18Eleazar one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine's flesh.19But he, choosing rather a most glorious death than a hateful life, went forward voluntarily to the torment.20And considering in what manner he was to come to it, patiently bearing, he determined not to do any unlawful things for the love of life.21But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded, of the flesh of the sacrifice:22That by so doing he might be delivered from death; and for the sake of their old friendship with the man, they did him this courtesy.23But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his grey head, and his good life and conversation from a child; and he answered without delay, according to the ordinances of the holy law made by God, saying, that he would rather be sent into the other world.24For it doth not become our age, said he, to dissemble: whereby many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heathens:25And so they, through my dissimulation, and for a little time of a corruptible life, should be deceived, and hereby I should bring a stain and a curse upon my old age.26For though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hand of the Almighty neither alive nor dead.27Wherefore, by departing manfully out of this life, I shall shew myself worthy of my old age:28And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for the most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution.29And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy.30But when be was now ready to die with the stripes, he groaned: and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grievous pains in body: but in soul am well content to suffer these things, because I fear thee.31Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death, for an example of virtue and fortitude.
18And so, Eleazar, one of the chief scribes, a man advanced in years and of stately countenance, was compelled to open his mouth wide to consume the flesh of swine.19Yet he, embracing a most glorious death as greater than a detestable life, went forward voluntarily to the torments.20And so, thinking over the manner by which he ought to approach it, enduring patiently, he was determined not to permit, due to a love for life, any unlawful things.21Yet those who stood near, being moved by an iniquitous pity because of long friendship with the man, taking him aside privately, asked that flesh be brought which was lawful for him to eat, so that he could pretend to have eaten, just as the king had commanded, from the flesh of the sacrifice.22So then, by doing this, he might be freed from death. And it was because of their old friendship with the man that they performed this kindness for him.23But he began to consider the eminent dignity of his stage of life and old age, and the natural honor of gray hair, as well as his exemplary words and deeds from childhood. And he responded quickly, according also to the ordinances of the sacred law preserved by God, saying, that he would first be sent to the underworld.24“For it is not worthy for those of our age,” he said, “to deceive, so that many adolescents might think that Eleazar, at ninety years, had converted to the life of the foreigners.25And so, they, because of my pretense and for the sake of a brief time of a corruptible life, would be misled, and, through this stain and desecration, I would defile my last years.26But if, in the present time, I were rescued from the torments of men, I would then not escape the hand of the Almighty, neither in life, nor in death.27For this reason, by departing life with fortitude, I will show myself to be clearly worthy of my long life.28And so, I will bequeath an example of fortitude to youths, if, with a ready soul and constancy, I carry out an honest death, for the sake of the most serious and most holy laws.” And having said this, he was immediately dragged away to execution.29But those who led him, and who were more mild a little before, were turned to anger because of the words spoken by him, which they considered to have been brought forth by way of arrogance.30But when he was ready to perish by the scourges, he groaned, and he said: “O Lord, who holds all holy knowledge, you clearly understand that, although I could be freed from death, I suffer grievous pains in body. Truly, according to the soul, I willingly endure these things, because of your fear.”31And the way in which this man passed from this life, bequeathed, not only to youths, but also to the entire people, the memory of his death as an example of virtue and fortitude.
18Eleazar, one of the principal scribes, an aged man, and of a well favoured countenance, was constrained to open his mouth, and to eat swine’s flesh.19But he, choosing rather to die gloriously, than to live stained with such an abomination, spit it forth, and came of his own accord to the torment,20As it behoved them to come, that are resolute to stand out against such things, as are not lawful for love of life to be tasted.21But they that had the charge of that wicked feast, for the old acquaintance they had with the man, taking him aside, besought him to bring flesh of his own provision, such as was lawful for him to use, and make as if he did eat of the flesh taken from the sacrifice commanded by the king;22That in so doing he might be delivered from death, and for the old friendship with them find favour.23But he began to consider discreetly, and as became his age, and the excellency of his ancient years, and the honour of his gray head, whereon was come, and his most honest education from a child, or rather the holy law made and given by God: therefore he answered accordingly, and willed them straightways to send him to the grave.24For it becometh not our age, said he, in any wise to dissemble, whereby many young persons might think that Eleazar, being fourscore years old and ten, were now gone to a strange religion;25And so they through mine hypocrisy, and desire to live a little time and a moment longer, should be deceived by me, and I get a stain to mine old age, and make it abominable.26For though for the present time I should be delivered from the punishment of men: yet should I not escape the hand of the Almighty, neither alive, nor dead.27Wherefore now, manfully changing this life, I will shew myself such an one as mine age requireth,28And leave a notable example to such as be young to die willingly and courageously for the honourable and holy laws. And when he had said these words, immediately he went to the torment:29They that led him changing the good will they bare him a little before into hatred, because the foresaid speeches proceeded, as they thought, from a desperate mind.30But when he was ready to die with stripes, he groaned, and said, It is manifest unto the Lord, that hath the holy knowledge, that whereas I might have been delivered from death, I now endure sore pains in body by being beaten: but in soul am well content to suffer these things, because I fear him.31And thus this man died, leaving his death for an example of a noble courage, and a memorial of virtue, not only unto young men, but unto all his nation.
18Eleazar one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine's flesh.19But he, choosing rather a most glorious death than a hateful life, went forward voluntarily to the torment.20And considering in what manner he was to come to it, patiently bearing, he determined not to do any unlawful things for the love of life.21But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded, of the flesh of the sacrifice:22That by so doing he might be delivered from death; and for the sake of their old friendship with the man, they did him this courtesy.23But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his grey head, and his good life and conversation from a child; and he answered without delay, according to the ordinances of the holy law made by God, saying, that he would rather be sent into the other world.24For it doth not become our age, said he, to dissemble: whereby many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heathens:25And so they, through my dissimulation, and for a little time of a corruptible life, should be deceived, and hereby I should bring a stain and a curse upon my old age.26For though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hand of the Almighty neither alive nor dead.27Wherefore, by departing manfully out of this life, I shall shew myself worthy of my old age:28And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for the most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution.29And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy.30But when be was now ready to die with the stripes, he groaned: and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grievous pains in body: but in soul am well content to suffer these things, because I fear thee.31Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death, for an example of virtue and fortitude.
18And so, Eleazar, one of the chief scribes, a man advanced in years and of stately countenance, was compelled to open his mouth wide to consume the flesh of swine.19Yet he, embracing a most glorious death as greater than a detestable life, went forward voluntarily to the torments.20And so, thinking over the manner by which he ought to approach it, enduring patiently, he was determined not to permit, due to a love for life, any unlawful things.21Yet those who stood near, being moved by an iniquitous pity because of long friendship with the man, taking him aside privately, asked that flesh be brought which was lawful for him to eat, so that he could pretend to have eaten, just as the king had commanded, from the flesh of the sacrifice.22So then, by doing this, he might be freed from death. And it was because of their old friendship with the man that they performed this kindness for him.23But he began to consider the eminent dignity of his stage of life and old age, and the natural honor of gray hair, as well as his exemplary words and deeds from childhood. And he responded quickly, according also to the ordinances of the sacred law preserved by God, saying, that he would first be sent to the underworld.24“For it is not worthy for those of our age,” he said, “to deceive, so that many adolescents might think that Eleazar, at ninety years, had converted to the life of the foreigners.25And so, they, because of my pretense and for the sake of a brief time of a corruptible life, would be misled, and, through this stain and desecration, I would defile my last years.26But if, in the present time, I were rescued from the torments of men, I would then not escape the hand of the Almighty, neither in life, nor in death.27For this reason, by departing life with fortitude, I will show myself to be clearly worthy of my long life.28And so, I will bequeath an example of fortitude to youths, if, with a ready soul and constancy, I carry out an honest death, for the sake of the most serious and most holy laws.” And having said this, he was immediately dragged away to execution.29But those who led him, and who were more mild a little before, were turned to anger because of the words spoken by him, which they considered to have been brought forth by way of arrogance.30But when he was ready to perish by the scourges, he groaned, and he said: “O Lord, who holds all holy knowledge, you clearly understand that, although I could be freed from death, I suffer grievous pains in body. Truly, according to the soul, I willingly endure these things, because of your fear.”31And the way in which this man passed from this life, bequeathed, not only to youths, but also to the entire people, the memory of his death as an example of virtue and fortitude.
18Eleazar, one of the principal scribes, an aged man, and of a well favoured countenance, was constrained to open his mouth, and to eat swine’s flesh.19But he, choosing rather to die gloriously, than to live stained with such an abomination, spit it forth, and came of his own accord to the torment,20As it behoved them to come, that are resolute to stand out against such things, as are not lawful for love of life to be tasted.21But they that had the charge of that wicked feast, for the old acquaintance they had with the man, taking him aside, besought him to bring flesh of his own provision, such as was lawful for him to use, and make as if he did eat of the flesh taken from the sacrifice commanded by the king;22That in so doing he might be delivered from death, and for the old friendship with them find favour.23But he began to consider discreetly, and as became his age, and the excellency of his ancient years, and the honour of his gray head, whereon was come, and his most honest education from a child, or rather the holy law made and given by God: therefore he answered accordingly, and willed them straightways to send him to the grave.24For it becometh not our age, said he, in any wise to dissemble, whereby many young persons might think that Eleazar, being fourscore years old and ten, were now gone to a strange religion;25And so they through mine hypocrisy, and desire to live a little time and a moment longer, should be deceived by me, and I get a stain to mine old age, and make it abominable.26For though for the present time I should be delivered from the punishment of men: yet should I not escape the hand of the Almighty, neither alive, nor dead.27Wherefore now, manfully changing this life, I will shew myself such an one as mine age requireth,28And leave a notable example to such as be young to die willingly and courageously for the honourable and holy laws. And when he had said these words, immediately he went to the torment:29They that led him changing the good will they bare him a little before into hatred, because the foresaid speeches proceeded, as they thought, from a desperate mind.30But when he was ready to die with stripes, he groaned, and said, It is manifest unto the Lord, that hath the holy knowledge, that whereas I might have been delivered from death, I now endure sore pains in body by being beaten: but in soul am well content to suffer these things, because I fear him.31And thus this man died, leaving his death for an example of a noble courage, and a memorial of virtue, not only unto young men, but unto all his nation.
2Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.3Many say to my soul: There is no salvation for him in his God.4But thou, O Lord, art my protector, my glory, and the lifter up of my head.5I have cried to the Lord with my voice: and he hath heard me from his holy hill.6I have slept and have taken my rest: and I have risen up, because the Lord hath protected me.7I will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.
2Lord, why have those who trouble me been multiplied? Many rise up against me.3Many say to my soul, “There is no salvation for him in his God.” Pause4But you, Lord, are my supporter, my glory, and the one who raises up my head.5I have cried out to the Lord with my voice, and he has heard me from his holy mountain. Pause6I have slept, and I have been stupefied. But I awakened because the Lord has taken me up.7I will not fear the thousands of people surrounding me. Rise up, Lord. Save me, my God.
2Many there be which say of my soul, There is no help for him in God. Selah.3But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head.4I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah.5I laid me down and slept; I awaked; for the Lord sustained me.6I will not be afraid of ten thousands of people, that have set themselves against me round about.7Arise, O Lord; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
2Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.3Many say to my soul: There is no salvation for him in his God.4But thou, O Lord, art my protector, my glory, and the lifter up of my head.5I have cried to the Lord with my voice: and he hath heard me from his holy hill.6I have slept and have taken my rest: and I have risen up, because the Lord hath protected me.7I will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.
2Lord, why have those who trouble me been multiplied? Many rise up against me.3Many say to my soul, “There is no salvation for him in his God.” Pause4But you, Lord, are my supporter, my glory, and the one who raises up my head.5I have cried out to the Lord with my voice, and he has heard me from his holy mountain. Pause6I have slept, and I have been stupefied. But I awakened because the Lord has taken me up.7I will not fear the thousands of people surrounding me. Rise up, Lord. Save me, my God.
