Luke 19 Commentary - Simeon's Horae Homileticae

Verse 9

DISCOURSE: 1560

THE CONVERSION OF ZACCHEUS

Luke 19:9. And Jesus said unto him, This day is salvation come to this house.

IT is said of our blessed Lord, that “he went about doing good.” But the good which he did was principally to the bodies of men; the work of converting and saving their souls was to be carried on principally after his death by the instrumentality of his Apostles. There were, however, some instances, wherein he wrought effectually to the conversion of men’s souls. At the time of his death, the number of his Disciples amounted to about five hundred. Amongst that happy number was Zaccheus, of whose conversion we are informed in the passage before us.

Zaccheus was a rich Publican, or tax-gatherer: having heard much of the fame of Jesus, he was desirous to see him; but, being small of stature, he could not easily accomplish his wish: he therefore ran before, and climbed up into a sycamore-tree, near which Jesus was about to pass; and thus secured the desired gratification. But, to his utter surprise, Jesus called him down from the tree, invited himself as a guest to his house, and, as the event proved, converted and saved his soul.

Now in this history we see,

I. In what way salvation is imparted—

Doubtless there is a great diversity in the experience of different people: some are called to the knowledge of Christ more suddenly, others more gradually; some with deeper convictions of their guilt and danger, and others in a more easy and placid way: but in some things all are agreed: to whomsoever salvation comes, it is in the first instance,

1. Unmerited—

[It is evident that Zaccheus did not merit salvation: he was an unjust and oppressive man; and though he might not deserve such opprobrium as the Jews cast upon him, as though he were the vilest of characters, yet it is plain, from his own acknowledgment, that he had availed himself of the power vested in him by the Romans, to extort more than by the laws he was entitled to; and he had thereby considerably augmented his own wealth. But if no such conduct could have been imputed to him, yet must salvation have been to him an unmerited gift: for, as sinners, we all deserve the wrath of God: and they who deserve his wrath, certainly cannot deserve his favour. “If we had done all that is commanded us, we should still be unprofitable servants;” and therefore we must for ever renounce all idea of merit, and look for salvation as the free gift of God in Christ Jesus.]

2. Unsolicited—

[We read not of any application that Zaccheus made to Jesus: on the contrary, Jesus prevented him with the blessings of his goodness. It is thus with all of us in the first communication of grace to the soul: as the prophet says, “I am sought of them that asked not for me; I am found of them that sought me not.” I do not say, that, when grace is imparted to the soul, we shall not pray: for we certainly shall wait upon God in fervent supplication; and on this is suspended all our hope of divine blessings: “we must ask, and seek, and knock, if we would have the door of mercy opened to us.” But this, I say, that, in the first instance, previously to the communication of divine grace to the soul, we do not pray for it: but God imparts it of his own mind and will. We are like Lazarus in the grave, till God speaks the word, and says, Come forth: nor do we ever begin to pray, till God of his own grace and mercy has given us “a spirit of grace and of supplication.”]

3. Unthought of—

[Zaccheus’ mind was as much as ever set upon his wealth; and his only view in wishing to see Jesus, was to gratify his curiosity. Nothing was further from his thoughts than the idea of becoming a stated follower of Christ, and an heir of his salvation. Thus does God still “bring the blind by away that they know not, and lead them in paths that they have not known.” By his Providence he leads persons into such situations and circumstances as shall be favourable for the communication of his grace. Little did Zaccheus imagine what would be the result of his climbing up into the tree, or what God intended, when he inclined his mind to adopt such a measure for the gratifying of his curiosity: and little do many think, when God leads them to this or that place, or visits them with this or that affliction, what the issue of it will be: but God, who sees the end from the beginning, so orders all events, that the purposes of his grace towards his chosen people may be accomplished.

That this is a just view of the subject we cannot doubt, when we are told, that “God is the Author and Giver of every good and perfect gift;” and “that he gives us both to will and to do of his good pleasure.” If holy desires and purposes originated first with ourselves, we should have whereof to glory: but since the first desire after salvation is no less the gift of God than salvation itself, the whole praise of it, from first to last, must be given to God alone.

In this part of our subject we wish not to be misunderstood: we do not say, that the parallel between Zaccheus and others holds good in the suddenness of his conversion: for though God may convert persons as suddenly now, as he did in the days of old we apprehend that conversion in these days is, for the most part, gradual and progressive. But, with respect to the first imparting of the divine life to the soul, we conceive that there is no difference between him and us: it is alike in all cases, unmerited, unsolicited, unthought of.]

