Thus introduced in His character (the Lord that healed and gave sight to Israel in its need) the Son of David, Jesus pursues His way. This was a herald act; it therefore precedes Jericho here, it being said merely: " When he drew near " to it. And He entered and passed through Jericho to have the facts according to their moral order, as we have seen universally in Luke, not their chronological.
-i, 2. These are not historically subsequent, but having given a fact morally antecedent in character, the gospel proceeds with the succession of events consequent on this character of Jesus. From this out, He acts royally, explains that He was to go, and receive the kingdom, leaving His servants to trade, but in a dignity which might command indeed, but which did not require the reception or the acceptance of man. Zacchaeus stood in circumstances most unfavorable-a publican and rich. But the Lord, as King, chooses where He will go, whom He will favor, always indeed as the moral Servant of the Father, but as King in Israel who brings salvation by His royal presence, and honors in His house, as the true Restorer a publican if He sees good, being a son of Abraham. All was in disorder, but His good pleasure set in its perfection, acting from itself, all things right. In Jericho the accursed, but the entry of Israel, He chooses a publican, to go and dine there uninvited. He acts as King, and brings salvation to the house, but Israel was all in disorder. Zacchaeus pleads his full action on the righteous principle of Israel-he restored fourfold, gave the half of his goods to the poor. It was all well, in a sense, a good feeling that is, he desired the approbation of Jesus, and Jesus having gone there, Zacchaeus, really good and just in his conduct, would cover his shameful position as a Jew in society by his ways. It was a great mixture, but the Lord puts it all out of place, the bad and the good together, saying: " This day is salvation come to this house." The grace of God brings salvation. Conscience was awake, many fruits followed; he desired to see Jesus, what and who He was. But he was placed all wrong. Neither were of importance. When salvation comes, it brings its wealth, and its all, and sets aside the goodness and the wrong position alike, by the one word of what it is. It brings, and not finds what it seeks. Zacchaeus was despised of the Jews, and the readier therefore to receive Jesus. It is always good for us to be despised humanly. The Lord knew him, His poor wandering sheep, by name, goes to him in this despised state, a publican and a sinner, and brings him salvation. The multitude thought a prophet ought to preserve his character. But the Son of David, the Lord, had no need of character from the world; He had His own, and He showed it in this, for He acts in perfect grace and condescension, but as the Lord in royalty. Still as in reference to Jews, he was a son of Abraham, owning, clinging to, they were His gift to His Beloved, their privileges, but never losing this character of grace (but His life, because He held fast these two things together) the Son of man is come to seek and to save what was lost. Royal grace and human service found their place together. And as the blind man had heralded Him Son of David, He makes Himself a Servant, but in the lordship and power of grace. But grace thus presented, or the highest privilege presented in grace, puts under the extremest responsibility to it in grace, a last resource; and this was Israel's case now. But the Lord fully knew all the result, and before presenting Himself as Messiah, Son of David, come in the Name of the Lord, gives an account of how in a higher way that it might be heavenly, and of the Father, He would receive the kingdom, and what would be the lot, whether of the servants to whom He trusted His goods in His absence, or His enemies who refused to have Him for their King. And, having thus let in the scene of His rejection, shown it was in no uncertain spirit, but the spirit of knowledge as of grace, and of full warning to them to whom He went, He proceeds to make His royal entry into Jerusalem, that the unhappy city might come under the full guilt of having rejected their King.
