to be remembered. A wealthy publican climbing up into a tree, after running along a road, in order to see a religious teacher, would doubtless call forth mockery from all who saw him! Yet the circumstance, trifling as it seems, throws light on the character of Zacchus. He was one who cared not for man’s opinion. If he took up a thing he went through with it. If he wanted to see Christ, he would not be prevented by difficulties.<\/p>\n

v5.-[To-day I must abide at thy house.] Let it be noted, that this is the only case in the Gospels, in which we find our Lord offering Himself uninvited to be a man’s guest. In this point of view the expression is a very precious one. Christ sometimes comes to those who seek Him not. (Isa 65:1.)<\/p>\n

Our Lord’s perfect knowledge is clearly shown in this case. He knew not only the name of the man in the sycamore tree, but the state of his heart. (See Joh 1:48.)<\/p>\n

v6.-[Came down and received Him.] It is precisely at this point that the conversion of Zacchus seems to have taken place. The unexpected condescension of such a famous teacher of religion in offering to be a publican’s guest, was made the means by which the Spirit changed his heart. Nothing is so frequently found to turn the hearts of great sinners, as the unexpected and undeserved tidings, that Christ loves them and cares for their souls. These tidings have often broken and melted hearts of stone.<\/p>\n

v7.-[All murmured.] The “all” here mentioned must doubtless be the Pharisees, and the Pharisaical portion of the crowd which followed our Lord. It cannot of course mean His disciples.<\/p>\n

[Murmured.] The Greek word used here is only found in one other place. (Luk 15:2.) It is there used in precisely the same connection, to describe the feeling shown by self-righteous Pharisees, on seeing sinners received by Christ.<\/p>\n

[A man that is a sinner.] This expression goes far to indicate that Zacchus was not a Gentile but a Jew. If he had been a Gentile, that circumstance would surely have been cast in our Lord’s teeth, as well as the fact that he was “a sinner.”<\/p>\n

v8.-[And Zacchus stood.] Some have thought that our Lord tarried a day or two at the house of Zacchus, and that the speech here recorded was made at the end of His stay. There seems, however, no sufficient reason for supposing that this idea is correct. It is far more probable that our Lord accepted the hospitality of Zacchus for a meal, and then passed on His journey.<\/p>\n

[My goods.] We must, in reason, assume that Zacchus first made restitution to those he had robbed, and afterwards gave half of what was justly and honestly his own to the poor. Otherwise he would have given away what was not his.<\/p>\n

[I give to the poor.] The contrast between the readiness of Zacchus to distribute to the poor, and the unwillingness of the rich ruler described in the last chapter, ought not to be overlooked. Our Lord had required of the ruler nothing but what grace can enable a man to do.<\/p>\n

The use of the present tense in the speech of Zacchus ought to be noted. He says, “I give,” and “I restore.” There was no deferring and putting off in his conduct.<\/p>\n

Ford on this verse quotes a fine passage from Basil, exposing the meanness of those who are only liberal to the poor in their wills, and give away their money in charity when they can no longer keep or enjoy it. Zacchus gave away during his own lifetime.<\/p>\n

[Taken by false accusation.] The word so translated is very peculiar. It is only found in one other place in the New Testament. (Luk 3:14.) It is there applied to the soldiers, and is rendered, “accuse falsely.”<\/p>\n

The Greek word from which it is formed is the origin of our English word “sycophant.” It is said to have been originally applied at Athens, to persons who informed against those who illegally exported figs. Afterwards the word seems to have been applied to every one who wronged another by false, or frivolous, or vexatious information, and finally, to any extortion under pretence of law.<\/p>\n

[I restore fourfold.] This expression deserves notice. It shows how thorough and complete was Zacchus’ repentance for his past life. It was restitution far exceeding what the law of Moses required.<\/p>\n

Burgon remarks, “Zacchus imposed upon himself the severest measure enjoined by the law concerning any one convcted of theft. ‘It is written, he shall restore four sheep for a sheep.’ (Exo 22:1;) but even this was exacted only of him who had made away with the property he had stolen. ‘If the theft be found in his hand alive, he was only to restore double.’ (Exo 22:4.) But with respect to him who confessed his crime it is only said, ‘he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.’ (Num 5:7.) Zacchus therefore judged himself most severely.”-Let us do likewise, when we repent.<\/p>\n

v8.-[Salvation come to this house.] Some commentators maintain from this expression that Zacchus’ family were all converted together with himself. Such an interpretation appears needless and groundless. The simplest idea is, that salvation comes to a “house” when the head and master of it is saved.<\/p>\n

[He is a son of Abraham.] This expression was probably used with a reference to the sneers of Pharisees against publicans and sinners, as being unworthy of eternal life. Our Lord declares that however much the self-righteous Pharisees might despise Zacchus, he was a genuine son of Abraham, if any one was. He was one by natural descent. But better than that, he was a son of Abraham in a way the Pharisees were not. He walked in the steps of Abraham’s faith and works, which they did not do. He was one in heart with Abraham as well as in blood.<\/p>\n

v10.-[The Son of man is come, &c.] This sentence seems to be a general reply to the uncharitable remarks of those who had wondered at Jesus, for going to be “guest with a man that was a sinner.”<\/p>\n

Our Lord declares that such persons had only displayed their ignorance of the great purpose for which He came into the world. He had come into the world to save sinners. He was not ashamed to visit such people as Zacchus, and to receive them into the number of His disciples. In short, he had come “to seek and save that which was lost.”<\/p>\n

There is a close resemblance between our Lord’s argument in this place, and that which we find Him using in the 15th chapter of Luke, where the Scribes and Pharisees accused Him of “receiving sinners, and eating with them.”<\/p>\n

Fuente: Ryle’s Expository Thoughts on the Gospels<\/b><\/i><\/h4>\n

Luk 19:1. And Jesus. The E. V. supplies Jesus.<\/p>\n

Was passing through Jericho. He had not yet passed entirely through, when He met Zaccheus. Hence it is not necessary to suppose that the house of Zaccheus was outside the city, on the way to Jerusalem. On Jericho, see Mat 20:29.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

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, <\/p>\n

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.<\/p>\n

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!<\/p>\n

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.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Luk 19:1-2. Jesus entered and passed through Jericho Namely, after performing the miracle recorded at the close of the preceding chapter. He was now on his way from the other side Jordan to Bethany, near Jerusalem, to which place he hastened, with a view to be there eight or ten days before the passover, intending to preach and work miracles in the most public manner, under the eye of all the people, and of the grandees, of whose resentment he was no longer afraid, because his ministry had continued the appointed time, and he was determined to die at this passover. There was a certain man named Zaccheus, chief among the publicans One of the principal tax-gatherers, or head-collector, or perhaps what we would term the commissioner of the customs. And he was rich Having heaped up abundance of wealth by his gainful employment.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

8. Jesus at the House of Zaccheus: Luk 19:1-10.<\/p>\n

Vers. 1-10. In Matthew and Mark, the account of Jesus’ entry into Jerusalem immediately follows that of the healing of Bartimeus. There is a blank left by them, for Jesus stayed at Bethany, and there passed at least one night (Joh 12:1 et seq.). This blank, according to Luke, is still more considerable. For before arriving at Bethany, Jesus stopped at Jericho, and there passed the night (Luk 19:5). Luke’s source is original, and independent of the other two Syn. It was Aramaic, as is proved by the heaping up of , the paratactic form, as well as the expression , Luk 19:1-2. Comp. Luk 1:61.<\/p>\n

The name Zaccheus, from , to be pure, proves the Jewish origin of the man.<\/p>\n

There must have been at Jericho one of the principal custom-houses, both on account of the exportation of the balm which grew in that oasis, and which was sold in all countries of the world, and on account of the considerable traffic which took place on this road, by which lay the route from Peraea to Judaea and Egypt. Zaccheus was at the head of the office. The person of Jesus attracted his peculiar interest, no doubt because he had heard tell of the benevolence shown by this Prophet to people of his class. Most certainly (Luk 19:3) does not signify: which of the members of the company He was (Bleek), but: what was His appearance. After having accompanied the crowd for a little, without gaining his end, he outruns it. <\/p>\n

The sycamore is a tree with low horizontal branches, and consequently of easy assent. , for: (Luk 19:19). Was the attention of Jesus called to his presence in the tree by the looks which the people directed toward him? Did He, at the same time, hear His name pronounced in the crowd? In this case, it is unnecessary to regard the address of Jesus as the effect of supernatural knowledge. There is something of pleasantness, and even of sprightliness, in the form: Make haste and come down; for to-day I must abide at thy house. The word must indicates that Jesus has recognised in him, on account of this eager desire which he has to see him, the host whom His Father has chosen for Him at Jericho. Here there is a lost sheep to be found. It is the same unwearied conviction of His mission as in meeting with the Samaritan woman. What absolute consecration to the divine work! And what sovereign independence of human opinion! In the multitude, which is yet swayed by pharisaic prejudices, there is general discontent. There is nothing to show that the disciples are also included under the words: They all murmured. The expression , but Zaccheus standing (before the Lord, Luk 19:8), immediately connects the following words of the publican with those popular murmurs. denotes a firm and dignified attitude, such as suits a man whose honour is attacked. He whom Thou hast thought good to choose as Thy host, is not, as is alleged, a being unworthy of Thy choice. Did Zaccheus pronounce the words of Luk 19:8 at the time when Jesus had just come under his roof? This is what we should be led to suppose at the first glance by the words: but he stood; nevertheless, this movement on the part of Zaccheus would appear a little hasty, and the answer of Jesus: Salvation is come (Luk 19:9), proves that He had already sojourned for a time with His host. Was it, then, at the moment when Jesus was resuming His journey (Schleiermacher, Olshausen)? Luk 19:11; Luk 19:28 may support this supposition. But the word to-day (Luk 19:9), which recalls the to-day of Luk 19:5, places this dialogue on the very day of His arrival. The most suitable time appears to be that of the evening meal, while Jesus converses peacefully with His host and the numerous guests. Unless the terms of Luk 19:11; Luk 19:28 are immoderately pressed, they are not opposed to this view. <\/p>\n

Most modern interpreters take the words of Zaccheus as a vow inspired by his gratitude for the grace which he has just experienced. , behold, is taken to indicate a sudden resolution: Take note of this resolution: From this moment I give…, and I pledge myself to restore… But if the pres. I give may certainly apply to a gift which Zaccheus makes at the instant once for all, the pres. I restore fourfold seems rather to designate a rule of conduct already admitted and long practised by him. It is unnatural to apply it to a measure which would relate only to some special cases of injustice to be repaired in the future. , behold, is in keeping with the unexpected revelation, so far as the public are concerned, in this rule of Zaccheus, till then unknown by all, and which he now reveals, only to show the injustice of those murmurs with which the course of Jesus is met. Thou hast not brought contempt on Thyself by accepting me as Thy host, publican though I am; and it is no ill-gotten gain with which I entertain Thee. In this sense, the , but he stood, is fully intelligible. By the half of his goods, Zaccheus, of course, understands the half of his yearly income. In the case of a wrong done to a neighbour, the law exacted, when restitution was voluntary, a fifth over and above the sum taken away (Num 5:6-7). Zaccheus went vastly further. Perhaps the restitution which he imposed on himself was that forcibly exacted from the detected thief. In a profession like his, it was easy to commit involuntary injustices. Besides, Zaccheus had under his authority many employs for whom he could not answer. <\/p>\n