2Many there be which say of my soul, There is no help for him in God. Selah.3But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head.4I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah.5I laid me down and slept; I awaked; for the Lord sustained me.6I will not be afraid of ten thousands of people, that have set themselves against me round about.7Arise, O Lord; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
The title places this psalm in a specific crisis, David's flight from the face of Abessalon his son, and Worthington recalls that all Israel had gone over to Absalom. The taunt of verse 3 is the cruelest line: There is no salvation for him in his God. Calmet hears in it the world's usual verdict that a man in trouble must be guilty, a verdict he calls very false, as Job shows, since temporal punishment is often a mercy. At the end of that verse the Hebrew adds Selah, which the Septuagint renders diapsalma. Haydock's note admits the word is little understood: it occurs seventy-one times in the psalms, the Vulgate mostly omits it, and suggestions range from raising the voice to pausing at the end of a lesson. In verse 4, where the Douay has protector, the Hebrew reads "shield."
Augustine reads the whole psalm as spoken by Christ, and the key for him is verse 6, I have slept and have taken my rest: and I have risen up, which fits the Passion and Resurrection better than David's flight. The emphatic I signals that he went to death by his own will: I have power to lay it down. Absalom, which Augustine glosses as patris pax, "a father's peace," becomes Judas, and the paradox of the name holds in both stories. David grieved for the son who made war on him, and Christ bore with his betrayer, admitted him to the Supper and received his kiss: his father had the peace, which he had not. On verse 3 Augustine reasons that had Christ's enemies believed he would rise, they would not have killed him, and he ties the taunt to the mockery at the cross, He saved others, Himself He cannot save. Calmet offers the Church's reading beside it, assailed on every side. On verse 5 Augustine makes the voice the voice of the heart, the cry with which Susanna was heard, and adds that silent prayer interrupted by stray thoughts cannot claim to be that cry.
The psalm rebukes the reflex Calmet names, reading someone's misfortune as proof that God has left him, and the matching despair in the one who suffers it. Against both it sets a man who lies down to sleep with enemies all around. Calmet takes the sleep of verse 6 as unbroken confidence in God whatever threatens, and Theodoret, in Haydock, sees Jesus undaunted among his enemies and free among the dead. The psalm's picture is a head bowed in flight and lifted again by God, the lifter up of my head (v. 4), and a sleeper who wakes among thousands and does not fear them.
1And entering he walked through Jericho.2And behold, there was a man named Zacheus, who was the chief of the publicans: and he was rich.3And he sought to see Jesus who he was: and he could not for the crowd, because he was low of stature.4And running before, he climbed up into a sycamore tree, that he might see him: for he was to pass that way.5And when Jesus was come to the place, looking up, he saw him and said to him: Zacheus, make haste and come down: for this day I must abide in thy house.6And he made haste and came down and received him with joy.7And when all saw it, they murmured, saying, that he was gone to be a guest with a man that was a sinner.8But Zacheus standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.9Jesus said to him: This day is salvation come to this house, because he also is a son of Abraham.10For the Son of man is come to seek and to save that which was lost.
1And having entered, he walked through Jericho.2And behold, there was a man named Zacchaeus. And he was the leader of the tax collectors, and he was wealthy.3And he sought to see Jesus, to see who he was. But he was unable to do so, because of the crowd, for he was small in stature.4And running ahead, he climbed up a sycamore tree, so that he might see him. For he was to pass near there.5And when he had arrived at the place, Jesus looked up and saw him, and he said to him: “Zacchaeus, hurry down. For today, I should lodge in your house.”6And hurrying, he came down, and he received him joyfully.7And when they all saw this, they murmured, saying that he had turned aside to a sinful man.8But Zacchaeus, standing still, said to the Lord: “Behold, Lord, one half of my goods I give to the poor. And if I have cheated anyone in any matter, I will repay him fourfold.”9Jesus said to him: “Today, salvation has come to this house; because of this, he too is a son of Abraham.10For the Son of man has come to seek and to save what had been lost.”
1And Jesus entered and passed through Jericho.2And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich.3And he sought to see Jesus who he was; and could not for the press, because he was little of stature.4And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to day I must abide at thy house.6And he made haste, and came down, and received him joyfully.7And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.8And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.9And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.10For the Son of man is come to seek and to save that which was lost.
1And entering he walked through Jericho.2And behold, there was a man named Zacheus, who was the chief of the publicans: and he was rich.3And he sought to see Jesus who he was: and he could not for the crowd, because he was low of stature.4And running before, he climbed up into a sycamore tree, that he might see him: for he was to pass that way.5And when Jesus was come to the place, looking up, he saw him and said to him: Zacheus, make haste and come down: for this day I must abide in thy house.6And he made haste and came down and received him with joy.7And when all saw it, they murmured, saying, that he was gone to be a guest with a man that was a sinner.8But Zacheus standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.9Jesus said to him: This day is salvation come to this house, because he also is a son of Abraham.10For the Son of man is come to seek and to save that which was lost.
1And having entered, he walked through Jericho.2And behold, there was a man named Zacchaeus. And he was the leader of the tax collectors, and he was wealthy.3And he sought to see Jesus, to see who he was. But he was unable to do so, because of the crowd, for he was small in stature.4And running ahead, he climbed up a sycamore tree, so that he might see him. For he was to pass near there.5And when he had arrived at the place, Jesus looked up and saw him, and he said to him: “Zacchaeus, hurry down. For today, I should lodge in your house.”6And hurrying, he came down, and he received him joyfully.7And when they all saw this, they murmured, saying that he had turned aside to a sinful man.8But Zacchaeus, standing still, said to the Lord: “Behold, Lord, one half of my goods I give to the poor. And if I have cheated anyone in any matter, I will repay him fourfold.”9Jesus said to him: “Today, salvation has come to this house; because of this, he too is a son of Abraham.10For the Son of man has come to seek and to save what had been lost.”
1And Jesus entered and passed through Jericho.2And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich.3And he sought to see Jesus who he was; and could not for the press, because he was little of stature.4And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to day I must abide at thy house.6And he made haste, and came down, and received him joyfully.7And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.8And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.9And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.10For the Son of man is come to seek and to save that which was lost.
Zacheus speaks in the present tense: the half of my goods I give and I restore him fourfold (v. 8). The commentators do not agree on what that tense means. Theophylact takes it as a deed already under way, not a promise, and does the sum: after half went to the poor, fourfold restitution from the remainder would leave nothing of his own. Lapide reads it as a Hebraism of firm resolve, like Pharaoh's I give you not straw, while Cyprian turns it into the past, "I have given, I have restored," as if Zacheus had already been converted by earlier preaching. The tree he climbs carries its own gloss. Bede says the Latins called the sycamore "lofty" for its height, but its name means "foolish fig." Lapide adds that the name Zacheus means in Hebrew "just, pure, clear," and that a chief of publicans had to be rich, since he advanced money to the Roman ruler and covered the shortfalls of the collectors beneath him.
The fathers read the obstacles first. Titus of Bostra says it was the multitude of his sins more than of men that hid Jesus, and Ambrose suggests that his small stature marks a man still young in wickedness, "for he was not yet prostrate in sin who could climb up." Bede and Gregory make the foolish fig into the Cross, mocked by unbelievers as folly, and Gregory adds that those who humbly choose the world's foolish things "contemplate most closely the wisdom of God." Ambrose notes that Jesus invited Himself without being asked, having "seen the will" before hearing any word. Against the murmuring of v. 7, Pseudo-Chrysostom faces Paul's rule against eating with a covetous brother and answers that these men were not yet brethren and were turning from their sin, not persisting in it. Over son of Abraham (v. 9) Lapide parts from Tertullian, Cyprian, Ambrose and Bede. They thought Zacheus a Gentile and a son of Abraham by faith alone; Lapide judges him more probably a Jew, since he bears a Hebrew name and the Jews would have charged Christ with keeping company with Gentiles. Theophylact attends to the tense of v. 9. Christ says Zacheus is a son of Abraham, not that he was, since as chief of publicans he bore no likeness to Abraham at all.
Three assumptions are overturned here. One is that wealth puts a man out of reach: Ambrose insists that guilt lies not in goods but in those who cannot use them, and Bede sees the camel, its hump removed, passing through the needle's eye. Another is that the respectable may decide whose house is fit for Christ. The third is a conversion that stays a feeling and never reaches the ledger; Zacheus, an unnamed commentator in the Catena notes, made himself his own judge before the law could. Theophylact's moral reading gives the shape of the whole: "we mount up by Penitence, but we come down through Humility." A small, rich man goes up a foolish tree to look, and comes down in haste to open his accounts.
18Eleazar one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine's flesh.19But he, choosing rather a most glorious death than a hateful life, went forward voluntarily to the torment.20And considering in what manner he was to come to it, patiently bearing, he determined not to do any unlawful things for the love of life.21But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded, of the flesh of the sacrifice:22That by so doing he might be delivered from death; and for the sake of their old friendship with the man, they did him this courtesy.23But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his grey head, and his good life and conversation from a child; and he answered without delay, according to the ordinances of the holy law made by God, saying, that he would rather be sent into the other world.24For it doth not become our age, said he, to dissemble: whereby many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heathens:25And so they, through my dissimulation, and for a little time of a corruptible life, should be deceived, and hereby I should bring a stain and a curse upon my old age.26For though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hand of the Almighty neither alive nor dead.27Wherefore, by departing manfully out of this life, I shall shew myself worthy of my old age:28And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for the most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution.29And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy.30But when be was now ready to die with the stripes, he groaned: and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grievous pains in body: but in soul am well content to suffer these things, because I fear thee.31Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death, for an example of virtue and fortitude.
18And so, Eleazar, one of the chief scribes, a man advanced in years and of stately countenance, was compelled to open his mouth wide to consume the flesh of swine.19Yet he, embracing a most glorious death as greater than a detestable life, went forward voluntarily to the torments.20And so, thinking over the manner by which he ought to approach it, enduring patiently, he was determined not to permit, due to a love for life, any unlawful things.21Yet those who stood near, being moved by an iniquitous pity because of long friendship with the man, taking him aside privately, asked that flesh be brought which was lawful for him to eat, so that he could pretend to have eaten, just as the king had commanded, from the flesh of the sacrifice.22So then, by doing this, he might be freed from death. And it was because of their old friendship with the man that they performed this kindness for him.23But he began to consider the eminent dignity of his stage of life and old age, and the natural honor of gray hair, as well as his exemplary words and deeds from childhood. And he responded quickly, according also to the ordinances of the sacred law preserved by God, saying, that he would first be sent to the underworld.24“For it is not worthy for those of our age,” he said, “to deceive, so that many adolescents might think that Eleazar, at ninety years, had converted to the life of the foreigners.25And so, they, because of my pretense and for the sake of a brief time of a corruptible life, would be misled, and, through this stain and desecration, I would defile my last years.26But if, in the present time, I were rescued from the torments of men, I would then not escape the hand of the Almighty, neither in life, nor in death.27For this reason, by departing life with fortitude, I will show myself to be clearly worthy of my long life.28And so, I will bequeath an example of fortitude to youths, if, with a ready soul and constancy, I carry out an honest death, for the sake of the most serious and most holy laws.” And having said this, he was immediately dragged away to execution.29But those who led him, and who were more mild a little before, were turned to anger because of the words spoken by him, which they considered to have been brought forth by way of arrogance.30But when he was ready to perish by the scourges, he groaned, and he said: “O Lord, who holds all holy knowledge, you clearly understand that, although I could be freed from death, I suffer grievous pains in body. Truly, according to the soul, I willingly endure these things, because of your fear.”31And the way in which this man passed from this life, bequeathed, not only to youths, but also to the entire people, the memory of his death as an example of virtue and fortitude.
