Luke 12 commentary

A firm belief of the doctrine of God's universal providence, and the extent of it, would satisfy us when in peril, and encourage us to trust God in the way of duty. Providence takes notice of the meanest creatures, even of the sparrows, and therefore of the smallest interests of the disciples of Christ. Those who confess Christ now, shall be owned by him in the great day, before the angels of God. To deter us from denying Christ, and deserting his truths and ways, we are here assured that those who deny Christ, though they may thus save life itself, and though they may gain a kingdom by it, will be great losers at last; for Christ will not know them, will not own them, nor show them favour. But let no trembling, penitent backslider doubt of obtaining forgiveness. This is far different from the determined enmity that is blasphemy against the Holy Ghost, which shall never be forgiven, because it will never be repented of.

Christ's kingdom is spiritual, and not of this world. Christianity does not meddle with politics; it obliges all to do justly, but wordly dominion is not founded in grace. It does not encourage expectations of worldly advantages by religion. The rewards of Christ's disciples are of another nature. Covetousness is a sin we need constantly to be warned against; for happiness and comfort do not depend on the wealth of this world. The things of the world will not satisfy the desires of a soul. Here is a parable, which shows the folly of carnal worldling while they live, and their misery when they die. The character drawn is exactly that of a prudent, worldly man, who has no grateful regard to the providence of God, nor any right thought of the uncertainty of human affairs, the worth of his soul, or the importance of eternity. How many, even among professed Christians, point out similar characters as models for imitation, and proper persons to form connexions with! We mistake if we think that thoughts are hid, and thoughts are free. When he saw a great crop upon his ground, instead of thanking God for it, or rejoicing to be able to do more good, he afflicts himself. What shall I do now? The poorest beggar in the country could not have said a more anxious word. The more men have, the more perplexity they have with it. It was folly for him to think of making no other use of his plenty, than to indulge the flesh and gratify the sensual appetites, without any thought of doing good to others. Carnal worldlings are fools; and the day is coming when God will call them by their own name, and they will call themselves so. The death of such persons is miserable in itself, and terrible to them. Thy soul shall be required. He is loth to part with it; but God shall require it, shall require an account of it, require it as a guilty soul to be punished without delay. It is the folly of most men, to mind and pursue that which is for the body and for time only, more than that for the soul and eternity.

Christ largely insisted upon this caution not to give way to disquieting, perplexing cares, Mt 6:25–34. The arguments here used are for our encouragement to cast our care upon God, which is the right way to get ease. As in our stature, so in our state, it is our wisdom to take it as it is. An eager, anxious pursuit of the things of this world, even necessary things, ill becomes the disciples of Christ. Fears must not prevail; when we frighten ourselves with thoughts of evil to come, and put ourselves upon needless cares how to avoid it. If we value the beauty of holiness, we shall not crave the luxuries of life. Let us then examine whether we belong to this little flock. Christ is our Master, and we are his servants; not only working servants, but waiting servants. We must be as men that wait for their lord, that sit up while he stays out late, to be ready to receive him. In this Christ alluded to his own ascension to heaven, his coming to call his people to him by death, and his return to judge the world. We are uncertain as to the time of his coming to us, we should therefore be always ready. If men thus take care of their houses, let us be thus wise for our souls. Be ye therefore ready also; as ready as the good man of the house would be, if he knew at what hour the thief would come.

All are to take to themselves what Christ says in his word, and to inquire concerning it. No one is left so ignorant as not to know many things to be wrong which he does, and many things to be right which he neglects; therefore all are without excuse in their sin. The bringing in the gospel dispensation would occasion desolations. Not that this would be the tendency of Christ's religion, which is pure, peaceable, and loving; but the effect of its being contrary to men's pride and lusts. There was to be a wide publication of the gospel. But before that took place, Christ had a baptism to be baptized with, far different from that of water and the Holy Spirit. He must endure sufferings and death. It agreed not with his plan to preach the gospel more widely, till this baptism was completed. We should be zealous in making known the truth, for though divisions will be stirred up, and a man's own household may be his foes, yet sinners will be converted, and God will be glorified.

Christ would have the people to be as wise in the concerns of their souls as they are in outward affairs. Let them hasten to obtain peace with God before it is too late. If any man has found that God has set himself against him concerning his sins, let him apply to him as God in Christ reconciling the world to himself. While we are alive, we are in the way, and now is our time.

Luke 12:5. Yea, I say to you, Fear Him This is an emphatic, “Emporte poids;” — “carries weight. repetition of the statement. Christ must be viewed as saying, that when we give way to the dread of men, we pay no respect to God; and that if on the contrary we fear God, we have an easy victory in our hands, so that no efforts of men will draw us aside from our duty. The experience of every age shows the great necessity of this exhortation to the ministers of Christ, and likewise to all believers in general: for there never was a period when men did not rise furiously against God, and endeavor to overwhelm the Gospel. “S'esforcans d'abattre et exterminer l'Evangile;” — “laboring to destroy and exterminate the Gospel.” All are not armed indeed with equal power to hold out to believers the dread of death, but the greater number are animated by that savage ferocity, which discovers itself as soon as an opportunity occurs. Frequently, too, Satan brings forward giants, in whose presence the servants of Christ would fall down lifeless, were it not that this doctrine fortifies them to maintain unshaken perseverance.

The two clauses being very closely related to each other, it is an incorrect view which some unskilful persons take, by reading separately this clause, Fear them not For Christ, (as we have already said,) in order to cure that wicked fear of men, which draws us aside from the right path contrasts with it a devout and holy fear of God: otherwise the consequence would not follow that, if we fear God, who is the Lord of body and soul, we have no reason to fear men, whose power goes no farther than the body. With regard to the statement that men have power to kill the body, Christ made it by way of concession. God allows wicked men to enjoy such a degree of liberty, that they are swelled with confidence in their own power, imagine that they may attempt any thing, and even succeed in terrifying weak minds, as if they could do whatever they pleased. Now the proud imaginations of wicked men, as if the life of the godly were placed at their disposal, is utterly unfounded: for God keeps them within limits, and restrains, whenever it pleases him, the cruelty and violence of their attacks. And yet they are said to have power to kill by his permission, for he often permits them to indulge their cruel rage. Besides, our Lord’s discourse consists of two parts. First, in order to instruct us to bear with composure the loss of the bodily life, he bids us contemplate both eternal life and eternal death, and then arrives gradually at this point, that the protection of our life is in the hand of God.

13. Bid my brother divide Our Lord, when requested to undertake the office of dividing an inheritance, refuses to do so. Now as this tended to promote brotherly harmony, and as Christ’s office was, not only to reconcile men to God, but to bring them into a state of agreement with one another, what hindered him from settling the dispute between the two brothers? “On pourroit demander qui a empesche qu’il ne se soit entremis d’oster toute occasion de debat entre deux freres?” — “It might be asked, what hindered him from undertaking to remove all ground of quarrel between two brothers?” There appear to have been chiefly two reasons why he declined the office of a judge. First, as the Jews imagined that the Messiah would have an earthly kingdom, “Que le Messias regneroit a la facon des princes terriens;” — “that the Messiah would reign in the manner of earthly princes.” he wished to guard against doing any thing that might countenance this error. If they had seen him divide inheritances, the report of that proceeding would immediately have been circulated. Many would have been led to expect a carnal redemption, which they too ardently desired; and wicked men would have loudly declared, that he was effecting a revolution in the state, and overturning the Roman Empire. Nothing could be more appropriate, therefore, than this reply, by which all would be informed, that the kingdom of Christ is spiritual. Let us learn from this to regulate our conduct by prudence, and to undertake nothing which may admit of an unfavorable construction.