-7, 8. I cannot help considering this as presenting the Lord's view and judgment of one esteemed by the world evil, and presenting an example on the highest authority of one who in secret and in unfavorable circumstances was under holy influences, and seeking right, without gospel revelation, who came to the light that his deeds might be made manifest that they were wrought in God, who, seeking to walk acceptably, was rejoiced to receive One whom he supposed and who appeared to be of God, and the Light of the world, and opened out all his ways to him, desirous to approve himself to Him, and have His judgment. A holy purpose! He was, however, as is manifest, short of salvation. Observe then that our Lord, without reproving his account of himself, for it was not cold self-righteousness, and it was before others, gives him the true consolation and comfort, declaring that salvation was come to his house that day, putting him therefore on the only true ground of acceptance. He is silent as to what he had done, but gives him full assurance, and declares the acceptance of his person as a son of Abraham, and so manifested and acknowledged by Him to them all. And hence the change of autos (he). When speaking of salvation, He addresses Himself to Zacchaeus, and in speaking to him is silent as to claim or worth, stating salvation to be come to him then, and indeed to one lost. In addressing them, He owns him fully in the character of highest worth in their eyes, and his genuine excellence. The same was our Lord's way with the woman in Simon's house. He draws out the features of internal excellence in the sinner-there, no doubt, by grace-to the shame of the self-righteous, and throwing the robe of His comforting favor and acceptance in the presence of others over the shame of their nakedness, as it were, of character, while not concealing that they are lost and sinful, He does it, but as the sphere of exercise of His own inimitable, considerate love.
Here we have an interesting and new exhibition of character, and our Lord's judgment on it. That He knew what was in Zacchaeus is evident, and called him from this knowledge, for the showing forth the divine glory, wisdom, and compassion, for our instruction and knowledge of His ways, as for the blessing of poor Zacchaeus, cannot be doubted. How calculated too was His conduct to meet the anxieties, and draw out the confidence of Zacchaeus! How full of grace in itself! How prompt to the secret workings of his mind, known better as to what they were than by himself, and calculated to put down with authority the pride of the others, and to exhibit the work of God in himself in its true and genuine character. The expression " stood " (statheis) shows the anxiety of Zacchaeus, and his absorption into his own inquiries, and his full idea that Jesus could solve them, which He did with the perfect wisdom we have seen, as if He had said: ' Be at peace, see here salvation.' Perhaps " stood " means " standing up." I think if it had been a new resolve it would have been unbecoming, and the Lord's answer seems to be a sort of return for it.
-11. Their thoughts were fixed on an earthly and present kingdom. The Lord reveals it heavenly as flowing from the Father, and an interval of responsibility of service, meanwhile, until He returned in the power of it. For the expectation was rife of this kingdom, and the Lord had acted on this thought, increasing its force and weight. In the thoughts, evidently there was something extraordinary in His presence, and power and ways. Jerusalem was the center to them of this thought naturally, and justly in a certain sense. It was the city of the great King. The Lord therefore explains the heavenly nature and character of His kingdom, for, in the rejection of Messiah, the Lord had provided for the introduction of better, higher, and heavenly things, holy things which presented His divine nature, and communion with it directly. For the veil thereof was to be rent, but at the same time not as though He took the kingdom, i.e., exercised it while far off. He was to receive it and return. Also the kingdom which Jesus takes, and thus exercises, He does as Servant, at least as received as Man, however divine glory may be discovered by the Father having given all things into His hand, and His coming from God, and going to God. In the fullness of the character of these things, in itself revealed by the admission of man, the veil rent within, yet quit kingdom He receives it and exercises it as God and King, as having it as Man under Him, that God may rule by Him. Jehovah has put all things under His feet. Yet God has provided in the intermediate dispensation by the cross, for the full revelation of what He is, that we may go to the Source, and morally enjoy it.
13. Here we have the disciples then sent of Jesus after His death.
14. Evidently here the Jews, His countrymen. It is said that they sent a message after Him, because He had not taken the kingdom here. But He having gone, and sent the Holy Ghost, who proposed His return, on their owning Him, in the kingdom and glory, they refuse this message of the Spirit, and after His departure declare that they will not have Him, send, as it were, a message to insult God in the rejection of His Son. These therefore were gone all wrong. But the servants also were placed under responsibility; they were set to serve. And here it is specially responsibility and fidelity. It is not, as in Matthew, difference of gifts, and that according to the vessel too, prepared, showing the administration of God, and the grace of His wisdom. A grace which, understood, was the cause (source) of action, but a common responsibility. And that suffers in the smallest thing which may concern the Lord, and a reward proportioned to the faithfulness, I say not ' merited by,' for the faithfulness itself even is by grace, and the reward is of grace beyond all possible proportion with the work.
