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THE CONVERSION OF ZACCHEUS
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: Exo_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.]