Secondly, our Lord intended to draw a distinction between the political kingdoms of this world and the government of his Church; for he had been appointed by the Father to be a Teacher, who should

divide asunder, by the sword of the word, the thoughts and feelings, and penetrate into the souls of men, (Hebrews 4:12,)

but was not a magistrate to divide inheritances This condemns the robbery of the Pope and his clergy, who, while they give themselves out to be pastors of the Church, have dared to usurp an earthly and secular jurisdiction, which is inconsistent with their office; for what is in itself lawful may be improper in certain persons.

There was also in my opinion, a third reason of great weight. Christ saw that this man was neglecting doctrine, and was looking only to his private concerns. This is too common a disease. Many who profess the Gospel do not scruple to make use of it as a false pretense for advancing their private interests, and to plead the authority of Christ as an apology for their gains. From the exhortations “En considerant la circonstance de l’exhortation qui est ici adioustee, il est aise a iuger que cestuy-ci estoit mene d’une telle affection perverse;” —”by considering the circumstance of the exhortation which is here added, it may easily be inferred that this man was under the influence of such a wicked disposition.” which is immediately added, we may readily draw this inference; for if that man had not availed himself of the Gospel as a pretext for his own emolument, Christ would not have taken occasion to give this warning against covetousness The context, therefore, makes it sufficiently evident, that this was a pretended disciple, whose mind was entirely occupied with lands or money.

It is highly absurd in the Anabaptists to infer from this reply, that no Christian man has a right to divide inheritances, to take a part in legal decisions, or to discharge any public office. Christ does not argue from the nature of the thing itself, but from his own calling. Having been appointed by the Father for a different purpose, he declares that he is not a judge, because he has received no such command. Let us hold by this rule, that every one keep within the limits of the calling which God has given him.

15. Take heed and beware of covetousness. Christ first guards his followers against covetousness, and next, in order to cure their minds entirely of this disease, he declares, that our life consisteth not in abundance. These words point out the inward fountain and source, from which flows the mad eagerness for gain. It is because the general belief is, that a man is happy in proportion as he possesses much, and that the happiness of life is produced by riches. Hence arise those immoderate desires, which, like a fiery furnace, send forth their flames, and yet cease not to burn within. If we were convinced that riches, and any kind of abundance, are evils of the present life, which the Lord bestows upon us with his own hand, and the use of which is accompanied by his blessing, this single consideration would have a powerful influence in restraining all wicked desires; and this is what believers have come to learn from their own experience. “Ce que les fideles experimentent ton les iours en eux-mesmes estre vray;” — “which believers every day experience in themselves to be true.” For whence comes it, that they moderate their wishes, and depend on God alone, but because they do not look upon their life as necessarily connected with abundance, or dependent upon it, but rely on the providence of God, who alone upholds us by his power, and supplies us with whatever is necessary?

16. And he spoke a parable to them This parable presents to us, as in a mirror, a lively portrait of this sentiment, that men do not live by their abundance. Since the life even of the richest men is taken away in a moment, what avails it that they have accumulated great wealth? All acknowledge it to be true, so that Christ says nothing here but what is perfectly common, and what every man has constantly in his mouth. But where is the man that honestly believes it? Do not all, on the contrary, regulate their life, and arrange their schemes and employments in such a manner as to withdraw to the greatest distance from God, making their life to rest on a present abundance of good things? It is therefore necessary that all should immediately arouse themselves, lest, by imagining their happiness to consist in riches, they entangle themselves in the snares of covetousness.

This parable shows us, first, that the present life is short and transitory. Secondly, it points out to us, that riches are of no avail for prolonging life. We must add a third, which is not expressed, but may easily be inferred from the other two; that it is a most excellent remedy for believers, to ask from the Lord their daily bread, and to rely on his providence alone, whether they are rich or poor.

17. What shall I do? Wicked men are driven to perplexity in their deliberations, because they do not know how any thing is to be lawfully used; “Pource qu’ils ne scavent point quel est le droit et legitime usage des creatures de Dieu;” — “because they know not what is the proper and lawful use of the creatures of God.” and, next, because they are intoxicated with a foolish confidence which makes them forget themselves. Thus we find that this rich man lengthens out his expectation of life in proportion to his large income, and drives far away from him the remembrance of death. And yet this pride is accompanied by distrust; for those men, when they have had their fill, are still agitated by insatiable desire, like this rich man, who enlarges his barns, as if his belly, which had been filled with his former barns, had not got enough. At the same time, Christ does not expressly condemn this man for acting the part of a careful householder in storing up his produce, but because his ravenous desire, like a deep whirlpool, swallows up and devours many barns; from which it follows that he does not comprehend the proper use of an abundant produce.

19. Take thine ease, eat, drink, enjoy thyself. When he exhorts himself to eat and drink, he no longer remembers that he is a man, but swells into pride by relying on his abundance. We daily perceive striking instances of this disdainful conduct “D’une telle mecognoissance et fierte;” — “of such ingratitude and pride.” in irreligious men, who hold up the mass of their riches, as if it were nothing less than a brazen rampart against death. When he says, Eat, my soul, and enjoy thyself, there is an emphatic meaning in this Hebrew idiom; “En ceste locution Hebraique il y a une vehemence et proprie plus que les mots n’emportent de prime face;” — “in that Hebrew form of expression there is greater force and propriety than the words at first sight bear.” for he addresses himself in such a manner as to imply, that he has all that is necessary for gratifying all his senses and all his desires.

20. Fool, this night they will demand thy soul from thee. The word soul carries an allusion. Formerly, the rich man addressed his soul as the seat of all the affections: but now, he speaks of the life itself, or the vital spirit. The words, they will demand, (ἀπαιτοῦσιν) though in the plural number, are used indefinitely, and mean nothing more than that the life of the rich man, which he imagined to be in his own power, was at the disposal of another. I advert to this, because some take occasion from them to make unfounded speculations about angels. The design of Christ is simply to show that the life of men, which they imagine to be strongly protected by the fortress of their riches, is every moment “Que d’heure en heure la vie est ostee aux hommes;” — “that from hour to hour the life of man is taken away.” taken away. The rich man is thus convicted of folly, in not knowing that his life depended on another.

21. So is he that layeth up for himself. As the two clauses are evidently contrasted, the one must be taken into account for the exposition of the other. Let us ascertain, therefore, what is meant by being rich in God, or, “towards God” or, “with respect to God.” Those who are tolerably acquainted with the Scriptures know that the preposition εἰς not unfrequently takes the sense of ἐν. But whether it be understood in the one sense or in the other, is of little consequence; for the meaning comes to this, that they are rich according to God, who do not trust to earthly things, but depend solely on his providence. It matters not whether they are in abundance or in want, provided that both classes present their sincere prayers to the Lord for their daily bread. The corresponding phrase, layeth up for himself, conveys the idea that this man paid no attention to the blessing of God, but anxiously heaped up an immense store, so that his confidence was shut up in his barns. “En sorte que la fiance de l’homme est en ses greniers, ou en ses coffres;” — “so that the confidence of the man is in his granaries, or in his chests.” Hence we may easily conclude that the parable was intended to show, that vain are the deliberations and foolish attempts of those who, trusting to the abundance of their wealth, do not rely on God alone, and are not satisfied with their own share, or prepared for whatever may befall them; “Estans prests a recevoir ce qu’il plaira a Dieu leur envoyer;” — “being prepared to receive what God may be pleased to send to them.” and, finally, that such persons will suffer the penalty of their own folly.