The resemblance between his salvation and ours may be yet further seen,

II. In the manner in which it operates—

Exceeding different were the effects produced,

1. On the receiver—

[No sooner had the grace of Christ wrought effectually on the heart of Zaccheus, than he approved himself indeed to be a child of Abraham.

Behold the change wrought in him in reference to Christ. Before, he had no regard for Christ: but now he came down gladly, and received him joyfully to his house, and accounted an intercourse with him as the most desirable of all blessings. See the change also in reference to his fellow-creatures. Before, he had disregarded all the duties both of justice and mercy; and now he set himself to the diligent performance of them. Had he wronged any person, either by false accusation, or in any other way? he would now make restitution even four-fold, or to the utmost demands of the law [Note: Exodus 22:1.]. Had he overlooked the necessities of the poor? he would, from this moment, consecrate to their service one half of his possessions.

Here we see the invariable effects of grace upon the soul: it will change all our dispositions and conduct: it will make us to delight ourselves in the Lord Jesus Christ, and to desire above all things the advancement of his glory. It will make us also to fill up in a very different way our duties in society. Instead of leaving us under the influence of covetous practices and selfish passions, it will cause us to seek our happiness in diffusing happiness around us: it will never suffer us to rest till we have made restitution to all whom we may have injured, and to undo (as far as possible) all the evil we have done; and it will lead us to do in all things as we would in a change of circumstances have others do to us.]

2. On the beholders—

[One would have supposed, that, on seeing such a change wrought on a notorious sinner, all who beheld it should magnify the grace of Christ, and admire his condescension to one who was so generally detested. But the spectators were filled rather with spleen and envy; and took occasion to pour contempt on Zaccheus, on account of his past character, and to murmur against Jesus for going to be a guest with him. It was thus that the elder brother in the parable was indignant at his father’s reception of the Prodigal Son: he would not so much as own him for a brother: but said to his father, “Thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, who hath devoured thy living with harlots, thou hast killed for him the fatted calf.” And thus it is whenever any conversion takes place, especially among the profligate, and still more if they be rich; it is always made by the proud Pharisee an occasion of pouring contempt on the converts themselves, and of venting his indignation against the Gospel of Christ. Thus is the very grace of Christ, no less than the exhibition of it in the Gospel, “a savour of life unto life to some, and to others a savour of death unto death.”]

Observations—

1. How desirable it is to be found attending on God’s ordinances—

[It is there, if we may so speak, that Jesus passes by; and there that we may expect to get a sight of him. But when he will be pleased to reveal himself to us, we know not. This however we know, that, whensoever that blessed event shall take place, it will richly repay us for all the efforts we have made. That difficulties may sometimes lie in our way, is probable enough; but we should not too easily yield to them. The difficulty that presented itself to Zaccheus, was real: he was small of stature, and could not get a sight of Jesus for “the press” that surrounded him. But this put him on the use of an expedient, by which he succeeded. So we, if we were intent upon it, might often overcome the obstacles that oppose our attendance on divine ordinances. There is “a press” of company or of business that obstructs our way: but we may run away from it, or go before it, or by various means avoid it: and, if we are in earnest to get a sight of him, we may reasonably hope that he will not suffer us to be disappointed. Many who have come hither from no better motive than, curiosity, have found salvation unexpectedly brought home to their souls: how much more may this blessed effect be hoped for, if we come to seek salvation itself! Let us hope then, that this is the day appointed in the Divine counsels for the communication of life to our souls: and that the grace which triumphed so gloriously in the conversion of Zaccheus, shall now be magnified towards us. If only our souls be willing to receive Christ, we are authorized to say, “This is the day” Nay, more; the very thing which was imputed to him as a fault, he will do again, as often as he is invited; “he will come and be — — — guest with a man that is a sinner.”]

2. How happy are they to whose conversion the ordinances are made effectual—

[That very day and hour that the soul is converted unto God “salvation” comes to it: and who can ever justly appreciate the import of that word? To speak of salvation in its full extent, would lead us too far. View it only in its present effects.

