Luke 19-20

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

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

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

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

Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own unbelief and disobedience. Christ answered these priests and scribes with a plain question about the baptism of John, which the common people could answer. They all knew it was from heaven, nothing in it had an earthly tendency. Those that bury the knowledge they have, are justly denied further knowledge. It was just with Christ to refuse to give account of his authority, to those who knew the baptism of John to be from heaven, yet would not believe in him, nor own their knowledge.

Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper use of their advantages. Awful will be the doom, both of those who reject the Son, and of those who profess to reverence Him, yet render not the fruits in due season. Though they could not but own that for such a sin, such a punishment was just, yet they could not bear to hear of it. It is the folly of sinners, that they persevere in sinful ways, though they dread the destruction at the end of those ways.

Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the snares laid for them by wicked men; and will teach our duty to God, to our rulers, and to all men, so clearly, that opposers will have no evil to say of us.

It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the preference in his thoughts and cares to that which deserves them. Believers shall obtain the resurrection from the dead, that is the blessed resurrection. What shall be the happy state of the inhabitants of that world, we cannot express or conceive, 1Co 2:9. Those that are entered into the joy of their Lord, are entirely taken up therewith; when there is perfection of holiness there will be no occasion for preservatives from sin. And when God called himself the God of these patriarchs, he meant that he was a God all-sufficient to them, Ge 17:1, their exceeding great Reward, Ge 15:1. He never did that for them in this world, which answered the full extent of his undertaking; therefore there must be another life, in which he will do that for them, which will completely fulfil the promise.

The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pretence for carrying on worldly and wicked plans. Dissembled piety is double sin. Then let us beg of God to keep us from pride, ambition, covetousness, and every evil thing; and to teach us to seek that honour which comes from him alone.

The name is Jewish. 2-4. chief among the publicans--farming a considerable district, with others under him. rich--Ill-gotten riches some of it certainly was. (See on Lu 19:8.)

who he was--what sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.

sycamore--the Egyptian fig, with leaves like the mulberry.

looked up,--in the full knowledge of who was in the tree, and preparatory to addressing him. Zaccheus--whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3). make haste, and come down--to which he literally responded--"he made haste and came down." for to-day, &c.--Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated. to-day ... abide--(Compare Joh 1:39), probably over night.

joyfully--Whence this so sudden "joy" in the cold bosom of an avaricious publican? The internal revolution was as perfect as instantaneous. "He spake and it was done." "Then shall the lame man leap as an hart, and the tongue of the dumb sing" (Isa 35:6).

to be guest--or lodge: something more than "eating with" such (Lu 15:2). a sinner--that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good. 8-10. stood--before all. said unto the Lord, Behold, Lord--Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended. if I have--that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8). taken by false accusation--defrauded, overcharged (Lu 3:12, 13). fourfold--The Roman law required this; the Jewish law, but the principal and a fifth more (Nu 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.

Jesus said unto him--but also before all. This day, &c.--memorable saying! Salvation already come, but not a day old. to this house--so expressed probably to meet the taunt, "He is gone to be guest," &c. The house is no longer polluted; it is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members (Ps 118:15; Ac 16:15, 16, 31). son of Abraham--He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.

lost--and such "lost" ones as this Zaccheus. (See on Lu 15:32.) What encouragement is there in this narrative to hope for unexpected conversions?

A different parable from that of the Talents (Mt 25:14-30). For, (1) This parable was spoken "when He was nigh to Jerusalem" (Lu 19:11); that one, some days after entering it, and from the Mount of Olives. (2) This parable was spoken to the promiscuous crowd; that, to the Twelve alone. Accordingly, (3) Besides the "servants" in this parable, who profess subjection to Him, there is a class of "citizens" who refuse to own Him, and who are treated differently, whereas in the parable of the talents, spoken to the former class alone, this latter class is omitted. (4) In the Talents, each servant receives a different number of them (five, two, one); in the Pounds all receive the same one pound, which is but about the sixtieth part of a talent; also, in the talents, each shows the same fidelity by doubling what he received (the five are made ten; the two, four); in the Pounds, each receiving the same, render a different return (one making his pound ten, another five). Plainly, therefore, the intended lesson is different; the one illustrating equal fidelity with different degrees of advantage; the other, different degrees of improvement of the same opportunities; yet with all this difference, the parables are remarkably similar.

a far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence. to receive ... a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high." to return--at His second coming.

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

his citizens--His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians. 15-26. (See on Mt 25:19-29.) ten ... five cities--different degrees of future gracious reward, proportioned to the measure of present fidelity.