Luke 13:1-9

Luke 13:1-9

1. And at that time some were present, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices. 2. And Jesus answering said to them, Do you imagine that these Galileans were sinners beyond all the Galileans, because they suffered such things? 3. I tell you, no; but unless you repent, you will all perish in like manner. 4. Or those eighteen, on whom the tower in Siloah fell and slew them, do you imagine that they were debtors beyond all men that dwell in Jerusalem? “Eussent offense plus que tous les habitans de Ierusalem;” — “had offended more than all the inhabitants of Jerusalem.” 5. I tell you, no; but unless you repent, you shall all perish in like manner. 6. And he spake this parable: A certain man had a fig-tree planted in his vineyard, and came seeking fruit on it, and did not find it. 7. And he said to the vine-dresser, Lo, there are three years that I come seeking fruit on this fig-tree, and find none: cut it down; why does it even occupy the ground? “A quel propos aussi empesche-t-il la terre?” — “for what end does it even cumber the ground?” 8. But he answering, said to him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9. And if it bear fruit: “Que s’il fait fruict, ‘bien:’ sinon tu le couperas ci-apres;” — “and if it bears fruit, ‘well:’ if not, thou shalt cut it down afterwards.” but if not, afterwards thou shalt cut it down.

Luke 12:29. And be not lifted on high “Ne soyez en suspens;” — “be not in suspense.” This clause corresponds to the last sentence in the passage taken from Matthew, Be not anxious about tomorrow Our Lord now charges them with another fault. When men wish to make arrangements in their own favor, they would willingly embrace five centuries. “Embrasseroyent volontiers beaucoup de cent annees;” — “would willingly embrace many hundreds of years.” The verb μετεωρίζεσθαι, which Luke employs, properly signifies to survey from a lofty situation, or, as we commonly say, to make long discourses: “Regarder en haut, et estendre sa veue bien loin: ce qu'on dit communement, Faire de longs discours, ou estre en suspens, comme aussi nous l’avons traduit.” — “To look from on high, and to extend one’s view very far: as we commonly say, To make long discourses, or to be in suspense, as we have also translated it.” for the intemperate desires of the flesh are never satisfied without making a hundred revolutions of heaven and earth. The consequence is, that they leave no room for the providence of God. This is a reproof of excessive curiosity; for it leads us to bring upon ourselves uneasiness to no purpose, and voluntarily to make ourselves miserable before the time, (Matthew 8:29.) The expression used by Matthew, its own affliction is sufficient for the day, directs believers to moderate their cares, and not to attempt to carry their foresight beyond the limits of their calling: For, as we have said, it does not condemn every kind of care, but only that which wanders, by indirect and endless circuits, beyond limits.

Luke 12:32. Fear not, little flock By this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of his kingdom? And he expressly calls his own people a little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verb εὐδοκεῖν conveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the word give is added. When Christ plainly declares, that God hath given us the kingdom, and for no other reason, but because it so pleased him, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food.

MATTHEW 7:1-5; MARK 4:24; LUKE 6:37-42

Matthew 7:1-5

Mark 4:24

Luke 6:37-42

1. Judge not, that you may not be judged. 2. For with what judgment you judge you shall be judged, and with what measure you measure, it shall be measured to you again. 3. And why seest thou the straw, which is in thy brother’s eye, and perceivest not the beam which is in thine eye? 4. Or how shall thou say to thy brother, Allow me to pull the straw out of thine eye, and, behold, a beam is in thine eye? 5. Hypocrites, cast out first the beam out of thine eye, and then thou shall see clearly, that thou mayest pull out the straw from they brother’s eye.

24 With what measure you measure, the same shall be measured to you.

37. Judge not, and you shall not be judged: condemn not, and you shall not be condemned: forgive, and it shall be forgiven to you. 38. Give, and it shall be given to you. Good measure, and pressed down, and shaken together, and running over, shall they give into your bosom: for the same measure, with which you measure, shall be measured again to you. (Again.) 41. And why seest thou a straw in thy brother’s eye, and perceivest not a beam which is in thine own eye? 42. Or how will thou be able to say to thy brother, Brother, allow me to pull out the straw which is in thine eye, while thou seest not the beam which is in thine eye? Hypocrite, cast out first the beam out of thine eye, and then thou shalt see clearly, that thou mayest cast out the straw which is in thy brother’s eye.

Luke 12:36. And you yourselves like men that wait for their master. He uses another parable not mentioned by Matthew, who writes more briefly on this subject; for he compares himself to a householder who, while he is joining in the festivities of the marriage feast, or in other respects indulging in pleasure, out of his own house, wishes his servants to conduct themselves with modesty and sobriety at home, attending to their lawful occupations, and diligently waiting for his return. Now though the Son of God has departed to the blessed rest of heaven, and is absent from us, yet as he has assigned to every one his duty, it would be improper for us to give way to indolent repose. Besides, as he has promised that he will return to us, we ought to hold ourselves prepared, at every moment, to receive him, that he may not find us sleeping. For if a mortal man looks upon it as a duty which his servants owe him, that, at whatever hour he returns home, they shall be prepared to receive him, how much more has he a right to demand from his followers that they shall be sober and vigilant, and always wait for his coming? To excite them to greater alacrity, he mentions that earthly masters are so delighted with such promptitude on the part of their servants, that they even serve them; not that all masters are accustomed to act in this manner, but because it does sometimes happen that a master, who is kind and gentle, admits his servants to his own table, as if they were his companions.

Yet it may be asked, Since Scripture calls us in many passages children of light, (Ephesians 5:8; 1 Thessalonians 5:5,) and since the Lord also shines upon us by his word, so that we walk as at noon, how does the Lord compare our life to the watches of tire night? But we ought to seek the solution of this difficulty from the words of Peter, who tells us, that the word of God shines like a burning lamp, to enable us distinctly to see our road in a dark place. We ought therefore to attend. to both statements, that our journey must be performed amidst the thick darkness of the world, and yet we are protected from the risk of going astray, while the torch of heavenly doctrine goes before us, more especially when we have Christ himself for a sun.

Luke 12:47. But that servant. There is great weight in this circumstance, which is mentioned by Luke alone, that, in proportion as any man knowingly and willingly takes pleasure in despising the Lord, he deserves severer punishment. A comparison is made between the greater and the less to this effect: If punishment does not fail to be inflicted on a servant who errs through mistake, what shall become of the wicked and rebellious servant, who purposely, as it were, tramples under foot the authority of his master? It ought to be remembered, however, that those who are appointed to govern the Church do not err through ignorance, but basely and wickedly defraud their Master of his right.

Yet we ought to gather from this passage a general doctrine, that it is in vain for men to betake themselves to the plea of ignorance, in order to be freed from condemnation. For if a mortal man claims the right of demanding from his servants that they shall inquire into his will, so that nothing may be done in his house in a heedless or confused manner; how much greater authority belongs to the Son of God, that they who serve him should be earnestly desirous to be informed about his injunctions, and not rush forward, at their own pleasure, to act in a state of uncertainty, but depend wholly on the intimations of his will; particularly when he has prescribed what we ought to do, and always gives us a gracious answer, when we ask his direction? It is certain, that our ignorance is always accompanied by gross and shameful negligence. We see, indeed, that it is in vain to resort to this subterfuge, that he who has gone wrong through ignorance is not in fault; for, on the contrary, the Heavenly Judge declares, that though such offenders are visited by lighter chastisement, yet they will not be altogether unpunished. And if even ignorance does not excuse men, how dreadful is the vengeance that awaits deliberate transgressors, who with outrageous violence provoke God, in opposition to the dictates of their conscience? The more abundant the instruction, therefore, which any man has received, so much the greater is the ground for punishment, if he be not obedient and submissive. Hence it appears how trifling and worthless is the excuse of those who, now rejecting the plain doctrine of the Gospel, endeavor to screen such obstinacy by the ignorance of their fathers; as if ignorance were an adequate shield to ward off the judgment of God. But granting that faults committed through mistake were pardoned, it would be highly unreasonable that the same favor should be extended to those who sin willfully, since with deliberate malice they rage against God.

