All the people were very attentive to hear him.— They hung as it were on his lips while he spake, is the literal import of the original.
Inferences drawn from the history of Zaccheus, Luke 19:1-10.—In this pleasing narrative Zaccheus the publican sets an example particularly of two great and important Christian duties, namely, restitution, and almsgiving; which calls upon us to consider how far we are obliged to follow it.
As to the first we may observe, that Zaccheus, by a conduct more than strictly just, made what was prescribed by the Levitical law in one particular case, (Exodus 22:1.) the general rule of his practice.—We need not however propose the ample reparation that he made, as a standard which we are strictly bound to come up to. It will be sufficient to shew that we are indispensably obliged to, and to insist barely on, the usual and single restitution; only that when we have wronged any person, we return him strictly as much as we have wronged him of, and fully repair the damage that he has sustained: We may only except the case of an absolute incapacity, which is indeed an universal dispensation; but, with this one reserve, in all other cases, we are indispensably obliged to make an equivalent reparation for the injuries that we have done.
Now, as God is the author, so he is the guardian of human society, and has taken the properties of men under his protection. To secure these, and preserve the world in peaceable order, he fences the possessions of every man with a strict command to the rest, not to covet or desire them. When that fundamental law is violated, and inordinate desires break loose, then, to prevent our putting them in execution, other commands are opposed, to secure property in its several branches. When we transgress these commandments too, and actually invade the rights of our neighbour, then the sin is completed, and woeful is our condition. Yet God, whose mercy is over all his works, as a supplement to the former laws, has added this now under consideration,—viz. That after we have wickedly coveted, after we have unjustly taken the goods of our neighbour, we shall restore them to him again, and re-establish the order that we had violated. There is no room for farther precepts on this head: if we continue to transgress this last, this merciful commandment, no shadow of excuse remains; we shall die in our sins. The Almighty Legislator will proceed to judgment, and sad will be his sentence against the transgressors; see 1 Thessalonians 4:1-2; 1 Thessalonians 4:6 where St. Paul expressly declares, that the Lord is the avenger of all such, as defraud or oppress their brother in any matter.
But although no inspired writer had thus forewarned us; yet the mere common sense of mankind would be sufficient to discover this truth to us, though utterly unable to fulfil it in the least degree, from pure motives, from the mere light and powers of nature. Who can deny, or doubt, that we are obliged to be just, that we are obliged not to do wrong? If we ought not wrongfully to take the goods of our neighbours, then certainly we ought not to keep them. The theft or fraud was a transient act, a sin indeed;—but the deliberate keeping the unjust gain, is a permanent habit of injustice; and as long as that lasts, we can have no reasonable hopes of God's mercy; we render ourselves incapable of it.
All sins may be forgiven on repentance. But without restitution, where that is possible, there can be no true repentance. An effectual repentance ever includes these two necessary parts;—a sorrow for sin, and a determined resolution to forsake it; and both these necessarily imply restitution, as will appear when we consider them severally.
Sorrow for sin, where it is sincere, must beget earnest wishes that we had not committed it. Lamenting the past folly with contrite pangs; we wish that we had never done it. We would give the world to undo it, if that were possible. Now this is the immediate tendency of restitution; as it relates to man, it undoes the deed. He therefore who does not endeavour to make restitution, has no real contrition. For if he be truly grieved that he has gotten another man's goods; why does he keep them? if he wishes he had nor done so, why does he persist in it? These things are inconsistent, and destroy each other.
The second material of repentance is a resolution not to repeat the crime. As long as we wilfully detain what belongs to another, we repeat the crime, or, what is equivalent, we continue and persevere in it. Now is it reasonable to hope that God will forgive a sin which we obstinately persist in? If we die without making restitution, do we not die in our sin? And can we then have any hopes of mercy?—the holy scriptures assure us, that we cannot.
The Church of England, in the warning which its ministers are ordered to give for the celebration of the Lord's supper, has been particularly careful to remind all its members of this, among other conditions, requisite in a worthy communicant. "My duty (says the minister,) is to exhort you, &c.—that ye may come holy and clean to such a heavenly feast,—The way and means thereto is, first, to examine your lives and conversations by the rule of God's commandments,—and if ye shall perceive your offences to be such, as are not only against God, but also against your neighbours, then you shall reconcile yourselves to them, being ready to make restitution and satisfaction according to the uttermost of your powers, for all injuries and wrongs done by you to any other:—for otherwise the receiving of the holy communion doth nothing else but increase your damnation." And then follows a charge to all such, that at their peril they come not to the holy table.