18Eleazar, one of the principal scribes, an aged man, and of a well favoured countenance, was constrained to open his mouth, and to eat swine’s flesh.19But he, choosing rather to die gloriously, than to live stained with such an abomination, spit it forth, and came of his own accord to the torment,20As it behoved them to come, that are resolute to stand out against such things, as are not lawful for love of life to be tasted.21But they that had the charge of that wicked feast, for the old acquaintance they had with the man, taking him aside, besought him to bring flesh of his own provision, such as was lawful for him to use, and make as if he did eat of the flesh taken from the sacrifice commanded by the king;22That in so doing he might be delivered from death, and for the old friendship with them find favour.23But he began to consider discreetly, and as became his age, and the excellency of his ancient years, and the honour of his gray head, whereon was come, and his most honest education from a child, or rather the holy law made and given by God: therefore he answered accordingly, and willed them straightways to send him to the grave.24For it becometh not our age, said he, in any wise to dissemble, whereby many young persons might think that Eleazar, being fourscore years old and ten, were now gone to a strange religion;25And so they through mine hypocrisy, and desire to live a little time and a moment longer, should be deceived by me, and I get a stain to mine old age, and make it abominable.26For though for the present time I should be delivered from the punishment of men: yet should I not escape the hand of the Almighty, neither alive, nor dead.27Wherefore now, manfully changing this life, I will shew myself such an one as mine age requireth,28And leave a notable example to such as be young to die willingly and courageously for the honourable and holy laws. And when he had said these words, immediately he went to the torment:29They that led him changing the good will they bare him a little before into hatred, because the foresaid speeches proceeded, as they thought, from a desperate mind.30But when he was ready to die with stripes, he groaned, and said, It is manifest unto the Lord, that hath the holy knowledge, that whereas I might have been delivered from death, I now endure sore pains in body by being beaten: but in soul am well content to suffer these things, because I fear him.31And thus this man died, leaving his death for an example of a noble courage, and a memorial of virtue, not only unto young men, but unto all his nation.
The offer made to Eleazar is a kindness, and the narrator calls it wicked pity (v. 21). Old friends among the officials propose that he bring meat he is allowed to eat and merely appear to eat the sacrificial flesh, so that he might be delivered from death (v. 22). Haydock notes that the Greek behind this has splagchnismo, the sacrificial feast in which the entrails were eaten, and that the Vulgate prefers pity because the men seemed moved by it. The torment Eleazar walks toward voluntarily (v. 19) is in the Greek tumpanizesthai, which Haydock renders "bastinaded" and Calmet thinks St. Paul had in mind in Hebrews 11:35. Eleazar's age is given exactly, fourscore and ten years (v. 24), and his refusal rests on it.
Calmet reports that the Fathers call Eleazar the father of the seven brothers and the protomartyr of the old law, though Haydock points out that unnamed martyrs died before him earlier in the chapter. Ambrose makes him a priest, and Worthington describes him as learned in the Scriptures and in all knowledge, divine and human. Challoner explains why the pity was wicked: it proposed saving his life by dissimulation. Worthington states the principle flatly, that to feign consent to a false religion is never lawful. Calmet sharpens the case. What Eleazar was offered was in itself lawful, since the meat was clean, but it would have been taken as apostasy, and he refused to scandalize the weak. Calmet links this to the teaching of Christ and of Paul in Romans 14 and 1 Corinthians 8 on not causing a weaker brother to fall. Verse 26 widens the horizon. Calmet calls it as plain a statement of punishment after death as could be, a truth unfolding more clearly as the Messias drew near. Worthington adds that the saints of the old law, dying, went not to heaven but to limbo, which is why Eleazar speaks of being sent into the other world.
Most modern compromises look like the one offered here: a private exception, discreetly arranged by well-meaning friends, that costs no one anything visible. Eleazar's refusal judges it on one ground, the young who would see a ninety-year-old man gone over to the life of the heathens (v. 24) and be deceived for a little time of a corruptible life (v. 25). Ambrose, through Worthington, supplies the phrase: Old age ought to be the haven, not the shipwreck, of a former life. Eleazar's last prayer separates body from soul, grievous pains in the one and contentment in the other, because I fear thee (v. 30). The narrator ends with him dead under the stripes, leaving his death as an example to the young men and to the whole nation (v. 31).
2Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.3Many say to my soul: There is no salvation for him in his God.4But thou, O Lord, art my protector, my glory, and the lifter up of my head.5I have cried to the Lord with my voice: and he hath heard me from his holy hill.6I have slept and have taken my rest: and I have risen up, because the Lord hath protected me.7I will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.
2Lord, why have those who trouble me been multiplied? Many rise up against me.3Many say to my soul, “There is no salvation for him in his God.” Pause4But you, Lord, are my supporter, my glory, and the one who raises up my head.5I have cried out to the Lord with my voice, and he has heard me from his holy mountain. Pause6I have slept, and I have been stupefied. But I awakened because the Lord has taken me up.7I will not fear the thousands of people surrounding me. Rise up, Lord. Save me, my God.
2Many there be which say of my soul, There is no help for him in God. Selah.3But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head.4I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah.5I laid me down and slept; I awaked; for the Lord sustained me.6I will not be afraid of ten thousands of people, that have set themselves against me round about.7Arise, O Lord; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
The title places this psalm in a specific crisis, David's flight from the face of Abessalon his son, and Worthington recalls that all Israel had gone over to Absalom. The taunt of verse 3 is the cruelest line: There is no salvation for him in his God. Calmet hears in it the world's usual verdict that a man in trouble must be guilty, a verdict he calls very false, as Job shows, since temporal punishment is often a mercy. At the end of that verse the Hebrew adds Selah, which the Septuagint renders diapsalma. Haydock's note admits the word is little understood: it occurs seventy-one times in the psalms, the Vulgate mostly omits it, and suggestions range from raising the voice to pausing at the end of a lesson. In verse 4, where the Douay has protector, the Hebrew reads "shield."
Augustine reads the whole psalm as spoken by Christ, and the key for him is verse 6, I have slept and have taken my rest: and I have risen up, which fits the Passion and Resurrection better than David's flight. The emphatic I signals that he went to death by his own will: I have power to lay it down. Absalom, which Augustine glosses as patris pax, "a father's peace," becomes Judas, and the paradox of the name holds in both stories. David grieved for the son who made war on him, and Christ bore with his betrayer, admitted him to the Supper and received his kiss: his father had the peace, which he had not. On verse 3 Augustine reasons that had Christ's enemies believed he would rise, they would not have killed him, and he ties the taunt to the mockery at the cross, He saved others, Himself He cannot save. Calmet offers the Church's reading beside it, assailed on every side. On verse 5 Augustine makes the voice the voice of the heart, the cry with which Susanna was heard, and adds that silent prayer interrupted by stray thoughts cannot claim to be that cry.
The psalm rebukes the reflex Calmet names, reading someone's misfortune as proof that God has left him, and the matching despair in the one who suffers it. Against both it sets a man who lies down to sleep with enemies all around. Calmet takes the sleep of verse 6 as unbroken confidence in God whatever threatens, and Theodoret, in Haydock, sees Jesus undaunted among his enemies and free among the dead. The psalm's picture is a head bowed in flight and lifted again by God, the lifter up of my head (v. 4), and a sleeper who wakes among thousands and does not fear them.
1And entering he walked through Jericho.2And behold, there was a man named Zacheus, who was the chief of the publicans: and he was rich.3And he sought to see Jesus who he was: and he could not for the crowd, because he was low of stature.4And running before, he climbed up into a sycamore tree, that he might see him: for he was to pass that way.5And when Jesus was come to the place, looking up, he saw him and said to him: Zacheus, make haste and come down: for this day I must abide in thy house.6And he made haste and came down and received him with joy.7And when all saw it, they murmured, saying, that he was gone to be a guest with a man that was a sinner.8But Zacheus standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.9Jesus said to him: This day is salvation come to this house, because he also is a son of Abraham.10For the Son of man is come to seek and to save that which was lost.
1And having entered, he walked through Jericho.2And behold, there was a man named Zacchaeus. And he was the leader of the tax collectors, and he was wealthy.3And he sought to see Jesus, to see who he was. But he was unable to do so, because of the crowd, for he was small in stature.4And running ahead, he climbed up a sycamore tree, so that he might see him. For he was to pass near there.5And when he had arrived at the place, Jesus looked up and saw him, and he said to him: “Zacchaeus, hurry down. For today, I should lodge in your house.”6And hurrying, he came down, and he received him joyfully.7And when they all saw this, they murmured, saying that he had turned aside to a sinful man.8But Zacchaeus, standing still, said to the Lord: “Behold, Lord, one half of my goods I give to the poor. And if I have cheated anyone in any matter, I will repay him fourfold.”9Jesus said to him: “Today, salvation has come to this house; because of this, he too is a son of Abraham.10For the Son of man has come to seek and to save what had been lost.”
1And Jesus entered and passed through Jericho.2And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich.3And he sought to see Jesus who he was; and could not for the press, because he was little of stature.4And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to day I must abide at thy house.6And he made haste, and came down, and received him joyfully.7And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.8And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.9And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.10For the Son of man is come to seek and to save that which was lost.
Zacheus speaks in the present tense: the half of my goods I give and I restore him fourfold (v. 8). The commentators do not agree on what that tense means. Theophylact takes it as a deed already under way, not a promise, and does the sum: after half went to the poor, fourfold restitution from the remainder would leave nothing of his own. Lapide reads it as a Hebraism of firm resolve, like Pharaoh's I give you not straw, while Cyprian turns it into the past, "I have given, I have restored," as if Zacheus had already been converted by earlier preaching. The tree he climbs carries its own gloss. Bede says the Latins called the sycamore "lofty" for its height, but its name means "foolish fig." Lapide adds that the name Zacheus means in Hebrew "just, pure, clear," and that a chief of publicans had to be rich, since he advanced money to the Roman ruler and covered the shortfalls of the collectors beneath him.
The fathers read the obstacles first. Titus of Bostra says it was the multitude of his sins more than of men that hid Jesus, and Ambrose suggests that his small stature marks a man still young in wickedness, "for he was not yet prostrate in sin who could climb up." Bede and Gregory make the foolish fig into the Cross, mocked by unbelievers as folly, and Gregory adds that those who humbly choose the world's foolish things "contemplate most closely the wisdom of God." Ambrose notes that Jesus invited Himself without being asked, having "seen the will" before hearing any word. Against the murmuring of v. 7, Pseudo-Chrysostom faces Paul's rule against eating with a covetous brother and answers that these men were not yet brethren and were turning from their sin, not persisting in it. Over son of Abraham (v. 9) Lapide parts from Tertullian, Cyprian, Ambrose and Bede. They thought Zacheus a Gentile and a son of Abraham by faith alone; Lapide judges him more probably a Jew, since he bears a Hebrew name and the Jews would have charged Christ with keeping company with Gentiles. Theophylact attends to the tense of v. 9. Christ says Zacheus is a son of Abraham, not that he was, since as chief of publicans he bore no likeness to Abraham at all.
Three assumptions are overturned here. One is that wealth puts a man out of reach: Ambrose insists that guilt lies not in goods but in those who cannot use them, and Bede sees the camel, its hump removed, passing through the needle's eye. Another is that the respectable may decide whose house is fit for Christ. The third is a conversion that stays a feeling and never reaches the ledger; Zacheus, an unnamed commentator in the Catena notes, made himself his own judge before the law could. Theophylact's moral reading gives the shape of the whole: "we mount up by Penitence, but we come down through Humility." A small, rich man goes up a foolish tree to look, and comes down in haste to open his accounts.
The complete public-domain commentary this reading's note draws from, unabridged. Every claim in the note traces to a passage here.
Scribes; a priest. (St. Ambrose) --- He suffered at Antioch, before the king, chap. vii. 1. (Josephus, [Antiquities?] l. 2.) --- The Fathers highly extol his fortitude and virtue, styling him the father of the seven brothers, and the protomartyr of the old law. (Calmet) --- Yet we find others unnamed suffering before him, ver. 10. (Haydock) --- Eleazar was learned in the Scriptures, and in all divine and human knowledge. (Worthington)
Hateful. Greek, "criminal life, and went first of his own accord to be bastinaded;" Greek: tumpanizesthai. (Haydock) --- St. Paul probably alluded to this torment, Hebrews xi. 35. It was used among the Jews. (Calmet, Diss.)
Life. He would not eat swine's flesh to save it. Greek, "But spitting it out, (as those ought to come forward who expect to be tortured; or avenged. Greek: amunesthai) of which things it is not lawful to taste through love of life." (Haydock)
Wicked pity. Their pity was wicked, in as much as it suggested that wicked proposal of saving his life by dissimulation. (Challoner) --- To feign or make outward shew of consenting to a false religion, is never lawful. (Worthington) --- Greek, "They were set over that wicked feast or sacrifice," Greek: splagchnismo, (Haydock) in which the entrails were eaten. (Calmet) --- In this sense the term is used [in] ver. 7 and 8 by the Vulgate. Here Pity is preferred, as the man seemed to be actuated by it. (Haydock) --- This generous martyr would not scandalize the weak, by doing a thing in itself lawful, which would have been deemed a prevarication. He was guided by those excellent maxims which Christ, St. Paul, and St. Saba (Mart. Ap. xii.) have inculcated and practised, Matthew xviii. 7., and Romans xiv. 14., and 1 Corinthians viii. 4, 10. (Calmet)
The other. Literally, "hell," or the grave. (Haydock) --- Under the old law the saints could not enter heaven, but at their departure were detained in limbo. (Worthington) --- Some holy doctors have declared that they would rather go to hell than commit a sin. (St. Anselm) --- They understand by hell the torments of that place, but not the opposition to God's will, which is found in the damned, and constitutes one of the greatest of their pains. (Haydock)
Age. "Old age ought to be the haven, not the shipwreck, of a former life." (St. Ambrose, de Jacob.) (Worthington)
Dead. Nothing could be more express for the torments after death. As the time of the Messias drew near, these truths were more developed, chap. vii. 9., and Wisdom v. 16., and Psalm i. 6. (Calmet) (Grotius) (Matthew xii. 32.)
