hold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich. The history which relates the calling and conversion of Zaccheus the publican, is ushered in with a note of wonder: Behold, there was a man named Zaccheus. It is both great and good news to hear of a soul converted unto God; especially such a remarkable sinner as Zaccheus was: for, 1. He was by profession a publican; a calling that carried extortion in its face, and bade defiance to his conversion; yet, behold, from the toll-booth is Zaccheus called to be a disciple, and Matthew an apostle : such is the freeness of divine grace, that it often calls the greatest sinners, and triumphs in their powerful conversion. 2. He was a chief publican, and probably one of the chief of sinners, yet behold him among the chief of saints. Lord! what penitent need despair of thy mercy, when he sees a publican, nay, the chief of publicans, gone to heaven! 3. It is added, as a farther circumstance, that he was rich: his trade was not a greater obstacle to his conversion than his wealth not that there is any malignity in riches, considered in themselves, but they become a snare through the corruption of our natures. Zaccheus had not been so famous a convert, if he had not been rich; if more difficulty, yet was there more glory in 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 in the Old Testament, Zaccheus and Paul in the New. 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 sycamore-tree to see him; for he was to pass that way. Zaccheus desired to see Jesus, this was a sight that few rich men desired to see; the sight of Cesar's face upon their coin is more pleasing to them, than to see the face of Christ in his ordinances: yet it was not faith, but fancy and curiosity, that made Zaccheus climb the sycamore to see Jesus; but the curiosity of the eye gave occasion for the belief of the heart: he that desires to see Jesus is in the way to enjoy him. 'Tis good to be near the place where Christ is, whatever principles bring us thither. 5 And when Jesus came to that 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. 6 And he made haste, and came down, and received him joyfully. Je What an instance is here of Christ's preventing grace and mercy! Zaccheus climbs up into the sycamore to see Jesus. sus first sees him; little did Zaccheus think, that Jesus should cast up his eyes to him: Christ's looks are converting looks; there went a divine power along with them, to change the heart of him whom he looked upon; he that could heal a disease by the hem of his garment, could change an heart with the glance of his eye. Observe farther, Christ doth not only note, but name Zaccheus; He bids him come down, for he must abide at his house: what a sweet familiarity was here! Though the distance be infinitely great betwixt our Saviour and ourselves, yet he treats us not with a majestic stateliness, but with a gracious affability. Some note, That Zaccheus was the first man we read of, to whose house Christ invited himself. Observe lastly, With what speed Zaccheus hastens down, and with what alacrity he entertains our Saviour; curiosity carried him up, but love brings him down, and he entertains Christ joyfully but alas! it was but for a few hours. Lord! how great is the happiness of that man that receives and entertains thee, not for a day or a year, or for millions of years, but for everlasting ages! O let us welcome thee into our hearts by faith, whilst we are here on with thyself everlastingly in thy kingdom. earth, and then thou wilt make us welcome 7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. That is, the Pharisees who were here, were highly discontented that Christ went to a publican's house, whom they looked upon as the worst of men; their eye was evil, because Christ's was good. Whither should the physician go, but to the sick? the whole need him not. However, the envious Pharisees censure and condemn him for it. Lord, who can hope to escape the aspersions of censorious tongues, whilst spotless innocence, and perfect holiness, falls under the lash of them? It is sufficient for the servant to be as the master. 10 For the Son of man is come to seek and to save that which was lost. Observe, 1. A description of man's deplorable state, and undone condition: he is lost. 2. The care of Christ to seek and recover man out of that lost state: The 8 And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from Son of man is come to seek and to save any man by false accusation, I restore him four-fold. Two things are here observable, The greatness of his charity, and the justness of his restitution. As to his charity, observe, 1. The freeness of it, not I lend, but I give. 2. The readiness of it: not I will, but I do give. 3. The justness and honesty of it, my goods, not my spoils; what is my own, and not rent from others by rapine or extortion. 4. The largeness and extensiveness of his charity: Half of my goods, not an inconsiderable pittance. 4. The fitness of his charity, To the poor, not to the rich; not to his rich heirs, but to his poor neighbours. Again, as his charity was large, so his restitution was just; as he gave half to the poor, so he restored four-fold to the wronged. What an evidence was here of a true penitent! confession and satisfaction are both found with him. Whenever repentance is sincere and saving, there is not only a hatred of former sins, but a vigorous exercise of graces contrary to those sins. 9 And Jesus said unto him, This day is salvation come to this house, forasmuch as he also is a son of Abraham. That which Zaccheus gave to the poor, was nothing to what Christ gave to him; it was but dross he gave to them, it was salvation Christ gave to him. Where is the man that can say, God is in his debt for acts of charity and mercy? Where is he that will not own God the best and quickest Paymaster? This day is salvation come to this house: 'tis thine in title, and ere long it shall be thine in possession: Forasmuch as he also is a son of Abraham; that is, either a natural son of Abraham, a Jew; or a spiritual son, a believer; the heir of Abraham's faith, which was also imputed to him for righteousness. O happy Zaccheus! thou hast climbed up from thy sycamore to heaven, and by thy charity and justice hast purchased to thyself a kingdom that fadeth not away. that which is lost. Learn, 1. That man's condition is a lost condition, and every unregenerated man is a lost man; he has lost his God, his soul, his happiness, his excellency, his liberty, his ability. 