How happy was Zaccheus rendered in his own soul! From that moment his heart was filled with joys to which he had been before an utter stranger. Now he felt that “peace of God which passeth all understanding,” that “joy that is unspeakable and glorified” — — — Many would have envied him as a rich sinner: but his state was far more enviable when he was a saint, and stripped of half his wealth, or even if he had lost the whole that he possessed.

What a source of happiness also did he now become to all around him! To “his house,” as well as to himself, did “salvation come:” for who would receive it in his own soul, and not endeavour to communicate it to all connected with him? — — — To them also who transacted business with him did the benefit extend. He would no longer oppress them, as he had formerly done, but act agreeably to the dictates of strict justice. He would sooner lose all his gains, and be reduced to poverty, than enrich himself by extortion. And what a comfort arose to the poor! These had derived but little good hitherto from his opulence: but henceforth they were sure to find him the kindest friend. At one single gift, the half of his property was consecrated to their relief; and doubtless they would, together with pecuniary aid, receive from him also the benefit of his advice.

Behold, then, what happiness resulted from this one instance of conversion! Doubtless, the angels in heaven rejoiced at it: and well may every such change be a ground of praise and thanksgiving to all who behold it. Let proud Pharisees “murmur,” if they will: but let us bless God for every such communication of his grace, and pray that such converts may be multiplied throughout the world.]

Verse 10

DISCOURSE: 1561

THE END FOR WHICH THE SON OF MAN CAME

Luke 19:10. The Son of man is come to seek and to save that which was lost.

ONE would imagine that all should be pleased with the conversion of notorious sinners: but it too often excites indignation rather than pleasure in the breasts of proud Pharisees. Zaccheus was a tax-gatherer, and most probably, like the rest in that line, was addicted to rapacity and extortion, though, perhaps, not in so great a degree as some others. He having a curiosity to see Jesus, and not being able, on account of the smallness of his stature, ran before, and climbed up into a tree near which Jesus was about to pass. Our blessed Lord in an instant converted his soul; and, calling him down from the tree, went home to dine with him. This, it seems, gave great offence to the Pharisees, who could not endure to see such a distinguishing favour conferred on so worthless a character. But our Lord vindicated his own conduct, by alleging that, however sinful Zaccheus might be, he was a descendant of Abraham; and that the very intent of his own advent in the flesh, was to seek and to save that which was lost.

To elucidate these comfortable words, we shall shew,

I. Who this Son of man is—

This, to those who beheld him in the flesh, was no easy matter to determine [Note: When he spoke of his approaching crucifixion, and yet of drawing all men to himself, his hearers could not conceive how such opposite things could be affirmed of the same person, the one indicating him to be a man, the other to be a God. Hence they ask him, “Who is this Son of man?” John 12:32-34.]: but to us it is clear as the light. Let us consult,

1. What Jesus has said of himself—

[He tells us that “the Son does whatsoever the Father does;” “quickens whom he will, even as the Father does;” “has all judgment committed to him;” is to be “honoured even as the Father is; yea, that the Father is not honoured unless he also be honoured:” that he will “raise the dead by his voice:” that he “hath life in himself even as the Father has;” and “has authority to execute judgment also, because he is the son of man [Note: John 5:19-27.].” Here he calls himself “the Son,” “the Son of God,” “the Son of man,” evidently shewing, that these different names were of the same import, and that, notwithstanding he was a man, he possessed, and exercised, a divine power.

He speaks of the Son of man as existing in heaven before his incarnation [Note: John 6:62.], before the world was made [Note: John 17:5.], and even while, in his human nature, he was on earth [Note: John 3:13.].

He declared that the Son of man had a power to dispense with the Sabbath [Note: Mark 2:28.], and even to forgive sins [Note: Luke 5:20-24.]; and when accused of being guilty of blasphemy for arrogating such power to himself, he reasserted his claim to that divine prerogative, and wrought a miracle in confirmation of it. Finally, he foretold that “the Son of man would come again in his own glory, with his holy angels [Note: Matthew 25:31.]:” and he bade his Disciples “watch and pray, that they might be worthy to stand before the Son of man [Note: Luke 21:36.].”

Put these words into the mouth of Peter, or Paul, or any creature, however exalted, and they will appear arrogant, and blasphemous, in the extreme.]

