Luke 19
Next, we have the account of Zaccheus (chap. xiz. 1 — 10), for the Spirit of God did not tie Luke to the mere order of time; and morally viewed, it was the fitting sequel to the healing of the blind man. Found only in this gospel, it is a striking illustration of the grace which receives a man, no matter how low, and in the face of Jewish prejudices. For a publican, a rich chief of the publicans, was justly an object of abhorrence to those who regarded him as the expression of Gentile dominion. All was wrong through sin, and Israel was not humbled. Still it was a sad position for an Israelite, however honest and conscientious Zaccheus might be in it. But it was the day of grace, and he sought to see Jesus.” There were difficulties hindrances in him and around; but faith perseveres in spite of opposition. As the blind man was bevU 6fl his object, so was the rich publican set on seeing Jesus. This marks the of God! 8 Spirit — the apprehension of the worth of the object. We want it and more of it, we know enough to want more. It is n appetite produced by the Holy Spirit. It is a terrible thing if we, as Christians, have not this craving, this hungering and thirsting after a greater enjoyment of God; for where this is not, deadness and apathy of soul hiave come in.
Jesus came to the place, and saw him and said unto him, Zaccheus, make haste and come down; for to-day I must abide at thy house* And he made hasten and came down, and reoeived him joyfully.” Se had not yet the full knowledge of Jesus, but his desire had been met and he had joy. It was neither law nor glory, but a hidden Messiah come in full grace. There was abundant evidence who He was, but in grace He was come down where they were. No matter what people thought. Finding Jesus is everything. Zaccheus had the answer to the want which divine grace had created. Grace does not give at first the knowledge of Christ’s work: there may be little or no understanding that we are made the righteousness of God in Him. Hence the first joy often wanes, because, when conscience is accused, I want the consciousness of that righteousness. The first joy is constantly that of discovering that we possess the felt need of the soul for Christ; but the full question as to righteousness may still have to be met in the conscience, though of course every believer in possessing Christ does possess divine righteousness. Nevertheless, much as there is to learn, there is joy. New interests are awakened, new desires arise, a new insight is obtained into good and evil. When there is a deep sense of what it is to be lost and saved, the world (man) is a light matter. But when the pressure on the conscience is removed, too often natiu*e resumes a sort of place, and then Christ is not all and everything to the saint.
Zaccheus’ heart is opened. There is confidence, which tells itself out. There might be ever so much honest effort to satisfy conscience in his false position: hut after all what a plaoe it was! Men murmured. The
Liord passed all over. Self-defence was needless. The
Xiord did not accuse, and speaks of nothing but the
salvation that was that day come to the house. Zaccheus was a son of Abraham, and the Son of man was
come to seek and to save that which was lost. What
could a Pharisee object? There had been a work with
the conscience of Zaccheus, but the Son of man was
come and salvation was the word. He brings it. He
gave what Zaccheus had little thought of. He was
come to meet the need He had created. He was come
to seek, i.e., to produce the desire; and to souoe i.e., to
meet that desire.
The Lord was now nigh to Jerusalem, and so He added a parable to correct the thought that the kingdom of God was immediately to appear; for Jerusalem is the city of the great king, and the question of His rejection woidd be closed there. He shows, on the contrary, that He was going away — going to a far country, to heaven, where He was to receive the kingdom and to return. The time was not come to set up the kingdom on earth. Meanwhile, the business of His servants was to trade with the money He delivered them. When returned, having received the kingdom. He assigns them places according to their faithfulness; for in Luke it is a question of man’s responsibility; in the corresponding parable of Matthew, God’s sovereignty is the point. Difference of gifts appears in Matthew, difference of rewa/rds in Luke. In Luke each servant receives a mina from the Lord; in Matthew all who gained in trading enter alike the joy of their Lord. Here the whole lortse ia, occupy. “Occupy till I come.” Our position Is flerving a rejected Saviour till He oomes agam. TTe are not yet to share in the glory of the kingdcMn. When He retoms, all will be disposed of* impartianT, and there will be that which answers to authoritj over ten cities and over five. The ligliteoiisiiess of 0<Hi is the same for ns as for Panl; but as there is Tery difierent service, and different measirres of fidelity, so there will be speciality of reward. :5^o doubt it is grace that works, still here there is reward of fidthfal service. The secret of all service is the dne appreciation of the Masters grace. If one fears him as ‘^ an austere man,” there is unfaithfulness too, even on one’s own principles.
