Luke 19

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

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

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

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

And he made hast, and came down, and received him joyfully. Curiosity c rried Zaccheus up, but Love to Christ bringeth him down, he therefore makes hast to come down, and he receiveth Christ joyfully, glad to entertain such a Guest. When Christ cometh to any Soul he never brings any sorrow to it, nor any thing but glad tidings.

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

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

And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is the son of Abraham.

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

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

He said therefore, A certain noble man went into a far country, to receive for himself a kingdom, and to return.

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

But his Citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

Then came the first, saying, Lord, thy pound has gained ten pounds.

And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.

And the second came, saying, Lord, thy 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 thy pound which I 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.

And he says unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

And he said unto them that stood by, Take from him the pound, and give it to him that has ten pounds.

(And they said unto him, Lord, he has ten pounds)

For I say unto you, That unto every one which has, shall be given: and from him that has not, even that he has shall be taken away from him.

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

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

And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,

Saying, Go ye into the village over against you; in the which at your entring ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord has need of him.

And they that were sent, went their way, and found even as he had said unto them.

And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

And they said, The Lord has need of him. See the Notes on Matth. 21.1, 2, 3. and Mark 11.1, 2, 3, &c. we have discoursed there of Bethphage and Bethany, and whatever occurreth in this History needing and explication.

And 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 nigh, even now at the descent of the mount of Olives; the whole multitude of the disciples began to rejoyce, and praise God with a loud voice for all the mighty works that they had seen.

Saying, Blessed be the King that cometh in the name of the Lord: Peace in heaven, and glory in the highest. See the Notes on Matth. 21.7, 8, 9. Mark 11.7.8, 9, 10. both which Evangelists (Mark most fully) describe this great Triumph.

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

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

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

For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

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

And he went into the Temple, and began to cast out them that sold therein, and them that bought

Saying unto them, It is writen, My house is the house of prayer: but ye have made it a den of thieves. We have met with this before more fully. See the Notes on Matth. 21.12, 13. Mark 11.15, 16, 17.

And he taught daily in the temple. But the chief priests and the scribes, and the chief of the people sought to destroy him,

And could not find what they might do: for all the people were very attentive to hear him. This our Saviours Preaching daily must be understood of a very few days, for it appeareth from Iohn 12.1. that he came to Bethany but six days before the Passover, now upon the Passover-Day he Died, but for the intermediate time it is plain from the other Evangelists, that he was wont to spend the Day time at Ierusalem in the Temple, and at Night to return to Bethany. The chief Priests and the Scribes, and the chief of the People, sought to destroy him, only they stood in a little aw of the People, who were very attentive to bear him.