fiimly and never let tihem go. Their prioe is above rubies. Qtsee, free grace, is the only thought which gives men nest in a dying hour. — ^Let us proclaim these doctrines oonfidently to every one to whom we speak about spiri* toal things. Let us bid them come to J,esus Christ, just as they are, and not wait in the vain hope that they can make themselves fit and worthy to come. Not least, let UB tell them that Jesus Christ waits for them, and would oome and dwell in their poor sinful hearts, if they would only receive Him. " Behold," He says, " I stand at the door and knock ; if any man hear my voice and open the door, I will come in to him and sup with him and he with me." (Rev. iii. 20.)
We learD, lastly, from these verses, that converted sin- ners will always give evidence of their conversion. We are told that ZacchsBus ''stood, and said unto the Lord, the half of my goods I give unto the poor ; and if I have taken anything from any man by false accusation, I restore him fourfold." There was reality in that speech. Th^*e was unmistakeable proof that ZacchsBus was a new creature. When a wealthy Christian begins to distribute his riches, and an extortioner begins to make restitution, ipre may well believe that old things have passed away, and all things become new. (2 Cor. v. 17.) — There was decision in that speech. " I give," says Zacchseus, — " I restore." He does not speak of future intentions. He does not say, ** I will," but " I do." Freely pardoned, and raised from death to life, Zacchaeus felt that he could not begin too socn to show whose he was and whom he served.
He that desires to give proof that he is a believer should walk in the steps of Zacchaeus. Like him, let him
294 KXFOSnORT thovortb.
thoroughly renounce the sins which hare fonneily most easily heset him. Like him, let him tollow the Ghristiaii graces which he has formerly most habitually neglected. In any case a belieyer should so U ve that all may know that he is a believer. Faith that does not purify the heart and life, is not faith at all. Grace that cannot be seen, like light, and tasted, like salt, is not grace, but hypocrisy. Tlie man who professes to know Christ and trust Him, while he cleaves to sin and the world, is going down to hell with a lie in his right hand. The heart that has really tasted the grace of Christ, will instinctively hate sin.
Let us turn from the whole passage with the last verse ringing in our ears, — '* The Son of man came to seek and save that which is lost.'' It is as a Saviour, more than as a Judge, that Christ desires to be known. Let us see that we know Him as such. Let us take heed that our souls are saved. Once saved and converted, we shall say, "What shall I render to the Lord for all his benefits ? " (Psalm cxvi. 12.) Once saved, we shall not complain that self-denial, like that of Zacchseus, is a grievous requirement.
Notes. Luke XIX. 1—10.
1. — [Entered and passed through.] It is probable that our version does not exactly give the sense of the Greek here. It would be more literally rendered, "was passing through."
2. — [And beJiold.] It is worthy of remark that this expression is frequently found in the New Testament, when something won- derful is about to be narrated. Thus it indicates that t^ie conversion of ZacchsBus was a peculiarly marvellous thing.
The connection between the story of Zacchseus and the pre- ceding chapter, ought not to be overlooked. The difficulty of a rich man's salvation had been strongly set forth there. The Holy Ghost now proceeds to show us, by the example of Zacchseus, that nothing is impossible with God.
hVKB, CHAP. XIX. VEK. 1 — 10. 296
Whether ZacchsBus was hy hirth a Jew or a Gentile, is a point upon which commentators are not agreed. Cyprian, Tertullian, Ghrysostom, Amhrose, Bede, smd Maldonatus, think that he was a Gentile. — The moie common and prohahle opinion is that he was a Jew. The puhlicans were generally Jews. Moreover his name seems a Hebrew name. Doddridge thinks it was Zaccai.
3 — [He sought to see Jesus.] Pellican considers that Zacchseus was ijnder the influence of grace already, and compares him to old Simeon in the temple, rejoicing in the sight of the infant Jesus ! This seems to me a very improbable opinion. I hold with Poole, Burkitt, and Scott, that ZacchsBus only sought to see Jesus out of mere curiosity, although no doubt his curiosity was overruled by God to his conversion.