2. The great errand that Christ came into the lost sinners: this he does by his blood, by upon, it was to seek and to save his word, by his Spirit, and by his rod. world 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately ap Py 12 He said therefore, A cerpear. tain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occutill I come. hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin : 21 For I feared thee, because thou art an austere 14 But his citizens man : thou takest up that thou layest not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. For the better understanding of this parable, we must, 1. Consider the occasion of it; 2. The design and scope of it; 3. The lessons of instruction which our Saviour intended us by it. As to the former; the occasion of our Saviour's uttering this parable seems to be this, He was now going up to Jerusalem to die; some of the company were of opinion, that he would immediately enter upon his kingdom, and act as a temporal prince, delivering them from the Romans, and destroying his and their enemies he lets them understand the quite contrary, that he must die and rise again, and ascend into heaven, and then return again and receive the kingdom; and that he was now taking his last journey to Jerusalem, in order to that end. 2. The design and scope of the parable, together with the interpretation of it, is this, The nobleman here mentioned is our Saviour himself, who in his state of great humiliation was but like a nobleman: his going into a far country, signifies his return from earth to heaven: his coming back again, signifies his coming to judgment: his calling his servants, and delivering them their talents, intimates to us the various gifts which he bestows upon 3. That in the ployed in his service, and improved to his glory: his calling his servants to an account, plainly signifies, That when Christ comes to judgment, he will have an account of every individual person, how they used the gifts, and improved the ta lents, intrusted with them; and that they may expect to be impartially rewarded according to their works, for God will appear a righteous God, and will condemn sinners out of their own mouths, and a most certain and final ruin will be their portion, whilst those that were faithful in his service shall be crowned with his reward. Now from the whole we may learn these lessons of instruction: 1. That our Lord's state of humiliation and great abasement on earth being passed and over, a glorious state of exaltation he is now arrived at in heaven. God has exalted him with great triumph to his kingdom in hea ven. 2. That, clothed with infinite majesty and power, and attended with an innumerable host of glorious angels and saints, this exalted Saviour will come to judge angels and men. mean time Christ variously dispenses to his servants particular talents, to be employed and improved for his own glory and his church's good. 4. That there will most certainly be a reckoning-day, or a time when our Lord will take an account of men's improving those gifts and graces, which were given them as so many talents. to be improved by them. 5. That there will be degrees of happiness and misery in the other world, according to men's degrees of faithfulness or negligence in this. 6. That it is abominably false and impious to charge God, as being rigid and severe with men, and requiring impossibilities at their hands: For out of their own mouths will God condemn them: Lastly, That the condition of God's faithful servants will be unspeakably happy, and that of the unprofitable servant intolerably miserable, both in this world and in the next: the righteous shall enter into the joy of their Lord, and be confirmed therein, with an utter impossibility of losing that happiness. The wicked, who would not submit to Christ's authority, shall not be able to resist his power. They that would not suffer Christ to reign over them, shall at the last day be brought forth and slain before him. Those mine enemies that would not that I, &c. 28 And when he had thus spoken, the sons of men, all which are to be em- he went before, ascending up to Je rusalem. 29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples. 30 Saying, Go ye into the village over against you; in the which at your entering, ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, The Lord hath need of him. 35 And they brought him to Jesus and they cast their garments upon the colt, and they set Jesus thereon. 36 And, as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen; 38 Saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest. 39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you, that if these should hold their peace, the stones would immediately cry out. : Our Lord (as is noted before) was now upon his last journey to Jerusalem, where he was to shed his blood, and lay down his life for the redemption and salvation of a lost world; and it is observable, what a double demonstration he gives of his great willingness and forwardness to go up to Jerusalem, there to die. 1. Both St. Luke here, and St. Mark, chap. x. 32. tell us, that he went before the company leading the way, when he went to suffer. Lord! with what alacrity and holy cheerfulness 2. Our didst thou manage the great work of man's redemption! None ever went so willingly to a crown as thou to thy cross. Saviour, who all his life travelled like a poor man on foot, now he goes up to Jerusalem to die for us, he will ride, to show his great forwardness to lay down his life for us, But what was the beast he rode upon! An ass's colt; to fulfil that prophecy, Zech. ix. 9. Tell ye the daughter of Zion, Behold, thy King cometh, riding