Jesus accepts this apology of Zaccheus, which indeed has its worth in reply to the murmurs of the crowd; and without allowing the least meritorious value to those restitutions and those extraordinary almsgivings, He declares that Zaccheus is the object of divine grace as much as those can be who accuse him. His entrance into his house has brought salvation thither. Notwithstanding the words, Jesus said unto him…, the words following are addressed not to Zaccheus, but to the entire assembly. The , unto him, therefore signifies: with His eyes turned upon him as the subject of His answer; comp. Luk 7:44. Jesus is the living salvation. Received as He was into the house, He brought into it by His very presence this heavenly blessing. , agreeably to the fact that (for so much as), indicates the reason why Jesus can assert that Zaccheus is saved this day. But is this reason the fact that Zaccheus is a descendant of Abraham according to the flesh, and has preserved this characteristic as much as any other Jew, notwithstanding his Rabbinical excommunication? No; Jesus could not make the possibility of salvation dependent on the naked characteristic of being a member of the Israelitish nation. This idea would be in contradiction to His whole teaching, and to the very saying which concludes this verse. The term, son of Abraham, must therefore be taken in its spiritual sense: Zaccheus is restored to this character which he had lost by his excommunication. He possesses it in a still higher sense than that in which he had lost it.<\/p>\n

Ver. 10. Lost, so far as a son of Abraham according to the flesh; but found (he, the same one, ), as a son of Abraham according to the spirit. Thus the maxim of Luk 19:10 readily connects itself with Luk 19:9. <\/p>\n

According to Hilgenfeld (p. 206), this piece is not in the least Pauline; it belongs to the ancient Ebionite source. According to Holtzmann, on the contrary (p. 234), it is entirely Luke’s. It may be seen how critics agree with one another on questions of this sort! As concerns ourselves, we have established an Aramaic source. On the other hand, we are at one with Holtzmann in acknowledging the traces of Luke’s style (, Luk 19:9; , Luk 19:3; , Luk 19:4; , Luk 19:7). Hence we conclude that Luke himself translated into Greek this account, which is taken from an Aramaic document. <\/p>\n

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n

CIII. <\/p>\n

ZACCHUS. PARABLE OF THE POUNDS. <\/p>\n

JOURNEY TO JERUSALEM. <\/p>\n

(Jericho.) <\/p>\n

cLUKE XIX. 1-28. <\/p>\n

c1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See Exo 22:1-4, Num 5:7. The proposition of Zacchus to restore fourfold suggests that the bulk of his wealth had not been gained in dishonest ways, for if so he would not have been able to make such a restitution.] 9 And Jesus said unto him, To-day is salvation come to this house, forasmuch 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. [The visit of Jesus had converted Zacchus and brought salvation to his house. Though as yet Jesus was sent only to the lost sheep of the house of Israel ( Mat 15:24), and was not proclaiming [563] salvation to the Gentiles, yet he could consistently receive Zacchus, for, though an outcast publican, he had not so forfeited his sonship in Abraham as to bar him from this right. He was one of the “lost sheep,” the very class to which Jesus was sent.] 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear. [The opening words show that the parable which follows was spoken in the house of Zacchus. So far as the record shows, this was the first time in his ministry that Jesus ever approached Jerusalem with a crowd. By thus approaching Jerusalem with a multitude it seemed to the people that Jesus was consenting to be crowned. And they were filled with those dreams and expectations which a few days later resulted in the triumphal entry. All things pointed to a crisis, and the people were eagerly looking for honors and rewards under the new ruler. Jesus corrected these false views by a parable which showed that there must be patient waiting and faithful work before there could be any season of reward.] 12 A certain nobleman went into a far country, to receive for himself a kingdom, and to return. [Those present were looking for the crowning of Jesus at Jerusalem, but he was to ascend into that far country called heaven and was there to receive the kingdom of the earth ( Act 2:32, Act 2:33, Mat 28:18), and his return in earthly majesty is yet to take place– 1Co 11:26. 13 And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye herewith till I come. [To each of the servants he gave a crown, which was equal to about seventeen dollars of our money. It was a paltry sum for a nobleman and suggests a state of poverty and humiliation such as would give small incentive to any to remain faithful to his service.] 14 But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us. [In addition to the servants, this nobleman had citizens, or subjects who owed him respect and reverence pending the confirmation of his kingdom, and [564] homage and obedience after that confirmation. But their hatred of him led them to oppose his confirmation, saying, “We will not,” etc. These citizens represented the Jews, and Theophylact well observes how near the Jews came to repeating these very words of rejection when they said to Pilate, “We have no king but Csar . . . Write not, The King of the Jews.”] 15 And it came to pass, when he was come back again, having received the kingdom, that he commanded these servants, unto whom he had given the money, to be called to him, that he might know what they had gained by trading. 16 And the first came before him, saying, Lord, thy pound hath made ten pounds more. [Thus Jesus shall call us to account for our stewardship ( 2Co 5:10), and some, despite the long absence of their Lord, and the rebellion of the citizens, will be found to have been faithful. As to this servant’s answer Grotius says (comparing it with 1Co 15:10), “He modestly attributes this to his lord’s money, and not to his own work.”] 17 And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. [Thus by small faithfulness we are proved worthy of great trust ( 2Co 4:17). We should note that while the bounty is royal, yet it is proportionate. It suggests the difference in estate between the nobleman who departed and the king who returned.] 18 And the second came, saying, Thy pound, Lord, hath gained five pounds. 19 And he said unto him also, Be thou also over five cities. [The faithful servants are promoted to be rulers ( 2Ti 2:1, 2Ti 2:2). The nobleman, having been of low estate himself, could sympathize with his servants and delight in promoting them– Phi 2:7.] 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin [Having no banks in which to store money, such as we have, the men of Palestine usually concealed it. At the present time the people of that land are accustomed to bury their money in the ground within their houses]: 21 for I feared thee, because thou art an austere man: thou takest up that which [565] thou layedst not down, and reapest that which thou didst not sow. [He impudently criticizes his lord, saying that he was one hard to please and one who expected others to do all the work and let him reap all the gain. The injustice of his criticism had just been exposed beforehand by the king’s treatment of the two preceding servants. This servant represents those who make the labors and difficulties of the Christian life an excuse for doing nothing.] 22 He saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up that which I laid not down, and reaping that which I did not sow; 23 then wherefore gavest thou not my money into the bank, and I at my coming should have required it with interest? [The king patiently grants for argument’s sake all that is urged, but shows that even so, the conduct of this servant could not be justified. Thus no argument can justify the sinner who contends against God. The word here translated “bank” means the table of the money-changer and is so translated at Mat 21:12, Mar 11:15, Joh 2:15. It would appear from this passage that the money-changers were willing to borrow and pay some rate of interest. The bank, therefore, was not a thing incorporated and watched by the government, but merely an individual with whom money might be secure or not, according to his personal honesty. Our present banking system has been the slow growth of many centuries. The lesson taught is that we should work with others if we have not self-confidence enough to work alone.] 24 And he said unto them that stood by, Take from him the pound, and give it unto him that hath ten pounds. 25 And they said unto him, Lord, he hath ten pounds. 26 I say unto you, that unto every one which hath shall be given; but from him that hath not, even that which he hath shall be taken away from him. [See p. 331. The meaning here is that every one who makes use of what he has shall increase his powers, a rule which applies to all the affairs of life.] 27 But these mine enemies, that would not that I should reign over them [566] bring hither, and slay them before me. [A reference in the first instance to the Jews who were citizens of Christ’s kingdom and who were justly destroyed for rejecting him when he ascended his throne. A reference in the second instance to all the inhabitants of the globe who are all in his kingdom and who shall be destroyed at his coming if they have rejected him. It is a fearful thing to contemplate the destruction of sinners, but it is more fearful to think of sin, rebellion and uncleanness being tolerated forever.] 28 And when he had thus spoken, he went on before, going up to Jerusalem. [The crowd had paused, waiting for Jesus, and he now leads on toward Jerusalem.] [567]<\/p>\n

[FFG 562-567]<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

Luke Chapter 19<\/p>\n

The history of His last approach to Jerusalem and intercourse with it now commences (Luk 19:35). Here then He presents Himself anew as the Son of David, and for the last time; laying on the conscience of the nation His pretensions to that title, while displaying the consequences of His rejection. Near Jericho, [39] the place of malediction, He gives sight to a blind man who believes in His title of Son of David. So indeed those who possessed that faith did receive their sight to follow Him, and they saw yet greater things than these. In Jericho (chap. 19) He sets forth grace, in spite of the pharisaic spirit. Nevertheless it is as a son of Abraham that He points out Zacchaeus, who-in a false position indeed as such-had a tender conscience and a generous heart [40] by grace. His position did not, in the eyes of Jesus, take from him the character of son of Abraham (if it had that effect, who could have been blessed?) and did not bar the way to that salvation which was come to save the lost. It entered with Jesus into the house of this son of Abraham. He brought salvation, whoever might be heir to it. <\/p>\n

Nevertheless He does not conceal from them His departure, and the character which the kingdom would assume, owing to His absence. As for them, Jerusalem, and the expectation of the coming kingdom, filled their minds. The Lord therefore explains to them what would take place. He goes away to receive a kingdom and to return. Meanwhile He commits some of His goods (the gifts of the Spirit) to His servants to trade with during His absence. The difference between this parable and that in the Gospel by Matthew is this: Matthewpresents the sovereignty and the wisdom of the giver, who varies His gifts according to the aptitude of His servants; in Luke it is more particularly the responsibility of the servants, who each receive the same sum, and the one gains by it, in his masters interest, more than the other. Accordingly it is not said, as in Matthew, Enter into the joy of your Lord, the same thing to all, and the more excellent thing; but to the one it is authority over ten cities that is given; to the other, over five (that is to say, a share in the kingdom according to their labour). The servant does not lose that which he has gained, although it was for his master. He enjoys it. Not so with the servant who made no use of his talent; that which had been committed to him is given to the one who had gained ten. <\/p>\n

That which we gain spiritually here, in spiritual intelligence and in the knowledge of God in power, is not lost in the other world. On the contrary we receive more, and the glory of the inheritance is given us in proportion to our work. All is grace. <\/p>\n

But there was yet another element in the history of the kingdom. The citizens (the Jews) not only reject the king, but, when he is gone away to receive the kingdom, send a messenger after him to say that they will not have him to reign over them. Thus the Jews, when Peter sets their sin before them, and declares to them that if they repent, Jesus would return, and with Him the times of refreshing, reject the testimony, and, so to say, send Stephen after Jesus to testify that they would have nothing to do with Him. When He returns in glory, the perverse nation is judged before His eyes. The avowed enemies of Christ, they receive the reward of their rebellion. <\/p>\n

He had declared that which the kingdom was-that which it should be. He now comes to present it for the last time in His own Person to the inhabitants of Jerusalem according to the prophecy of Zechariah. This remarkable scene has been considered in its general aspect when studying Matthew and Mark; but some particular circumstances require notice here. All is gathered round His entrance. The disciples and the Pharisees are in contrast. Jerusalem is in the day of her visitation, and she knows it not. <\/p>\n

Some remarkable expressions are uttered by His disciples, moved by the Spirit of God, on this occasion. Had they been silent, the stones would have broken out in proclamation of the glory of the rejected One. The kingdom, in their triumphant acclamations, is not simply the kingdom in its earthly aspect. In Matthew it was, Hosanna to the Son of David, and Blessed is he that cometh in the name of the Lord; Hosanna in the highest. That was indeed true; but here we have something more. The Son of David disappears. He is indeed the King, who comes in the name of the Lord; but it is no longer the remnant of Israel who seek salvation in the name of the Son of David, acknowledging His title. It is peace in heaven and glory in the highest. The kingdom depends on peace being established in the heavenly places. The Son of man, exalted on high, and victorious over Satan, has reconciled the heavens. The glory of grace in His Person is established for the everlasting and supreme glory of the God of love. The kingdom on earth is but a consequence of this glory which grace has established. The power that cast out Satan has established peace in heaven. At the beginning, in Luk 2:14, we have, in the manifested grace, Glory to God in the highest; peace on earth; the good pleasure [of God] in men. To establish the kingdom, peace is made in heaven; the glory of God is fully established in the highest. <\/p>\n