The same injunction is implied in those words of our Lord, Matthew 5:23. If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Without this, our oblations will be ineffectual, and our prayers rejected; our brother must first be reconciled by doing him justice; for justice must be satisfied before there is room for charity. God will not accept the one for the other; and indeed it seems impious to think that he should. In all other cases, the satisfaction is made to the person wronged; how else indeed is it satisfaction? In the example of Zaccheus, you see, that notwithstanding he gave half his substance to the poor, yet he was ready to make four-fold satisfaction for the damages he might have done. He was not liberal at the expence of others; he did not confound charity with restitution, his alms with his debts; but he discharged each obligation separately.
We shall not be answerable for the injustice we suffer, but for that which we do; it concerns us much more not to cheat, than to be cheated. This therefore should be our principal care; here lies our greatest danger, and all degrees at men are liable to it. Almost every state in life has its peculiar temptations to fraud and oppression; and to be aware of them is one necessary step towards escaping them.
In all cases where we have committed injury, restitution must be made, as far as possible, or there can be no remission of sin. This thought therefore should be a perpetual check upon us, to restrain all acts of fraud or violence; because it represents the unprofitableness of them, and takes away the force of temptation, which consists only in the supposed advantage that they may bring. All unjust gain is a bait, a specious bait, covering a cruel hook; which, when swallowed, must be painfully disgorged; or, if retained, will drag us to sure perdition. To this purpose may well be applied those words in the book of Job, (xx. 15.) He hath swallowed down riches, and he shall vomit them up again.—A painful operation!—but there is no other remedy.
With respect to almsgiving, the second subject of our present reflection, the example of Zaccheus is highly instructive. The first thing to be remarked in it, is, that he set aside a certain portion of his income for charitable uses; and this every man should do, who is in a condition to give alms. He who never thinks of giving alms, but when some pressing occasion calls upon him,—is in danger of losing the heavenly reward in the worldly motives which solicit, and perhaps extort his contributions. A regard to the opinion of men, fear of censure, or desire of applause, may have a great share in such unpremeditated accidental bounties. But when in religious privacy, with a heart raised in devotion, we have prepared our offering to the Lord, the future distribution of it upon proper occasions will be purer, and consequently more agreeable to the divine will.
In this therefore we ought to follow the example of Zaccheus, and consecrate some certain portion of our gains, or annual income: but what that proportion is, is nowhere determined. We can only say in general, that all who are not poor themselves, must give some part of their substance to the poor: the proportion is and must be left to their own determination.
If it be asked, what other men have done? it may be replied, "Many have been known to give all that they had; others, as Zaccheus, have given half their goods; but the common proportion, whereof we have many instances in ecclesiastical history, is the tenth part." The best rule, however, seems to be that laid down by the apostle, and of which we desire to admonish every reader: he who soweth little, shall reap little; and he that soweth plentifully, shall reap plenteously. Let every man do according as he is disposed in his heart, not grudgingly, or of necessity; for God loveth a cheerful giver. And when such a fund of charity is once settled, it will be very easy to make a right distribution of it.
REFLECTIONS.—1st, While the conversion of every sinner's heart bespeaks the great power of God, the change wrought on some appears still more worthy to be remembered and admired; as in the case of Zaccheus.
1. He was a publican, yea, chief among the publicans, and rich; two great obstructions to the salvation of his soul: but the chief of sinners who comes humbly to Christ, may become one of the chief of saints.
2. He took great pains to get a sight of Christ, and to satisfy a curiosity, which the great fame of him had raised: being short, and unable to overlook the crowd of people that usually attended Jesus in his travels, he ran before, and climbed up into a sycamore-tree, that he might see him as he passed by. Note; They who would gain a sight of Jesus, must break through every obstacle in their way.
3. There the eye of Jesus discovered him; and now he surprises him with the calls of his grace, and, by name addressing him, desires him to come down quickly, intending to be that day his guest. With joy the publican obeyed, little expecting such a favour, and received him with heartiest welcome. Note; (1.) Many who have come merely through curiosity to hear and see some minister, whose fame has been spread abroad, have been graciously surprised with the call of God, and from that hour converted unto him. (2.) There is a wondrous providential disposition of our affairs to lead us to God, or to render us utterly inexcusable, which, if we be converted, we can reflect upon with amazement. (3.) When Christ calls, we should gladly run; his word applied in faith, will open for him a welcome into our house and our hearts, and make us with delight reply, Come in, dear Lord, to me. (4.) Come down is the gospel call; we must sink low in our own eyes, to rise high in God's favour.
4. Many, who were present, were exceedingly offended, that one, who professed himself a prophet of such distinguished sanctity, should go to eat with a person who was so notorious a sinner. His profession made him odious as a publican, and his riches might be regarded as the fruit of extortion: but it did not follow, because he had been bad, that he was so now, as their censure implied; nor was Jesus to be blamed for visiting those, who, the more desperate their case seemed, so much the more needed his healing grace.