CHAPTER VI.
Pains. Some of the martyrs seem not to have felt their torments. God made them suffer no more than they could bear. (Haydock)
A psalm of David, when he fled from the face of Abessalon his son.
1. The words, "I slept, and took rest; and rose, for the Lord will take me up," lead us to believe that this Psalm is to be understood as in the Person of Christ; for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David's flight is described from the face of his rebellious son. And, since it is written of Christ's disciples, "The sons of the bridegroom fast not as long as the bridegroom is with them;" it is no wonder if by his undutiful son be here meant that undutiful disciple who betrayed Him. From whose face although it may be understood historically that He fled, when on his departure He withdrew with the rest to the mountain; yet in a spiritual sense, when the Son of God, that is the Power and Wisdom of God, abandoned the mind of Judas; when the Devil wholly occupied him; as it is written, "The Devil entered into his heart," may it be well understood that Christ fled from his face; not that Christ gave place to the Devil, but that on Christ's departure the Devil took possession. Which departure, I suppose, is called a flight in this Psalm, because of its quickness; which is indicated also by the word of our Lord, saying, "That thou doest, do quickly." So even in common conversation we say of anything that does not come to mind, it has fled from me; and of a man of much learning we say, nothing flies from him. Wherefore truth fled from the mind of Judas, when it ceased to enlighten him. But Absalom, as some interpret, in the Latin tongue signifies, Patris pax, a father's peace. And it may seem strange, whether in the history of the kings, when Absalom carried on war against his father; or in the history of the New Testament, when Judas was the betrayer of our Lord; how "father's peace" can be understood. But both in the former place they who read carefully, see that David in that war was at peace with his son, who even with sore grief lamented his death, saying, "O Absalom, my son, would God I had died for thee!" And in the history of the New Testament by that so great and so wonderful forbearance of our Lord; in that He bore so long with him as if good, when He was not ignorant of his thoughts; in that He admitted him to the Supper in which He committed and delivered to His disciples the figure of His Body and Blood; finally, in that He received the kiss of peace at the very time of His betrayal; it is easily understood how Christ showed peace to His betrayer, although he was laid waste by the intestine war of so abominable a device. And therefore is Absalom called "father's peace," because his father had the peace, which he had not.
2. "O Lord, how are they multiplied that trouble me!"
(ver. 1). So multiplied indeed were they, that one even from the number of His disciples was not wanting, who was added to the number of His persecutors. "Many rise up against me; many say unto my soul, There is no salvation for him in his God"
(ver. 2). It is clear that if they had had any idea that He would rise again, assuredly they would not have slain Him. To this end are those speeches, "Let Him come down from the cross, if He be the Son of God;" and again, "He saved others, Himself He cannot save." Therefore, neither would Judas have betrayed Him, if he had not been of the number of those who despised Christ, saying, "There is no salvation for Him in His God."
3. "But Thou, O Lord, art my taker." It is said to God in the nature of man, for the taking of man is, the Word made Flesh. "My glory." Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, "For what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?" "And the lifter up of my head"
(ver. 3). I think that this should be here taken of the human mind, which is not unreasonably called the head of the soul; which so inhered in, and in a sort coalesced with, the supereminent excellency of the Word taking man, that it was not laid aside by so great humiliation of the Passion.
4. "With my voice have I cried unto the Lord"
(ver. 4); that is, not with the voice of the body, which is drawn out with the sound of the reverberation of the air; but with the voice of the heart, which to men speaks not, but with God sounds as a cry. By this voice Susanna was heard; and with this voice the Lord Himself commanded that prayer should be made in closets, that is, in the recesses of the heart noiselessly. Nor would one easily say that prayer is not made with this voice, if no sound of words is uttered from the body; since even when in silence we pray within the heart, if thoughts interpose alien from the mind of one praying, it cannot yet be said, "With my voice have I cried unto the Lord." Nor is this rightly said, save when the soul alone, taking to itself nothing of the flesh, and nothing of the aims of the flesh, in prayer, speaks to God, where He only hears. But even this is called a cry by reason of the strength of its intention. "And He heard me out of His holy mountain." We have the Lord Himself called a mountain by the Prophet, as it is written, "The stone that was cut out without hands grew to the size of a mountain." But this cannot be taken of His Person, unless peradventure He would speak thus, out of myself, as of His holy mountain He heard me, when He dwelt in me, that is, in this very mountain. But it is more plain and unembarrassed, if we understand that God out of His justice heard. For it was just that He should raise again from the dead the Innocent who was slain, and to whom evil had been recompensed for good, and that He should render to the persecutor a meet reward, who repaid Him evil for good. For we read, "Thy justice is as the mountains of God."
5. "I slept, and took rest"
(ver. 5). It may be not unsuitably remarked, that it is expressly said, "I," to signify that of His own Will He underwent death, according to that, "Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me; I have power to lay it down, and I have power to take it again." Therefore, saith He, you have not taken Me as though against My will, and slain Me; but "I slept, and took rest; and rose, for the Lord will take me up." Scripture contains numberless instances of sleep being put for death; as the Apostle says, "I would not have you to be ignorant, brethren, concerning them which are asleep." Nor need we make any question why it is added, "took rest," seeing that it has already been said, "I slept." Repetitions of this kind are usual in Scripture, as we have pointed out many in the second Psalm. But some copies have, "I slept, and was cast into a deep sleep." And different copies express it differently, according to the possible renderings of the Greek words, ego d? ekoimethen kai hupnosa. Unless perhaps sleeping may be taken of one dying, but sleep of one dead: so that sleeping may be the transition into sleep, as awakening is the transition into wakefulness. Let us not deem these repetitions in the sacred writings empty ornaments of speech. "I slept, and took rest," is therefore well understood as "I gave Myself up to My Passion, and death ensued." "And I rose, for the Lord will take Me up." This is the more to be remarked, how that in one sentence the Psalmist has used a verb of past and future time. For he has said, both "I rose," which is the past, and "will take Me up," which is the future; seeing that assuredly the rising again could not be without that taking up. But in prophecy the future is well joined to the past, whereby both are signified. Since things which are prophesied of as yet to come in reference to time are future; but in reference to the knowledge of those who prophesy they are already to be viewed as done. Verbs of the present tense are also mixed in, which shall be treated of in their proper place when they occur.
6. "I will not fear the thousands of people that surround me"
(ver. 6). It is written in the Gospels how great a multitude stood around Him as He was suffering, and on the cross. "Arise, O Lord, save me, O my God"
Why. Let me know the enormity of my sins. All Israel follows Absalom, 2 Kings xv. 13. So all rose up against Christ. (Worthington) --- The Church was assailed on all sides, (Calmet) and every soul must live in expectation of battle from innumerable enemies. Hebrew also, (Haydock) "How are they multiplied." (Houbigant) --- David is surprised at the sudden change, and adores the depth of God's judgments, which had been denounced unto him, 1 Kings xii. 10. (Calmet)
God. His case is desperate. (Worthington) --- He must therefore be a criminal. This is the usual judgment of the world, though very false, as we have seen in the person of Job; for temporal punishments are frequently an effect of the divine clemency. Semei upbraided David on this occasion, as the Jews did Christ, 2 Kings xvi. 7., and Matthew xxvii. 42. At the end of this verse, Hebrew adds, Selah, (Calmet) sle and Septuagint Greek: diapsalma, (Haydock) a word which is not much better understood. Houbigant therefore informs us that he has omitted it entirely, as the Vulgate seems to have done, except [in] Psalm lxi. 8., where it is rendered, in æternum, "for ever," (Berthier) as St. Jerome expresses it semper, in his Hebrew version. It would perhaps be as well to leave the original term. (Haydock) --- It occurs seventy-one times in the psalms, and thrice in Habacuc. Some think it is a sign to raise the voice, or to pause, &c., (Berthier) at the end of the lesson, before the psalter was divided. None, except Eusebius, asserts that it was inserted by the original authors, and it seems now to be useless. (Calmet, Dis.)
Protector. Hebrew, "shield." --- Glory. God is the hope of his servants, (1 Corinthians xv. 31.) and grants their requests. (Calmet) --- He has not abandoned me, when I had fallen into sin. (Haydock) --- He gives me the victory, and confirms my throne. (Worthington)
Hill. Sion, where the ark had been placed, (Calmet) or from heaven. (Menochius) --- Hebrew adds, "Selah." (Protestants) (Haydock)
Rest, in sin; (St. Athanasius) or, I have not lost my confidence in God, though dangers threaten on every side. (Calmet) --- Jesus remained undaunted, when his enemies surrounded him; he continued (Theodoret, &c.) free among the dead, and rose again by his own power. (Haydock) --- If he prayed that the chalice might be removed, it was to teach us how to behave. (Calmet) --- He was buried, and rose again, and his disciples believed the Scriptures (John ii. 22.) recorded here, and in other places. (Worthington) --- The same word refers to past and future things. (St. Gregory, Mor. xx. 1.) (Worthington)
Thousands. Septuagint, "myriads." (Haydock) --- If my enemies were still more numerous, I should not fear. (Calmet) --- I beseech thee to help me. (Worthington)
1 Lord , how are they increased that trouble me! many are they that rise up against me. 2 Many there be which say of my soul, There is no help for him in God. Selah. 3 But thou, O Lord , art a shield for me; my glory, and the lifter up of mine head.
The title of this psalm and many others is as a key hung ready at the door, to open it, and let us into the entertainments of it; when we know upon what occasion a psalm was penned we know the better how to expound it. This was composed, or at least the substance of it was meditated and digested in David's thought, and offered up to God, when he fled from Absalom his son, who formed a conspiracy against him, to take away, not his crown only, but his life; we have the story, 2 Sam. xv. , &c. 1. David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. Is any afflicted? Let him pray; nay, let him sing psalms, let him sing this psalm. Is any afflicted with undutiful disobedient children? David was; and yet that did not hinder his joy in God, nor put him out of tune for holy songs. 2. He was now in great danger; the plot against him was laid deep, the party that sought his ruin was very formidable, and his own son at the head of them, so that his affairs seemed to be at the last extremity; yet then he kept hold of his interest in God and improved that. Perils and frights should drive us to God, not drive us from him. 3. He had now a great deal of provocation given him by those from whom he had reason to expect better things, from his son, whom he had been indulgent of, from his subjects, whom he had been so great a blessing to; this he could not but resent, and it was enough to break in upon any man's temper; yet he was so far from any indecent expressions of passion and indignation that he had calmness enough for those acts of devotion which require the greatest fixedness and freedom of thought. The sedateness of his mind was evinced by the Spirit's coming upon him; for the Spirit chooses to move upon the still waters. Let no unkindness, no, not of a child or a friend, ever be laid so much to heart as to disfit us for communion with God. 4. He was now suffering for his sin in the matter of Uriah; this was the evil which, for that sin, God threatened to raise up against him out of his own house ( 2 Sam. xii. 11 ), which, no doubt, he observed, and took occasion thence to renew his repentance for it. Yet he did not therefore cast away his confidence in the divine power and goodness, nor despair of succour. Even our sorrow for sin must not hinder either our joy in God or our hope in God. 5. He seemed cowardly in fleeing from Absalom, and quitting his royal city, before he had had one struggle for it; and yet, by this psalm, it appears he was full of true courage arising from his faith in God. True Christian fortitude consists more in a gracious security and serenity of mind, in patiently bearing and patiently waiting, than in daring enterprises with sword in hand.