2. What his Disciples have said of him—

[The author of the Epistle to the Hebrews says, “When God bringeth in the first-begotten into the world, he saith, Let all the angels of God worship him:” and again, “Thy throne, O God, is for ever and ever;” and again, “What is man, that thou art mindful of him? or the Son of man, that thou visitest him? Thou madest him a little (or, for a little time) lower than the angels [Note: Hebrews 1:6; Hebrews 1:8; Hebrews 2:6-7.].” What can all this mean, but that he was infinitely superior to angels in his pre-existent state, but was made lower than them for a little while, for the great purposes of our redemption?

But St. Peter speaks in terms that cannot well be misunderstood. Our Lord put this question to his Disciples; “Whom do men say that I, the Son of man, am? And they said, Some say thou art John the Baptist, some Elias, some Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God.” Our Lord immediately replied, “Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven [Note: Matthew 16:13-17].” Now, if Peter meant only to say that he was a good man, or a prophet, what was there in that which he might not see and know without any particular revelation of it to his soul?

St. Stephen is yet more strong and decisive: for when he was “full of the Holy Ghost,” he said, “I see the heavens opened, and the Son of man standing at the right hand of God:” upon which his hearers, filled with indignation, stoned him, calling upon God, and saying, “Lord Jesus, receive my spirit [Note: Acts 7:56; Acts 7:59.].” Now is it not utterly unaccountable, that a man full of the Holy Ghost, when favoured with a vision of God, and of Jesus standing at the right hand of God, should, in the very hour of death, address himself to Jesus, and not unto the Father, and that too almost in the very words that Jesus himself had used when addressing his heavenly Father, if Jesus were not higher than any created being? If he did not see that the Son of man was also the Son of God, yea, “God over all, equal with the Father, he was deservedly stoned to death, as the vilest blasphemer that ever lived upon the earth.

Who can see the Disciples of our Lord paying him such honour, and doubt what ideas they annexed to that lowly title, “the Son of man?”]

3. What his enemies said of him—

[There can be no doubt but that they understood the terms “Son of man,” and, “Son of God,” to be equivalent, and that, when used in their highest sense, they denoted equality with God himself. When our Lord stood before the supreme council of the Jews, he said to them, “Hereafter shall the Son of man sit on the right hand of the power of God.” Upon which they all exclaimed, Art thou then the Son of God? to which he answered, “Ye say truly, that I am [Note: Luke 22:69-70.].”

On another occasion we are told, that the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also, “that God was his Father, making himself equal with God [Note: John 5:18.].”

But the strongest testimony of all is, that his enemies actually put him to death for calling himself the Son of man. When the witnesses that appeared against him agreed not in their testimony, the high-priest asked him, “Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” In these words he evidently referred to that glorious prophecy of Daniel, where the Son of man is represented as receiving from the Father an universal and everlasting dominion [Note: Daniel 7:13-14.]. Instantly the high-priest rent his clothes, and said, “What need we any further witnesses? Ye have heard the blasphemy: what think ye? And they all condemned him to be worthy of death [Note: Mark 14:61-64.].” Now, if the name “Son of man” did not import that he was God also, why did not our Lord rectify their mistake, and inform them that he did not intend to arrogate divine honour to himself, or to insinuate that he was any more than a common prophet? By this he would have invalidated in an instant the charge of blasphemy, and have obliged them either to release him, or to find some other pretext for putting him to death. But our Lord knew that they were right in their interpretation of his words; and therefore he submitted in silence to the sentence that was dictated by their blind infuriated zeal [Note: Thus it fully appears that “the Son of man” is none other than “God manifest in the flesh.” And though there are many passages that more directly prove this point, yet are these peculiarly strong, inasmuch as they prove the divinity of Christ from things which are spoken of him under that title, which most of all denotes his humanity.].]

It will be found an easier task to shew,

II. For what purpose he came into the world—

In our Lord’s assertion respecting this, we cannot fail to notice,

1. The humiliating description which he gives of the human race—

[Every living man is characterized by this description, “That which was lost.” All are “by nature children of wrath [Note: Ephesians 2:3.]:” and by practice they have aggravated their guilt and condemnation a thousand-fold. To understand the full import of this word, “lost,” let us reflect on the state of those that are already in hell, their guilt, their condemnation by the law, their banishment from the Divine presence, their inconceivable and irremediable misery, then we shall see our own state, with this only difference; that we are yet on mercy’s ground, and may have our sentence reversed, and our misery prevented; whereas they are gone beyond redemption: they are criminals already executed; and we are under the same sentence, uncertain whether we shall not the very next hour be called forth for execution, but with a pardon offered us on certain terms. O that we could realize this awful thought! — — —]

2. The explicit declaration which he makes of the intent of his coming—

[We should never have sought him: we are like a lost sheep, that never traces back its steps to the fold it has deserted. He therefore came to “seek” us. However solicitous we had been to avert the wrath of God, we never could have done it by any means within our own power. He therefore came to “save” us; to save us by his blood from the guilt of our sins; to save us by his Spirit from the power and pollution of them.