5. Whatever Zaccheus had been, he now gives the most undoubted proofs of genuine and unfeigned repentance. The grace of Jesus had powerfully wrought upon his heart, and the effects of it appeared visible in his words and actions. However grasping he had been of wealth, and intent on gain, now at a stroke half his goods he gives to the poor; and if any man had ought to lay against him of fraud or extortion, he was ready to make the utmost restitution which the law demanded. See the Annotations. Note; (1.) One of the best symptoms of real conversion to God, is deadness to the world. (2.) There can be no true repentance without restitution, at least without the desire and endeavour to make it to the utmost of our power. (3.) They who would shew the spirit of true charity, should not leave it merely to their wills to bequeath their wealth to pious uses, but employ it during their lives.
6. Christ testified his approbation of Zaccheus's conduct, and comforted him with a present salvation both for himself and his family, forasmuch as he also was a son of Abraham. He now shewed himself a genuine descendant of this father of the faithful: his sins therefore were pardoned, and his person accepted; whilst all his family also shared his mercy. And what Christ had done in this case, was in direct conformity with the great design of his coming into the world, to seek and save that which was lost. Note; (1.) Every sinner is a lost creature; lost in error and sin, unable to recover himself, and ready to perish eternally: and a great point is gained, when we begin to be deeply convinced of this alarming truth. (2.) Christ is the Saviour of the desperate: none are so far gone as to be past his recovery.
2nd, What Christ had said to Zaccheus, gave occasion to some, who heard him, to conclude, that the temporal kingdom of the Messiah was about to be set up in the world, and that, on his arrival at Jerusalem, he would declare himself openly. To rectify such a mistake, therefore, he spake the following parable, intimating to them therein, that the generality of the Jewish people would not submit to the kingdom of his grace, and that the kingdom of his glory was more distant than they imagined.
1. A certain nobleman, of high birth, went into a far country, to receive for himself a kingdom; to be invested with sovereign authority, as the governors of Judah were by the Roman emperors; and to return, with full power and authority to reward or punish his subjects. Thus the Lord Jesus ascended into heaven, to receive the mediatorial kingdom, and sat down at the right hand of the Majesty on high; being quickly to return thence, in the mission of his Spirit, to spread his gospel through the earth, and in the destruction of the Jewish people and nation; and finally at the day of judgment. And as lately as he once came into the world, so surely will he return again, and will not tarry.
2. He committed to his servants a certain sum of money, that during his absence they might trade, (πραγματευσασθε,) and improve their capital, in order that at his return he might receive the fruits of their industry. The ministers of Christ in particular, and all his people in general, are those servants; each has his portion of gifts, natural or providential, which he is required to employ for his Master's honour and interest. All that we have is derived from him, and should be devoted to him. Till he comes, we are called upon to use all diligence. Every soul won by us, will prove our own unspeakable gain; and whatever be the success of our labours, whether more or less, if we approve ourselves faithful to him till death, we are sure not to lose our reward.
3. Two of the servants, on their master's return, with satisfaction appeared before him, and rendered him a faithful account of the trust committed to them. The one had gained more, the other less; but both had been diligent, received his commendation, and were preferred according to the advantages which they had made. Whence we are taught, (1.) That we must one day be called upon to give a solemn account to our great Lord and Master of all the means and mercies, gifts and graces, which we have enjoyed, and our profiting thereby. (2.) They who are found faithful, will receive the approbation of the Chief Shepherd, and be rewarded by him. (3.) Whatever success we have, we must, to the glory of our Lord, own, that it is thy pound hath gained it; for not to our endeavours, but to his grace, are we indebted for the effect of our ministry. (4.) If we have the Saviour's commendation of our diligence, we need not care who may find fault with us. (5.) They who are most zealous in their labours for Christ, will receive the greater reward, exalted, as one star differeth from another star, in glory.
4. The third, sunk in sloth and carelessness, began to seek excuses; and, having produced the pound committed to his charge, pretended his fear of his master's austerity, as is he would cast on him the blame of his own idleness. But out of his own mouth was this wicked servant condemned; since that apprehension which he pleaded of his master's austerity, should at least have led him to place the money at the banker's, where, with lawful interest, he might have received his own. Justly therefore he commands the pound to be taken from him, and given to him who had gained the ten pounds; for his having so much is so far from being an objection, as some present seemed to intimate, that it was a reason why he should have more, having made so good a use of the former trust; while he, who made no use, or so bad a one, of the pound delivered to him, justly deserved to have it taken from him. Note;
(1.) Not only the abuse of our gifts, but our negligence to improve and employ them for Christ's honour and the good of men's souls, will be esteemed highly criminal. (2.) The pleas of slothful professors, in the day of judgment, shall turn to their everlasting confusion and condemnation. (3.) Idle servants are wicked servants. Ministers who are not active in Christ's service, effectually serve the interests of Satan. (4.) Hard thoughts of God are at the bottom of every unhumbled sinner's heart. (5.) Diligence to improve the gifts and graces which the Lord has bestowed on us, is the sure way to have both abundantly increased under his blessing; while sloth makes all our attainments wither and decay.