In these three verses he applies to God. Whither else should we go but to him when any thing grieves us or frightens us? David was now at a distance from his own closet, and from the courts of God's house, where he used to pray; and yet he could find a way open heaven-ward. Wherever we are we may have access to God, and may draw nigh to him whithersoever we are driven. David, in his flight, attends his God,
I. With a representation of his distress, v. 1, 2 . He looks round, and as it were takes a view of his enemies' camp, or receives information of their designs against him, which he brings to God, not to his own council-board. Two things he complains of, concerning his enemies:—1. That they were very many: Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they would have been. Absalom's faction, like a snow-ball, strangely gathered in its motion. He speaks of it as one amazed, and well he might, that a people he had so many ways obliged should almost generally revolt from him, rebel against him, and choose for their head such a foolish and giddy young man as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy are to be found among men! David had had the hearts of his subjects as much as ever any king had, and yet now, of a sudden, he had lost them. As people must not trust too much to princes ( Ps. cxlvi. 3 ), so princes must not build too much upon their interest in the people. Christ, the Son of David, had many enemies. When a great multitude came to seize him, when the crowd cried, Crucify him, Crucify him, how were those then increased that troubled him! Even good people must not think it strange if the stream be against them and the powers that threaten them grow more and more formidable. 2. That they were very malicious. They rose up against him; they aimed to trouble him; but that was not all: they said of his soul, There is no help for him in God. That is, (1.) They put a spiteful and invidious construction upon his troubles, as Job's friends did upon him, concluding that, because his servants and subjects forsook him thus and did not help him, God had deserted him and abandoned his cause, and he was therefore to be looked on, or rather to be looked off, as a hypocrite and a wicked man. (2.) They blasphemously reflected upon God as unable to relieve him: "His danger is so great that God himself cannot help him." It is strange that so great unbelief should be found in any, especially in many, in Israel, as to think any party of men too strong for Omnipotence to deal with. (3.) They endeavoured to shake his confidence in God and drive him to despair of relief from him: "They have said it to my soul;" so it may be read; compare Ps. xi. 1 ; xlii. 10 . This grieved him worst of all, that they had so bad an opinion of him as to think it possible to take him off from that foundation. The mere temptation was a buffeting to him, a thorn in his flesh, nay, a sword in his bones. Note, A child of God startles at the very thought of despairing of help in God; you cannot vex him with any thing so much as if you offer to persuade him that there is no help for him in God. David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord. "They say, There is no help for me in thee; but, Lord, if it be so, I am undone. They say to my soul, There is no salvation " (for so the word is) " for him in God; but, Lord, do thou say unto my soul, I am thy salvation ( Ps. xxxv. 3 ) and that shall satisfy me, and in due time silence them." To this complaint he adds Selah, which occurs about seventy times in the book of Psalms. Some refer it to the music with which, in David's time, the psalms were sung; others to the sense, and that it is a note commanding a solemn pause. Selah—Mark that, or, " Stop there, and consider a little." As here, they say, There is no help for him in God, Selah. "Take time for such a thought as this. Get thee behind me, Satan. The Lord rebuke thee! Away with such a vile suggestion!"
II. With a profession of his dependence upon God, v. 3 . An active believer, the more he is beaten off from God, either by the rebukes of Providence or the reproaches of enemies, the faster hold he will take of him and the closer will he cleave to him; so David here, when his enemies said, There is no help for him in God, cries out with so much the more assurance, " But thou, O Lord! art a shield for me; let them say what they will, I am sure thou wilt never desert me, and I am resolved I will never distrust thee." See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety: " Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." Not only my shield ( Gen. xv. 1 ), which denotes an interest in the divine protection, but a shield for me, which denotes the present benefit and advantage of that protection. 2. Honour: Thou art my glory. Those whom God owns for his are not safe and easy, but really look great, and have true honour put upon them, far above that which the great ones of the earth are proud of. David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa. lx. 19 . " Thou art my glory; thy glory I reckon mine" (so some); "this is what I aim at, and am ambitious of, whatever my lot is, and whatever becomes of my honour—that I may be to my God for a name and a praise." 3. Joy and deliverance: " Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail." If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own it is God that is the lifter up of their head, that gives them both cause to rejoice and hearts to rejoice.
4 I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. 5 I laid me down and slept; I awaked; for the Lord sustained me. 6 I will not be afraid of ten thousands of people, that have set themselves against me round about. 7 Arise, O Lord ; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly. 8 Salvation belongeth unto the Lord : thy blessing is upon thy people. Selah.
David, having stirred up himself by the irritations of his enemies to take hold on God as his God, and so gained comfort in looking upward when, if he looked round about him, nothing appeared but what was discouraging, here looks back with pleasing reflections upon the benefit he had derived from trusting in God and looks forward with pleasing expectations of a very bright and happy issue to which the dark dispensation he was now under would shortly be brought.
I. See with what comfort he looks back upon the communion he had had with God, and the communications of his favour to him, either in some former trouble he had been in, and through God's goodness got through, or in this hitherto. David had been exercised with many difficulties, often oppressed and brought very low; but still he had found God all-sufficient. He now remembered with pleasure,
1. That his troubles had always brought him to his knees, and that, in all his difficulties and dangers, he had been enabled to acknowledge God and to lift up his heart to him, and his voice too (this will be comfortable reflection when we are in trouble): I cried unto God with my voice. Care and grief do us good and no hurt when they set us a praying, and engage us, not only to speak to God, but to cry to him, as those that are in earnest. And though God understands the language of the heart, when the voice is not heard ( 1 Sam. i. 13 ), and values not the hypocritical prayers of those who cause their voice to be heard on high ( Isa. lviii. 4 ), vox et præterea nihil — mere sound, yet, when the earnestness of the voice comes from the fervency of the heart, it shall be taken notice of, in the account, that we cried unto God with our voice.
2. That he had always found God ready to answer his prayers: He heard me out of his holy hill, from heaven, the high and holy place, from the ark on Mount Sion, whence he used to give answers to those that sought to him. David had ordered Zadok to carry back the ark into the city when he was flying from Absalom ( 2 Sam. xv. 25 ), knowing that God was not tied, no, not to the ark of his presence, and that, notwithstanding the distance of place, he could by faith receive answers of peace from the holy hill. No such things can fix a gulf between the communications of God's grace towards us and the operations of his grace in us, between his favour and our faith. The ark of the covenant was in Mount Zion, and all the answers to our prayers come from the promises of that covenant. Christ was set King upon the holy hill of Zion ( Ps. ii. 6 ), and it is through him, whom the Father hears always, that our prayers are heard.
3. That he had always been very safe and very easy under the divine protection ( v. 5 ): " I laid myself down and slept, composed and quiet; and awaked refreshed, for the Lord sustained me. " (1.) This is applicable to the common mercies of every night, which we ought to give thanks for alone, and with our families, every morning. Many have not where to lay their head (but wander in deserts), or, if they have, dare not lie down for fear of the enemy; but we have laid ourselves down in peace. Many lie down and cannot sleep, but are full of tossings to and fro till the dawning of the day, through pain of body, or anguish of mind, or the continual alarms of fear in the night; but we lie down and sleep in safety, though incapable of doing any thing then for our own preservation. Many lie down and sleep, and never awake again, they sleep the sleep of death, as the first-born of the Egyptians; but we lie down and sleep, and awake again to the light and comfort of another day; and whence is it, but because the Lord has sustained us with sleep as with food? We have been safe under his protection and easy in the arms of his good providence. (2.) It seems here to be meant of the wonderful quietness and calmness of David's spirit, in the midst of his dangers. Having by prayer committed himself and his cause to God, and being sure of his protection, his heart was fixed, and he was easy. The undutifulness of his son, the disloyalty of his subjects, the treachery of many of his friends, the hazard of his person, the fatigues of his march, and the uncertainty of the event, never deprived him of an hour's sleep, nor gave any disturbance to his repose; for the Lord, by his grace and the consolations of his Spirit, powerfully sustained him and made him easy. It is a great mercy when we are in trouble to have our minds stayed upon God, so as never either to eat or sleep with trembling and astonishment. (3.) Some of the ancients apply it to the resurrection of Christ. In his sufferings he offered up strong cries, and was heard; and therefore, though he laid down and slept the sleep of death, yet he awaked the third day, for the Lord sustained him, that he should not see corruption.
4. That God had often broken the power and restrained the malice of his enemies, had smitten them upon the cheek-bone ( v. 7 ), had silenced them and spoiled their speaking, blemished them and put them to shame, smitten them on the cheek reproachfully, had disabled them to do the mischief they intended; for he had broken their teeth. Saul and the Philistines, who were sometimes ready to swallow him up, could not effect what they designed. The teeth that are gnashed or sharpened against God's people shall be broken. When, at any time, the power of the church's enemies seems threatening, it is good to remember how often God has broken it; and we are sure that his arm is not shortened. He can stop their mouths and tie their hands.
II. See with what confidence he looks forward to the dangers he had yet in prospect. Having put himself under God's protection and often found the benefit of it, 1. His fears were all stilled and silenced, v. 6 . With what a holy bravery does he bid defiance to the impotent menaces and attempts of his enemies! " I will not be afraid of ten thousands of people, that either in a foreign invasion or an intestine rebellion set themselves, or encamp, against me round about. " No man seemed less safe (his enemies are numerous, ten thousands; they are spiteful and resolute, "They have set themselves against me; nay, they have prevailed far, and seem to have gained their point; for they are against me round about on every side, thousands against one"), and yet no man was more secure: "I will not be afraid, for all this; they cannot hurt me, and therefore they shall not frighten me; whatever prudent methods I take for my own preservation, I will not disquiet myself, distrust my God, nor doubt of a good issue at last." When David, in his flight from Absalom, bade Zadok carry back the ark, he spoke doubtfully of the issue of his present troubles, and concluded, like a humble penitent, Here I am; let him do to me what seemeth to him good, 2 Sam. xv. 26 . But now, like a strong believer, he speaks confidently, and has no fear concerning the event. Note, A cheerful resignation to God is the way to obtain a cheerful satisfaction and confidence in God. 2. His prayers were quickened and encouraged, v. 7 . He believed God was his Saviour, and yet prays; nay, he therefore prays, Arise, O Lord! save me, O my God! Promises of salvation do not supersede, but engage, our petitions for it. He will for this be enquired of. 3. His faith became triumphant. He began the psalm with complaints of the strength and malice of his enemies, but concludes it with exultation in the power and grace of his God, and now sees more with him than against him, v. 8 . Two great truths he here builds his confidence upon and fetches comfort from. (1.) That salvation belongeth unto the Lord; he has power to save, be the danger ever so great; it is his prerogative to save, when all other helps and succours fail; it is his pleasure, it is his property, it is his promise to those that are his, whose salvation is not of themselves, but of the Lord. Therefore all that have the Lord for their God, according to the tenour of the new covenant, are sure of salvation; for he that is their God is the God of salvation. (2.) That his blessing is upon his people; he not only has power to save them, but he has assured them of his kind and gracious intentions towards them. He has, in his word, pronounced a blessing upon his people; and we are bound to believe that that blessing does accordingly rest upon them, though there be not the visible effects of it. Hence we may conclude that God's people, though they may lie under the reproaches and censures of men, are surely blessed of him, who blesses indeed, and therefore can command a blessing.
In singing this, and praying it over, we must own the satisfaction we have had in depending upon God and committing ourselves to him, and encourage ourselves, and one another to continue still hoping and quietly waiting for the salvation of the Lord.
2. say of my soul-- that is, "of me" (compare Psa 25:3 ). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.
no help ... in God-- rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.
Selah-- This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Psa 9:16 ).
3. But-- literally, "and" ( Psa 2:6 ). He repels the reproach by avowing his continued trust.
shield-- a favorite and often-used figure for protection.
my glory-- its source.
lifter up of mine head-- one who raises me from despondency.
4. cried ... heard-- Such has been my experience. The latter verb denotes a gracious hearing or answering.
out of-- or, "from."
his holy hill-- Zion ( Psa 2:6 ). His visible earthly residence.
5. the Lord sustained me-- literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.
6. ten thousands of people-- or, "myriads," any very great number (compare 2Sa 16:18 ).
7. Arise, O Lord-- God is figuratively represented as asleep to denote His apparent indifference ( Psa 7:6 ). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour ( Psa 27:2 ), and smiting their cheekbone ( 1Ki 22:24 ) denotes violence and insult.
thou hast broken-- God took his part, utterly depriving the enemy of power to injure.