Footnotes for Luke Chapter 19<\/p>\n

39: In Luke the coming to Jericho is stated as a general fact, in contrast with His general journey which is in view from chapter 9: 51. In point of fact it was on going out of Jericho He saw the blind man. The general fact is all we have here, to give the whole history, Zacchaeus and all, Its moral place. <\/p>\n

40: I doubt not that Zacchaeus sets before Jesus that which he did habitually, before the Lord came to him. Nevertheless salvation came that day to his house. <\/p>\n

Fuente: John Darby’s Synopsis of the New Testament<\/b><\/i><\/h4>\n

CHAPTER 17<\/p>\n

CONVERSION OF ZACCHEUS<\/p>\n

Luk 19:1-10. Having come in, He passed through Jericho. And, behold, a man by name called Zaccheus, and he was chief of the publicans, and he was rich. The publican was the sheriff of the Roman Government in Judea. Hence, you see, Zaccheus was high sheriff, having under him a number of deputies. Perhaps he was in good financial circumstances before he received the office; but doubtless his riches accumulated largely if not exclusively from the emoluments of his office, as the publicans were notorious and odious for rascality and oppression. The people hated them, not only for the above reasons, but because they loathed and despised the yoke of Roman despotism, which had been on their necks thirty-three years; i.e., a whole generation. Such was the popular odium of the office that it was frequently difficult to prevail on a Jew to serve, as he knew his brethren would pour contempt on him by wholesale. In this case, the Romans had been enabled to command the service of Zaccheus, a full- blooded Jew.<\/p>\n

And He was seeking to see Jesus, who He is, and was not able on account of the crowd, because he was small in stature. And having run out in front, he went up into a sycamore-tree, that he may see Him, because He was about to pass that way. The sycamore is the Egyptian fig-tree, much larger than the Palestinian fig-tree. The largest tree I saw in the Old World was of this species. The fruit is splendid, and very abundant. Hence it is said that Habakkuk was a gatherer of sycamore fruit. We see a wonderful manifestation of Gods prevenient grace in the conversion of Zaccheus.<\/p>\n

God put the sycamore-tree there for him to climb, that he might see Jesus; and also, the more important, that Jesus might see him. God sent His Spirit there to convict him, and get him ready to climb the tree, or do anything else in order to see Jesus. Depend upon it, it was not a little embarrassing to climb that tree in the presence of the great multitude. For some poor man to climb it, it had been a small matter; but here is the high sheriff of Jericho, a man of wealth and honor, for him to render himself so indecorous and so undignified in the sight of all his rich friends, both Jews and Romans, as to climb that tree, was no small humiliation. Zaccheus had a true conviction. He had counted the cost, and was ready to pay the price, and meet every condition in order to be saved.<\/p>\n

And when he came to the place, Jesus, looking up, said to him, Zaccheus, come down quickly; for it behooves Me to abide in your house this day. That was the Jewish Sabbath, our Saturday, and the last Sabbath Jesus ever lived on the earth, as He was crucified the following Friday. As He has spent a number of days over in Perea, during which He delivered those thrilling parables recorded by Luke alone, it is highly probable that He crossed the Jordan the preceding day, just one week before His crucifixion, and had occupied the preceding morning traveling across the plain of the Jordan, ten miles, passing Gilgal on the road, and was now passing through Jericho. Hence, I believe, it is in the afternoon, and He proposes to spend the ensuing night in the house of Zaccheus, which was there convenient.<\/p>\n

And he came down speedily, and received Him rejoicing. How long he had been under a genuine conviction of the Holy Spirit the record is silent. However, we are assured that when he ran on before the crowd and climbed up into the sycamore-tree, he was actuated by the real and genuine conviction of the Spirit, stirring him up to do anything and everything in his power to see Jesus and seek His pardoning mercy. Now you see him hasten down the tree and receive Jesus joyfully. Do you not know he is now converted? Sorrow fills the heart of a penitent sinner. Joy now floods the soul of Zaccheus. Rest assured, he is genuinely converted.<\/p>\n

All seeing Him, began to murmur, saying, He has come in to lodge with a man who is a sinner. Of course, Zaccheus escorted Him to his house at once, which was there convenient, and, as the day was declining, all knew that He was going to spend the night with him.<\/p>\n

And Zaccheus, standing, said to the Lord, Behold, the half of my goods I give to the poor; and if 1 have taken anything from any one fraudulently, I restore fourfold. The scene now continues in front of Zaccheuss house, and in the presence of the listening multitude. This testimony gloriously climaxes and abundantly confirms the genuine conversion of Zaccheus. Now look at the case, and see how many of you can compare testimony with him. Remember, he was rich. So this is a notable case for the encouragement of all the rich people, as here they have a genuine conversion. O that all would parallel it! Now hear his protestation in the presence of Jesus, The half of all my goods I give to the poor. How we need such men now to help out starving India! Now, you must remember, he was a Jew, a son of Abraham, living under the dispensation of the law of Moses, which specified in case of theft or robbery and all cheating and fraud are stealing and robbing if a man stole a sheep, he was to pay back two; if an ox, three; and if a horse, four. Hence, you see, Zaccheus climaxed the law. Whereas the statement, If I have defrauded anything from any one, in English, implies doubt, whether he had or not, it is not so in Greek, in which the case is clear that he had defrauded. So here you see an open proclamation to everybody whom he had cheated to come right along and get four times the amount. Not that they demand it, as they are glad to get the principal back; but he is determined to sweep all defalcation from the field, and leave the devil no handle to get hold of. Zaccheus was a whole-souled fellow. While money was his god, he went for it with all his might, and got it. Now that salvation is the enterprise of life and soul, he proposes to leave no stone unturned, but take the kingdom of heaven by storm. Of course, by the time he gives half of all his estate to the poor, and then restores all his ill-gotten gains fourfold, he has just about nothing left. But he is in a gloriously good fix, blessedly saved, and ready for the oncoming Pentecost, which is all he needs to send him, a flaming evangelist, to the ends of the earth, as he has the true and genuine foundation for a Pentecostal sanctification; i.e., a conversion almost Pauline.<\/p>\n

And Jesus said to him, This day has salvation come to this house, because he is also the son of Abraham. As Zaccheus was a Jew, a regular, royal descendant of Father Abraham, he hails with joy the blessed Christ of the Abrahamic Covenant, and passes normally out of the dispensation of the law and the prophets, into the kingdom of God. For the Son of man came to seek and to save the lost.<\/p>\n

Jesus is seeking every sinner in all the world. It takes two to make a bargain. The reason why hell is filling up with such fearful rapidity is because the sinners do not seek Him. If you are hunting a man in a great city and he is not hunting you, it is doubtful whether you find him. But if he gets to hunting you, there will soon be a happy meeting. As Jesus is already seeking every sinner, when the sinner gets to seeking Him, they will soon meet in joyful embrace.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

Luk 19:11. He spake a parable, because he was nigh to Jerusalem, to correct the fond error of those who thought he would reign on earth. This parable therefore differs from that of the talents, in Matthew 25., which was spoken in the temple to denounce judgment on those who had leagued to take away his life. That respected the high endowment of talents, one, two, and five in number. This speaks only of pounds, one of which, the sixtieth part of a talent, was given to each. Yet the rewards and the censures in both the parables are much the same.<\/p>\n

Luk 19:12. A certain nobleman went into a far country. Eugenes signifies not only noble, but the heir apparent. So the Roman vice-kings went to Rome to be confirmed in their fathers throne. Here is a figure of Christ, entrusting his kingdom in the hands of ministers; and in fact, every christian has some talent, some trust from God. Now the money or talents are of three kinds, natural, acquired, and divine. Our time, our learning, our property and influence are the Lords. Ministers especially are stewards of the mysteries of God, and all their talents of wisdom and of eloquence must be employed for his glory.<\/p>\n

The pound was given to each, according to this parable, which our Saviour delivered in or near Jerusalem; but in the parable of the talents, similar in substance to this, they were given in the proportion of ten to one. Mat 25:15. Such may be the difference of mens abilities: but let not the weakest be discouraged, for it was only the slander of a wicked servant that said, Christ reaps where he has not strawed.<\/p>\n

We must be as diligent to improve our talents, as commercial men are to realize fortunes. They watch the markets, travel all weathers, and exhaust their eloquence to make a good bargain. What models for ministers: and surely an idle shepherd is one of the worst of characters.<\/p>\n

Every man shall be rewarded according to his work: he that soweth much shall reap much. The reward however is not reckoned of debt, but of grace; yet somehow, the Lord will proportion it to mens works. He will say, well done good and faithful servant. But ah, how can truth ever say that of me? Oh let my sins be covered, and all my labours sprinkled with atoning blood, that thou mayest applaud thine own work. One of Christs ministers is here represented as slothful, and as hiding his talent; for we should be charitable in judging of ministers. Out of such hands he will shortly take his cause, and those who walked not in the light, but dishonoured his name, he will cast into outer darkness, the opposite of those who feast in his presence, surrounded with the brightest beams of light.<\/p>\n

Luk 19:13. He called his ten servants, and delivered them ten pounds. The Roman pound weighed ten ounces and nineteen pennyweights, value in silver, f2 .. 14 .. 9; in gold, f43 .. 16 .. 0. The number ten indicates that noblemen usually had about that number of servants. In Asia they usually keep more servants than in Europe.<\/p>\n

Luk 19:24. Take from him the pound. St. Matthew adds, Cast ye the unprofitable servant into outer darkness, there shall be weeping, and wailing, and gnashing of teeth: Mat 25:28-30. Hear these awful words, thou young man, who hast had all the instructions of the best of parents, but hast made no returns to God. Hear this, oh pastor, whose education and profession bind thee to support the cause of morality and truth; but instead of harvest joy, like the laborious farmer, shame awaits thy sloth, and it may be that outer darkness shall cover thy shame with impervious night.<\/p>\n

Luk 19:29. When he was come nigh to Bethphage. See on Mat 21:1.<\/p>\n

Luk 19:41. He beheld the city and wept over it. A certain class of critics would wish to get rid of this passage, because Epiphanius says it was not in some ancient copies. But it occurs twice in Origen, and once in Irneus, who lived long before that father; and no men were more likely to have correct copies of the scripture than Origen at Alexandria, and Irneus, who was bishop of Lyons in the year 179. The embarrassment of several commentators on the text is quite amusing. Dr. Lightfoot corrects our Saviours mistake, and would paraphrase thus: If thou couldst have known the things that belong to thy peace. A second says, Jesus wept because the temple was about to be destroyed. A third says he wept because this siege was against the elect. So Calvin. But a fourth, worse than all the others, for he seems desirous to cast a shade of hypocrisy on the Lord, sooner than endanger his creed, adds, that these were merely human tears! Avaunt, thou lying tongue. Christ has commented on his own words. At the grave of Lazarus, when he wept over those very jews, he says, Because of the people that stand by I said it, that they may believe.<\/p>\n