upon an ass: yea, it was a colt upon how the most unruly and untamed creawhich never man rode before; to let us see tures become obedient and obsequious to Christ, and render themselves serviceable to him at his pleasure. It was also a borrowed ass, whereby our Saviour's right to all the creatures was manifested; and accordingly he bids his disciples to tell the owner, That the Lord had need of him: not your Lord, or our Lord, but the Lord, that is, he that is Lord of the whole earth, whose are the cattle upon a thousand hills. Here note, What a clear and full demonstration Christ gave of his divine nature of his omnisciency in foreseeing and foretelling the event; of his omnipotency in inclining the heart, and overruling the will of the owner to let the colt go; and of his sovereignty, that as he was Lord of the creatures, he could command and call for their services whenever he needed them. The colt being brought, and our Saviour set thereon; observe, next, The actions of the multitude in acknow ledging Christ to be our King; they spread their clothes in the way, casting their garments on the ground, for him to ride upon, according to the custom of princes when they ride in state; yea, the multitude do not only disrobe their backs, but expend their breath in joyful acclamations and loud hosannas, wishing all manner of prosIn this princely, yet poor and despicable perity to their meek but mighty Prince. pomp, doth our Saviour enter the famous city of Jerusalem. O how far was our holy Lord from affecting worldly greatness and grandeur! he despised that glory which worldly hearts fondly admire; yet because he was a King, he would be proclaimed such, and have his kingdom confessed, applauded, and blessed but that it might ap pear, that his kingdom was not of this world, he abandons all worldly magnificence. O glorious, yet homely pomp! O meek, yet mighty Prince! Observe lastly, The peevish envy of the wicked Pharisees who were then in company; they grudge our Saviour this poor honour, they envy him this small triumph of coming into the city upon an ass's colt, attended by a company of poor people, strewing the way with boughs of trees, with hosannas and joyful acclamations in their mouths: these poor people's mouths they would have stopped; Master, rebuke thy disciples; they did not like the music. Christ tells them, that they labour in vain to suppress the testimony given him by his disciples, for if they should be silent, the stones would cry out; yea, cry out shame of them for neglecting their duty as if Christ had said, The speechless stones will speak, and give witness to me, if men will not. Learn hence, They that are owned of God, shall not want ownings and witnessings from man, at one time or other, in one way or other; though the envy and malice of men do never so much gainsay and oppose it. : 41 And when he was come near, he beheld the city, and wept over it, No sooner did our Saviour come within the sight and view of the city of Jerusalem, but he burst out into tears, at the consider ation of their obstinacy, and wilful rejecting of the offers of grace and salvation made unto them; and alsó he wept to consider of the dreadful judgments that hung over their heads for those sins, even the utter ruin and destruction of their city and temple. Learn hence, 1. That good men ever have been, and are, men of tender and compassionate dispositions, sorrowing not only for their own sufferings, but for others' calamities. 2. That Christ sheds tears as well as blood for the lost world; Christ wept over Jerusalem, as well as bled for her. 3. That Christ was infinitely more concerned for the salvation of poor sinners, than for his own death and sufferings: not the sight of his own cross, but Jerusalem's calamities, made him weep. 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. By the things belonging to their peace, we are to understand the presence of Christ amongst them, the preaching of the gospel to them: She did not know, that is, she did not consider, she did not prize and im prove, her privileges as she ought; but stopped her ears against the words of Christ, and closed her eyes against the miraculous works of Christ, till at last they were hidden from her eyes. Learn hence, 1. That the time of a people's enjoying the light and liberty of the gospel, is a limited day, it is a short day: If thou hadst known in this thy day. 2. That it is the sad and usual lot of the gospel not to be embraced and entertained by a people to whom it is in mercy sent, till it be too late, and the time of their visitation be past and over: 0 that thou hadst known; but now thou shalt never know, now they are hid from thine eyes, Was there no more But how hid? preaching in Jerusalem; no public ministry after that day? Yes, behold the patience and mercy of Christ in waiting upon this people. After this, Christ sent the whole college of apostles, and they preached there the things belonging to their temporal and eternal peace; but they wanted hearts to consider, and their ruin was unavoidable. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Here we have a prophetical prediction of the total and final destruction of the city of Jerusalem by the Roman armies, who begirt the city round, burnt the temple, starved the people, and brought such ruin and destruction upon the place, as no history could ever parallel the reason is assigned, because they knew not the time of their visitation; : that is, the time when God visited them with his gospel, first by the ministry of John, then by the preaching of Christ himself, and afterwards by his disciples and apostles. Hence learn, 1. That when God gives his gospel to a people, he gives that people a merciful and a gracious visitation. 2. That for a people not to know, but neglect the time of their gracious visitation, is a Godprovoking, and a wrath-procuring sin: Because thou knowest not the time of thy visitation, therefore the time shall come, that thine enemies shall lay thee even with the ground, and not leave one stone upon another; which, history tells us, was literally |