And Jesus entered and passed through Jericho2. And, behold, there was a man named Zaccheus, which was the chief among the Publicans, and he was rich.3. And he sought to see Jesus who he was; and could not for the press, because he was little of stature.4. And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that way.5. And when Jesus came to the place, he looked up, and saw him, and said to him, Zacchaeus, make haste, and come down; for to day I must abide at your house.6. And he made haste, and came down, and received him joyfully.7. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.8. And Zacchaeus stood, and said to the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold9. And Jesus said to him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.10. For the Son of man is come to seek and to save that which was lost.
Zacchaeus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house.
The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous.
But Zacchaeus made no delay in what he did, and so was accounted worthy of the favor of God, which gives sight to the blind, and calls them who are afar off.
The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican’s wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature.
What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ.
But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i.e. Jesus, passing by. Now Zacchaeus desired no more than to see, but He who is able to do more than v e ask for, granted to Him far above what he expected; as it follows,And when Jesus came to the place, he looked up, and saw him. He saw the soul of the man striving earnestly to live a holy life, and converts him to godliness.
Uninvited he invites Himself to his house; as it follows, Zacchaeus, make haste, and come down, etc. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He had already seen the will.
See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord’s company. It follows, And he made haste, and came down, and received him joyfully.
Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good.
Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican’s house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.
But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now every thing united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man’s losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge.
If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only promised this, but did it. For he says not, "I will give the half, and I will restore fourfold, but, I give, and I restore. To such Christ announces salvation; Jesus said to him, This day is salvation come to this house, signifying that Zacchaeus had attained to salvation, meaning by the house the inhabitant thereof. And it follows, forasmuch as he also is a son of Abraham. For He would not have given the name of a son of Abraham to a lifeless building.
Zacchaeus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving them to the poor. And He well says, "He also," to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise.
He said not that he "was" a son of Abraham, but that he now is. For before when he was the chief among the publicans, and bore no likeness to the righteous Abraham, he was not his son. But because some murmured that he tarried with a man who was a sinner, he adds in order to restrain them, For the Son of man came to seek and to save that which was lost.
Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am I the constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is a fornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted.
Mystically, Zacchaeus, which is by interpretation "justified," signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Savior entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world. Cyril: The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchaeus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him whom he desired to look upon.
Or the crowd that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchaeus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called "lofty," is called the "foolish fig-tree," and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchaeus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ.
He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so come as that through the Jews He came to the Gentiles. He sees then Zacchaeus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness of the fruitful tree; but Zacchaeus stands out above the tree, as one who is above the law.
The Lord as He journeyed came to the place where Zacchaeus had climbed the sycamore, for having sent His preachers throughout the world in whom He Himself spoke and went, He comes to the Gentile people, who were already raised up on high through faith in His Passion, and whom when He looked up He saw, for He chose them through grace. Now our Lord once abode in the house of the chief of the Pharisees, but when He did works such as none but God could do, they railed at Him Wherefore hating their deeds He departed, saying, Your house shall be left to you desolate; but now He must needs stay at the house of the weak Zacchaeus, that is, by the grace of the new law brightly shining, He must take rest in the hearts of tile lowly nations. But that Zacchaeus is bid to come down from the sycamore tree, and prepare an abode for Christ, this is what the Apostle says, Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. And again elsewhere, For though he was crucified through weakness, yet he lives by the power of God. It is plain that the Jews always hated the salvation Of the Gentiles; but salvation, which formerly filled the houses of the Jews, has this day shone upon the Gentiles, forasmuch as this people also by believing on God is a son of Abraham.
It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus walking, that is, working in us, not recognizing His operation. But he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and is seen by Christ.
Or because the sycamore is from its name called the foolish fig, the little Zacchaeus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more foolish in this world than not to seek for what is lost, to give our possessions to robbers, to return not injury for injury? However, by this wise foolishness, the wisdom of God is seen, not yet really as it is, but by the light of contemplation.
The Lord said to him, Make haste and come down, that is, "you have ascended by penitence to a place too high for you, come down by humility, lest your exaltation cause you to sky. I must abide in the house of a humble man. We have two kinds of goods in us, bodily, and spiritual; the just man gives up all his bodily goods to the poor, but he forsakes not his spiritual goods, but if he has extorted any thing from any one, he restores to him fourfold; signifying thereby that if a man by repentance walks in the Opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offenses, and so merits salvation, and is called the son of Abraham, because he went out from his own kindred, that is, from his ancient wickedness.
CHAPTER 19
Ver. 1.And Jesus entered and passed through Jericho. S. Luke continues the account of the journey to Jerusalem. I have spoken of this in the preceding chapter,
Ver. 2.And behold, there was a man named Zacchæus, which was the chief among the publicans. Christ gave sight to the blind man near Jericho; soon after, in Jericho itself, He converted Zacchæus, for no place, no road, no moment of time was idle to Christ, but all were made notable by divine mercies, benefits, and miracles, that He might teach us to do the same. "Zacchmus." This name is as it were an omen of his future righteousness and purification, for Zacchæus in Hebrew is the same as just, pure, clear. The chiefs of the publicans had many publicans, that is collectors of the taxes, under them. These taxes the Romans and Tiberius had imposed on the Jews against their will. Hence the publicans were hated by the Jews and accounted infamous, being called Parisim, that is, robbers. The chief was called Gabba; whence the word Gabella, the publicans being called Gabbaim. Angelus Caninus on Hebrew words in New Testament.
And he was rich. The chiefs of the publicans were not appointed unless they were rich, that they might advance money to the Roman ruler when he wanted it, and supply, in a great degree, the deficiencies of the publicans under him. S. Luke adds this to show better the grace of Christ and the virtue of Zacchæus, since he left his great wealth for the calling and love of Christ, and distributed it among the poor.
Ver. 3.And he sought to see. He took pains to see Jesus in person as he had heard of His reputation, from the fame of His virtues and miracles. For we wish to see great men and to know them in person. But Zacchæus, beside his natural wish, was impelled by one above nature, the inspiration of the Holy Spirit. He desired to see Jesus that he might be absolved of his sins by Him, and be justified and made holy. "He wished," says S. Chrysostom in his Homily on Zacchaeus, "to know by sight one whom he had known before in imagination, to see the face of Him whom he had seen before in mind, to look upon Him as present whom he had never seen do any works; that the love of Christ which he had conceived in his heart might be gratified to the full by the sight of his eyes."
Ver. 3.And he could not. But he was exalted in mind. Many of the heroes and saints were men of small stature, as I have shown in Zec_4:0 and Ecclus. 11:3, on the words, "The bee is small among flying things, but her fruit is the chief of sweetest things." It is in minimis that the supreme majesty of God, His glory, strength, and greatness, most clearly shine forth. "The crowd," says S. Cyril, "is the confusion of a multitude, which we must climb above, if we wish to see Christ."
Ver. 4.And he ran. Mystically, the sycamore is the cross of Christ and His doctrine, which to the Gentiles and men of this world is mere folly, but to Zacchæus and the faithful is the wisdom of God, and the power of God. 1 Cor. i. 24. S. Gregory, lib. xxvii. Moral.: in fine, "Let us leave the wisdom that is hurtful, that we may gain that which is to our profit, &c. The dwarf Zacchæus submitted himself to the sycamore tree and saw the Lord; for they who choose humbly the folly of the world, these wisely contemplate the wisdom of God. A multitude hinders our slowness to see God, for the tumults of worldly cares so press upon the infirmity of the human mind that it cannot contemplate the light of truth. We are wise to ascend the sycamore if we retain in our minds, with forethought, that foolishness which is received from God."
Theophylact speaks as follows: "We climb the fig-tree; that is, we ascend above the allurements of pleasure, which is signified by the fig-treewe mount up by Penitence, but we come down through Humility."
Ver. 5.And when Jesus came to the place. Christ compensates the zeal of Zacchæus to see Him by His full Exhibition and Presence. Christ inspired Zacchæus with this ardour that He might perfect him by entering his house. Christ indeed went thither that He might arouse this feeling, and by it be received by Zacchæus as his guest, and bring blessing and salvation to his whole house. For, although the Saviour of the world, He came to sanctify sinners. "Jesus had not heard the voice of Zacchæus inviting him," said S. Ambrose, "but He had seen his feeling."
Christ therefore not only offered Himself to be seen by Zacchæus, who wished to see Him, but He also gave Himself to be possessed by him, and therefore chose to remain in his house, rather than in the house of any one else.
Moraliter. Let us learn to desire Christ and His inner conversation and grace, for Christ will soon offer Himself to us, and fulfil our desire, and as much as is that desire will be His conversation; for Wisdom, that is Christ, will meet him who fears and longs for God. "As a mother shall she meet him, with the bread of understanding shall she feed him, and give him the water of wisdom to drink." Ecclus. 15:2-3. And Ecclus 24:19-20., "Come unto me, all ye that be desirous of me, and fill yourselves with my fruits. For my memorial is sweeter than honey," and Joh_7:37-38.
Zacchæus, then, saw Christ with the eyes and sight of his body, and still more with those of his mind, by which Christ enlightened his soul to discern that he was the Saviour who would forgive the sins of those who repent, and give them salvation, that is, righteousness, grace, and glory. The countenance of Jesus therefore is not fruitless, and of no effect, but efficacious and operative. For by this alone He attracts men to His love, changes them, and brings them to salvation. Hence, says S. Cyril, "Jesus saw the mind of Zacchæus striving very earnestly after a holy life."
For to-day I must abide at thy house. "Zacchæus," says Titus, wished only for the sight of Jesus, but He who knows how to do more than we ask, gave him what was beyond his expectation; for Christ of His great bounty exceeds the prayers and powers of the petitioners." "Christ promised," says S. Chrysostom in his homily on Zacchæus, "that He would come to his house, whose soul and its desires He already possessed."
Ver. 6.And He made haste, and came downsee the prompt obedience of Zacchæus, which deserved salvationand received Him gladly. Zacchæus received Christ into his house, and Christ in return bestowed on him salvation. "Zacchæus rejoiced," says Euthymius, "because he had not only seen Christ, according to his wish, but because he had also been called by Him, and had received Him as his guest, a thing he had never hoped for."
Ver. 7.And when they saw it, they all murmured. ("All"the Pharisees, and the Jews their parasites, who hated the publicans.) They murmured, saying that he was gone, &c.
The publicans were held by the Jews to be impious, unjust, wicked, and they often were such. Some think that "sinner" here means that Zacchæus was a Gentile and idolater. Such is the opinion of Tertullian, SS. Cyprian, Ambrose, Bede, and from them Maldonatus. And that Zacchæus speaks of a restitution of things exacted so unjustly, which was of a natural law, and not ordered by Moses. S. Chrysostom, in his sermon on Zacchæus, says, "He was a son of Abraham by faith, not by birth; by merit, not by descent; by devotion, not by race." But the contrary is equally probable, perhaps more so, namely, that Zacchæus was a Jew, not a Gentile. 1. Because,
ver. 9, he is called a son of Abraham. 2. Because Christ only conversed with Jews, for He was sent to the lost sheep of the house of Israel. Hence He is called by S. Paul "minister of the circumcision," Rom_15:8.3. Because Zacchæus is a Hebrew name. 4. Because the Jews would not have been silent on the matter but would have brought it against Jesus that he held communion with the Gentiles when the Messiah was promised to the Jews alone.
Ver. 8.And Zacchæus stood, and said unto the Lord. We cannot, doubt that Christ as soon as He entered the house of Zacchæus began, according to His custom, to teach and exhort both Zacchæus himself and those of his household, to faith and repentance, and, if they repented, to promise them grace, righteousness, and salvation. He would also urge upon them contempt of riches and the world, and the acceptance of poverty and evangelical perfection, by following Him and giving their goods to the poor, that they might receive treasure in heaven, and a hundredfold in this life. S. Luke, for the sake of brevity, says nothing of this; but from what follows, and from what he had frequently said before, especially Luk_18:22, of the custom of Christ to teach and preach, He leaves it to be understood. For by these words of Christ Zacchæus was plainly converted to faith, repentance, poverty, and contempt of riches and the world. He said,
Behold, Lord, the half of my goods I gave to the poor. He therefore did not keep one half for himself, but gave back to others what they had been unjustly defrauded of. For he adds, "If I have wronged any man of any thing, I restore him fourfold." "I give," "I restore," that is, I am resolved from this time, and firmly determine to give and restore according to Thy doctrine and exhortation. On account of this efficacious resolution of the penitent Zacchæus, Christ added as a reward, "This day is salvation come to this house." So S. Ambrose, Bede, Euthymius, Tertullian in his fourth book against Marcion, Fulgentius in his epistle to Galla. It is a Hebraism, similar to that of Pharaoh, Exod. v. 10: "I give you not straw," that is, I decree and command that straw is not given to you. Matt. xxvi. 18: "I will keep the Passover at thy house," that is, I will, I determine to keep it. S. Cyprian, however, in his tract On Works and Almsgiving, has explained the words "give" and "restore," by the perfect tense: "I have given, I have restored," as if Zacchæus had been converted previously by other discourses of Christ which he had heard.