Joh 11:42. St. Paul also weeping, and wishing himself accursed for the same race and age, presently adds, Brethren, my hearts desire and prayer to God for Israel is, that they may be saved. This text must be regarded as one of the most important in the sacred scriptures. It teaches us that Jerusalem had a day of grace; that Christ was sincerely desirous of gathering them by conversion into his kingdom, and that man is the sole cause of his own destruction. Besides, the Greek ei is often translated utinam in Latin, implying Christs earnest wish for the salvation of his country. So it is in HEINSIUS. Utinam et tu, hoc saltem, inquit, die, noses qu ad salutem tuam faciunt, aut spectant.<\/p>\n

Luk 19:42. If thou hadst known, at least in this thy day. While the people sung hosannas before the great prophet, who had raised Lazarus from the dead, his eyes looked at the future and the past. When he saw the beautiful temple, the populous city, and all the peopled hills which surrounded it; when he glanced on the holy prophets, who long struggled against the crimes and idolatries of their age, and had shed their blood in the fight; when he saw the wickedness of the fathers live in their children, and combining to reject and kill the Saviour, his eyes became fountains of tears, while his lips uttered the elegies of his heart. All that love could now do was to grant them a reprieve.<\/p>\n

Luk 19:43. Thine enemies shall cast a trench about thee and keep thee in on every side. When Titus came against this rebellious and hardened city, which refused to open its gates, and submit to mercy; that he might sooner reduce them by famine, he shut up all the five avenues, and raised five barriers at each entrance; and when the jews sallied out, he beat them down, like Cyrus in the siege of Babylon. He threw up a wall or breastwork of thirty nine furlongs in extent, and this line was intersected with thirteen fortified camps for the soldiers, each of which had an area of two furlongs and a half in the square, or ten furlongs in circumference. All these works the Roman army finished in three days. Thus the prophecy of the Saviour was fulfilled to the very letter. What augmented the calamity of the siege was, an excess of population from the country. The young men had been allured to Jerusalem, under the plea of a great passover, and thus were made soldiers. While the Romans battered the walls, all the horrors of famine and disease preyed on the city; yea, one faction fought against the other, till the multitude of people had wasted away. See Josephuss Wars of the Jews, book 6. chap. 8.<\/p>\n

When the later rabbins reflected on the utter ruin of their nation, they ascribed it to neglect in training up their children, to contempt of public worship, to profanation of the sabbath, and to the supineness of the elders in the suppression of vice. But the oracle of truth ascribes the fall of the city to final impenitence and unbelief, and to blindness of heart. Luk 13:3-5. They knew not the time of their visitation; they shed the blood of the Just and Holy One; therefore wrath came upon them to the uttermost. 1Th 2:16.<\/p>\n

Luk 19:47-48. The chief priests could not find what they might do, for all the people were very attentive to hear him. The soul of the people hung upon his lips, as queen Dido hung on the lips of neas, while he again related the Trojan disasters.<\/p>\n

Pendetque iterum narrantis ab ore. NEID. 4:79.<\/p>\n

REFLECTIONS.<\/p>\n

Following the Lord in the latter stages of his ministry, we see it all bespangled with glory, as in his early course. On entering the ill-famed town of Jericho, he restored sight to Bartimeus; and before he had gone many paces farther, Zaccheus, the chief of publicans, and the chief of sinners, became a convert to his grace. As Dagon fell before the ark, so this man, small in stature but a tall cedar in iniquity, fell before him, and the deep roots of covetousness were completely eradicated from his heart. This man was odious by his crimes, and more so by his profession, being the collector of the Roman taxes over all the publicans in the city and its vicinity. But not being happy in his sins, and feeling a desire to see Jesus, which he could not do for the crowd, he climbed up into a tree; and surely more than a sight of the Saviour was swelling the desire of his soul.<\/p>\n

We may hear remark, that curiosity to see and hear some popular preacher, is with many men a leading circumstance to conversion. They are not indeed called and noticed by name, but by character; and they obtain a fair portrait of their own heart.<\/p>\n

A sight of Jesus is essential to conversion. To see the Holy One who made the blind to see, was a sight worthy of heaven; and a sight which patriarchs and prophets had desired in vain. Oh the beauty and glory of his person, his offices, his kingdom, and his grace. What heart would not be ravished with the sight?<\/p>\n

The pressure of the carnal crowd greatly obstructs a sight of Jesus. They are so full of the world; they obtrude it on our eyes and ears in such a throng as to make the pleasures and bustle of the age, and even the gifts of God, a veil to hide him from us. Hence we must make exertions, and surmount difficulties, as Zaccheus climbed the tree, to get a sight of the Saviour.<\/p>\n

Christ takes particular notice of those who are desirous of seeing him, and invites himself to their hearts and houses. Grace delights to shed its favours in the longing heart. It is ever ready to cherish and gratify every good affection excited in the mind. Ministers indeed do not know, like the Lord, how to call men by name; but in their daily visits and walks, the same Lord will not be wanting to guide them to the proper objects of ministerial care.<\/p>\n

The grace conferred on notorious sinners in their conversion, is often so copious as to confound and revolt the self-righteous world. The pharisees murmured because Jesus went to Zaccheuss house; yet there was no heart, no house in Jericho, that would have made him half so welcome. Christians should therefore associate immediately with sinners on their becoming penitent, though they be not formally received into the church. The Lord hath bound us by doctrine and example to afford them every means of recovery; and if we treat them with a rigorous distance, their good impressions will die away.<\/p>\n

Nothing but the distinguished and constant fruits of repentance will demonstrate the conversion of men who have made a daring progress in vice. Zaccheus made restitution, nor was there any merit in the deed; we admire it because it is rare. He did more; he gave the half of his goods to the poor. Admirable proof that the love of God was shed abroad in his heart; admirable proof that the energies of grace had renovated his soul. All Jericho could not have persuaded him to do this, had not this sacred influence expanded his heart, as the warmth of summer expands the foliage of the earth.<\/p>\n

Christ pronounces all sinners who attain this love and these fruits, in a state of salvation, and to be the true children of Abraham. Zaccheus was no doubt a son of Abraham according to the flesh, as the woman mentioned in Luk 13:16 was a daughter of Abraham; but now he was also a son according to the promise.<\/p>\n

To encourage all men to repentance was the grand mission of Christ; he came to seek and to save sinners deeply lost, like Zaccheus the publican. How godlike was the task: may all the glory redound to his name.<\/p>\n

On our Saviours tears over Jerusalem. <\/p>\n

It is noticed that the tears, the groans and prayers of the Redeemer at the grave of Lazarus, Joh 11:33-41, were addressed to the Father, that the jews might believe that he, the Shiloh, was sent of God. Therefore these were the tears and prayers of Christ in his glorious person as the Messiah. By consequence, it is a gross error to contend that these were merely human tears; it degrades his intercessions to an equality only with those of other prophets and martyrs. Such were the sighs of Moses, over the incorrigibleness of the people of Israel, when speaking in the name of the Lord. Oh that there were such a heart in them, that they would fear me always. Such were the rivers that ran down Davids eyes, when he thought of the wicked who keep not Gods law. Psa 119:136. The Lord certainly foresaw those temporal calamities which followed upon their spiritual blindness. The prayers and sorrows of St. Paul for unbelieving Israel, that they might be saved, are likewise of the same description. Rom 9:2-3. These however were only so many streams from that ocean of love and compassion which dwelt in the bosom of our blessed Redeemer.<\/p>\n

His sorrows flowed for the loss they had sustained in not knowing the day of their visitation, a day now for ever past and gone. Oh if thou hadst known, at least in this thy day, the things which belong to thy peace; for the covenant of my peace from the spiritual Zion shall never be removed. The prayer then is, Oh that thou hadst, on seeing my miracles, such as no other prophet ever performed, believed in me as the Messiah; then thy glory had remained as the Zion which God had chosen, and the people with whom the Lord would dwell.<\/p>\n

The same Saviour still weeps over the darkness, contumacy, and atheism of the christian world. Little, ah little is our boasting over the jews. The name of Jesus we do not know, because he has not saved us from our sins. What do we more than heathens? Europe has often been deluged with blood, and seen in flames; yea, a Gaulic senate conspiring against the Lord, and against his anointed. Alas, alas, a socinian philosophy substituted for the glorious gospel of the blessed God. Oh altar, altar. Thou idol of human reason, devoid of the atonement, and abhorred of God. For this altar men forsake the cross, the only anchor of the sinners hope.<\/p>\n

The lamentation of Christ over Jerusalem was an unexampled discovery of his love to sinners. Oh Jerusalem, Jerusalem, that killest the prophets. Short and broken are the words of real grief. Csar said to Brutus, who pierced him with other assassins, And thou my son! Here is love to a nation who, down to that very age, had stoned the prophets. Love to be found in religion only, a moral proof of its divine origin. What encouragement is this, we may infer, for sinners the most abandoned to repent and turn to God. His tears still fall, his elegies are still heard, his arms are still extended to gather sinners as a hen gathereth her tender brood under her wings.<\/p>\n

But those fine periods of richer grace have their limits. Oh if thou hadst known, at least in this thy day, the things that belong to thy peace. Our best divines, Baxter, Shower, Howe, Saurin, and the German Drexilius, contend for a day of grace.<\/p>\n

This day, says John Howe, supposes a prexistent night, when the dayspring from on high had not visited their horizon; the times at which the Lord winked. The God of thy life, sinner, in whose hands thy times are, doth limit thee to the present time, and expects thy present answer to his offers and demands. He circumscribes thy day of grace; it is enclosed, and hath an evening and a morning.<\/p>\n

Here perhaps you will expect to be told, what are the limits of this day of grace. I answer, there is a difference as to the ends or seasons of this day with regard to particular persons, and particular cities. It may be over with regard to a particular city, and not yet over with regard to the persons that dwell there; and the day may be over with regard to particular persons, when it is not over with the place.<\/p>\n

As to particular persons, there may be much difference between those that know the gospel, and those who live in total ignorance. The day of grace may yet be revived in the former, while through ignorance it becomes extinct in the latter.<\/p>\n

As death ends the day of grace with every unconverted person, so it is very possible it may end with divers before they die, by the total loss of means, and the departure of the Holy Spirit from them, so as to return and visit them no more. If the Spirit of the living God do no way animate the revelation of the gospel, we have no day of grace.<\/p>\n

It is plain that many a one may lose the gospel before the end of life, by sinning in total apostasy, and by doing despite to the Spirit of grace. My people, says God, would not hearken to me, and would have none of my reproof. Psa 81:11-12. Therefore he that is filthy, let him be filthy still. Rev 22:11. Oh stay with us, good Lord, and bear with us still. Howes Sermon on Luk 19:41-44. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Luk 19:1-27. Lk. here inserts an incident and a parable between Mar 10:52 and Mat 11:1.<\/p>\n

Luk 19:1-10. Jesus and Zacchus (Lk. only).The incident is akin to that of Levi, Luk 5:27-32. The tree which Zacchus used was a fig-mulberry, one with a short trunk and horizontal branches. Jesus, seeing him there, probably asked the bystanders who he was, and at once sees a way of redeeming an outcast. He asks hospitality of him, and enjoys it, to the vexation of all, not simply of Scribes and Pharisees. The tax-gatherer is pricked in his heart, regards his wealth as the product of injustice, and makes the restitution demanded in the Law, e.g. Exo 22:1, as well as a promise to distribute half his property in charity.<\/p>\n

Luk 19:9. unto him: possibly of him. It is a nice question whether Zacchus represents the Gentile world, now admitted to the household of Israel, or whether Jesus means that his offensive occupation had not cancelled his Jewish birthright, especially since his promise of reparation. We may note that Zacchus was not called to leave all and follow Jesus.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