48. To whomsoever much hath been given. Christ shows by another circumstance, that the more highly favored disciples ought to be visited with severer punishment, if they despise their calling, and abandon themselves without reserve to every kind of licentiousness; because the more eminent a man is, he ought to consider that so much the more has been entrusted to him, and on the express condition that he shall one day render an account of it. In the same proportion, therefore, as any of us is endued with higher gifts, if he does not, like a field which has been cultivated at greater expense, yield to the Lord more abundant produce, the abuse of that grace which he has profaned, or uselessly withheld, will cost him dear.

49. I am come to send fire on the earth. From these concluding words it may easily be inferred, that this was one of Christ’s latest discourses, and is not related by Luke at the proper place. But the meaning is, that Christ has introduced into the world the utmost confusion, as if he had intended to mingle heaven and earth. The gospel is metaphorically compared to fire, because it violently changes the face of things. The disciples having falsely imagined that, while they were at ease and asleep, the kingdom of God would come, Christ declares, on the contrary, that there must first be a dreadful conflagration to kindle the world. And as some beginnings of it were even then making their appearance, Christ encourages the disciples by this very consideration, that they already feel the power of the gospel. “When great commotions,” says he, “shall already begin to kindle, this is so far from being a reason why you should tremble, that it is rather a ground of strong confidence; and, for my own part, I rejoice that this fruit of my labors is visible.” In like manner, all the ministers of the gospel ought to apply this to themselves, that, when there are troubles in the world, they may be more diligently employed in their duty. It is proper to observe, also, that the same fire of doctrine, when it burns on all sides, consumes chaff and straw, but purifies silver and gold.

50. But I have a baptism to be baptized with. By these words our Lord asserts that there remains nothing but his last act, that by his death he may consecrate the renovation of the world. For since the shaking which he mentioned was appalling, and since that conflagration of the human race was terrific, he is about to show that the first-fruits must be offered in his own person, after which the disciples ought not to be displeased at feeling some portion of it. He compares death—as in other passages—to baptism, (Romans 6:4,) because the children of God, after having been immersed for a time by the death of the body, shortly afterwards rise again to life, so that death is nothing else than a passage through the midst of the waters. He says that he is sorely pressed till that baptism has been accomplished, that he may encourage every one of us, by his example, both to bear the cross and to prefer death. Not that any man can have a natural preference for death, or for any abatement of present happiness, but because, when we contemplate on the farther bank the glory, and the blessed and immortal rest of heaven, we not only suffer death with patience, but are even carried forward by eager desire where faith and hope lead us.

MATTHEW 25:1-13

Matthew 25:1-13

1. Then shall the kingdom of heaven be like ten virgins, who took their lamps, and went out to meet the bridegroom. 2. And five of them were foolish, and five were wise. 3. They that were foolish, while they took their lamps, took no oil with them: 4. But the wise took oil in their vessels along with their lamps. 5. And while the bridegroom tarried, they all slumbered and slept. 6. And at midnight a cry arose, Behold, the bridegroom cometh; go you out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the foolish said to the wise, Give us of your oil; for our lamps are going out. 9. But the wise answered, saying, By no means, lest there be not enough for you and for us; “De peur que nous n’en ayons point assez pour nous et pour vous;” — “lest we have not enough of it for us and for you.” but go you rather to them that sell, and buy for yourselves. 10. And while they went to buy, the bridegroom came, and they that were ready went in with him to the marriage, and the door was shut. 11. And afterwards came also the other virgins, saying, Lord, Lord, open to us. 12. But he answering said, Verily I tell you, I know you not. 13. Watch, therefore, for you know not the day nor the hour in which the Son of man shall come.

Though this exhortation — as will appear from the conclusion of it—has nearly the same object with the former, yet it is properly added, in order to confirm believers in perseverance. Our Lord knew how strongly the nature of men is inclined to idleness, and how, for the most part, they not only grow weary after a great lapse of time, but give way through sudden dislike. To remedy this disease, he taught his disciples that they were not duly fortified, unless they had sufficient perseverance for a long period. When this is ascertained to be the design of the parable, we ought not to trouble ourselves much with minute investigations, which have nothing to do with what Christ intended. Some people give themselves a good deal of uneasiness about the lamps, the vessels, and the oil; but the plain and natural meaning of the whole is, that it is not enough to have ardent zeal for a short time, if we have not also a constancy that never tires. And Christ employs a very appropriate parable to express this. A little before, he had exhorted the disciples, that as they had a journey to perform through dark and dreary places, they should provide themselves with lamps; but as the wick of the lamp, if it be not supplied with oil, gradually dries up, and loses its brightness, Christ now says, that believers need to have incessant supplies of courage, to support the flame which is kindled in their hearts, otherwise their zeal will fail ere they have completed the journey.

Luke 12:51. Do you suppose that I came to send peace on the earth? What Christ has now demanded from his disciples any one of them would reckon it an easy matter to give, if the whole world, with one consent, embraced the doctrine of the Gospel. But as a considerable part of the world not only opposes but fights keenly against it, we cannot confess Christ without encountering the resistance and hatred of many. Christ therefore warns his followers to prepare for battle, for they must necessarily fight for the testimony of truth. And here he meets two stumbling-blocks, which otherwise would greatly have distressed weak minds. The prophets everywhere promise that there will be peace and tranquillity under the reign of Christ. What then were his disciples entitled to expect but that, wherever they went, all would instantly be at peace? Now as Christ is called our peace, (Ephesians 2:14,) and as the Gospel reconciles us to God, it follows, that he also establishes a brotherly harmony amongst us. The kindling of wars and contentions in the world where the Gospel is preached, does not seem to agree with the predictions of the prophets, and still less with the office of Christ, and with the nature of the Gospel.

But that peace which the prophets describe in lofty terms, is associated with faith, and has no existence but among the sincere worshippers of God, and in the consciences of the godly. To unbelievers it does not come, though it is offered to them; nay, they cannot endure to be reconciled to God: and the consequence is, that the message of peace excites in them a greater tumult than before. As Satan, who holds a kingly power over the reprobate, is furious against the name of Christ, as soon as the doctrine of the Gospel is proclaimed to them, their impiety, which formerly lay asleep, acquires fresh vigor. Thus Christ, who properly speaking, is the author of peace, becomes the occasion of disturbances in consequence of the wickedness of men.

Let us hence learn how great is the depravity of corrupt nature, which not only soils a gift so inestimable, but changes it into a most destructive evil. Meanwhile, if tumults arise at the commencement of the reign of Christ, let us not be alarmed at it, as if it were strange or unusual: for he compares his Gospel to a sword, and says that it is διαμερισμὸς, separation Some think that this is intended to describe the punishment which was inflicted on the despisers of the Gospel, by their rising in hostility against each other. But the context shows, that Christ is here exhorting his disciples to perseverance, though a good part of the world should be at variance with them, and though their voice should be like a war-trumpet to call innumerable enemies to arms.