-17. En elachisto (in the least). But the rewards proportioned inter se to the fidelity, not each individually to the fruit produced. " Ten cities " bore no proportion to being faithful with a mina. It was evidently favor, but ten to him who had gained ten, five to him who had gained five, had a mutual proportion to the fidelity and labor. The great point here is grace valuing the favor of the Lord, and introducing, in grace and by grace, the sense of responsibility, and the desire to be well-pleasing to Him, and so to labor with, what is confided to us for Him. The mina was the Lord's also, not theirs. That which was theirs, through grace, was service with the mina through living fidelity to Him who had given it, and was absent. The third did not waste, did not make away with, nor prove unfaithful to the trust of the money, but he was not faithful to the confidence which the trust implied. Why give him money to put in a napkin? Want of confidence in the Lord always deprives of spiritual intelligence, as confidence in Him is the source of it. But we are so close in relationship and responsibility to God, that if we have not a gracious and good character of Him, we always form a wicked and a false one. The responsibility, however, exists whether or no, and if He returns in the glory of His power, and if we have formed a strong idea of His severity and exaction, why have we not labored, or at least acted accordingly? In a false character formed of God, there is always the grossest inconsequence of conduct, for it is false in the heart, and responsibility is neglected, self coming in. Where grace is not understood, all the conduct flows from a deceitful lie in the heart.
-21. " For I feared thee " (ephoboumen) is the word of a naughty and unfaithful heart, of a bad conscience. The Lord judges on the conduct due, on the estimate formed by the heart itself. On its own showing, the responsibility existed, the talent was there; where was the consequent conduct? All the acquisition of spiritual competency remains, and even is added to in those that have been faithful. In the unfaithful, the boon bestowed is taken away. They had it not in relation with God whence all its power and force flowed. Having judged first His servants, as is the case with the Lord towards us, He then judges the Jews, His enemies, who would not have Him reign over them.
-27. " Before me," for it is on His return, and the sentence of His indignation in His presence. Thus having said, He drew near to Jerusalem, still going on towards the devoted city.
-31. Jesus still acts on His supreme and holy Lordship, knowing, directing and having all things at His command; the wills-for His people shall be willing in the day of His power, and this was a brief demonstration of what He was and His rights-of men. " The Lord hath need of it." All the wills of the people, by this divine influence, burst forth on this occasion, every demonstration of their joyful recognition. It was a wonderful scene, the meek and lowly Jesus, still meek and lowly, no forced pomp to demand honor from the careless, but a divine influence pervading all hearts. Himself in wonted meekness and lowliness, the object of universal recognition and praise, for He had done all things well. Divine influence which wakes, and gives memory, the stubborn and forgetful heart gives it spring in taking off the load of selfishness. Gratitude in mindfulness of innumerable benefits, sense of divine presence in the Messiah, which awakens the sense of the Source of it all, concur to give life, to raise, and to sound loud the chord of praise thus struck by the presence of Jesus. For what incidents in His life, and how far deeper the truth than all these incidents, they were but as the tops of the rocks which. reaching to the everlasting depths of the sea, were the occasion of. the expression of its force in awakened majesty on the surface. Man saw it then, and feared and honored; but thought taught of God pursues it into the infinitude of what it, as hidden though, thus revealed. But for a moment all was awakened in joy and recognition, the gleam of divine Jewish truth ere the sunset, and the sad night-storm came on. All was calm, but prognostic of far other things. Over against long loved Jerusalem, thus in mercy visited, the sound of praise awoke-awoke to the city plunged in the deepest slumber of unbelief. What a work was here too of Jesus! As far as man's mere heart, that gained; but there must be a new life, and divine power to rescue it from the power and dominion of Satan. Yet it was an evident divine influence at the time, thus distinguishing clearly between a divine influence on the natural man, which may exist to any, the greatest possible extent, and the giving of life from above. This is eternal. But I know of no limit to the extent of the other except life that is not there at all, but to the action of the Holy Spirit, of divine agency, on what is there. It was not properly the Holy Spirit here, i.e., according to the force of the New Testament, and therefore was a reparable departure, quoad hoc. It operated in a Jewish form, recognized Him with Jewish though divine joy as a Jewish Messiah, because of the mighty deeds which He had done. It was the King who came in the name of the Lord. God was the object of their praise. Messiah was the presentation of His power in their favor.