ZACCHAEUS RECEIVING THE LORD JESUS<\/p>\n

(vs.1-10)<\/p>\n

There was yet another man to be rescued from Jericho, the city of the curse (Jos 6:26). The Lord, in faithful grace, passed through that city, an available Savior for all, but responded to by only a few, for Jericho is a picture of the attractive world that He was about to leave by way of death. Zacchaeus was a rich man among the tax collectors, but his riches did not satisfy him. Hearing of Jesus, he desired to see Him, drawn by the question in his mind as to the person of the Lord, not with desire to see a miracle done by Him.<\/p>\n

The obstacle of his physical shortness did not hinder him, for faith will overcome obstacles. It produced the energy to climb a sycamore tree (v.4). How little he anticipated that the Lord would even notice him in the tree, let alone stop and speak to him by name, telling him to make haste and come down. It was the call of sovereign grace, powerful and real, with the addition that He must come to the little man’s house. We may well marvel at the delight of the Lord’s heart in coming personally into the home of one in whose heart His grace had worked to awaken faith. Zacchaeus responded without delay, rejoicing in receiving this Guest so infinitely great.<\/p>\n

But many witnesses were present with strong criticism of the Lord for partaking of the hospitality of a man they considered a sinner because he was a tax collector for the Roman government. These critics were religious Jews, jealous of the reputation of their own nation. In answer to these accusations Zacchaeus told the Lord that he gave half of his goods to the poor, and if by false accusation he had taken more from any man than was fair, he restored this fourfold. It is possible that by mistake he exacted an unfair amount, and later restored fourfold, but there is no doubt that he was telling the truth, for the Lord would certainly have exposed a falsehood. How many of Zacchaeus’ accusers could have honestly said the same?<\/p>\n

Yet he did not have to tell the Lord of his good works: the Lord knew well every detail concerning these. Moreover, his works had nothing to do with his salvation, for the Lord said that salvation had come to his house that very day, not when he was doing his good works (v.9). For Christ Himself is salvation (Luk 2:27-30); and salvation came to Zacchaeus because he was a son of Abraham. The meaning of being a son of Abraham is clearly told us in Gal 3:7 : “those who are of faith are sons of Abraham.” Then the Lord added a statement that sweeps completely away all thought of Zacchaeus deserving any blessing from God; and yet gives assurance that the blessing was his: “for the Son of Man has come to seek and to save that which was lost” (v.10). This salvation was entirely by the grace of the Son of Man who had sought and found a lost sinner.<\/p>\n

THE PARABLE OF THE TEN MINAS<\/p>\n

(vs.11-27)<\/p>\n

Although salvation is according to grace, yet we must have the balancing truth that reward is according to works. This fact is seen in this section. Because the Lord was nearing Jerusalem, and the crowd thought this meant that the Kingdom of God would be immediately established, He spoke a parable to correct this misconception.<\/p>\n

The nobleman going into a far country indicates that the Lord Jesus would leave this world in view of receiving a kingdom in the future, and returning. The disciples themselves had no conception of the Lord leaving and returning, for they expected Him to take His royal throne on His current trip to Jerusalem. But the kingdom and glory must be delayed, though in another form the kingdom of God would exist in the midst of a contrary world. This other form is called “the kingdom and patience of Jesus Christ” (Rev 1:9), the King Himself being absent, but His blessed authority recognized by those true to Him in the midst of circumstances contrary to the coming glorious display of His millennial kingdom.<\/p>\n

The ten servants of the nobleman (v.13) speak of those in the place of responsible testimony given us today, as disciples called upon to fulfill a sacred trust of representing Him in His absence. For the words, “Occupy till I come” imply that they are to occupy His place of testimony till He comes. How serious and holy a trust! Each is given the same amount of money, in contrast to Mat 25:15, where talents given to each differ in number according to ability. The talents speak of varying spiritual gifts given to disciples, while it would seem that the pounds (or minas) picture “the faith which was once delivered to the saints?” (Jud 1:3), and of which, as to an individual, we read, “0 Timothy, guard what was committed to your trust” (1Ti 6:20). This is the sacred truth of God, that which is capable of giving great increase as we rightly use it. As to this, each servant has the same resources with which to trade.<\/p>\n

But a word is inserted here as to the citizens of this nobleman so hating him as to send a message after him, “We will not have this man to reign over us.” When Christ was raised from the dead and returned to glory, this harsh message was sent by Israel early in the book of Acts in their determined persecution of those who preached Christ, including the murder of Stephen. The very scene then of our trading with the truth of God is one in which we may expect persecution.<\/p>\n

However, nothing can hinder Christ receiving His kingdom and returning in power and glory. Then He will reward His servants. There is no reason here to speak of the Lord’s coming first to rapture His saints into His presence. This is passed over, for reward is connected with the kingdom, not with the rapture. The reckoning here is to determine how much has been gained by trading and pictures how much we have gained by use of the Word of God committed to us.<\/p>\n

One servant is said to have gained one thousand percent, and another five hundred percent. Each of these servants is commended and given a commensurate reward — the one, authority over ten cities, the other, over five cities. This large sphere of authority is because of faithfulness “in a very little”; that is, the servant has proven trustworthy and in the millennial kingdom he will have this degree of public prominence.<\/p>\n

But one servant made no gain whatever. His excuse was foolish, both showing his critical attitude against the nobleman, which was unjustified, and his stupidity in not at least depositing the mina in the bank, since he did consider his master as “austere.” He was judged out of his own mouth. This is the case of one who claims to be a Christian, but has no true respect for the Lord Jesus: he is not a child of God at all. He may have a Bible, but keeps it unopened on a shelf. It does not mean enough to him to cause him to share its precious truths with others because he has a critical attitude toward its Author.<\/p>\n

The man therefore lost what he had been entrusted with, and it was given to the man who had the ten minas. Notice the parenthesis of verse 25, “But they said to him, Master, he has ten minas”. The man had gained the ten minas for his master, and though it rightly belonged to his master when he brought it to him, yet the servant was still in possession of it! He had been allowed to keep it! What we gain honestly for the Lord we really gain for ourselves. How far He is from being an austere master! Indeed, this man was rewarded with all he had gained, plus the Lord’s commendation, plus authority over ten cities, plus the mina for which the other man had no proper respect! The one who proves faithful in valuing what God gives will receive more: he who places no value on God’s grace will lose even that with which he might have gained more.<\/p>\n

The final judgment will come for the outright enemies of the Lord, who did not want Him to reign over them. They will be slain before Him (v.27). But the unfaithful servant will share in this judgment too, for he had virtually taken the same stand as they. The judgment is swift and immediate, with no delay and no appeal, but according to simple, plain truth.<\/p>\n

PRESENTED AS KING IN JERUSALEM<\/p>\n

(vs.28-40)<\/p>\n

The Lord Jesus had declared plainly the glorious end in view of His supremacy in reigning. Now He proceeds purposefully toward that end, though this meant by way of rejection and death. Nearing Bethphage — meaning “the house of unripe figs” typical of Israel’s being unprepared to receive Him; and Bethany — meaning “the house of affliction” — picturing His treatment by His own people; He sent two of His disciples to a nearby village where they immediately found an unbroken colt tied, which they were told to bring to Him,. Only the Lord could give such instructions, for all things are His property; for another to do this would be stealing. No difficulty presented itself, for the words, “the Lord has need of him” settled the matter even for the owners, who at first questioned the disciples.<\/p>\n

A most unusual and striking scene then unfolds. Clothing from the people was put on the animal for the Lord to ride upon: other garments were spread on the ground in the way for the donkey to walk on, as symbolizing the submission of the people to this blessed, though lowly Messiah of Israel. He did not ride on a war horse, as He will when coming in judgment (Rev 19:11), but on a lowly donkey’s colt, for He was presented in grace, offering peace, if peace would be received. The Spirit of God mightily moved the mass of disciples in praise to God for this One whose works had proven the glory of His person. They declared that He was the King come in the name of Jehovah.<\/p>\n

But the Lord was the King rejected by earth, for it was no longer said “on earth peace” (Luk 2:14), but “peace in heaven and glory in the highest.” The Prince of peace would return to heaven by way of death and resurrection, and peace would now be available only in heaven, not on earth, which God would give up to its state of hostility against the true King. This giving up would result in unceasing trouble and distress for all the present day of grace, until the King will be revealed in power and glory. The disciples did not understand this, but it was the Spirit of God who caused them to speak as they did.<\/p>\n

Some of the Pharisees resented this adulation given to the Lord Jesus, and wanted Him to rebuke His disciples. If He had not been Israel’s true King they would have had reason for objecting, but the Lord silenced their objections by implying that the disciples were energized by the Spirit of God to speak, and if they would not speak, then God would make even the stones to immediately cry out. How true it is that if people will not give true honor to the Son of God, this will not stop God from using any means He pleases to glorify His Son.<\/p>\n

WEEPING OVER JERUSALEM<\/p>\n

(vs.41-44)<\/p>\n

Though the Lord’s ride on the young donkey has been called His triumphal entry into Jerusalem, it is with no such feelings that He viewed the city. He wept, for Jerusalem was not prepared to receive Him: it was ignorant of the things that belonged to its peace. Just as is true of the world today, men wanted peace, but were so blinded as to not recognize the necessary requirements for peace. These were centered in the person of the Lord Jesus, the Prince of peace, but because of unbelief those things necessary for peace were hid from Israel’s eyes (v.42). Prophetically the Lord pronounced upon Jerusalem the terrible alternative to peace — that it would be made the prey of its enemies, subjected to oppression, siege and destruction. This judgment fell in the year 70AD, for they did not recognize God’s time of visiting them in the person of His Son (v.44).<\/p>\n

CLEANSING THE TEMPLE<\/p>\n

(vs.45-48)<\/p>\n

For the second time (Joh 2:13-17) the Lord found in the temple those who bought and sold, and again He acted with firm decision for His Father’s glory in expelling them from His Father’s house. His words were solemn and scathing: God’s house was a house of prayer, but men were showing their contempt for God promoting their selfish practices there, taking advantage of those who came for prayer. He did not hesitate to accuse these merchants of making God’s house a den of thieves (v.46).<\/p>\n

By this time the chief priests and scribes had fully purposed to kill the Lord, and they sought opportunity for this. But He taught daily in the temple during these days before His apprehension. They could do nothing until God allowed it. The Lord Jesus continued to act for God in the face of their resentment and enmity. The people were attentive to His words, and on this account the leaders were fearful of arresting Him lest it would provoke the people to riot. The fear of God was of little importance to them, but the fear of man and the pride of self-righteousness always go hand in hand.<\/p>\n

Fuente: Grant’s Commentary on the Bible<\/b><\/i><\/h4>\n

CHAPTER 19<\/p>\n

Ver. 1.-<\/span>And Jesus entered and passed through Jericho. S. Luke continues the account of the journey to Jerusalem. I have spoken of this in the preceding chapter, verse 35. <\/p>\n

Ver. 2.-<\/span>And behold, there was a man named Zacchus, which was the chief among the publicans. Christ gave sight to the blind man near Jericho; soon after, in Jericho itself, He converted Zacchus, for no place, no road, no moment of time was idle to Christ, but all were made notable by divine mercies, benefits, and miracles, that He might teach us to do the same. “Zacchmus.” This name is as it were an omen of his future righteousness and purification, for Zacchus in Hebrew is the same as just, pure, clear. The chiefs of the publicans had many publicans, that is collectors of the taxes, under them. These taxes the Romans and Tiberius had imposed on the Jews against their will. Hence the publicans were hated by the Jews and accounted infamous, being called Parisim, that is, robbers. The chief was called Gabba; whence the word Gabella, the publicans being called Gabbaim. Angelus Caninus on Hebrew words in New Testament. <\/p>\n