To form a just idea of our state by means of his advent, let us once more consider the state of those in hell. Let us suppose that he went down to hell itself, and there proclaimed liberty and salvation to those who would believe in him: the state of his auditors there would exactly represent our state: and if we do not take the same interest in the glad tidings that they would, it is because we do not feel ourselves so utterly lost as we really are.

But whether we will believe it or not, this is our state, and to deliver us from it was the great end of his advent. It was for this, that the Son of God humbled himself to become a son of man; and, if we will believe in him, he will exalt us children of men, that we may be “sons and daughters of the Lord Almighty [Note: John 1:12.].”]

Application [Note: The latter part of the subject is so plain and easy, that the youngest minister can be at no loss to illustrate it.]—

1. To those who deny that they are utterly lost and undone—

[Produce one person that is not wholly lost, and we will shew you one that has nothing to do with Christ, any more than Satan himself has. It was only them that are lost that Christ came to seek and save. Let proud self-justifying sinners consider this.]

2. To those who desire to obtain salvation—

[The person that came to seek and save you was fully equal to the task. He was God as well as man; and therefore there can be no want of efficacy in his blood to pardon, or in his grace to sanctify, you. Trust in him, and he will prove himself able to save you to the very uttermost.]

Verse 12

DISCOURSE: 1563

THE REBELLIOUS CITIZENS

Luke 19:12; Luke 19:14. A certain nobleman went into a far country, to receive for himself a kingdom, and to return—But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

THERE is scarcely any one to be found who does not imagine he loves God. Men form erroneous notions of the Deity, and then approve of him as corresponding with their views of his character. But, if all his attributes were faithfully set before them, they would rather turn from him with hatred and disgust. The Jews conceived, that, when their Messiah should come, they should all be ready to welcome his arrival. But, when he really did come, and declared that his kingdom was not of this world, they poured contempt upon him, and persecuted him unto death. To shew them this conduct of theirs was foreseen, our blessed Lord advertised them of it before it came to pass. And, to rectify their views, spake to them the parable before us.

“The nobleman who went into a far country to receive a kingdom,” represented our Lord Jesus Christ—

[We are not to look for any hidden meaning in the title here given him: but it was well suited to the Lord Jesus as the only- begotten Son of God [Note: ἀνθρωπύς εὐγενὴς.]. His journey “to a far country to receive a kingdom,” to us appears dark; but to a Jew, it would be exceeding clear and apposite. The ecclesiastical and civil governors were at that time appointed by the Roman emperor; and were frequently sent for, either to be confirmed in their authority, or to answer for their abuse of it. This was well known to the Jewish nation; so that, as applied to the Messiah, the allusion would appear both obvious and elegant. The Lord Jesus, though he was a king from the very hour of his birth (for he was “born King of the Jews”), never assumed any thing of royal dignity, but lived in so mean a condition, that sometimes “he had not even where to lay his head.” But on his ascension to heaven, he was “exalted to be a Prince and a Saviour [Note: Acts 5:31.],” and was invested with authority over all the powers of heaven, earth, and hell [Note: Ephesians 1:20-22.].”]

The conduct of the citizens towards this nobleman marks the conduct which would be observed towards the Lord Jesus both by Jews and Gentiles—

[They “hated him,” we are told, “and sent a message after him, saying, We will not have this man to reign over us.” Thus the Jews treated our blessed Lord whilst he was yet in the midst of them; for they even put him to death for making himself a king, and declared, that they “had no king but Csesar.” And after his ascension they strove to the uttermost to prevent the establishment of his kingdom upon earth, persecuting to imprisonment and death all who called themselves his subjects.