And if I have, &c. The Greek is ε̉συκοφάντησα, that is, accused falsely of fraud, calumny, or any other like offence. Zacchæus owns to the crime of defrauding, but in a slight degree: for when, for the sum defrauded he restored fourfold out of his own half of his property, it follows that he gained only an eighth part of his wealth by fraud; so that, if he had eight thousand gold pieces, only one thousand was gained thus, the other seven being his own, either by inheritance, or some other just manner.
Observe the sudden and miraculous conversion of Zacchæus, through the grace of Christ, so that he not only repented at once, but also resolved to put away all the wealth to which he had previously clung, for he set apart half for the poor and half for restitution. Thus he instantly embraced the precept of evangelical poverty, that he might forsake all things, and, as a poor man, follow the work of his hands. "Hear a wonderful thing," says S. Chrysostom, in his Homily on Zacchæus, "He had not yet learnt, and he obeyed. The Saviour by the rays of His righteousness, put to flight the darkness of Zacchæus' wickedness." And Bede, "Behold, the camel has laid down his burden, and passed through the eye of the needlethat is, he gave up the love of riches, and received the blessing of the Lord's adoption. This is the folly which is wisdom, and which the publican chose from the sycamore as the fruit of life; restoring what he had seized, giving up his own, despising things seen." And Theophylact, "Behold his alacrity; he began to sow not sparingly, nor did he give a few things but his whole life." And S. Bernard (Serm. x, on Festival of all Saints), addressing his own Religious: "Zacchæus, whose praise is in the Gospel, gave the half of his goods to the poor, but I see here many Zacchæuses, who have left themselves nothing of all their property. Who shall write a gospel of these Zacchæuses, nay, of these Peterswho shall say in faith, 'Lord, behold, we have left all things and followed Thee?' But it is written in the everlasting gospel; it is written and signed in the book of life, 'Blessed are the merciful, for they shall obtain mercy.'" "I restore," that is, I determine and firmly resolve to restore; nor can we doubt that he acted at once upon this resolve, and carried it out into actual practice.
Fourfold. It was not by the law of nature, nor by that of Moses, that Zacchæus bound himself to restore fourfold; as both only oblige him to restore the original sum. He resolved to perform this great and superabundant act of restitution and justice of his fervent charity and repentance. This is in conformity with the law of Exodus xxii. 1, which orders that a man who has stolen a sheep, should be condemned by the judge to restore fourfold. Zacchæus said this, not from boasting and ostentation, but partly from the fervour with which he had been inspired by Christ and the Holy Ghost, partly to refute the calumny of the scribes, who objected to Christ, that He associated with a sinner. For he shows that he was now no longer a sinner, but repentant and justnay, more just than the just and holy.
In trope, S. Chrysostom (Hom. lxxviii) teaches us that we must adorn the house of our souls with almsgiving and righteousness, like Zacchæus, if we desire to receive Christ as a guest.
Ver. 9.And Jesus said unto him. In answer to his words, but so that he might, appear to direct His face and voice not so much to him, as to the disciples and the multitude who stood by. There is a like enallage in Rom_10:2; Psa_3:3, and elsewhere.
This day is salvation come to this house. "Condemnation," says Euthymius, "which used to inhabit there, from its avarice having been turned out." The Arabic has "This day is salvation come to the dwellers in this house." "To this house." From this it appears that when Zacchæus believed and was converted, all his household followed his example, and believed in Christ, repented, and were justified and sanctified. Moreover, Zacchæus after his conversion, and the Resurrection and Ascension, became an attendant of S. Peter, and was ordained by him Bishop of Cæsarea in Palestine. S. Clim. Recognitions, lib. i. 3.
Forsomuch as he also is a son of Abraham. Because he followed the faith, righteousness, and holiness of Abraham. For by suffering, says Bede, he left his goods to the poor, as Abraham left his country and his father's house. It is said "he also," to show that not only the just but those also who repent of injustice, pertain to the sons of promise. So Tertullian (Bk. iv. against Marcion), Cyprian, and others cited above. S. Chrysostom, in his Homily on Zacchæus, vol. ii.: "Zacchæus made an offering of all he had, reserving part of his patrimony for the restitution of what he had gained by fraud. Abraham offered his son to the Lord, Zacchæus his substance. Abraham gave his heir, Zacchæus his inheritance. Abraham displayed his only pledge for an offering, Zacchæus sacrificed the substance of his property. Thus Zacchæus is rightly termed the son of Abraham, for he followed the course of his father's glory.
Again, Zacchæus was a son of Abraham, because he was a Jew, and a descendant of Abraham. As if Christ, when the Pharisees murmured at His consorting with Zacchæus, a publican, had answered them, "You have no cause to murmur, for Zacchæus is an Israelite, and in his ancestor and father Abraham he has the closest right to the Messiah and salvation. Thus he has no right to be neglected by Me, who am that Messiah, because he is a publican; but because he is a penitent, he ought to receive my adoption and blessing."
Bede, in allegory and trope, thus applies each part of this history to the faithful and holy: "Zacchæus, that is, pure and justified, signifies a faithful people of the Gentiles who, when depressed by temporal occupations, and of no account, wished to see Christ enter Jericho; that is to share in the faith which Christ brought to the world. The multitude is the habit of vices, which, when it opposed him, he overthrew by relinquishing earthly things, and ascending the tree of the cross. The sycamore is a tall tree, and hence it is called lofty, and the foolish fig, σύκημώζα. It is indeed derided by the unbelieving as a foolish cross, but it sustains the believer as a fig. The man of small stature climbs it, when the humble cries out, 'far be it from me to glory, save in the cross of Christ.' The Lord therefore comes, that is, through His preachers, to the people of the nations. He sees, that is He chooses, through grace. He remains in the house of the dwarf Zacchæus, that is, He rests in the hearts of humble nations. Zacchæus descends from the sycamore, for although we have known Christ according to the flesh, yet we do not know Him now. Although He died through infirmity, yet He is alive now from the power of God." The Church rightly reads this gospel of Zacchæus at the consecration of churches. Firstly, because Christ says in it, "This day is salvation come to this house"words that are rightly applied to the churches when they are consecrated. For the dedication is, as it were, the salvation of the church. The church is consecrated to the salvation of many who are to be justified in it by preaching, prayer, contrition, confession, and absolution. Again, Christ says, "To-day I must abide in thy house." In like manner Christ abides in a consecrated church, through the venerable sacrifice and sacrament of the Eucharist. For by consecration a church is made the abode and home of Christ. Thirdly, the material is a type of the spiritual Church, that is, of the faithful soul, in which Christ more especially desires to abide, for He wished to dwell in the soul, even more than in the house of Zacchæus, according to the words, "Your body is a temple of the Holy Ghost, which is in you. Glorify God therefore in your body." 1 Cor. vi. 19, 20.
Ver. 10.For the Son of Man is come to seek and to save. It is not wonderful that Christ converted and saved Zacchæus, and publicans and sinners, for, to this He had been sent by the Father, and to this He Himself had come into the world. As, then, the skill of the physician is shown in healing inveterate, hopeless, and desperate diseases, so the supreme virtue of Christ, the Arch-physician, shone out in curing those diseases of the soul, which by nature are incurable, like avarice in publicans. Thus He drew Zacchæus, the publican, not only to despise avarice and all wealth, but to embrace evangelical poverty. In the same way He called the publican and made him an Apostle. The history of Peter the Publican or Telonarius, who gave up all his wealth, and caused himself to be sold for a slave, and the money to be given to the poor, is a further case in point.
What sinner can despair when he sees the Saviour of mankind seeking to save him; when he beholds even a publican and a rich man, at the same time, who, as our Saviour informs us in another place, are so seldom truly converted, brought to the light of faith, and the grace of a true conversion! (St. Ambrose) --- Zacheus (who as a farmer of the customs, not a collector, as some falsely imagine) immediately hearkened to the interior voice of the Almighty, calling him to repentance; he made no delay, and therefore deserved immediately not only to see, but to eat, drink, and converse with Jesus. (St. Cyril) --- Behold here the three steps of his conversion: 1. an ardent desire of seeing Jesus; 2. the honourable reception he gave him in his house; 3. the complete restitution of all ill-acquired property.
Zacheus is here styled a son of Abraham; i.e. his spiritual son, a partaker of the promises made to Abraham concerning the Messias: not that he was actually born of his seed, but because he imitated his faith; and as Abraham at the voice of God, left the land and house of his father; so Zacheus renounced his goods and possessions, by giving them to the poor. (Ven. Bede)
1 And Jesus entered and passed through Jericho. 2 And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. 4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. 8 And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. 9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost.
Many, no doubt, were converted to the faith of Christ of whom no account is kept in the gospels; but the conversion of some, whose case had something in it extraordinary, is recorded, as this of Zaccheus. Christ passed through Jericho, v. 1 . This city was build under a curse, yet Christ honoured it with his presence, for the gospel takes away the curse. Though it ought not to have been built, yet it was not therefore a sin to live in it when it was built. Christ was now going from the other side Jordan to Bethany near Jerusalem, to raise Lazarus to life; when he was going to do one good work he contrived to do many by the way. He did good both to the souls and to the bodies of people; we have here an instance of the former. Observe,
I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai was a common name among the Jews; they had a famous rabbi, much about this time, of that name. Observe, 1. His calling, and the post he was in: He was the chief among the publicans, receiver-general; other publicans were officers under him; he was, as some think, farmer of the customs. We often read of publicans coming to Christ; but here was one that was chief of the publicans, was in authority, that enquired after him. God has his remnant among all sorts. Christ came to save even the chief of publicans. 2. His circumstances in the world were very considerable: He was rich. The inferior publicans were commonly men of broken fortunes, and low in the world; but he that was chief of the publicans had raised a good estate. Christ had lately shown how hard it is for rich people to enter into the kingdom of God, yet presently produces an instance on one rich man that had been lost, and was found, and that not as the prodigal by being reduced to want.
II. How he came in Christ's way, and what was the occasion of his acquaintance with him. 1. He had a great curiosity to see Jesus, what kind of a man he was, having heard great talk of him, v. 3 . It is natural to us to come in sight, if we can, of those whose fame has filled our ears, as being apt to imagine there is something extraordinary in their countenances; at least, we shall be able to say hereafter that we have seen such and such great men. But the eye is not satisfied with seeing. We should now seek to see Jesus with an eye of faith, to see who he is; we should address ourselves in holy ordinances with this in our eye, We would see Jesus. 2. He could not get his curiosity gratified in this matter because he was little, and the crowd was great. Christ did not study to show himself, was not carried on men's shoulders (as the pope is in procession), that all men might see him; neither he nor his kingdom came with observation. He did not ride in an open chariot, as princes do, but, as one of us, he was lost in a crowd; for that was the day of his humiliation. Zaccheus was low of stature, and over-topped by all about him, so that he could not get a sight of Jesus. Many that are little of stature have large souls, and are lively in spirit. Who would not rather be a Zaccheus than a Saul, though he was higher by head and shoulders than all about him? Let not those that are little of stature take thought of adding cubits to it. 3. Because he would not disappoint his curiosity he forgot his gravity, as chief of the publicans, and ran before, like a boy, and climbed up into a sycamore-tree, to see him. Note, Those that sincerely desire a sight of Christ will use the proper means for gaining a sight of him, and will break through a deal of difficulty and opposition, and be willing to take pains to see him. Those that find themselves little must take all the advantages they can get to raise themselves to a sight of Christ, and not be ashamed to own that they need them, and all little enough. Let not dwarfs despair, with good help, by aiming high to reach high.