And he was rich. The chiefs of the publicans were not appointed unless they were rich, that they might advance money to the Roman ruler when he wanted it, and supply, in a great degree, the deficiencies of the publicans under him. S. Luke adds this to show better the grace of Christ and the virtue of Zacchus, since he left his great wealth for the calling and love of Christ, and distributed it among the poor. <\/p>\n

Ver. 3.-<\/span>And he sought to see. He took pains to see Jesus in person as he had heard of His reputation, from the fame of His virtues and miracles. For we wish to see great men and to know them in person. But Zacchus, beside his natural wish, was impelled by one above nature, the inspiration of the Holy Spirit. He desired to see Jesus that he might be absolved of his sins by Him, and be justified and made holy. “He wished,” says S. Chrysostom in his Homily on Zacchaeus, “to know by sight one whom he had known before in imagination, to see the face of Him whom he had seen before in mind, to look upon Him as present whom he had never seen do any works; that the love of Christ which he had conceived in his heart might be gratified to the full by the sight of his eyes.” <\/p>\n

Ver. 3.-<\/span>And he could not. But he was exalted in mind. Many of the heroes and saints were men of small stature, as I have shown in Zec 4:0 and Ecclus. 11:3, on the words, “The bee is small among flying things, but her fruit is the chief of sweetest things.” It is in minimis that the supreme majesty of God, His glory, strength, and greatness, most clearly shine forth. “The crowd,” says S. Cyril, “is the confusion of a multitude, which we must climb above, if we wish to see Christ.” <\/p>\n

Ver. 4.-<\/span>And he ran. Mystically, the sycamore is the cross of Christ and His doctrine, which to the Gentiles and men of this world is mere folly, but to Zacchus and the faithful is the wisdom of God, and the power of God. 1 Cor. i. 24. S. Gregory, lib. xxvii. Moral.: in fine, “Let us leave the wisdom that is hurtful, that we may gain that which is to our profit, &c. The dwarf Zacchus submitted himself to the sycamore tree and saw the Lord; for they who choose humbly the folly of the world, these wisely contemplate the wisdom of God. A multitude hinders our slowness to see God, for the tumults of worldly cares so press upon the infirmity of the human mind that it cannot contemplate the light of truth. We are wise to ascend the sycamore if we retain in our minds, with forethought, that foolishness which is received from God.” <\/p>\n

Theophylact speaks as follows: “We climb the fig-tree; that is, we ascend above the allurements of pleasure, which is signified by the fig-tree-we mount up by Penitence, but we come down through Humility.” <\/p>\n

Ver. 5.-<\/span>And when Jesus came to the place. Christ compensates the zeal of Zacchus to see Him by His full Exhibition and Presence. Christ inspired Zacchus with this ardour that He might perfect him by entering his house. Christ indeed went thither that He might arouse this feeling, and by it be received by Zacchus as his guest, and bring blessing and salvation to his whole house. For, although the Saviour of the world, He came to sanctify sinners. “Jesus had not heard the voice of Zacchus inviting him,” said S. Ambrose, “but He had seen his feeling.” <\/p>\n

Christ therefore not only offered Himself to be seen by Zacchus, who wished to see Him, but He also gave Himself to be possessed by him, and therefore chose to remain in his house, rather than in the house of any one else. <\/p>\n

Moraliter. Let us learn to desire Christ and His inner conversation and grace, for Christ will soon offer Himself to us, and fulfil our desire, and as much as is that desire will be His conversation; for Wisdom, that is Christ, will meet him who fears and longs for God. “As a mother shall she meet him, with the bread of understanding shall she feed him, and give him the water of wisdom to drink.” Ecclus. 15:2-3. And Ecclus 24:19-20., “Come unto me, all ye that be desirous of me, and fill yourselves with my fruits. For my memorial is sweeter than honey,” and Joh 7:37-38. <\/p>\n

Zacchus, then, saw Christ with the eyes and sight of his body, and still more with those of his mind, by which Christ enlightened his soul to discern that he was the Saviour who would forgive the sins of those who repent, and give them salvation, that is, righteousness, grace, and glory. The countenance of Jesus therefore is not fruitless, and of no effect, but efficacious and operative. For by this alone He attracts men to His love, changes them, and brings them to salvation. Hence, says S. Cyril, “Jesus saw the mind of Zacchus striving very earnestly after a holy life.” <\/p>\n

For to-day I must abide at thy house. “Zacchus,” says Titus, wished only for the sight of Jesus, but He who knows how to do more than we ask, gave him what was beyond his expectation; for Christ of His great bounty exceeds the prayers and powers of the petitioners.” “Christ promised,” says S. Chrysostom in his homily on Zacchus, “that He would come to his house, whose soul and its desires He already possessed.” <\/p>\n

Ver. 6.-And He made haste, and came down-see the prompt obedience of Zacchus, which deserved salvation-and received Him gladly. Zacchus received Christ into his house, and Christ in return bestowed on him salvation. “Zacchus rejoiced,” says Euthymius, “because he had not only seen Christ, according to his wish, but because he had also been called by Him, and had received Him as his guest, a thing he had never hoped for.” <\/p>\n

Ver. 7.-<\/span>And when they saw it, they all murmured. (“All”-the Pharisees, and the Jews their parasites, who hated the publicans.) They murmured, saying that he was gone, &c. <\/p>\n

The publicans were held by the Jews to be impious, unjust, wicked, and they often were such. Some think that “sinner” here means that Zacchus was a Gentile and idolater. Such is the opinion of Tertullian, SS. Cyprian, Ambrose, Bede, and from them Maldonatus. And that Zacchus speaks of a restitution of things exacted so unjustly, which was of a natural law, and not ordered by Moses. S. Chrysostom, in his sermon on Zacchus, says, “He was a son of Abraham by faith, not by birth; by merit, not by descent; by devotion, not by race.” But the contrary is equally probable, perhaps more so, namely, that Zacchus was a Jew, not a Gentile. 1. Because, ver. 9, he is called a son of Abraham. 2. Because Christ only conversed with Jews, for He was sent to the lost sheep of the house of Israel. Hence He is called by S. Paul “minister of the circumcision,” Rom 15:8.3. Because Zacchus is a Hebrew name. 4. Because the Jews would not have been silent on the matter but would have brought it against Jesus that he held communion with the Gentiles when the Messiah was promised to the Jews alone. <\/p>\n

Ver. 8.-<\/span>And Zacchus stood, and said unto the Lord. We cannot, doubt that Christ as soon as He entered the house of Zacchus began, according to His custom, to teach and exhort both Zacchus himself and those of his household, to faith and repentance, and, if they repented, to promise them grace, righteousness, and salvation. He would also urge upon them contempt of riches and the world, and the acceptance of poverty and evangelical perfection, by following Him and giving their goods to the poor, that they might receive treasure in heaven, and a hundredfold in this life. S. Luke, for the sake of brevity, says nothing of this; but from what follows, and from what he had frequently said before, especially Luk 18:22, of the custom of Christ to teach and preach, He leaves it to be understood. For by these words of Christ Zacchus was plainly converted to faith, repentance, poverty, and contempt of riches and the world. He said, <\/p>\n

Behold, Lord, the half of my goods I gave to the poor. He therefore did not keep one half for himself, but gave back to others what they had been unjustly defrauded of. For he adds, “If I have wronged any man of any thing, I restore him fourfold.” “I give,” “I restore,” that is, I am resolved from this time, and firmly determine to give and restore according to Thy doctrine and exhortation. On account of this efficacious resolution of the penitent Zacchus, Christ added as a reward, “This day is salvation come to this house.” So S. Ambrose, Bede, Euthymius, Tertullian in his fourth book against Marcion, Fulgentius in his epistle to Galla. It is a Hebraism, similar to that of Pharaoh, Exod. v. 10: “I give you not straw,” that is, I decree and command that straw is not given to you. Matt. xxvi. 18: “I will keep the Passover at thy house,” that is, I will, I determine to keep it. S. Cyprian, however, in his tract On Works and Almsgiving, has explained the words “give” and “restore,” by the perfect tense: “I have given, I have restored,” as if Zacchus had been converted previously by other discourses of Christ which he had heard. <\/p>\n

And if I have, &c. The Greek is , that is, accused falsely of fraud, calumny, or any other like offence. Zacchus owns to the crime of defrauding, but in a slight degree: for when, for the sum defrauded he restored fourfold out of his own half of his property, it follows that he gained only an eighth part of his wealth by fraud; so that, if he had eight thousand gold pieces, only one thousand was gained thus, the other seven being his own, either by inheritance, or some other just manner. <\/p>\n

Observe the sudden and miraculous conversion of Zacchus, through the grace of Christ, so that he not only repented at once, but also resolved to put away all the wealth to which he had previously clung, for he set apart half for the poor and half for restitution. Thus he instantly embraced the precept of evangelical poverty, that he might forsake all things, and, as a poor man, follow the work of his hands. “Hear a wonderful thing,” says S. Chrysostom, in his Homily on Zacchus, “He had not yet learnt, and he obeyed. The Saviour by the rays of His righteousness, put to flight the darkness of Zacchus’ wickedness.” And Bede, “Behold, the camel has laid down his burden, and passed through the eye of the needle-that is, he gave up the love of riches, and received the blessing of the Lord’s adoption. This is the folly which is wisdom, and which the publican chose from the sycamore as the fruit of life; restoring what he had seized, giving up his own, despising things seen.” And Theophylact, “Behold his alacrity; he began to sow not sparingly, nor did he give a few things but his whole life.” And S. Bernard (Serm. x, on Festival of all Saints), addressing his own Religious: “Zacchus, whose praise is in the Gospel, gave the half of his goods to the poor, but I see here many Zacchuses, who have left themselves nothing of all their property. Who shall write a gospel of these Zacchuses, nay, of these Peters-who shall say in faith, ‘Lord, behold, we have left all things and followed Thee?’ But it is written in the everlasting gospel; it is written and signed in the book of life, ‘Blessed are the merciful, for they shall obtain mercy.'” “I restore,” that is, I determine and firmly resolve to restore; nor can we doubt that he acted at once upon this resolve, and carried it out into actual practice. <\/p>\n

Fourfold. It was not by the law of nature, nor by that of Moses, that Zacchus bound himself to restore fourfold; as both only oblige him to restore the original sum. He resolved to perform this great and superabundant act of restitution and justice of his fervent charity and repentance. This is in conformity with the law of Exodus xxii. 1, which orders that a man who has stolen a sheep, should be condemned by the judge to restore fourfold. Zacchus said this, not from boasting and ostentation, but partly from the fervour with which he had been inspired by Christ and the Holy Ghost, partly to refute the calumny of the scribes, who objected to Christ, that He associated with a sinner. For he shows that he was now no longer a sinner, but repentant and just-nay, more just than the just and holy. <\/p>\n

In trope, S. Chrysostom (Hom. lxxviii) teaches us that we must adorn the house of our souls with almsgiving and righteousness, like Zacchus, if we desire to receive Christ as a guest. <\/p>\n

Ver<\/span>. 9.-<\/span>And Jesus said unto him. In answer to his words, but so that he might, appear to direct His face and voice not so much to him, as to the disciples and the multitude who stood by. There is a like enallage in Rom 10:2; Psa 3:3, and elsewhere. <\/p>\n