4. — [Climbed up into a sycamore tree.] The ridicule that such an action, would entail on ZacchsBus, ought to be remembered. A wealthy publican climbing up into a tree, after running along a road, in order to see a religious teacher, would doubtless call forth mockery from all who saw him ! Yet the circumstance, trifling as it seems, throws light on the character of ZacchaBus. He was one who cared not for man's opinion. If he took up a thing he went through with it. If he wanted to see Christ, he would not be prevented J)y difficulties.
5. — [To-day I must abide at thy house.] Let it be noted, that this is the only case in the Gospels, in which we find our Lord offering Himself uninvited to be a man's guest. In this point of view the expression is a very precious one. Christ sometimes oomes to those who seek Him not. (Isai. Ixv. 1.)
Our Lord's perfect knowledge is clearly shown in this case. He knew not only the name of the man in the sycamore tree, but the state of his heart. (See John i. 48.)
6. — [Came down and received Him.] It is precisely at this point that the conversion of ZacchaBus seems to have taken place. The unexpected condescension of such a famous teacher of religion in ofiering to be a publican's guest, was made the means by which the Spirit changed his heart. Nothing is so frequently found to turn the hearts of great sinners, as the un- expected and undeserved tidings, that Christ loves them and cares for their souls. These tidings have often broken and melted hearts of stone.
7. — {^AU murmured.] The "all" here mentioned must doubtless be the Pharisees, and the Pharisaical portion of the crowd which followed our Lord. It cannot of course mean His disciples.
^Murmured.] The Greek word used here is only found in one other place. (Luke xv. 2.) It is there used in precisely the same connection, to describe the feeling shown by self righteous Pharisees, on seeing sinners received by Christ.
296 BXF0HlOR¥ THOUGHTS.
[A man that i$ a $inndr.] This exfNcesfiion goes far to indicate that ZacchflBus was not a Gentile but a Jew. If he had been a Gentile, that circumstance would surely have been cast in our Lord's teeth, as well as the fact that he was " a sinner."
8. — [And Zacehaus ttood!] Borne have thought that our Lord tarried a day or two at the house of ZaicchsBus, and that the speech here recorded was made at the end of His stay. There seems, however, no sufficient reason for supposing that this idea is correct It is far more probable that our Lord accepted the hospitality of 2<aoch8Bus for a meal, and then passed on His journey.
[My goods!] We must, in reason, assume that Zacchsens first made restitution to those he had robbed, and afterwards gave half of what was justly and honestly his own to the poor. Othei*- wtse he would have given away what was not his.
[/ give to the poor.l The contrast between the readiness of ZacchsBus to distribute to the poor, and the unwillingness of the rich ruler described in the last chapter, ought not to be over- looked. Our Lord had required of the ruler nothing but what grace can enable man to do.
The use of the present tense in the speech of Zacchseus ought to be noted. He says, " I give," wd "I restore." There was no deferring and putting off in his conduct.
Ford on this verse quotes a iine passage from Basil, exposing the meanness of those who are only liberal to the poor in their wills, and give away their money in charity when they can no longer keep or enjoy it ZacchsBus gave away during his own life-time.
[Taken by false accusation.'] The word so translated is very peculiar. It is only found in one other place in the New Testa- ment. (Luke iii. 14.) It is there applied to the soldiers, and is rendered " accuse falsely."
The Greek word from which it is formed is the origin of our English word " sycophant" It is said to have been originally applied at Athens, to persons who informed against those who illegally ei^ported figs. Afterwards the word seems to have been applied to every one who wronged another by false, or frivolous, or vexatious information, and finally, to any extortion under pretence of law.
[/ restore fourfold.] This expression deserves notice. It shows how thorough and complete was ZacchsBus' repentance for his past life. It was restitution far exceeding what the law of Moses required. «
Burgon remarks, " Zacch«us imposed upon himself the sevQiest
,: measure enjoined by the law concerning any one convicted of
theft * It is written, he shall restore four sheep for a sheep,*