-38. The King coming in the name of the Lord inspires this principle, for they spoke under the enthusiasm of divine influence, that they on earth no longer subject to the consequence of wrath and malediction above, to the malice of Satan who had title of accusation against them. Peace was in heaven, for the King could appear. It was not a temporary peace of patience on repentance, but all was at peace above, for the King, the full testimony of favor and divine complacence the accusation of evil removed, all peace in the divine thoughts towards them was actually here. It was not peace produced by grace acting towards us here, peace on earth, but a Jewish thought that God was at peace with them fully. A rest of peace above, and therefore they had the Messiah, for God was at peace with them. Heaven, no longer tormented with the witness of evil, Satan cast down and incapable, no cloud there, the odor of rest before Jehovah, before God. The odor of (hannikhoakh, rest) had been presented, met the thought of their minds as to its effect; "And I will no more curse " the consequence. Therefore I say ' the enthusiasm of divine influence,' for it was not the new man taught by the Holy Spirit in full holy, calm knowledge. How many sighs, and how much sorrow of heart over Jerusalem had been the effect of that! But the conclusions of joy and delight, which flowed from the impression of the fact of Messiah being there by divine influence, conclusions true abstractedly, but which showed no divinely taught knowledge of the real state of things. Yet the praise most right, for it was not the moment for that knowledge in them. And in the divine counsel and will it was so, for the just glorifying of the Son of God, and the judgment on the blind and willful of His rebellious and obstinate people follow. Christ represented this full and perfect love, and the calm perfection of a knowledge full of sorrow. Was their joy then wrong? No! It would not be realized. It was ignorant, for they knew not what the rebellion of the heart of man was, but righteous, in this sense God owned it. The stones would have cried out to honor Jesus, if these had not. Yes, the stones, for honored He must be even then, the Son of God in the midst of despite could not pass without receiving honor, seeing what He had suffered, done, was. It could not be otherwise. There would have been a claim of righteous honor crying out, which must be answered. It was not to be accomplished, it is true, but owned, and in this righteous dignity the Lord proceeds now. He does not lose His lowliness personally the least, but He was not hiding to be able to serve, and as a Servant that God only might be honored, and His full moral character produced, but Himself presenting Himself in the dignity of His Person, Jehovah, King, acting on the hearts of His disciples and the people, the sign of divine presence, however blind the rest, and in this relation presenting Himself to Jerusalem and the governors among the people, to the nation. It was a marvelous scene, remembering who and where it was.
But to Pharisee all God's glory was wrong, and he alone right, and the orderer and watch of what was right. The stones would have had more sense than he, for they would not have resisted God. But if joy and praise were among the multitude, under this influence, which were with Him, tears were His portion. What a singular contrast! The only righteous, and rightly influenced, shouting for joy, and yet Jesus weeping! How is this? Alas! it is continually so. The intelligence of divine things will ever give sorrow while man is before us, till divine accomplishment is come, and the time of deepest sorrow when those who rest on the impression of the moment are fullest of joy, for it is the impression of what might abstractedly be of the true blessing of the moment, and the very thought of this gives force to the consciousness, which needs yet no contrast that it cannot be because man is Was it a false joy? Oh, no! The stones would have cried out, but it was joy for that which the nation and city would spue out, and reject, and hate. It added to sympathy and love, bitterness on reflection; when Jerusalem presented it to Jesus, tears. So when the conversion of the world is announced, and hearts rejoice in it, is it a false joy N, By no means. Far from it. It should be so abstractedly. It is due to Christ's love. The power of God is there. The Lord rouses and influences His disciples, but the more one is convinced that power is in the Spirit, that it is the debt of this dispensation, that we must look to the Spirit for it, the more, if we understand the real state of things where the Church is, the more shall we be plunged in sorrow and humiliation. The Lord direct our hearts, in faithful testimony, to the end in energy and love, yet with all depth of intelligence of the real case of the rejection and neglect, that the Church has not persevered in the goodness of God, and will be cast off, yea, spued out of Christ's mouth, the righteous Judge in the Churches in indignation and offended grace, and follow His heart who went on with all the means, though in the certainty from the beginning, where all would end. For harvest of joy according to the perfection of God, there will be, but man will not have it now. Better to sow in tears and reap in joy, when Jesus shall joyfully, and in measure according to His joy, for He had it in that which the Lord gave Him by the way, than to sow with apparent joy, and the harvest be a heap in the day of sorrow. He did drink of the brook, but it was in humiliation. It was just that secret joy received in humiliation to continue His labor, dependence on, refreshing thankfulness for refreshing received in entire humiliation of will. He drank of it in the way. Later He will lift up the head. Oh, for a spirit to follow Him!