Luke 12:57. And why even of yourselves, etc.? Here Christ opens up the source of the evil, and, as it were, applies the lancet to the ulcer. He tells them that they do not descend into their consciences, and there examine with themselves, as in the presence of God, what is right. The reason why hypocrites are so much disposed to make objections is, that they throw their swelling words into the air without any concern, and never exercise calm thought, or place themselves at the tribunal of God, that the truth, when once ascertained, may be fully embraced. When Luke says that this was spoken to the multitudes, he does not contradict the narrative of Matthew and Mark; for it is probable that Christ adapted his style generally to the followers and disciples of the scribes, and to other despisers of God who resembled them, of whom he perceived that there were too many; as the present complaint or expostulation was applicable to the whole of that rabble.

CHAPTER 12

Lu 12:1-12. Warning against Hypocrisy.

1-3. meantime--in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.

his disciples first of all--afterwards to "the multitudes" (Lu 12:54).

covered--from the view.

4-5. I say, &c.--You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.

6-7. five ... for two farthings--In Mt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they.

than many sparrows--not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.

8-9. confess ... deny--The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on Lu 9:26.

10. Son of man ... Holy Ghost--(See on Mt 12:31, 32).

Lu 12:13-53. Covetousness--Watchfulness--Superiority to Earthly Ties.

13. Master, &c.--that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.

14. Man, &c.--Contrast this style of address with "my friends," (Lu 12:4).

who, &c.--a question literally repudiating the office which Moses assumed (Ex 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.

15. unto them--the multitude around Him (Lu 12:1).

of covetousness--The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.

a man's life, &c.--a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.

16-19. a certain rich man, &c.--Why is this man called a "fool?" (Lu 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.

20-21. this night, &c.--This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.

whose shall those things be, &c.--Compare Psa 39:6, "He heapeth up riches and knoweth not who shall gather them."

22-31. (See on Mt 6:25-33).

32. little flock, &c.--How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (Lu 12:31 [Bengel]). Well might He say, "Fear not!"

33-34. Sell, &c.--This is but a more vivid expression of Mt 6:19-21 (see on Mt 6:19-21).

35-40. loins ... girded--to fasten up the long outer garment, always done before travel and work (2Ki 4:29; Ac 12:8). The meaning is, Be in readiness.

lights, &c.--(See on Mt 25:1).

41-48. unto us or even to all?--us the Twelve, or all this vast audience?

49-53. to send--cast.

fire--"the higher spiritual element of life which Jesus came to introduce into this earth (compare Mt 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.].

what will I, &c.--an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].

Lu 12:54-59. Not Discerning the Signs of the Time.

54. to the people--"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on Mt 16:2, 3).

56. how ... not discern, &c.--unable to perceive what a critical period that was for the Jewish Church.

57. why even of yourselves, &c.--They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.

58. When thou goest, &c.--(See on Mt 5:25, 26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.

An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered.

Leaven of the Pharisees - See Mat 16:1-12.

Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both.

There is nothing covered - See the notes on Mat 5:15; Mat 10:26, Mat 10:27 (note); Mar 4:22 (note).

Kill the body - See on Mat 10:28 (note).

Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.

Are not five sparrows sold for two farthings? - See this explained on Mat 10:29 (note), from which place we learn that two sparrows were sold for one farthing, and here; that five were sold for two farthings: thus we find a certain proportion - for one farthing you could get but two, while for two farthings you could get five.

Fear not therefore - Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on Mat 10:29-31 (note).

Shall confess - See on Mat 10:32, Mat 10:33 (note).

Him that blasphemeth - See the sin against the Holy Ghost explained, Mat 12:32 (note).

Unto magistrates and powers - See Mat 10:17-20.

Take ye no thought - See Mat 6:25; Mat 10:19.

Speak to my brother, that he divide - Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself - a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obligations, makes wrong right, and cares nothing for father or brother.

A judge - Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. Pearce. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties.

Beware of covetousness - Or rather, Beware of all inordinate desires. I add πασης, all, on the authority of ABDKLM-Q, twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, and several of the primitive fathers.

Inordinate desires. Πλεονεξιας, from πλειον, more, and εχειν, to have; the desire to have more and more, let a person possess whatever he may. Such a disposition of mind is never satisfied; for, as soon as one object is gained, the heart goes out after another.

Consisteth not in the abundance - That is, dependeth not on the abundance. It is not superfluities that support man's life, but necessaries. What is necessary, God gives liberally; what is superfluous, he has not promised. Nor can a man's life be preserved by the abundance of his possessions: to prove this he spoke the following parable.

The ground of a certain rich man, etc. - He had generally what is called good luck in his farm, and this was a remarkably plentiful year.

He thought within himself - Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment.

I will pull down, etc. - The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their lives are both taken away.

Soul, thou hast much goods - Great possessions are generally accompanied with pride, idleness, and luxury; and these are the greatest enemies to salvation. Moderate poverty, as one justly observes, is a great talent in order to salvation; but it is one which nobody desires.

Take thine ease, eat, drink, and be merry - This was exactly the creed of the ancient Atheists and Epicureans. Ede, bibe, lude; post mortem nulla voluptas. What a wretched portion for an immortal spirit! and yet those who know not God have no other, and many of them not even this.

Thou fool! - To imagine that a man's comfort and peace can depend upon temporal things; or to suppose that these can satisfy the wishes of an immortal spirit!

This night - How awful was this saying! He had just made the necessary arrangements for the gratification of his sensual appetites; and, in the very night in which he had finally settled all his plans, his soul was called into the eternal world! What a dreadful awakening of a soul, long asleep in sin! He is now hurried into the presence of his Maker; none of his worldly goods can accompany him, and he has not a particle of heavenly treasure! There is a passage much like this in the book of Ecclesiasticus, 11:18, 19. There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him; and that he must leave those things to others, and die. We may easily see whence the above is borrowed.

So is he - That is, thus will it be. This is not an individual case; all who make this life their portion, and who are destitute of the peace and salvation of God, shall, sooner or later, be surprised in the same way.

Layeth up treasure for himself - This is the essential characteristic of a covetous man: he desires riches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for himself; to please himself, and to gratify his avaricious soul. Such a person is commonly called a miser, i.e. literally, a wretched, miserable man.

Take no thought - Be not anxiously careful. See on Mat 6:25 (note).

To his stature one cubit? - See on Mat 6:27 (note).

Into the oven - See the note on Mat 6:30.

Neither be ye of doubtful mind - Or, in anxious suspense, μη μετεωριζεσθε. Raphelius gives several examples to prove that the meaning of the word is, to have the mind agitated with useless thoughts, and vain imaginations concerning food, raiment, and riches, accompanied with perpetual uncertainty.

The nations of the world seek after - Or, earnestly seek, επιζητει from επι above, over, and ζητεω, I seek; to seek one thing after another, to be continually and eagerly coveting. This is the employment of the nations of this world, utterly regardless of God and eternity! It is the essence of heathenism to live only for this life; and it is the property of Christianity to lead men to live here in reference to another and better world. Reader! how art thou living?

Dr. Lightfoot observes on this place, that κοσμος, the world, and αιων, world or age, have a meaning in the sacred writings which they have not in profane authors. Αιων has relation to the Jewish ages, and κοσμος to the ages that are not Jewish: hence, by συντελεια του αιωνος, Mat 24:3, is meant the end of the Jewish age or world: and προ χρονων αιωνιων, Tit 1:2, means before the Jewish world began; and hence it is that the term world is very often, in the New Testament, to be understood only of the Gentiles.