III. The notice Christ took of him, the call he gave him to a further acquaintance ( v. 5 ), and the efficacy of that call, v. 6 . 1. Christ invited himself to Zaccheus's house, not doubting of his hearty welcome there; nay, wherever Christ comes, as he brings his own entertainment along with him, so he brings his own welcome; he opens the heart, and inclines it to receive him. Christ looked up into the tree, and saw Zaccheus. He came to look upon Christ, and resolved to take particular notice of him, but little thought of being taken notice of by Christ. That was an honour too great, and too far above his merit, for him to have any thought of. See how Christ prevented him with the blessings of his goodness, and outdid his expectations; and see how he encouraged very weak beginnings, and helped them forward. He that had a mind to know Christ shall be known of him; he that only courted to see him shall be admitted to converse with him. Note, Those that are faithful in a little shall be entrusted with more. And sometimes those that come to hear the word of Christ, as Zaccheus did, only for curiosity, beyond what they thought of, have their consciences awakened, and their hearts changed. Christ called him by name, Zaccheus, for he knows his chosen by name; are they not in his book? He might ask, as Nathanael did ( John i. 48 ), Whence knowest thou me? But before he climbed the sycamore-tree Christ saw him, and knew him. He bade him make haste, and come down. Those that Christ calls must come down, must humble themselves, and not think to climb to heaven by any righteousness of their own; and they must make haste and come down, for delays are dangerous. Zaccheus must not hesitate, but hasten; he knows it is not a matter that needs consideration whether he should welcome such a guest to his house. He must come down, for Christ intends this day to bait at his house, and stay an hour or two with him. Behold, he stands at the door and knocks. 2. Zaccheus was overjoyed to have such an honour put upon his house ( v. 6 ): He made haste, and came down, and received him joyfully; and his receiving him into his house was an indication and token of his receiving him into his heart. Note, When Christ calls to us we must make haste to answer his calls; and when he comes to us we must receive him joyfully. Lift up your heads, O ye gates. We may well receive him joyfully who brings all good along with him, and, when he takes possession of the soul, opens springs of joy there which shall flow to eternity. How often has Christ said to us, Open to me, when we have, with the spouse, made excuses! Cant. v. 2, 3 . Zaccheus's forwardness to receive Christ will shame us. We have not now Christ to entertain in our houses, but we have his disciples, and what is done to them he takes as done to himself.
IV. The offence which the people took at this kind greeting between Christ and Zaccheus. Those narrow-souled censorious Jews murmured, saying that he was gone to be a guest with a man that is a sinner, para hamartolo andri — with a sinful man; and were not they themselves sinful men? Was it not Christ's errand into the world to seek and save men that are sinners? But Zaccheus they think to be a sinner above all men that dwelt in Jericho, such a sinner as was not fit to be conversed with. Now this was very unjust to blame Christ for going to his house; for, 1. Though he was a publican, and many of the publicans were bad men, it did not therefore follow that they were all so. We must take heed of condemning men in the lump, or by common fame, for at God's bar every man will be judged as he is. 2. Though he had been a sinner, it did not therefore follow that he was now as bad as he had been; though they knew his past life to be bad, Christ might know his present frame to be good. God allows room for repentance, and so must we. 3. Though he was now a sinner, they ought not to blame Christ for going to him, because he was in no danger of getting hurt by a sinner, but in great hopes of doing good to a sinner; whither should the physician go but to the sick? Yet see how that which is well done may be ill construed.
V. The proofs which Zaccheus gave publicly that, though he had been a sinner, he was now a penitent, and a true convert, v. 8 . He does not expect to be justified by his works as the Pharisee who boasted of what he had done, but by his good works he will, through the grace of God, evidence the sincerity of his faith and repentance; and here he declares what his determination was. He made this declaration standing, that he might be seen and heard by those who murmured at Christ for coming to his house; with the mouth confession is made of repentance as well as faith. He stood, which denotes his saying it deliberately and with solemnity, in the nature of a vow to God. He addressed himself to Christ in it, not to the people (they were not to be his judges), but to the Lord, and he stood as it were at his bar. What we do that is good we must do as unto him; we must appeal to him, and approve ourselves to him, in our integrity, in all our good purposes and resolutions. He makes it appear that there is a change in his heart (and that is repentance), for there is a change in his way. His resolutions are of second-table duties; for Christ, upon all occasions, laid great stress on them: and they are such as are suited to his condition and character; for in them will best appear the truth of our repentance.
1. Zaccheus had a good estate, and, whereas he had been in it hitherto laying up treasure for himself, and doing hurt to himself, now he resolves that for the future he will be all towards God, and do good to others with it: Behold, Lord, the half of my goods I give to the poor. Not, "I will give it by my will when I die," but, "I do give it now." Probably he had heard of the command of trial which Christ gave to another rich man to sell what he had, and give to the poor ( Matt. xix. 21 ), and how he broke with Christ upon it. "But so will not I," saith Zaccheus; "I agree to it at the first word; though hitherto I have been uncharitable to the poor, now I will relieve them, and give so much the more for having neglected the duty so long, even the half of my goods. " This is a very large proportion to be set apart for works of piety and charity. The Jews used to say that a fifth part of a man's income yearly was very fair to be given to pious uses, and about that share the law directed; but Zaccheus would go much further, and give one moiety to the poor, which would oblige him to retrench all his extravagant expenses, as his retrenching these would enable him to relieve many with his superfluities. If we were but more temperate and self-denying, we should be more charitable; and, were we content with less ourselves, we should have the more to give to them that need. This he mentions here as a fruit of his repentance. Note, It well becomes converts to God to be charitable to the poor.
2. Zaccheus was conscious to himself that he had not gotten all he had honestly and fairly, but some by indirect and unlawful means, and of what he had gotten by such means he promises to make restitution: "If I have taken any thing from any man by false accusation, or if I have wronged any man in the way of my business as a publican, exacting more than was appointed, I promise to restore him four-fold. " This was the restitution that a thief was to make, Exod. xxii. 1 . (1.) He seems plainly to own that he had done wrong; his office, as a publican, gave him opportunity to do wrong, imposing upon the merchants to curry favour with the government. True penitents will own themselves not only in general guilty before God, but will particularly reflect upon that which has been their own iniquity, and which, by reason of their business and employment in the world, has most easily beset them. (2.) That he had done wrong by false accusation; this was the temptation of the publicans, which John Baptist had warned them of particularly, ch. iii. 14 . They had the ear of the government, and every thing would be stretched in favour of the revenue, which gave them an opportunity of gratifying their revenge if they bore a man an ill will. (3.) He promises to restore four-fold, as far as he could recollect or find by his books that he had wronged any man. He does not say, "If I be sued, and compelled to it, I will make restitution" (some are honest when they cannot help it); but he will do it voluntarily: It shall be my own act and deed. Note, Those who are convinced of having done wrong cannot evidence the sincerity of their repentance but by making restitution. Observe, He does not think that his giving half his estate to the poor will atone for the wrong he has done. God hates robbery for burnt-offerings, and we must first do justly and then love mercy. It is no charity, but hypocrisy, to give that which is none of our own; and we are not to reckon that our own which we have not come honestly by, nor that our own which is not so when all our debts are paid, and restitution made for wrong done.
VI. Christ's approbation and acceptance of Zaccheus's conversion, by which also he cleared himself from any imputation in going to be a guest with him, v. 9, 10 .
1. Zaccheus is declared to be now a happy man. Now he is turned from sin to God; now he has bidden Christ welcome to his house, and is become an honest, charitable, good man: This day is salvation come to this house. Now that he is converted he is in effect saved, saved from his sins, from the guilt of them, from the power of them; all the benefits of salvation are his. Christ is come to his house, and, where Christ comes, he brings salvation along with him. He is, and will be, the Author of eternal salvation to all that own him as Zaccheus did. Yet this is not all. Salvation this day comes to his house. (1.) When Zaccheus becomes a convert, he will be, more than he had been, a blessing to his house. He will bring the means of grace and salvation to his house, for he is a son of Abraham indeed now, and therefore, like Abraham, will teach his household to keep the way of the Lord. He that is greedy of gain troubles his own house, and brings a curse upon it ( Hab. ii. 9 ), but he that is charitable to the poor does a kindness to his own house, and brings a blessing upon it and salvation to it, temporal at least, Ps. cxii. 3 . (2.) When Zaccheus is brought to Christ himself his family also become related to Christ, and his children are admitted members of his church, and so salvation comes to his house, for that he is a son of Abraham, and therefore interested in God's covenant with Abraham, that blessing of Abraham which comes upon the publicans, upon the Gentiles, through faith, that God will be a God to them and to their children; and therefore, when he believes, salvation comes to his house, as the gaoler's to whom it was said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house, Acts xvi. 31 . Zaccheus is by birth a son of Abraham, but, being a publican, he was deemed a heathen; they are put upon a level, Matt. xviii. 17 . And as such the Jews were shy of conversing with him, and expected Christ should be so; but he shows that, being a true penitent, he is become rectus in curia—upright in court, as good a son of Abraham as if he had never been an publican, which therefore ought not to be mentioned against him.
The name is Jewish.
2-4. chief among the publicans-- farming a considerable district, with others under him.
rich-- Ill-gotten riches some of it certainly was. (See on Lu 19:8 .)
5-6. looked up,-- in the full knowledge of who was in the tree, and preparatory to addressing him.
Zaccheus-- whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" ( Joh 10:3 ).
make haste, and come down-- to which he literally responded--"he made haste and came down."
for to-day, &c.-- Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated.
to-day ... abide-- (Compare Joh 1:39 ), probably over night.
7. to be guest-- or lodge: something more than "eating with" such ( Lu 15:2 ).
a sinner-- that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.
8-10. stood-- before all.
said unto the Lord, Behold, Lord-- Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.
if I have-- that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8 ).
taken by false accusation-- defrauded, overcharged ( Lu 3:12 , 13 ).
fourfold-- The Roman law required this; the Jewish law, but the principal and a fifth more ( Nu 5:7 ). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28 ), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.
The offer made to Eleazar is a kindness, and the narrator calls it wicked pity (v. 21). Old friends among the officials propose that he bring meat he is allowed to eat and merely appear to eat the sacrificial flesh, so that he might be delivered from death (v. 22). Haydock notes that the Greek behind this has splagchnismo, the sacrificial feast in which the entrails were eaten, and that the Vulgate prefers pity because the men seemed moved by it. The torment Eleazar walks toward voluntarily (v. 19) is in the Greek tumpanizesthai, which Haydock renders "bastinaded" and Calmet thinks St. Paul had in mind in Hebrews 11:35. Eleazar's age is given exactly, fourscore and ten years (v. 24), and his refusal rests on it.
Calmet reports that the Fathers call Eleazar the father of the seven brothers and the protomartyr of the old law, though Haydock points out that unnamed martyrs died before him earlier in the chapter. Ambrose makes him a priest, and Worthington describes him as learned in the Scriptures and in all knowledge, divine and human. Challoner explains why the pity was wicked: it proposed saving his life by dissimulation. Worthington states the principle flatly, that to feign consent to a false religion is never lawful. Calmet sharpens the case. What Eleazar was offered was in itself lawful, since the meat was clean, but it would have been taken as apostasy, and he refused to scandalize the weak. Calmet links this to the teaching of Christ and of Paul in Romans 14 and 1 Corinthians 8 on not causing a weaker brother to fall. Verse 26 widens the horizon. Calmet calls it as plain a statement of punishment after death as could be, a truth unfolding more clearly as the Messias drew near. Worthington adds that the saints of the old law, dying, went not to heaven but to limbo, which is why Eleazar speaks of being sent into the other world.
Most modern compromises look like the one offered here: a private exception, discreetly arranged by well-meaning friends, that costs no one anything visible. Eleazar's refusal judges it on one ground, the young who would see a ninety-year-old man gone over to the life of the heathens (v. 24) and be deceived for a little time of a corruptible life (v. 25). Ambrose, through Worthington, supplies the phrase: Old age ought to be the haven, not the shipwreck, of a former life. Eleazar's last prayer separates body from soul, grievous pains in the one and contentment in the other, because I fear thee (v. 30). The narrator ends with him dead under the stripes, leaving his death as an example to the young men and to the whole nation (v. 31).