What interest the Lord takes too in all the particulars of her sorrow! If indeed the righteous indignation of the Lord was upon her, He is afflicted in all her affliction. He counts and treasures up her tears. He thinks, as His servants touched by His Spirit after, upon her stones, and it pitieth Him to see her in the dust. Oh, " If thou hadst known, at least," all would have been pardoned then-" in this thy day "-what a day for Israel! For if all her sin was accumulated, all grace was accumulated too by virtue even of that, and the divine tenderness, but, alas! to sum up, Jesus', if not Jerusalem's, His beloved's sorrows. Now they were hid from their eyes. No! the joy and acclamation, just joy and acclamation of His disciples gave occasion to, rather than wiped the tear of Jesus. He justified it indeed. It was righteous, but He knew the truth. A Mary Magdalene, or a thief on the cross carried Him farther, beyond what was to fail, and ministered comfort and joy to a dying Savior, for it was grace. Owning His royalty was right, but led to tears; but preparations for His burial in love, and the confession of a brigand, carried Him on into a paradise where sin and man in ruin were not, into the depth of divine grace. All as to Jerusalem hung on this: " Thou knewest not the time of thy visitation."
The next thing the Lord does is, with just indignation, to purge the temple, indeed He went out to Bethany, and returned, and did this on the morrow. But here it was the morally consequent act, the judgment pronounced of the King entered. God's house was a house of prayer; that was its moral character, not of sacrifice. It was not thus God designated His house, though that were done there, but in grace to need of those that had need. Where His presence and ear was was a house of prayer, where all wants were told to God, and He was there the Depositary of all grief and all need; and they had made it a den of thieves. Note it is the sin against the gracious character of God that the Lord notes as the sin against the temple of God. His charge is very general: " Ye have made it." For all evil thus permitted, and gone along with, is really common guilt on all, for the heart allows and concurs in it. But the spirit which lusts to envy soon showed itself. The people, who were nobody, gladly heard; they had no reputation, and externally they sought the good, but the chief priests, scribes, and principals of the people, the chiefs of religion, learning, specially religious learning, and of place or power, sought to get rid of Him. It was natural they should, for He was true, and all their state and place was false, and they traitors to what was of God in it, using the divine honor of it to their own glory. To the people, good was good, because they needed good; to the rulers, and priests and scribes not, because it displaced their pretentions, detected their hypocrisy, and wounded their pride. Yet Satan had power over all this, one and the other, for it needs an absolute and real deliverance to be out of his power, an actual deliverance of God. God working in us to set us free, by making Himself the only Object. Otherwise, the habits of religion and pre-eminence rest in force over the mind, and, though convinced in conscience that Jesus is true and the Lord, there is no power to resist what has power over the flesh, for the life which emerges from out of it all, strengthened in the Holy Ghost, is not there. The time was not yet come for Him to be offered up, and He was there in the dignity of His untouched Person till the full time of divine counsel was come, that the people might have the full witness and testimony of grace and perfectness, and the iniquity of the rulers and great men ripen to its conclusion and accomplishment. The position, and total want of conscience, and selfishness, in His rejection, of their rulers and religious authorities, is brought out in what follows.