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274

Sect. 143.
Luke XIX.

3.

Zaccheus gets up into a Tree to fee JESUS.

informed that he was coming by that Way, be
diligently fought an Opportunity to fee this cele-
brated Jefus, what Sort of a Perfon he was; but
be could not compafs his Defign because of the Croud
about him; for he himself was very little of Sta-
4 ture. And running therefore before the rest of
the Company, without regarding what they might
think or fay of him, he got up into a Sycamore-
Tree, that he might fee him there diftinctly; for
he perceived he was to pass that Way, and the Tree
ftood fo near the Road, that he must go clofe
5 by it.
And Jefus, when he came to the Place
where he was, looked up, and faw him; and know-
ing his Difpofition, Character, and Circumstances,
he immediately said to him, Zaccheus, make bafte,
and come down; for To-day I defign thee a Vifit,
and must abide for a while at thine Houfe; and
fully fatisfied that I fhall be a welcome Guest,
I take the Liberty to invite myself thither.
6 And Zaccheus was fo overjoyed that Jefus fhould
diftinguish him in fuch a Manner, that he came
down with all the Speed he could, and gladly en-
tertained him at his Houfe, thinking himself high-
ly honoured by the Prefence of fo excellent a
Perfon.

7

8

And the Pharifees, and other felf-conceited Perfons who faw [it,] were very much offended at the particular Regard that Jefus fhewed him; and they all murmured faying, He is gone in to refresh himself at a Man's Houfe (d), who is certainly a notorious Sinner, fince he follows the fcandalous Employment of a Publican.

But as Zaccheus now was quite another Man than he had been before, and Divine Grace had changed his Heart, that he might fully obviate thefe Reflections, and manifeft the Truth of his Converfion, he stood forth in the Face of all the Company, and faid to the Lord with great Reverence and Affection, Behold, ob Lord, I acknowledge the Sins of my paft Life, and defire to

teftify

Jefus who he was, and could not for the Prefs, because he

was little of Stature.

4 And he ran before, and

climbed up into a Sycamore

tree to fee him; for he was to pass that Way.

5 And when Jefus came to the Place, he looked up him, Zaccheus, make hafte, and come down; for Today I must abide at thy

and faw him, and faid unto

House.

6 And he made hafte, and came down, and received him joyfully.

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(d) He is gone in to refresh himself &c.] The Phrafe nalaλvoas wapa Tivi properly fignifies, to bait at a Perfon's Houfe on a Journey, referring to their laying down their own Burthens, or loofening them from their Beafts, at fuch Times and Places. See Wolf. Vol. i. pag. 733

JESUS goes to his Houfe, and he promises to restore four-fold.

Goods I give to the Poor: and if I have taken any thing from any Man by falfe Accufation, I restore

bim four-fold.

9 And Jefus faid unto him, This Day is Salvation much as he alfo is the Son

come to this Houfe: forfo

of Abraham.

275

Luke XIX.

8.

teftify my Repentance for them by an entire and Sect. 143.
immediate Reformation; as the Firft-fruits of
which I openly declare, that the Half of my Goods
I give to the Poor; and out of the Remainder,
if I wrongfully have taken any thing from any Man
by injurious Charges or oppreffive Claims (e), I
am ready, not only to restore a Fifth Part more
than the Principal, (which is all that the Law
requires in fuch Cafes befides the Trefpafs-Offer-
ing, Lev. vi. 2,-5. and Numb. v. 7, 8.) but
even to return [him] four-fold (f).

And Jefus faid to Zaccheus, and to them that 9
were about him, Surely To-day is Salvation come to
this Houfe; and it is evidently to be feen, that
fpiritual Bleffings are imparted to it, and defigned
for it, when fuch a penitent and religious Tem-
per is expreffed; fince notwithstanding all his Sins,
it is now manifeft, that even this Man alfo is a
true Son of Abraham, not only defcended lineally
from him (g), but of a Character in fome mea-
10 For the Son of Man fure worthy of fo honourable a Descent. And IO
is therefore, notwithstanding all your Murmurings,