Fear not, little flock - Or, very little flock, το μικρον ποιμνιον. This is what some term a double diminutive, and, literally translated, is, little little flock. Though this refers solely to the apostles and first believers, of whom it was literally true, yet we may say that the number of genuine believers has been, and is still, small, in comparison of heathens and false Christians.

It is your Father's good pleasure - Ευδοκησεν, It hath pleased, etc., though this tense joined with an infinitive has often the force of the present. Our Lord intimated, God has already given you that kingdom which consists in righteousness, peace, and joy in the Holy Ghost, and has undertaken to protect and save you to the uttermost; therefore, fear not; the smallness of your number cannot hurt you, for omnipotence itself has undertaken your cause.

Sell that ye have - Dispose of your goods. Be not like the foolish man already mentioned, who laid up the produce of his fields, without permitting the poor to partake of God's bounty: turn the fruits of your fields (which are beyond what you need for your own support) into money, and give it in alms; and the treasure thus laid out, shall be as laid up for yourselves and families in heaven. This purse shall not grow old, and this treasure shill not decay. Ye shall by and by find both the place where you laid up the treasure, and the treasure itself in the place; for he who hath pity on the poor lendeth unto the Lord; and he may rest assured, that whatever, for Christ's sake, he thus lays out, it will be paid him again.

Where your treasure is - Men fix their hearts on their treasures, and often resort to the place where they have deposited them, to see that all is safe and secure. Let God be the treasure of your soul, and let your heart go frequently to the place where his honor dwelleth. There is a curious parallel passage to this in Plautus, quoted by Bishop Pearce on Mat 6:21. Nam ego sum hic; animus domi est, sc. cum argento meo. "I am here; but my heart is at home, i.e. with my money."

Let your loins - Be active, diligent, determined ready; let all hinderances be removed out of the way; and let the candle of the Lord be always found burning brightly in your hand. See on Luk 12:37 (note).

That wait for their lord - See the notes on Mat 25:1 (note), etc.

The wedding - How the Jewish weddings were celebrated, see in the notes on Mat 8:12 (note); Mat 22:11 (note).

He shall gird himself - Alluding to the long garments which were worn in the eastern countries; and which, in travelling and serving, were tucked up in their belts. That those among the Romans who waited on the company at table were girded, and had their clothes tucked up, appears from what Horace says, Sat. b. vi. l. 107: Veluti Succinctus cursitat Hospes, He runs about like a girded waiter. The host himself often performed this office. And ibid. viii. 10: Puer alle cinctus: and that the same custom prevailed among the Jews appears from Joh 13:4, Joh 13:5, and Luk 17:8. From this verse we may gather likewise, that it was the custom of those days, as it was, not long since, among us, for the bridegroom, at the wedding supper, to wait as a servant upon the company. See Bishop Pearce.

If he shall come in the second watch - See the note on Mat 14:25.

Be ye therefore ready also - It is pretty evident that what is related here, from Luk 12:35 to Luk 12:49, was spoken by our Lord at another time. See Mat 24:42 (note), etc., and the notes there.

Faithful and wise steward - See on Mat 24:45 (note); where the several parts of the steward's office are mentioned and explained. Those appear to have been stewards among the Jews, whose business it was to provide all the members of a family, not only with food, but with raiment.

Begin to beat, etc. - See the different parts of this bad minister's conduct pointed out on Mat 24:48, Mat 24:49 (note).

With the unbelievers - Or, rather, the unfaithful; των σπιϚων. Persons who had the light and knowledge of God's word, but made an improper use of the privileges they received. The persons mentioned here differ widely from unbelievers or infidels, viz. those who were in a state of heathenism, because they had not the revelation of the Most High: the latter knew not the will of God, Luk 12:48, and, though they acted against it, did not do it in obstinacy; the former knew that will, and daringly opposed it. They were unfaithful, and therefore heavily punished.

Shall be beaten with many stripes - Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offenses, he might receive fourscore. See Lightfoot.

Shall be beaten with few - For petty offenses the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lightfoot.

From this and the preceding verse we find that it is a crime to be ignorant of God's will; because to every one God has given less or more of the means of instruction. Those who have had much light, or the opportunity of receiving much, and have not improved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes, shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter.

I am come to send fire - See this subject largely explained on Mat 10:34 (note), etc. From the connection in which these words stand, both in this place and in Matthew, it appears as if our Lord intended by the word fire, not only the consuming influence of the Roman sword, but also the influence of his own Spirit in the destruction of sin. In both these senses this fire was already kindled: as yet, however, it appeared but as a spark, but was soon to break out into an all-consuming flame.

But I have a baptism - The fire, though already kindled, cannot burn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirit of judgment, burning, and purification shall be poured out.

To give peace - See Mat 10:34.

Five in one house divided - See on Mat 10:35, Mat 10:36 (note).

A cloud rise - See on Mat 16:2, Mat 16:3 (note).

This time? - Can ye not discover from the writings of the prophets, and from the events which now take place, that this is the time of the Messiah, and that I am the very person foretold by them?

And why - judge ye - Even without the express declarations of the prophets, ye might, from what ye see and hear yourselves, discern that God has now visited his people in such a manner as he never did before.

When thou goest with thine adversary - This and the next verse are a part of our Lord's sermon upon the mount. See them explained Mat 5:25, Mat 5:26 (note). St. Luke is very particular in collecting and relating every word and action of our blessed Lord, but seldom gives them in the order of time in which they were spoken or done. See the Preface to this Gospel.

Give diligence - Δος εργασιαν, Give labor, do every thing in thy power to get free before a suit commences.

The officer - Πρακτωρ properly signifies such an officer as was appointed to levy the fines imposed by the law for a violation of any of its precepts. See Kypke.

Till thou hast paid the very last mite - And when can this be, if we understand the text spiritually? Can weeping, wailing, and gnashing of teeth, pay to Divine justice the debt a sinner has contracted? This is impossible: let him who readeth understand.

The subject of the 47th and 48th verses has been greatly misunderstood, and has been used in a very dangerous manner. Many have thought that their ignorance of Divine things would be a sufficient excuse for their crimes; and, that they might have but few stripes, they voluntarily continued in ignorance. But such persons should know that God will judge them for the knowledge they might have received, but refused to acquire. No criminal is excused because he has been ignorant of the laws of his country, and so transgressed them, when it can be proved that those very laws have been published throughout the land. Much knowledge is a dangerous thing if it be not improved; as this will greatly aggravate the condemnation of its possessor. Nor will it avail a person, in the land of light and information, to be ignorant, as he shall be judged for what he might have known; and, perhaps, in this case, the punishment of this voluntarily ignorant man will be even greater than that of the more enlightened; because his crimes are aggravated by this consideration, that he refused to have the light, that he might neither be obliged to walk in the light, nor account for the possession of it. So we find that the plea of ignorance is a mere refuge of lies, and none can plead it who has the book of God within his reach, and lives in a country blessed with the preaching of the Gospel of Jesus Christ.

He said to his disciples first - But afterward Lu 12:54 to all the people. Mt 16:6.

Mt 10:27.

But I say to you, Fear not - Let not the fear of man make you act the hypocrite, or conceal any thing which I have commissioned you to publish.

Fear him who hath power to cast into hell - Even to his peculiar friends, Christ gives this direction. Therefore the fearing of God as having power to cast into hell, is to be pressed even on true believers.