And what is the treatment which he receives from us at this day? The conduct of those citizens, as expressed in their message, marked deliberation, union, virulence: and with these is our conduct very clearly stamped. Our rejection of Christ is not sudden or occasional, but constant and uniform — — — Nor is it peculiar to any one description of persons, but is found in all of every rank and every age — — — Nor is there any other thing under heaven which so kindles the wrath of men, or instigates them to such implacable animosity, as this; “Ye shall be hated of all men for my name’s sake,” and “whosoever killeth you, shall think he doeth God service”— — —]

The recompence awarded to them by him, shews what all the enemies of Christ must expect at his hands—

[He said to his attendants, “Bring hither those that were mine enemies, and would not that I should reign over them, and slay them before me [Note: ver. 27.].” So when our blessed Lord shall come to judge the world, will he say to his attendant angels. He bore long with the Jews before he destroyed them: and so he may do with us. But he inflicted on them at last a judgment heavier far than ever befell any nation under heaven. And on us also at last, when the day of grace has terminated, shall wrath come to the very uttermost. Now every repenting sinner shall be spared and made partaker of his mercy: but then no pity shall be shewn to any impenitent transgressor; but all without exception shall have the cup of God’s indignation put into their hands, and shall drink of it to all eternity. If the sword that smites his rebellious subjects were to put an end to their existence, it were well: but the death which it inflicts will be attended with an agony of which no conception can be formed, and of which there shall be no mitigation or end so long as God himself shall endure.]

And now let me make my appeal to you:

1. Has not this been your conduct?

[The kingdom of Christ has been set up amongst you, and you have all been repeatedly called upon to submit to his sceptre. But who amongst you have thrown away the weapons of your rebellion? Who have renounced “the lords which have hitherto had dominion over them, and determined henceforth to make no mention of any other name than that of Christ [Note: Isaiah 26:13.]?” Who account “his yoke light and easy,” and desire to have every thought of their hearts subjected to the obedience of Christ? You cannot but know that from your very earliest days, your own will, rather than his, has been the rule of your action; and that, instead of humbling yourselves before him, and seeking mercy through his atoning blood, you have maintained a stoutness of heart, most of you, at least, even to the present hour. I am well aware, that all have not equally avowed their independence on him, or proceeded to the same extremities in their rebellion against him: but whether you have rejected him with Pharisaic pride or with Sadducean indifference, the effect has been the same; you have equally in your hearts said, “Who is Lord over us?” “I know not the Lord, neither will I obey his voice.” I warn you then, that though he has with astonishing patience and long-suffering borne with you hitherto, the time is shortly coming when he will call you to account; and when, if you persist in your rebellion, he will say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”]

2. Is not this your desert?

[We are apt to wonder at the Jews, that they could treat with such envenomed hostility a man like our blessed Saviour, so mild, so benevolent, so blameless. But their guilt is not to be compared with ours, whose views of his character are incomparably more enlarged. They saw him but as a man. We know him to be God as well as man, even “Emmanuel, God with us.” They knew not the true end of his coming into the world: we know that he came “to give his life a ransom for us,” and by his own obedience unto death to make reconciliation for us with our offended God. We even profess to believe in him, and to be his obedient followers: and yet, in our conduct, we shew ourselves “enemies to him in our minds by wicked works,” even as they. What then can we expect but that the sword of vengeance shall be drawn forth against us, and that, when we shall stand before him in the last day, he will bid us to “depart accursed into everlasting fire prepared for the devil and his angels.” Dear brethren, I pray God you may not, by persisting in your rebellion, reduce yourselves to this awful condition. Now, if you will submit yourselves to him, he will be gracious and merciful unto you, and will “blot out your iniquities as a morning cloud;” but if you suffer this day of grace and salvation to pass unimproved, you will deplore it to all eternity: for “how can ye escape, if ye neglect so great salvation?”]

Verse 12-13

DISCOURSE: 1562

THE POUNDS

Luke 19:12-13. A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

MANKIND are prone to amuse themselves with prospects of earthly grandeur, and to neglect the most important ends and purposes of life. The Jews were expecting their Messiah to erect a temporal kingdom; the Disciples themselves also were led away by this fond conceit. At our Lord’s last ascent to Jerusalem, this expectation prevailed amongst all orders and ranks of men [Note: ver. 11.]. To rectify their notions and turn their attention to their proper concerns, he delivered to them this parable [Note: The parable states, that a nobleman, having been invested with royal dignity, reckoned with his servants to whom he had committed money, and punished the citizens who had refused submission to his authority. These being perfectly distinct, we shall treat them separately, and confine our attention at present to the former.]. Christ is the person here intended by the nobleman; he has committed to every man something which is to be improved for him; and he is shortly coming at the day of judgment to reckon with us. These points are so clear that we need insist on them only in a way of application—

