Luke 19:10

(ubi sup.) Why do ye 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; (1 Cor. 5:11.) 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.

Thus also did Christ desire to save the things which were perishing, [Matthew 18:11] and has saved many by coming and calling us when hastening to destruction.

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.

Thirdly, with regard to the motivating reason, he adds: For the Son of Man came to seek, through wisdom; the Psalm: "I have gone astray like a sheep that was lost; seek your servant, O Lord," etc. And to save what had perished, namely through …

Indeed, the Son of Man came to seek and to save what was lost. This is what he says elsewhere: "I have not come to call the righteous, but sinners" (Matt. IX). The merciful Teacher certainly does not disdain to explain his mysteries to the …

Since some were grumbling that the Lord went into the house of a sinful man, in order to shut their mouths, He says: "The Son of Man has come to seek and to save that which was lost." Such is the literal meaning. But one …

Christ undertook the cause when it was given up for lost: undertook to bring those to themselves that were lost to God and all goodness. Observe, Christ came into this lost world to seek and save it. His design was to save, when there was not salvation in any other.

For the son of man,....

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.

HOW FOND OUR MASTER WAS of the sweet title, the “Son of Man!” If he had chosen, he might always have spoken of himself as the Son of God, the Everlasting Father, the Wonderful, the Counseller, the Prince of Peace. He hath a thousand gorgeous titles, resplendent as the throne of heaven, but he careth not to use them: to express his humility and let us see the lowliness of him whose yoke is easy and whose burden is light.

(See on Lu 15:32.) What encouragement is there in this narrative to hope for unexpected conversions! A different parable from that of the Talents (Mt 25:14-30). For, (1) This parable was spoken "when He was nigh to Jerusalem" (Lu 19:11); that one, some days after entering it, and from the Mount of Olives.

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.

These verses describe the conversion of a soul. Like the stories of Nicodemus, and the Samaritan woman — the story of Zacchaeus should be frequently studied by Christians. The Lord Jesus never changes. What He did for the man before us — He is able and willing to do for any one of ourselves. We learn, firstly, from these verses — that no one is too bad to be saved, or beyond the power of Christ's grace. We are told of a wealthy tax-collector becoming a disciple of Christ. A more unlikely event, we cannot well imagine!

HOW FOND OUR MASTER WAS of the sweet title, the “Son of Man!” If he had chosen, he might always have spoken of himself as the Son of God, the Everlasting Father, the Wonderful, the Counseller, the Prince of Peace. He hath a thousand gorgeous titles, resplendent as the throne of heaven, but he careth not to use them: to express his humility and let us see the lowliness of him whose yoke is easy and whose burden is light. He calls not himself the Son of God, but he speaks of himself evermore as the Son of Man who came down from heaven. Let us learn a lesson of humility from our Saviour; let us never court great titles, nor proud degrees. What are they, after all, but beggarly distinctions whereby one worm is known from another? He that hath the most of them is a worm still, and is in nature no greater than his fellows. If Jesus called himself the Son of Man, when he had far greater names, let us learn to humble ourselves unto men of low estate, knowing that he that humbleth himself shall in due time be exalted. Methinks, however, there is a sweeter thought than this in that name, Son of Man. It seems to me that Christ loved manhood so much, that he always desired to honor it; and since it is a high honor, and indeed the greatest dignity of manhood, that Jesus Christ was the Son of Man, he is wont to display this name, that he may as it were put rich stars upon the breast of manhood, and put a crown upon its head. Son of Man—whenever he said that word he seemed to put a halo round the head of Adam’s children. Yet there is perhaps a more lovely thought still. Jesus Christ called himself the Son of Man, because he loved to be a man. It was a great stoop for him to come from heaven and to be incarnate. It was a mighty stoop of condescension when he left the harps of angels and the songs of cherubims to mingle with the vulgar herd of his own creatures.

THE promises of God are like stars, there is not one of them but has in its turn guided tempest-tossed souls to their desired haven. But as among the stars which stud the midnight sky there are constellations which above all others attract the mariner's gaze and are helpful to the steersman, so there are certain passages in Scripture which have not only directed a few wise men to Jesus, but have been guiding stars to myriads of simple minds who have, through their help, found the port of peace.