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

It. (See on Mt 21:1-11.) 29-38. Bethphage--"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.

whereon, &c.--(See on Joh 19:41).

the Lord hath need, &c.--He both knew all and had the key of the human heart. (See on Lu 19:5.) Perhaps the owner was a disciple.

set Jesus on--He allowing this, as befitting the state He was for the first and only time assuming.

whole multitude, &c.--The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.

Blessed be the King, &c.--Mark (Mr 11:9, 10) more fully, "Hosanna," that is, "Save now," the words of Ps 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Ps 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer. peace, &c.--(See on Lu 2:13, 14).

the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11). 41-44. when beheld ... wept--Compare La 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mt 23:37.)

at least in this, &c.--even at this moving moment. (See on Lu 13:9.) thy peace--thinking perhaps of the name of the city. (Heb 7:2) [Webster and Wilkinson]. How much is included in this word! now ... hid--It was His among His last open efforts to "gather them," but their eyes were judicially closed.

a trench--a rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See Josephus, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.

As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last. den of thieves--banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

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

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

of the Wicked Husbandmen. (See on Mt 21:23.)

these things--particularly the clearing of the temple.

baptism of John--his whole ministry and mission, of which baptism was the seal.

Why then believed ye him not?--that is, in his testimony to Jesus, the sum of his whole witness.

could not tell--crooked, cringing hypocrites! No wonder Jesus gave you no answer (Mt 7:6). But what dignity and composure does our Lord display as He turns their question upon themselves! 9-13. vineyard--(See on Lu 13:6). In Mt 21:33 additional points are given, taken literally from Isa 5:2, to fix down the application and sustain it by Old Testament authority. husbandmen--the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded. went, &c.--leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mr 4:26.)

beat, &c.--(Mt 21:35); that is, the prophets, extraordinary messengers raised up from time to time. (See on Mt 23:37.)

my beloved son--Mark (Mr 12:6) still more affectingly, "Having yet therefore one son, his well-beloved"; our Lord thus severing Himself from all merely human messengers, and claiming Sonship in its loftiest sense. (Compare Heb 3:3-6.) it may be--"surely"; implying the almost unimaginable guilt of not doing so.

reasoned among themselves--(Compare Ge 37:18-20; Joh 11:47-53). the heir--sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature (Heb 1:2). inheritance ... ours--and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."

cast him out of the vineyard--(Compare Heb 13:11-13; 1Ki 21:13; Joh 19:17).

He shall come, &c.--This answer was given by the Pharisees themselves (Mt 21:41), thus pronouncing their own righteous doom. Matthew alone (Mt 21:43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof"--the great evangelical community of the faithful, chiefly Gentiles. God forbid--His whole meaning now bursting upon them. 17-19. written--(in Ps 118:22, 23. See on Lu 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Isa 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upon them and grind them to powder" (Da 2:34, 35; Zec 12:3)--in their corporate capacity in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.

the same hour--hardly able to restrain their rage.

Resurrection--The Replies. 20-26. sent forth--after consulting (Mt 22:15) on the best plan. spies--"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.

we know, &c.--hoping by flattery to throw Him off His guard.

tribute--(See on Mt 17:24).

things which be Cæsar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare. and unto God--How much there is in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight! 27-34. no resurrection--"nor angel nor spirit" (Ac 23:8); the materialists of the day.

said unto them--In Mt 22:29, the reply begins with this important statement:--"Ye do err, not knowing the Scriptures," regarding the future state, "nor the power of God," before which a thousand such difficulties vanish (also Mr 12:24).

neither ... die any more--Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease. equal--or "like." unto the angels--that is, in the immortality of their nature. children of God--not in respect of character but nature; "being the children of the resurrection" to an undecaying existence (Ro 8:21, 23). And thus the children of their Father's immortality (1Ti 6:16).

even Moses--whom they had just quoted to entangle Him.

not ... of the dead, ... for all, &c.--To God, no human being is dead, or ever will be; but all sustain an abiding conscious relation to Him. But the "all" here meant "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God, which cannot be dissolved. In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (Heb 11:16). How precious are these glimpses of the resurrection state!

scribes ... well said--enjoying His victory over the Sadducees. they durst not--neither party, both for the time utterly foiled.

said, &c.--"What think ye of Christ [the promised and expected Messiah]? Whose son is He [to be]? They say unto Him, The son of David. He saith unto them, How then doth David in spirit [by the Holy Ghost, Mr 12:36] call Him Lord?" (Mt 22:42, 43). The difficulty can only be solved by the higher and lower--the divine and human natures of our Lord (Mt 1:23). Mark the testimony here given to the inspiration of the Old Testament (compare Lu 24:44).

Messiah, and Denounces the Scribes.

Beware, &c.--(See on Mt 23:5; and Lu 14:7).

devour, &c.--taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of "the scribes!"