Are not five sparrows - But trust as well as fear him.

Mt 10:30.

And I say to you - If you avoid all hypocrisy, and openly avow my Gospel: The Son of man shall confess you - before the angels - At the last day. Mr 8:38; Lu 9:26.

And whosoever - As if he had said, Yet the denying me in some degree, may, upon true repentance, be forgiven; but if it rise so high as that of the blasphemy against the Holy Ghost, it shall never be forgiven, neither is there place for repentance. Mt 12:31; Mr 3:28.

Take no thought - Be not solicitous about the matter or manner of your defence; nor how to express yourselves. Mt 10:19; Lu 21:12.

Who made me a judge? - In worldly things. His kingdom is not of this world.

He said to them - Perhaps to the two brothers, and through them to the people. A man's life - That is, the comfort or happiness of it.

What shall I do? - The very language of want! Do? Why, lay up treasure in heaven.

Thou fool - To think of satisfying thy soul with earthly goods! To depend on living many years! Yea, one day! They - The messengers of death, commissioned by God, require thy soul of thee!

Rich toward God - Namely, in faith, and love, and good works.

Mt 6:25.

Which of you can add the least measure - It seems, to add one cubit to a thing (which is the phrase in the original) was a kind of proverbial expression for making the least addition to it.

The grass - The Greek word means all sorts of herbs and flowers.

Neither be ye of a doubtful mind - The word in the original signifies, any speculations or musings in which the mind fluctuates, or is suspended (like meteors in the air) in an uneasy hesitation.

It is your Father's good pleasure to give you the kingdom - How much more food and raiment? And since ye have such an inheritance, regard not your earthly possessions.

Sell what ye have - This is a direction, not given to all the multitude: (much less is it a standing rule for all Christians:) neither to the apostles; for they had nothing to sell, having left all before: but to his other disciples, (mentioned Lu 12:22, and Acts 1:15,) especially to the seventy, that they might be free from all worldly entanglements. Mt 6:19.

Let your loins be girt - An allusion to the long garments, worn by the eastern nations, which they girded or tucked up about their loins, when they journeyed or were employed in any labour: as also to the lights that servants used to carry at weddings, which were generally in the night.

He will come and serve them - The meaning is, he will show them his love, in the most condescending and tender manner.

The Jews frequently divided the night into three watches, to which our Lord seems here to allude.

Speakest thou this parable to us - Apostles and disciples: Or to all - The people? Does it concern us alone? Or all men?

Who is that faithful and wise steward - Our Lord's answer manifestly implies, that he had spoken this parable primarily (though not wholly) to the ministers of his word: Whom his lord shall make ruler over his household - For his wisdom and faithfulness.

Happy is that servant - God himself pronounces him wise, faithful, happy! Yet we see, he might fall from all, and perish for ever.

The Lord will appoint him his portion - His everlasting portion, with the unfaithful - As faithful as he was once, God himself being the Judge!

And that servant who knew his Lord's will shall be beaten with many stripes - And his having much knowledge will increase, not lessen, his punishment.

I am come to send fire - To spread the fire of heavenly love over all the earth.

But I have a baptism to be baptized with - I must suffer first, before I can set up my kingdom. And how I long to fight my way through all!

Suppose ye that I am come to send peace upon earth - That universal peace will be the immediate effect of my coming? Not so, but quite the contrary. Mt 10:34.

There shall be five in one house, three against two, and two against three - There being an irreconcilable enmity between the Spirit of Christ and the spirit of the world.

The father against the son - For those who reject me will be implacable toward their very nearest relations who receive me. At this day also is this scripture fulfilled. Now likewise there is no concord between Christ and Belial.

And he said to the people also - In the preceding verses he speaks only to his disciples. From the west - In Judea, the west wind, blowing from the sea, usually brought rain: the south wind, blowing from the deserts of Arabia, occasioned sultry heat. Mt 16:2.

How do ye not discern this season - Of the Messiah's coming, distinguishable by so many surer signs.

Why even of yourselves, without any external sign, judge ye not what is right? - Why do ye not discern and acknowledge the intrinsic excellence of my doctrine?

When thou art going - As if he had said, And ye have not a moment to lose. For the executioners of God's vengeance are at hand. And when he hath once delivered you over to them, ye are undone for ever. Mt 5:25.

A mite - was about the third part of a farthing sterling.

1 IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisie.

We read of such a caution given to the Disciples, Matth. 16.6. But that is not the same caution with this; there he compared their Doctrine to Leaven, for the aptness of it to infect others, here he compareth their Lives to the same thing▪ and for the same reason; this appeareth to be the same Sense of our Saviour here, because he saith their Leaven is Hypocrisy. There are none so like to do mischief to the better sort of People, [illegible: 1 word] those that under a Mask, and Exterior Di[illegible: 1 letter]guise of severity and strictness, indulge themselves in Corrupt Affections, and Vitious Inclinations.

2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.

It is a Proverbial Expression, those, and Parabolical Expressions, may be applyed in several Cases, and to several Subjects; we have met with this before variously applyed, Matth. 10.26. Mar. 4.22. and in this Gospel, Ch. 8.17. Here it is applyed, as an Argument against Hypocrisy, or the concealing of naughty and Corrupt Hearts under the Vizor, and Disguise of demure Looks, or fair Conversation. In the Day of Judgment, Sinners shall walk Naked, and Men shall see their Shame; God will in that Day make known all the Secrets of Mens Hearts, to be sure the secrets of all their Hearts, whose Iniquities are not forgiven, and whose Sins are not covered.

3 Therefore whatsoever ye have spoken in darkness, shall be heard in the light, and that which ye have spoken in the ear in closets, shall be proclaimed upon the house-tops.

We have something very like this, Matth. 10.27. spoken by way of Precept. It seemeth to be a Sentence also variously applyed; it may be left indifferent to the Reader, whether he will understand it as a promise of the Publication of the Gospel (to which purpose it seems to be spoken in the form of a Precept, Matth. 10.27.) or as a further enlargement of his former Discourse, v. 2.

5 But I will forewarn you whom you shall fear, Fear him, which after he hath killed, hath power to cast into hell, yea, I say unto you, Fear him.

See the Notes on Matth. 10.28. where we met with the same, from this to the 13. v. our Saviour Armeth his Disciples, to encounter those storms of Persecution, which he knew they would meet with after he should be taken up into Heaven. Here are two Arguments in this Verse, 1. The one drawn from the Impotency, or Limited Power of the most Malicious Enemies; they can Kill the Body, but can do no more, 2. From the mighty Power of God, who can cast us into Hell, Matthew saith, who c[illegible: 1 letter]n cast Body and Soul into Hell Fire: Whence is evident, 1. That there are punishments beyond this Life, all Mens Punishments will not end with the killing of their Bodies, 2. That Men have Soul[illegible: 1 letter], as well as Bodies, and both Souls and Bodies of Sinners will in the Resurrection▪ be made capable of Eternal Punishment. 3. That the ready way to bring us under that Misery, is to be more afraid of the wrath of Men than of the wrath of God.