THE promises of God are like stars, there is not one of them but has in its turn guided tempest-tossed souls to their desired haven. But as among the stars which stud the midnight sky there are constellations which above all others attract the mariner's gaze and are helpful to the steersman, so there are certain passages in Scripture which have not only directed a few wise men to Jesus, but have been guiding stars to myriads of simple minds who have, through their help, found the port of peace. I could mention a number of texts this morning which I might compare to the pointers of the Great Bear or to the Southern Cross because they have directly pointed the penitent eye to Jesus, the Pole Star, and by looking to Him, sinners have found "the way, the truth, and the life." This text is one of the notable stars, or rather, its words form a wonderful constellation of Divine love, a very Pleiades of mercy. The words and syllables seem to glisten to my eyes with a supernal splendor. I bless God for every letter of this thrice blessed text—"The Son of Man is come to seek and to save that which was lost." But as stars are of small service when the sky is all beclouded, or the air dense with fog, so it may be even such a bright Gospel light as our text will not yield comfort to souls surrounded with the clinging mists of doubts and fears. In such times mariners cry for fair weather and ask that they may be able to see the stars again. So let us pray the Holy Spirit to sweep away, with His Divine wind, the clouds of our unbelief and enable each earnest eye in the light of God to see the light of peace. O that many awakened minds may find pardon and eternal life in the Savior this morning! God grant that in answer to the prayers now silently breathed by many, the blessing of salvation may come to this House. I.

OUR Lord's mission upon earth was a very gracious one. It had a narrow side to it, for He came only as a Minister— not as a Savior, mark you, but as Minister—to "the lost sheep of the house of Israel." He was, as the Apostle Paul reminds us, "a Minister of the circumcision for the truth of God." And He did not traverse any other country but Palestine, in order to preach the Gospel to the people, but He kept Himself to the seed of Abraham. Yet there was abundant room for one personal ministry within that realm alone.

OUR Lord's mission upon earth was a very gracious one. It had a narrow side to it, for He came only as a Minister— not as a Savior, mark you, but as Minister—to "the lost sheep of the house of Israel." He was, as the Apostle Paul reminds us, "a Minister of the circumcision for the truth of God." And He did not traverse any other country but Palestine, in order to preach the Gospel to the people, but He kept Himself to the seed of Abraham. Yet there was abundant room for one personal ministry within that realm alone. If a Christian worker were to say that he would confine his labors to London, he certainly need not think that he would have a restricted range! And our Savior's personal preaching in Palestine gave Him more work than any one man could accomplish. But, even in that restricted sense, it is remarkable that He should have said to the woman of Canaan, "I am not sent but unto the lost sheep of the house of Israel." The lost sheep were the peculiar desire of His heart—not so much Israel, as "the lost sheep of the house of Israel." His eye was especially fixed upon them, His Grace sought out the objects most needing it. His mercy hungered after human misery in order that He might relieve it so that there were always uppermost in His mind, thoughts of pity and love towards the sons of men. At this present moment, under the Gospel dispensation, there is no division between Israel and the Gentile. I do not care whether I am an Israelite or not, after the flesh, because in Christ Jesus there is neither Jew nor Gentile. That is all abolished and all the fuss that some people make about whether we are descended from the Jews is nonsense and nothing better! If it is so, it does not matter in the least.

GOD came down from Heaven but once to be united with human flesh. On what errand did He come and who were the objectives of it? What messenger was sent on that errand? What method was pursued by Him? With what success was it attended?Our text gives us the information—"The Son of Man is come to seek and to save that which was lost." Let us speak briefly upon these four points. I. First, AS TO THE OBJECTIVE OF CHRIST'S ERRAND—"The Son of Man is come to seek and to save that which was lost."

GOD came down from Heaven but once to be united with human flesh. On what errand did He come and who were the objectives of it? What messenger was sent on that errand? What method was pursued by Him? With what success was it attended?Our text gives us the information—"The Son of Man is come to seek and to save that which was lost." Let us speak briefly upon these four points. I. First, AS TO THE OBJECTIVE OF CHRIST'S ERRAND—"The Son of Man is come to seek and to save that which was lost." That word, "lost," is constantly applied by desponding and despairing persons to themselves. Such people say, "We are lost—we feel that we are lost, wholly lost. There is no hope for us." Herein they betray both their ignorance and their unbelief—their ignorance, for to be lost is nothing so peculiar that they should claim to be heritors of a strange doom since the whole human race is lost! And their unbelief since Christ came especially to seek and to save the lost. Therefore, their being lost is not a ground for despair, but may be construed into a ground of hope! Let us think over that word, "lost," and see in what sense those are lost whom Christ came to save. Christ came to save those who were lost hereditarily. You often hear people say, "Man is in a state of probation." No such thing! There is no man now in a state of probation. Adam was in a state of probation and man in Adam was in a state of probation in the Garden as long as he stood in obedience to the test that was given. He was upon his trial, but the moment that Adam tasted of the forbidden fruit, the probation was over—he was a lost man! And our probation was over, too, for we were lost in him. Man, in this world, is either in a state of condemnation or a state of salvation.