I rejoice

(e) If I wrongfully have taken any thing, &c.] The Word touxopanga (as Heinfius has abundantly fhewn,) may properly fignify any Kind of Oppreffion, especially under the Pretence of Law. (Compare Ecclef. iv. 1. and v. 8. Septuag.) It feems therefore not fo proper to limit it, as our Tranflation does, to an Injury done by a falfe Accufation, which implies fomething of a formal Trial, and Defence of the Party accufed; whereas many Frauds and Oppreffions might be practised by such a Tax-Gatherer, where nothing of this Sort occurred. (f) Irefore him four-fold.] This was the utmost that the Jewish Law required, even in Cafes of a fraudulent Concealment and Conviction; (unless where an Ox had been killed or fold, and fo its Labour loft to the Owner, and the Discovery rendered more difficult; Exod. xxii. 1.) for the Phrase of restoring seven-fold (Prov. vi. 31.) feems only Proverbial, to express making abundant Satisfaction. But if a Man not legally convicted or accufed, voluntarily difcovered a Fraud he had committed, befides his Trefpafs-Offering, he was to add to the Principal only a fifth Part. Lev. vi. 5. Zaccheus therefore fhews the Sincerity of his Repentance by fuch an Offer. Some Commentators (with Salmafius, de Foen. pag. 242.) have remarked, that oppreffive Publicans were by the Roman Law required to reftore four-fold: But this was only after Judgment obtained, where they had been guilty of extorting by Force; whereas before Conviction it was enough to make Reftitution of what had been taken; and even after it, in common Cases, all that the Law required was reftoring twice as much. (Leg. locatio Vectigal. §. quod illic and L. hoc edicto effic. Digeft. de Publicanis.) Archbishop Tillotson juftly obferves, that had more than an Eighth Part of Zaccheus's Poffeffions been unjustly gotten, he could not have been able to make fuch Reftitution, after having given away Half of what he now had to the Poor, even tho' he had now ftripped himself of all. Tillot. Works, Vol. iii. pag. 86.

(g) Defcended lineally from him.] The Name of Zaccheus (which is the fame with Zaccai, Ezr. ii. 9.) fhews he was a few. See Lightfoot, Hor. Hebr. in loc, and Salmafius, de Fan. pag. 386.

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10.

Reflections on the Converfion of Zaccheus,

that which was lost.

Sect. 143. I rejoice in the Confequences of this happy Vifit is come to feek and to fave to him, as anfwering the great Purposes of my Luke XIX. Life; for the Son of Man, as I have formerly declared, (Mat. xviii. 1 1. Sect. 94.) is come to feek and to fave that which was loft, and it is the grand Defign of his Abode on Earth to recover those, that like this poor Zaccheus in his unconverted State, were wandering in the Way to everlasting Ruin.

2, 3.

T

IMPROVEMENT.

HUS did our Lord Jefus Chrift, wherefoever he came, scatter Bleflings around him, both to the Souls, and the Bodies of Men. Luke xix. Who can wonder, that Zaccheus had a Curiofity to fee fuch a Perfon! And how happily did that Curiofity end? Chrift graciously obferved him, and with an amiable Frankness and Openness of Heart, invited himself to be a Gueft at his Houfe; chufing to accept the Entertainment of a Publican, and to distinguish with a particular Regard one that was fo defirous to see him. And let us diligently obferve, how happy a Change this Vifit produced in the Mafter of the Family. Oh Zaccheus, well waft thou repaid for thine Hospitality, when Salvation came to thine Houfe, and the Saviour himself bore Witness to thee as a Son of Abraham !

Ver. 5.

Ver. 9.

Ver. 8.

Mark x. 46,

& feq.

What cannot the Grace of GoD effect? This Publican was in the Morning contriving only how he might increase his Estate by all poffible Methods of Gain; and before Evening he cries out, Lord, the Half of my Goods I give to the Poor. Thus does the Spirit of Chrift operate on the Soul, producing in it the Fruits of Righteoufnefs and Charity to our Fellow-Creatures, as well as of Love to Go D, and Faith in the Redeemer. And furely the Miracle, by which the Walls of Jericho were many Ages before thrown down by the Sound of Rams-Horns, was not greater in its Kind, than that which now triumphed over the Heart of Zaccheus, and threw down all the Obftacles which corrupt Nature had formed against the Entrance of Chrift into it.

Now were his Eyes opened, and he faw in a Moment, how much more valuable the Pearl of Price was, than all the Riches he could part with to procure it. And he judged rightly of Religion, when he saw the Neceffity, not only of Faith, but of Charity too; and not only of Charity, but of Reftitution alfo to those whom he had injured, without which, Pretences to Charity are but prefenting to GoD Robbery for a Burnt-Offering.

Our Lord's Progrefs is marked with another Work of Divine Power and Beneficence, in opening the Eyes of the Blind. With what Importunity was the Cure defired? And when the Petitioner was for a while difcou

raged,

and on the Cure of the Two Blind Men.

277 raged, with what Eagerness was that Importunity repeated? Thou Son of Sect. 143. David, have Mercy on me! Thus will the Sinner cry to Jefus, when he Ver. 48. fees how much he needs him. But, alas, Men are not aware of their fpiritual Indigence and Diftrefs: They fay, they are rich, and increased in Goods, and have need of nothing; and know not, that they are wretched, and miferable, and poor, and blind, and naked. (Rev. iii. 17.)

When once they come to be awakened to a juft Senfe of their Cafe, there is then Room for Hope, and great Encouragement for their Address. We may in fuch Circumstances say to them, as was faid to Bartimeus, Be Ver. 49. of good Courage, rife, he calleth thee. With Pleasure should we deliver fuch a Meffage; with Pleasure should we lead on the Lame and the Blind, the Weak and the Trembling, in their Application to Chrift; and in all the Instances, in which his victorious Grace is exercised, fhould join with those who have received it, in glorifying GOD, and in celebrating the Luke xvii. Praise of this Deliverer, whom he has mercifully raised up for his People. 43

SECT. CXLIV.