Verse 26 is a universal principle. When through grace there is the realization in our souls of the truth presented to us, we are of those “who haveP But if a truth comes before a man, and he talks about it without its being mixed with faith in the heart, even that he hath shall be taken away from him. Truth, if it reveals Christ, humbles me and deals with the evil within. Then it is not only Christ as an object outside me, but a Uving Christ in my soul. Knowledge, which has not power over the conscience, only puffs up. If truth be not acted on, it troubles the conscience. But how often one sees a conscience, havinglost the light, quite easy at a lower standanl than before, rejoicing that it has lost its trouble. ^^^^”^f*<>f truth be lost with it! The soul
-^^^« J ?7^ which had exercised the conscience, and thua *-l t i
ne whole standard, prmciple, and lif are lowered, and opportunities of wioning. Christ
lost for ever. Holding last the tru — fOhrist>-^I
have Him as it were a part of myiael and learn to
hate the evil and to delight in the good; so that I
get more, till I grow up into Chmt, into, the measure
of the stature of His fulness Common duUes do
not rob us of Him: from these the heart returns with
fresh delight into its own centre. It is the heart
clinging to vanity that spoils our joy; it is aaiything
which exalts self and lowers Chitixft — an idle thought,
even, if allowed in the heart.
As to the citizens, the Jews on whom he had rights as king, their will was against Hiio, not only hating Him there while ajnong them, hut above all, sending the message after him. We will not have this man to reign over us. Unsparing vengeance must take its oourse on them in Hia presence.
Verse 28. Jesus enters Jerusalem as Messiah.
His rights as Lord of all were to be asserted and
acfted on (verses 29 — ^6)» He presents Himself ibr
the last time to Israel,. in the lowliness of grace, which
was of far greater importance than the kingdom. This
gives rise to the most marked coiiottrast between the
disciples and the Pharisees., The whole multitude of
the disciples began to rejoice andyniise God with loud
voice, saying, ^’ Blesseil be the King that cometh in
the nae of the Lord: peace in heavesou and glory in
the highest.” Some cf the Pharisees appeal to Him to
rebuke the disciplea, but learn from His lips that if
these were silent, the very stones would cry out.
There must be a testimuny to His gle (ver. 37 — 40).
When Jesus was born, angels announced it to the poor of the flock, and the heavenly host praised Grod, saying, GI017 to God in the highest, and on earth peace — good pleasure in men. Such will be the result, and the angels anticipate it, without reference to the hindrances, or to the means. But Christ was rejected here below; and now the disciples say, “Peace in heaven and glory in the highest.” When the question of power is raised, in order to establish the kingdom, there will be war then. (Rev. xii). In fact there can be no peace in heaven till Satan and his host are cast out. Then will the King be established in power, when the obstacles shall be taken out of the way. Psa. cxviii. celebrates this, His mercy enduring for ever, spite of all the people’s sins. It is the song of the latter day. If God sends peace to the earth in the person of His Son, it is in vain, not as to the accomplishment, but as to present effect. Meanwhile, to faith there is peace in heaven, and when this is asserted in power against the evil spirits in the heavenly places, there will be blessing indeed. 0, what a time will it be! What a relief to the working of God’s grace! For now it is ever toil and watching What, always? Yes, al ways; and that is not the rest. But then it will be, as sure as God takes His great power and reigns. “The Lord shall hear the heavens,” <fea Hos. iL There will be an unbroken chain of blessing, and that too on earth. It will not be one “building, and another inhabiting,” but blessing flowing down and around to the lowest and the least. Till then, as now, the word is suflering in grace, not victorious power. JNTever fear persecution:
it vnll make your face shine as an angel’s. But God could not be silent if His own Son were cast out. He might leave Him to suffer, but not without a testimony. If there were no others, the stones would speak. And so if we are faithful and near to Christ, that will turn for a testimony.
Next (ver. 41 — 44) we have, not the cursing of the fig tree, but the Spirit of grace, in the Lord’s weeping over the city. The counsels of God will surely be accomplished, but we ought also to know His real tenderness in Jesus. Those tears were not in vain, whatever the appearances. It was the time of Jerusalem’s visitation, but she knew it not. “We ought as having the mind of Christ, to know when and how to interfere spiritually. We are the epistle of Christ, whereby the world should be able to read what God is. Christ manifested Him perfectly. But what did He find in the people 1 See verses 45, 46. God declares His house to be one of prayer: men — the Jews — had made it a den of thieves. It was a terrible moral estimate, but this is the true way to judge; i.e. having God’s word to take facts as they are. “We are ignorant and morally incapable of judging without the word of God. Let the eye be fixed on Christ and our judgment be formed on things around by the word.