[Other Sermons by Mr. Spurgeon upon the same text are Sermons #204, Volume 4—THE MISSION OF THE SON OF MAN; #1100, Volume 19— GOOD NEWS FOR THE LOST; #2756 Volume 47—SAVING THE LOST and #3050, Volume 53—THE ERRAND OF MERCY.] We have now considered six of the glorious achievements of our Divine Lord and Savior and it is time to conclude the series.

[Other Sermons by Mr. Spurgeon upon the same text are Sermons #204, Volume 4—THE MISSION OF THE SON OF MAN; #1100, Volume 19— GOOD NEWS FOR THE LOST; #2756 Volume 47—SAVING THE LOST and #3050, Volume 53—THE ERRAND OF MERCY.] We have now considered six of the glorious achievements of our Divine Lord and Savior and it is time to conclude the series. [The other Sermons in the series are #1325, Volume 22—CHRIST THE END OF THE LAW; #1326, Volume 22—CHRIST THE CONQUEROR OF SATAN; #1327, Volume 22—CHRIST THE OVERCOMER OF THE WORLD; #1328, Volume 22—CHRIST THE MAKER OF ALL THINGS NEW; #1329, Volume 22—CHRIST THE DESTROYER OF DEATH and #273, Volume 5—CHRIST TRIUMPHANT.] How shall we crown the edifice? The best wine should be kept for the last, but where shall we find it? The choice is wide, but amid so many wonders, which shall we select? What shall be the seventh great work concerning which we shall extol Him? Many marvels suggested themselves to me and each one was, assuredly, worthy to occupy the place, but as I could not take all, I resolved to close with one of the simplest and most practical. His saving sinners seemed to me to be practically the chief of all His works, for it was for this purpose that the rest of His achievements were attempted and performed. Had it not been for the salvation of men, I know not that we had ever known our Lord as the Destroyer of Death or the Overcomer of Satan and, certainty, if He had not saved the lost, I am unable to perceive what Glory there would have been in the overcoming of the world, or in the creation of all things new.

These verses describe the conversion of a soul. Like the stories of Nicodemus, and the Samaritan woman — the story of Zacchaeus should be frequently studied by Christians. The Lord Jesus never changes. What He did for the man before us — He is able and willing to do for any one of ourselves. We learn, firstly, from these verses — that no one is too bad to be saved, or beyond the power of Christ's grace. We are told of a wealthy tax-collector becoming a disciple of Christ. A more unlikely event, we cannot well imagine! We see the "camel passing through the eye of a needle," and the "rich man entering the kingdom of God." We behold a plain proof that "all things are possible with God." We see a covetous tax-collector, transformed into a charitable Christian! The door of hope which the Gospel reveals to sinners, is very wide open! Let us leave it as open as we find it Let us not attempt in narrow-minded ignorance, to shut it. We should never be afraid to maintain that Christ is "able to save to the uttermost" — and that the vilest of sinners may be freely forgiven, if they will only come to Him. We should offer the Gospel boldly to the worst and wickedest, and say, "There is hope. Only repent and believe. Though your sins are like scarlet — I will make them as white as snow! Though they are red like crimson — I will make them as white as wool! (Isaiah 1:18.) Such doctrine may seem to be foolishness and a license to sin, to worldly people. But such doctrine is the Gospel of Him who saved Zacchaeus at Jericho! Hospitals discharge many severe cases as incurable. But there are no incurable cases under the Gospel! Any sinner may be healed — if he will only come to Christ. We learn, secondly, from these verses — how little and insignificant are the things on which a soul's salvation often turns.

The Church did, in an evil hour, consent to imitate the commonwealth and employ cruelty. But if we open our eyes and take in the whole picture, if we look at the general shape and colour of the thing, the real difference between the Church …