5. He foretels the ruin of the Jewish people in general. They were the citizens who sent after him in his absence, refusing to submit to his government: they paid no regard to his apostles and ministers, when he was ascended into heaven: and therefore, when they had filled up the measure of their iniquities by rejecting his gospel, he seized the rebels with his arm of judgment, and the Roman sword miserably massacred innumerable multitudes of this devoted people, and ruined their country. And such will be the case with all impenitent sinners. They say, in the pride and rebellion of their hearts, We will not have this man to reign over us, rejecting the government of his laws and the warnings of his servants: but their terrible destruction approaches: the King, their Judge, clothed with vengeance, is ready to be revealed from heaven, when wrath to the uttermost will come upon them; and they who refused to bow to the sceptre of his grace, shall be broken with the rod of his judgments. They who will not be ruled, must be eternally ruined.
3rdly, Eager to accomplish his great work of atonement, the blessed Jesus hardens to the scene of his sufferings, not intimidated by all the dreadful events that he foresaw. Was he so willing to die for us, and shall we be cowards in his service? We have here what we met with twice before:
1. The triumphant entry of Jesus into Jerusalem amid the acclamations of the multitude. He was mounted, not as a conqueror on a triumphal car, but, as Zion's lowly King, on an ass's colt; and that not his own. He sent to borrow it for this occasion; and, having the dominion over all creatures, and in his hands the hearts of all men, the owners readily sent it at the Saviour's bidding. Mounted thereon, the garments of his poor disciples were the trappings, and served as carpets spread to adorn his entry: while, filled with wonder and praise at all the miracles they had seen, the multitude cried, Blessed be the king, Messiah: may all happiness and prosperity attend him that cometh in the name of the Lord: invested with divine authority and power: peace in heaven; let the God of heaven bless his undertaking, and crown it with success, appearing now a reconciled God to us; and glory in the highest; let the greatest honour, praise, and adoration redound to him for this salvation, and be ascribed to him by men on earth and angels in heaven.
2. Christ vindicates his disciples from the envious cavils of the Pharisees, who could not bear to hear such acclamations, and would insinuate that it was the highest pride to permit such incense to be offered to him. But, though he came in great humility, the present occasion demanded these praises; and, if the multitude had been silent, he assured these cavillers that the very stones would cry out, reproaching their stupidity, and ascribing to God the glory due unto his name.
4thly, We have,
1. The tears of Jesus shed over the devoted city, Jerusalem. Being now in full view of that rejected place, and foreseeing the impending miseries ready to overwhelm the inhabitants, he wept over it, as man, feeling the tenderest compassion towards them; saying, If thou hadst known, or, O that thou hadst known! even thou, a wicked and bloody city as thou hast been, at least in this thy day, when the most abundant means of grace have been vouchsafed to thee, the things which belong unto thy peace, temporal and eternal; but now they are hid from thine eyes, thou art abandoned to judicial blindness, to an utter reprobacy, the consequence of which will shortly be utter ruin; when thy enemies shall besiege thee, and enter into thee, massacre thy inhabitants, and leave not one stone upon another; because thou knewest not the time of thy visitation; rejecting the light of my gospel, the warnings of my ministers, and the overtures of mercy, which were offered to thee. Note; (1.) A Christian's heart, like his Master's, feels the tenderest compassion towards perishing sinners, and grieves to behold their approaching miseries. (2.) There is a time of visitation, when the Lord is pleased to set before us the things which belong to our pardon, peace, and salvation, and to urge them upon us by his providence, his word, his Spirit: to abuse or neglect this day of grace, is to be undone. (3.) Justly are they given up to judicial blindness and hardness of heart, who reject the counsel of God against their own souls. (4.) All the threatenings of Jesus will be as surely fulfilled, as we have seen this against Jerusalem accomplished in the total overthrow of that city and people. Let every sinful city, every sinful soul, take warning by her fall.
2. Being come to Jerusalem, he goes immediately to the temple, cleanses it from the profanations there practised; casting out the buyers and sellers, who had made that house of prayer a den of thieves; testifying his zeal for his Father's honour; and when he had thus purged this holy place from such gross abuses, he preached there to the people the doctrines of his rich grace. Note; The preaching of the gospel is the great glory of every temple devoted to the Saviour's honour.
3. The chief priests, scribes, and rulers, were highly exasperated at his discourses and conduct, which so deeply reflected on their corruptions, and therefore sought how to murder him immediately; but they could not just then contrive any scheme for the execution of their bloody purposes, the people in general being very attentive to his discourses; ('εξεκρεματο,) they hung upon his lips, eagerly catching every word that dropped; for he spoke with such power, energy, and conviction, as they had never heard from their own scribes.