This day is salvation come to this house. “Condemnation,” says Euthymius, “which used to inhabit there, from its avarice having been turned out.” The Arabic has “This day is salvation come to the dwellers in this house.” “To this house.” From this it appears that when Zacchus believed and was converted, all his household followed his example, and believed in Christ, repented, and were justified and sanctified. Moreover, Zacchus after his conversion, and the Resurrection and Ascension, became an attendant of S. Peter, and was ordained by him Bishop of Csarea in Palestine. S. Clim. Recognitions, lib. i. 3. <\/p>\n

Forsomuch as he also is a son of Abraham. Because he followed the faith, righteousness, and holiness of Abraham. For by suffering, says Bede, he left his goods to the poor, as Abraham left his country and his father’s house. It is said “he also,” to show that not only the just but those also who repent of injustice, pertain to the sons of promise. So Tertullian (Bk. iv. against Marcion), Cyprian, and others cited above. S. Chrysostom, in his Homily on Zacchus, vol. ii.: “Zacchus made an offering of all he had, reserving part of his patrimony for the restitution of what he had gained by fraud. Abraham offered his son to the Lord, Zacchus his substance. Abraham gave his heir, Zacchus his inheritance. Abraham displayed his only pledge for an offering, Zacchus sacrificed the substance of his property. Thus Zacchus is rightly termed the son of Abraham, for he followed the course of his father’s glory. <\/p>\n

Again, Zacchus was a son of Abraham, because he was a Jew, and a descendant of Abraham. As if Christ, when the Pharisees murmured at His consorting with Zacchus, a publican, had answered them, “You have no cause to murmur, for Zacchus is an Israelite, and in his ancestor and father Abraham he has the closest right to the Messiah and salvation. Thus he has no right to be neglected by Me, who am that Messiah, because he is a publican; but because he is a penitent, he ought to receive my adoption and blessing.” <\/p>\n

Bede, in allegory and trope, thus applies each part of this history to the faithful and holy: “Zacchus, that is, pure and justified, signifies a faithful people of the Gentiles who, when depressed by temporal occupations, and of no account, wished to see Christ enter Jericho; that is to share in the faith which Christ brought to the world. The multitude is the habit of vices, which, when it opposed him, he overthrew by relinquishing earthly things, and ascending the tree of the cross. The sycamore is a tall tree, and hence it is called lofty, and the foolish fig, -. It is indeed derided by the unbelieving as a foolish cross, but it sustains the believer as a fig. The man of small stature climbs it, when the humble cries out, ‘far be it from me to glory, save in the cross of Christ.’ The Lord therefore comes, that is, through His preachers, to the people of the nations. He sees, that is He chooses, through grace. He remains in the house of the dwarf Zacchus, that is, He rests in the hearts of humble nations. Zacchus descends from the sycamore, for although we have known Christ according to the flesh, yet we do not know Him now. Although He died through infirmity, yet He is alive now from the power of God.” The Church rightly reads this gospel of Zacchus at the consecration of churches. Firstly, because Christ says in it, “This day is salvation come to this house”-words that are rightly applied to the churches when they are consecrated. For the dedication is, as it were, the salvation of the church. The church is consecrated to the salvation of many who are to be justified in it by preaching, prayer, contrition, confession, and absolution. Again, Christ says, “To-day I must abide in thy house.” In like manner Christ abides in a consecrated church, through the venerable sacrifice and sacrament of the Eucharist. For by consecration a church is made the abode and home of Christ. Thirdly, the material is a type of the spiritual Church, that is, of the faithful soul, in which Christ more especially desires to abide, for He wished to dwell in the soul, even more than in the house of Zacchus, according to the words, “Your body is a temple of the Holy Ghost, which is in you. Glorify God therefore in your body.” 1 Cor. vi. 19, 20. <\/p>\n

Ver. 10.-<\/span>For the Son of Man is come to seek and to save. It is not wonderful that Christ converted and saved Zacchus, and publicans and sinners, for, to this He had been sent by the Father, and to this He Himself had come into the world. As, then, the skill of the physician is shown in healing inveterate, hopeless, and desperate diseases, so the supreme virtue of Christ, the Arch-physician, shone out in curing those diseases of the soul, which by nature are incurable, like avarice in publicans. Thus He drew Zacchus, the publican, not only to despise avarice and all wealth, but to embrace evangelical poverty. In the same way He called the publican and made him an Apostle. The history of Peter the Publican or Telonarius, who gave up all his wealth, and caused himself to be sold for a slave, and the money to be given to the poor, is a further case in point. <\/p>\n

Ver. 11.-<\/span>And as they heard these things. Christ had made frequent mention of His kingdom, and had promised it to His followers. The Apostles hoped, therefore, that it would be brought to pass now, as He was going to Jerusalem, and that they as His friends would share in it, and reign with Him among the first. The fame and glory of Christ, which had shone forth with so much brightness and brilliance from His recent miracles, and especially, the stupendous conversion of Zacchus, increased this hope, from which, as Jesus was entering Jerusalem a little after, the Apostles set Him upon an ass, and cried to the same multitude, as if He were the Messiah and the King, about to be inaugurated in Jerusalem, “Blessed is the kingdom of our father David which cometh”-“Blessed be the King who cometh in the name of the Lord.” Ver. 38. Christ, therefore, to disabuse them of this opinion, spoke the following parable, by which He signified that He must first be put to death by the Jews, and rule by faith throughout the whole world. <\/p>\n

Ver. 12<\/span>.-<\/span>He said therefore, A certain nobleman. Syriac, “The son of a great stock.” This nobleman is Christ in His human nature. For as S. Basil says in the Catena, Christ is noble not only in His Godhead, but also in His human nature, for He is of the seed of David, according to that which Daniel saw and heard. “He gave to Him power, and honour, and a kingdom.” Eusebius adds, on this, “He does not call Himself a king as yet, because in His first coming He did not discharge the duties of a king.” For although this kingdom was due to Christ from the beginning, because of His Hypostatical Union with the Word, yet He willed to merit it only by His passion and death on the Cross, and not to enter upon the possession of it till after His resurrection, according to the words in chap. xxiv. 26. Christ therefore went into a far country when, on the fortieth day from His death and resurrection, He went up into heaven, where He entered upon His kingdom, that He might thus be the King of the whole world; and rule alike upon earth and in heaven. So Theophylact, Titus, Euthymius, and others. Christ therefore shall return from heaven to earth on the day of judgment, firstly, to show His kingdom visibly to all men; secondly, to take final judgment, as well on His elect as on the reprobate, and those who are unbelieving and disobedient; thirdly, to bring His elect into His heavenly kingdom, and make them partakers of His glory, as the Angels on His ascension declared to the Apostles, Acts i. II. Christ shall then return, that He may unite the kingdom of earth to the kingdom of heaven, and show Himself the Lord of earth and heaven, and remove His faithful from earth to His kingdom in heaven. <\/p>\n

Ver. 13.-And he called, &c. That you may increase my gain and your own. “Ten,” that is all his servants, for he gave to each man a mna as appears from what follows. Christ would have us continually traffic with the “mnas,” that is His talents, gifts, graces, which He has given us, that we may assiduously increase our gain of works and merits. He forbids us therefore to be idle; so that our whole life ought not to be one of ease, but of continual trading in spiritual gain, which, says S. Gregory to Dominicus (lib. 1 Ep.39), “we truly carry on, if by our lives and words we bring profit to the souls of our neighbours; if by preaching the joys of heaven we strengthen the feeble in the love of things heavenly; if we bow down the bold and haughty by inflexibly proclaiming the punishments of Gehenna: if we spare no man for Truth’s sake: if, given up to heavenly friendships, we fear no human enmity.” He adds, “But I fear the burthen of my weakness for this work. I see Him when He has received His kingdom, returning and bringing me to account, and with what heart shall I endure His presence, to whom, in return for the work I have undertaken, I bring no gain of souls, or almost none?” This he says. As much more humble, so much greater. <\/p>\n

Ver. 14<\/span>.-<\/span>But his citizens hated him, and sent. The Syriac, “The sons of his state:” The scribes and Jews, that is, hated Jesus, because He taxed them with their vices, and they sent an embassage after Him, saying, “we will not have this man (Jesus, who was poor, of small account, and the son of a carpenter) to rule over us.” This was fulfilled after the death, resurrection, and ascension of Jesus Christ into heaven when they sent Saul to Damascus to take all who believed in Christ, and root out His faith, name, and kingdom. The same took place when the same men shut up S. Peter and the Apostles in prison, and scourged them, and when they stoned S. Stephen, and slew S. James, and persecuted the rest of the Christians, and still persecute them. <\/p>\n

Ver. 15<\/span>.-<\/span>And it came to pass. The Syriac and Arabic, “And when He had received the kingdom and returned.” “This part of the parable,” says Euthymius, “is about the second advent, when He shall return with great power and glory, and sit upon the throne of His glory, for He shall then take account and render to every man according to his work.” So S. Augustine, Theophylact, Bede, and others. I have explained the rest, Mat 24:19. <\/p>\n

Ver. 16.-<\/span>Thy pound hath, &c. As one seed of wheat sown in a field, by its power sucks up juice from the earth, and converts it into itself, and produces ten, nay, thirty and sixty seeds and grains of wheat. The Arabic has, “Thy mna has gained ten.” He did not say, “I have gained,” but, “thy mna,” because, granted that the freedom and co-operation of our wills concur to a good work, still, the whole working is of divine grace, and not of our will, for the work only has it from our will that it is free; but it has it from grace, that it is supernatural, pleasing to God, and meritorious. Hence S. Paul, 1Co 15:10. <\/p>\n

Ver. 17<\/span>.-<\/span>And he said unto him, Well. That is, for one mna thou shalt receive a thousand and a thousand, nay the government of one Province or Decapolis, ten cities or more. That is, for a little labour and care on earth thou shalt receive great, nay, the very greatest, ineffable rewards in heaven, and shalt especially precede those on whom thou hast expended the gifts of God on earth, and whom thou hast converted to Christ or hast moved to His faith and goodness. S. Ambrose gives the reason: “As the angels are preferred to be first, so are they also who have merited the life of angels.” <\/p>\n

And Bede more concisely: “Be it so that thou receivest power over ten cities, that is, thou shalt have more abundant happiness and honour in the heavens, and shalt be glorified above, for all and by all to whom thou hast been a fellow-worker in their salvation. For even after the judgment there will an order of dignity, and fitting mutual honour among the blessed.” Hence the words of the Apostle, 1 Thess. ii 19. <\/p>\n

Ver. 18.-<\/span>And the second came, saying. Here is shown the use of free will, and how much is effected by its strenuous co-operation with grace. For the first servant by this means gained ten mnas from one, but this one, by less diligence and labour from one, gained only five. <\/p>\n

Ver. 19.-And he said, &c. “According to the measure of each one’s diligence,” says Euthymius, “are honour and reward measured out to him.” <\/p>\n

Ver. 20.-And another came, saying, Lord, behold, here is thy pound “I give it back to thee, whole, but without gain or increase.” “To tie up money in a napkin,” says Bede, “is to hide our gifts under the idleness of a lifeless torpor.” <\/p>\n

Ver. 27.-<\/span>But those mine enemies (the Jews, His citizens, who would not have Him to reign over them) bring them hither-to my Tribunal, in the valley of Jehosaphat and Jerusalem-and kill them before Me.” In the Greek, “Kill them before my face.” Our Lord alludes to those victorious kings who slew and destroyed their conquered rebels. By this destruction Christ signifies the extreme judgment of the Jews and His other enemies, and their own condemnation to eternal death in Gehenna, and that a living and vital death, where they will be perpetually tormented by death-dealing flames, and yet will never die. Our Lord alludes to Titus, who slaughtered the conquered Jews. He describes precisely to the letter the condemnation of the Jews, and the Gehenna which He has appointed for them when He shall return from heaven to judge and condemn them and the reprobate. <\/p>\n