CHRIST delivers the Parable of the Ten Pounds committed by a Prince to his Servants, and reprefents the Vengeance taken by him on his rebellious Subjects. Luke XIX. 11,---28.

LUKE XIX. 11.

ND as they heard these

AND

LUKE XIX. 11.

Things, he added and NW Jefus, or Occafion of Zaccheus's. Con- Sect. 144Now

fpake a Parable, because he was nigh to Jerufalem, and because they thought that the Kingdom of GOD fhould immediately appear.

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verfion, having exprefsly faid that he was come to be a Saviour, the People, as they heard Luke XIX, thefe Things, were ready to conclude, that at his coming to Jerufalem, he would openly declare himself to be the promised Meffiah; but he continued [bis Difcourfe,] and spake a very useful and inftructive Parable, because he was now drawing near to Jerufalem (a), and he perceived they thought, that the Kingdom of GOD would immediately be revealed among them, and that he, as the Meffiah, would affume the Government, and not only free Ifrael from the Roman Yoke, but fpread

(a) Because he was near to Jerufalem.] The following Parable confidered in this View, as fuited to the Circumftance of Time, and to the Cafe of those to whom it was delivered, will appear a moft wife and feasonable Admonition; and by neglecting the Instruction it was defigned to give them, the Jews defervedly brought Ruin on themselves.

(b) Went

Luke XIX.

12 He faid therefore, A

278 CHRIST delivers the Parable of the Ten Pounds. Sect. 144. fpread his Triumphs over all the Heathen Nations. In order therefore to rectify their Notions on this Head, and to warn them of the Danger they would incur by rejecting him, when they faw thofe fecular Views difappointed, he offered to their Confideration this Similitude; and faid,

12.

A certain Perfon of a noble Birth went to a diftant Country, in order to receive from a fuperior Prince there an Inveftiture to a Kingdom, which was then fallen to himself, and of which the Place where he dwelt made a Part (b), intending afterwards to return, and fix his Refidence in his own 13 Country. And before he fet out on his Journey, having called Ten of his Servants, be delivered to them Ten Pounds (c), lodging One Pound in the Hands of each, and said unto them, Trade with this Money, till I come back to take an Account of your Improvement. (Compare Mat. xxv. 14, & feq. Sect. 165.)

14

But in the mean Time fome of his Citizens, among whom he had before lived in a more private Character and Station, hated him, and fent an Embaffy after him (d) to prevent his Establishment in his Kingdom; exprefsly faying, We are at all Adventures determined, that we will not

have

certain Noble-man went into a far Country to receive for himfelf a Kingdom, and

to return.

13 And be called his Ten Servants, and delivered them them, Occupy till I come.

Ten Pounds, and faid unto

14 But his Citizens hated

him, and fent a Meflage after him, faying, We will

not

(b) Went to a diftant Country to receive a Kingdom, &c.] The Parable feems to fuppofe this Noble Perfon to be the Son of a Prince, who, on fome domeftick or publick Revolution, was to enter upon the Poffeffion of his Dominions, and to be confirmed in the Government of them by the Approbation of fome more potent State; as the Kings of Judea, and other neighbouring States, frequently were by the Romans: (See Jofeph. Antiq. lib. xiv. cap. 14. (al. 26.) §. 4, 5. & lib. xvii. cap. 9. al. 11.) He is therefore defcribed, as fetting out with the View of being owned at his Return as their undoubted Sovereign. (Sce Le Clerc's Harmony, pag. 397.) This Representation of the Matter is fo natural, that one would wonder what Room there could be for the Controverfy between Mallemanfius and Athanafius de Paris about it. It is quite needlefs to pretend, that this is an Hiftorical Narration, that Archelaus is the Nobleman referred to, &c.

(c) He delivered to them Ten Pounds.] The uva, or Mina, as it is commonly called, contained Sixty Shekels; (Ezek. xlv. 12.) and therefore according to the common Calculation of the Worth of a Shekel, placing it at Half a Crown of our Money, it was Seven Pounds Ten Shillings; but according to Dr. Prideaux, who fets the Shekel at Three Shillings, the Mina was Nine Pounds Sterling. Our Lord probably chofe to mention this fmall Sum, to illuftrate the Munificence of the Mafter, in beftowing on the faithful Servant fo great and noble a Reward. Compare ver. 17.

(d) Sent an Embaffy after him.] This is expreffed in fuch a Manner, as may intimate their fending Embajadors to the fuperior Court, to enter their Proteft against his being admitted to the Regal Power, and to delare their Refolution to oppofe his Acceffion. And fo it well reprefents the folemn Manner in which the Jews renounced Chrift, acting as in the Name of the Lord, and with a pretended Zeal for his Authority and Glory.

(e) Be

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