I. Has not Christ given us something to improve for him?

[We are ready enough to fix a high value on what we possess, when we think it will reflect honour on ourselves: but we are apt to think lightly of it, when we are reminded of the responsibility connected with it. Few indeed have great talents or extensive influence; but every person has at least a pound [Note: The value of the mina is not ascertained: some think it was equal to about three guineas; others, that it was rather more than five.] committed to him. Have we not, in the first place, been endued with reason? This surely is capable of great improvement. Have we not also enjoyed many sabbaths and ordinances? These might have been turned to a good account for God. Have we not also had access to the Holy Scriptures? From these we might have learned all the mysteries of godliness. We should therefore have studied them with all humility and diligence. Have we not experienced many convictions of conscience and gracious operations of God’s Spirit? These are inestimable, and may be made subservient to our eternal welfare. Have we not received many calls and warnings from God in his Providence? These, if duly attended to, might have been occasions of much good to our souls: and all these things are mercies, of which we must hereafter give an account.]

II. What improvement have we made of his favours?—

[The injunction given to all, is, “Occupy, that is, Trade, till I come;” and all these things are given us to be improved for God [Note: 1 Corinthians 12:7.]. What use then have we made of the pound committed to us? Have we employed our reason in search of Divine truth? Have we spent our Sabbaths in meditation and prayer? Have we profited by the ordinances as we might have done? Have we taken the Scriptures as a guide to our feet and lantern to our path? Have we obeyed the dictates of conscience, and the motions of God’s Spirit? Have we laid to heart the various dispensations of Providence which we observed in our own concerns, and in the world around us? Have we, in short, laboured to improve our time, our money, our influence for him who has entrusted them to our care? Have we laboured earnestly to fulfil that apostolic injunction [Note: 1 Peter 4:10.]—?]

III. What excuse have we for neglecting to improve them?—

[The slothful servant cast the blame upon his lord: nor are there wanting amongst ourselves those who resemble him. We say, God requires more than he will enable us to perform: but can this be affirmed with even a shadow of truth? Do not his promises extend to all our wants? May not every one adopt the words of the Apostle Paul [Note: Philippians 4:13.]—? Even if this assertion were true, it would not justify our supineness. The more “austere” our Lord were, the more we should fear to provoke him: we should endeavour at least to approve ourselves to him as we could. If we could not do all, it is no reason that we should do nothing. If we could not improve his money by trading, we should “put it into the bank.” Our excuses then will only turn to our confusion. God will justly say to us, “Out of thine own mouth will I judge thee.”]

IV. What recompence have we reason to expect?—

[Our Lord will reward every man according to his works. Are we ready then to give up our account to him? Can we say, “Lord, thy pound hath gained ten, or five pounds?” Can we say upon good grounds that it hath gained even two? Happy for us, if we have the testimony of our conscience respecting this. We shall gladly, like the good servants, ascribe the honour to our Lord [Note: They do not say I have gained, but, “Thy pound” hath gained: they knew and acknowledged that they had nothing of their own to trade with.]: we shall adopt the language of the Apostle [Note: 1 Corinthians 15:10.]—, and of David [Note: 1 Chronicles 29:14.]—: nor will our Lord be backward to reward our faithful exertions. He will recompense every one in proportion to his labour and success [Note: 1 Corinthians 3:8.]; and to every one he will give what infinitely exceeds the value of his services [Note: The government of five or ten cities is a rich compensation indeed for the improvement of one pound.]. But, alas! are there not many who have hid their money in a napkin? What recompence then must such slothful servants receive? Christ will shortly deprive them of the means of grace they possess, and make them monuments of his everlasting displeasure: nor will this be the reward of those only who dissipate his money: it will be the certain recompence of unprofitableness. Let not any one therefore hope to be approved while he continues idle: let not any one be satisfied with mere negative holiness: let our exertions in our Master’s service be unwearied: let us, like the saints of old, look to the recompence of reward [Note: Hebrews 11:26.]: and let us stand ready to give up our account with joy. So shall we have confidence before him, and not be ashamed at his coming [Note: 1 John 2:28.].]

Verse 14