Ver. 28.-And when He had thus spoken, He went. From Jericho and the house of Zacchus, going up to Jerusalem, that He might here begin to fulfil His own words as to His Passion, Cross, Death, consequent Resurrection, Kingdom, Glory, and judgment. He preceded the Apostles in this journey, which they abhorred, as their Leader and Captain, to show them that He could go cheerfully and bravely to death, nay even as if He were about to provoke death to a conflict: for He was about, through death, to go to a far distant country, namely to heaven, to possess a celestial and eternal kingdom. <\/p>\n

Ver. 37.-<\/span>To praise God with aloud voice (saying, Hosanna to the Son of David, Mat 21:9) for all the mighty works they had seen. Chiefly the resurrection to life of Lazarus, for it was because of this that the multitude came to meet Him. John xii. 18. So Bede. <\/p>\n

Ver. 38.-<\/span>Saying, Blessed be the King that cometh in the name of the Lord. That is, our King, the Messiah or Christ, who was sent by God to save us and give us His blessing. <\/p>\n

Peace in heaven. That through Christ we may have peace with God and the angels, who are offended at our sins, and therefore glory on high, to Him who dwells in the heavens. “He is called the King,” says Bede, “not to exact tribute or to arm a host, and visibly destroy His enemies, but because He rules our souls and leads us up into heaven.” “Because,” he adds, “Christ shone forth in the flesh as the Propitiation of the whole world. Rightly therefore the Heavenly Host, that is the angels who sang at His birth and men who praised Him, when He was about to return to heaven, unite one with another in His praises.” Theophylact: “It is shown that the former war, in which we opposed God, has vanished away, and that God is praised by the angels in such a Reconciliation. The same fact, also, that God walks in our land shows that He is in unity with us.” <\/p>\n

Ver. 41.-<\/span>And when He, &c. To show the bowels of His love to it. How dear to Him was the salvation of the Jews, for to this had He been sent by the Father as the Messiah and Saviour. He wept therefore among all the joys of His triumph, and amidst the happy declamations of those who congratulated Him and shouted Hosanna, that He might temper their joy, by a mixture as it were of gall. He wept as well over the blindness, obduracy, and ingratitude of the people of Jerusalem, because they would not receive Him as their Messiah and Saviour, as for the vengeance of God towards them and the destruction of their nation by Titus; and because He saw His own labours and, sufferings for them frustrated and rendered of no effect. These three causes wrung tears from Christ, from the vehemence of His grief. So S. Cyril, Bede, Theophylact and others. In trope, Origen says, “Christ fulfilled all the beatitudes in His own Person. He said, ‘Blessed are they that mourn,’ and He therefore wept.” <\/p>\n

Ver. 42.-<\/span>If thou hadst known. “As I know,” says S. Gregory (hom. 39), Bede and others. Because I am come to thee as thy Messiah, for thy salvation, to save thee, and bring thee everlasting blessing, according to the words of Zech. ix. If thou hadst known what is for thy good, salvation, and happiness, namely, penitence and faith in Me, which I have taught thee these three years past, thou wouldst weep, as I do, for thy past blindness and obstinacy. Euthymius supplies, “Thou wouldst in no wise perish.” Others say, “Thou wouldst bear thyself otherwise; listen to Me, and believe in Me.” The Syriac has, “If thou hadst known the things that are for thy peace and salvation in this thy day.” The Arabic. “If thou hadst known, even thou, and in this thy day, how much peace there was for thee in it.” Peace, in Hebrew, means prosperity, safety, happiness, every good, both of body and soul. <\/p>\n

It is an aposopiopesis, showing the profound passion of grief and indignation in Christ, for He upbraids the ungrateful city with its unbelief, obstinacy, and ingratitude. This feeling in Christ was so strong that it choked His voice, and compelled Him to be silent, as by aposopiopesis. “For those who weep,” says Euthymius, “break off their words abruptly, from the strength of their feelings.” There is again great passion “pathos,” in the words; “Even thou, 0 daughter of Zion, by Me so beloved, so honoured, so enriched: for thee have I come from heaven to earth, for thee was I born at Bethlehem, for thee have I lived thirty-four years in continued labour, suffering, poverty. For three years have I taught and preached in thy towns and villages; I have healed thy lepers, thy sick, thy possessed; I have restored thy dead to life. Thou, therefore, daughter of Jerusalem, why dost thou not return the love of one who so loves thee, but scornest and destroyest Him as an enemy? It will come, it will come shortly, that great day of the Lord, in which thou will too late confess thy unbelief and lament thy blindness. This is thy day, in which thou vainly exultest in thy wealth, thy luxury, thy pomps. But My day shall come, yea, the day of the Lord, in which He will most grievously punish thee, and utterly root thee out, and in which thou shalt pour forth the inconsolable and never ceasing tears of most bitter anguish.” Similar is the passion of Christ to the traitor Judas. Psa 5:13. <\/p>\n

In trope, S. Gregory in his 39th Homily says, “The perverse soul, which delights in the passing day, here meets its day. The soul, that is, to which present things are peace, because, while it takes pleasure in temporal prosperity: while it is elevated by honour while it is dissolved in the pleasures of sense, while it is terrified by no thoughts of a punishment to come, it has peace in its day, although in one to come it will meet with heavy condemnation. For it will be afflicted when the righteous rejoice, and all that was lately for its peace will be turned into the bitterness of contention. For it will begin to be at strife with itself, and to question itself, as to why it had not feared the condemnation to come, and had shut the eyes of its soul to the prospect of the evils to come. <\/p>\n

But now they are hid from Divine eyes. Because (de Industria) thou wouldst not know, says Titus. And Eusebius, in the Catena, “Christ makes known His coming for the peace of the world, and when they would not receive that peace, it was hidden from them.” The Incarnation of Christ, His preaching, His passion, His resurrection, were hidden from the Jews. Equally so their own perfidy, blindness, ingratitude, and therefore their punishment and destruction by Titus. “For,” says S. Gregory, “if we saw the evils that are impending, we should not rejoice in present prosperity.” Again, in figure, “The perverse soul, while it loses itself in the enjoyments of the present life, what does it but walk with closed eyes into the fire?” Hence it is well written, In the day of good things be not unmindful of the evil. And S. Paul, “Let those that rejoice be as those that rejoice not.” For if there is any joy in the present time, it should be so felt, as that the bitterness of the future judgment should never be absent from the thoughts, for while the reverent mind is pierced by fear of the final punishment, in proportion to its present rejoicing will the wrath hereafter be tempered. <\/p>\n

Ver.43.-<\/span>For the days shall come. The Greek reads, “Thy enemies shall cast up a bank about thee and compass thee round.” The Arabic, “The days shall come in which thine enemies shall throw down thy standards, and shall surround thee.” How truly Christ foretold this appears from Josephus, who in Bk. vi. Chap. 37, of his “Wars of the Jews,” says that Titus and the Romans erected three mounds round Jerusalem, and, in the space of only three days, surrounded the whole city with a wall of 39 stadia, so that there should be neither exit nor passage for any one. Christ alludes to Isa 29:1-2, “Woe to Ariel,” &c. For Jerusalem, which before was strong and unconquered, was, as it were, Ariel-that is, the Lion of God, now deserted by me, and given over to destruction by the Romans, and to become, as it were, the ram of justice, and the sacrifice of divine vengeance. So Eusebius, S. Cyril and Theodoret on Isaiah xxix. I. <\/p>\n

And keep thee in on every side. To such a pitch of famine, and to such straits shalt thou be reduced that mothers shall devour even their own children. Josephus, “Wars of the Jews ” chap. xiv. and following. <\/p>\n

Ver. 44.-<\/span>And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another. That is, shall destroy thee utterly; spoken in hyperbole, for the Romans were not so laborious or so idle, as to leave no stone upon another. S. Greg., hom. xxxix. The migration from the city is testified to, for it is now built on the spot where the Lord was crucified outside the gate. The former Jerusalem is utterly destroyed; for Mount Calvary is now in the middle of the new city. <\/p>\n

Because thou knowest not the time of thy visitation. “The time of this visitation,” says Titus, “is that of Christ’s coming down from heaven.” “In figure all these things,” says S. Gregory hom. 39, “happen to the soul that has lived as a slave to the flesh. For then the devils surround it on all sides, tempt it, hedge it in, and carry it off to hell. Then all that erection of stones, that is, their thoughts, is overthrown, because they did not know the time of their visitation, when God by His preachers, His confessors, His masters, and His internal inspirations, warned them to amend their lives and take thought for their salvation.” Greg., Dial. Bk. iv chaps. 30, 38, 46, 52, and following, gives the dreadful example of Chrysaorius Theodore, King Theodoric, and others. <\/p>\n

<\/p>\n

Fuente: Cornelius Lapide Commentary<\/b><\/i><\/h4>\n

19:1 And {1} [Jesus] entered and passed through Jericho.<\/p>\n

(1) Christ especially guides by his grace those who seem to be furthest from it.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

6. Zaccheus’ ideal response to Jesus 19:1-10<\/span><\/p>\n

This section in Luke’s long narrative of Jesus’ ministry as He traveled to Jerusalem (Luk 9:51 to Luk 19:27) is climactic. It is a choice example of Jesus offering salvation to a needy person. Zaccheus accepted Jesus’ offer and responded appropriately with joy and the fruits of repentance. He also gave an excellent example of how disciples should use what wealth they have. The section closes with a summary of Jesus’ ministry that is really the key verse in this Gospel.<\/p>\n

Zaccheus displayed traits of the tax collector in the parable of the Pharisee and the tax collector (Luk 18:9-14). They shared the same despised occupation, the same sense of personal need, and the same childlike humility and receptivity toward God. He also resembles the rich young ruler (Luk 18:18-23). He, too, had wealth, but his response to Jesus was precisely the opposite of that other rich man. His salvation is a great example of the truth that with God all things are possible (Luk 18:25-27). Zaccheus, moreover, demonstrated the same faith in Jesus and consequent insight into his responsibility to follow Jesus and glorify God that the blind man did (Luk 18:35-43). His story brings together many themes that Luke interwove in this section in which he stressed the recipients of salvation (Luk 18:9 to Luk 19:27).<\/p>\n

"The incident contains several primary Lukan features: the universal appeal of the gospel (Luk 19:2-4); the ethical problem of wealth (Luk 19:2); the call of a ’sinner’ who was in social disfavor (Luk 19:7); the sense of God’s present work (Luk 19:5; Luk 19:9); the feeling of urgency (’immediately,’ speusas<\/span>, Luk 19:5), of necessity (’must,’ Luk 19:5), and of joy (Luk 19:6); restitution, with goods distributed to the poor (Luk 19:8); and, above all, salvation (Luk 19:9-10)." [Note: Liefeld, "Luke," p. 1007.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Probably the new Jericho that Herod the Great had built is in view (cf. Luk 18:35). It stood immediately to the south of old Jericho. Jesus was passing through Jericho on his way to Jerusalem and the Cross.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And [Jesus] entered and passed through Jericho. Luk 19:1-10. Zacchaeus the Tax-gatherer. 1. entered and passed through ] Literally, “ having entered Jericho was passing through it.” Jericho ] Jericho (the City of Palm trees, Deu 34:3; Jdg 1:16) is about 6 miles from the Jordan, and 15 from Jerusalem. It was from a point … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25714","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25714","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25714"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25714\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25714"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25714"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25714"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}