7 But even the very hairs of your head are all numbred. Fear not therefore, ye are of more value then many sparrows.

See the Notes on Matth. 10.29, 30, 31. Our Saviours third Argument is brought from the Providence of God, both his General Providence upholding the Beings of all his Creatures, so that he forg[illegible: 1 letter]tteth not a Sparrow, tho a Creature of so minute a value, that two of them are sold for a Farthing (as Matthew saith) or Five for two Farthings (as Luke saith) yea, he so remembreth them, that one of them falls not to the Ground without his knowledge and leave, saith Matthew. But besides this, God exerciseth a more special Providence towards Creatures; with reference to their Dignity, and Excellency now (saith our Saviour) you are of more value than many Sparrows, you are so as Men, you are more so as my Disciples, especially as my Ministers and Embassadors. The very Hairs of your Head are numbred, God will regard your most minute concerns.

9 But he that denieth me before men, shall be denied before the angels of God.

See the Notes on Matth. 10.32, 33. Here is a fourth and fifth Argument, drawn from the Rewards, and Punishments of such as shall confess, or deny Christ before Men. Confession here signifies, The owning, and adhering to the Truths, and Ways of God, in a time of Opposition; the Reward promised, is, Christs owning those that do it at the Day of Judgment; before the Father (saith Matthew) before the Angels, saith Luke. Christ hath no need of our owning him, his truth and ways; we may by it be profitable to our selves, but not to him, we shall have need in the Day of Judgment of Christs owning us. By the denial of Christ, is meant our Apostacy from the Truths, or ways of God, the denial of his truths, ways, or interest in this World it implys a Persecuting of them▪ but signifyeth something much less, a denial by words, or a forsaking and not adhering to them. The punishment will be Christs denial of us in the Day of Judgment. What that signifyeth Matthew tells us, Ch. 7. v. 23. I will profess unto them, I never knew you. Depart from me, I know you not, ye workers of Iniquity; and Matth. 25, 41. he shall say to them on his left Hand, Depart from me ye Cursed into Everlasting Fire, prepared for the Devil and his Angels. This must be understood not of such as deny him, as Peter did, in an House of great Temptation, and then go out and Weep bitterly, and again return unto him, but of such as Persist in such denials, and return not to confess him.

10 And whosoever shall speak a word against the Son of man, it shall be forgiven him, but unto him that blasphemeth against the holy Ghost, it shall not be forgiven.

See the Notes on Matth. 12.31. and on Mar. 3.29.

12 For the holy Ghost shall teach you in the same hour, what ye ought to say.

See the Notes on Matth. 10.19. Mar. 13.11.

14 And he said unto him, Man, who made me a judge, or a divider over you.

This Passage certainly is not recorded for nothing, if it teacheth us any thing, it is this, That matters of Civil Iustice belong not to those whom Christ sends to Preach his Gospel. That Work is enough for them: Christ here refuseth the Office so much as of an Arbitrator. A very learned Author tells us, that the practice of bringing Civil Matters before Ecclesiastical Men, as Judges began in the Captivity of Babylon, the Jews by that means avoiding the bringing their differences before Pagan Judges, which the Apostle also persuadeth at large to the Primitive Christians, in 1 Cor. 6.1, 2. &c. But that the Ministers of the Gospel should be imployed, or might be imployed in them, doth not appear by the Apostle; nay 1 Cor. 6.4. he speaks the contrary, set them to Iudge who are least esteemed in the Church. These surely were not the Elders in it. Under the Romans, the Jews had more liberty, having Civil Courts made up of Persons of their own Religion, to whom our Saviour turns over this Man; being not willing to move out of his Calling, as a Minister of the Gospel. As Christ's Commissioners it is most certain, that no Ministers of the Gospel can intermeddle in Civil Judgments; whether those who are such Commissioners of Christ may yet as Mens Commissioners act, it stands those in Hand who are Ambitious of such an Employment, and can find leisure enough for it▪ and are called to it, to inquire I shall not intermeddle in that Controversy. To me, the proper Work of the Gospel is Work enough.

15 And he said unto them, Take heed, and beware of covetousness, for a mans life consisteth not in the abundance of the things which he possesseth.

The [non-Latin text not transcribed] here Translated Covetousness, is an immoderate desire of having of this Worlds Goods, which discovers it self either by unrighteous Acts in procuring, or uncharitable omissions for the keeping of the things of this Life. It is that [non-Latin text not transcribed], Love of Money, which the Apostle determineth to be the root of all Evil. It is also discovered by a too much thoughtfulness, what we shall Eat, Drink, or put on, or by the too great meltings of our Hearts into our bags of Gold, or Silver. All these come under the notion of that Covetousness, which is here forbidden. In short, whatsoever it is that hindreth our Contentment with the Portion God giveth us upon our indeavours, though it amounteth to no more than Food, and Rayment, according to the Apostles Precept, 1 Tim. 6.8. & Heb. 13.5. This is what Christ warneth his Disciples to beware of, he gives us the reason. For Mans Life consisteth not in the abundance of what he possesseth. Which is true, whether we understand by Life, the subsisting and upholding of our Life, or (as Life is often taken) for the Happiness and Felicity of our Lives. Abundance is not necessary to uphold our Lives. Ad manum est quod sat est, saith Seneca, Nature is content with a little. Sudamus (saith he) ad supervacanea. We sweat only to get Superfluities. Nor will abundance protect our Lives, it will not keep off an Enemy, but rather tempt him; nor fence out a Disease, but rather contribute to it, as ingaging us in immoderate Cares or Labours to procure, and keep it, or as exposing us to Temptations to Riot, and Debauchery, by which Mens Lives are often shortned. Nor doth the Happiness of Life lye in the abundance of what we possess. Some Philosophers determined rightly, that something of this Worlds good, is necessary to our Happiness of Life, but abundance is not. The Poor are as Merry, and many times more satisfyed, more healthy, and at more ease, than those that have abundance. It is a Golden Sentence which deserves to be Ingraven in every Soul.

21 So is he that layeth up treasure for himself, and is not rich towards God.

The Evangelist lets us know, that these Verses contain not a Narrative of a matter of Fact, but only a Representation of something that is too ordinary, by a Fictitious Story. The Scope of it is to justify, what our Saviour had said in the Verse immediately preceding, That a Mans Life lyeth not in the abundance of what he possesseth, for he who hath the greatest Possessions, may dye as soon as he who hath not where to lay down his Head, and may be taken away, at a time when he is injoying the fullest Satisfactions that he can promise himself, or the Creature can afford him. Therefore he acteth not like a Wise and Rational Man, that takes care to lay up for himself Treasure on Earth, and in the mean time neglecteth the Riches of Grace. The Sense of the Parable is to be learned from the [non-Latin text not transcribed] which we have v. 21. So is he that layeth up Treasure for himself. So foolish, and unwise is he, &c. But from this Parable we may make general Observations. 1. That God maketh his Sun to shine, and his Rain to fall on the just, and on the unjust. Men may have laid up much Earthly Treasure, who are yet very Poor towards God. 2. That the Increase of Riches inceaseth care. The Rich Man saith, What shall I do? the difference betwixt the Begger and the Rich Man is but this, both are saying, What shall I do? The Begger saith, What shall I do to get Money, the other saith, What shall I do with it now I have it? 3. Worldly Mens Fruits, are their Goods. v. 3. they are so in their Estimation, and they are so as they are the whole Portion, that such should have from God. 4. Great Estates and Enjoyments of this Life, have a very inticing Quality in them, they make us loth to dye, and willing to think we shall live many years. 2. They intice us to a spiritual Sloth and Security, and to Sing a Requie[illegible: 1 letter] to our Souls. 3. They intice us to sinful Mirth and Luxury, Eat, Drink and be Merry. 5. He that hath most, may have his Soul taken from him in a Night. 6. A Man is no longer owner of the Goods of this Life, than he can keep an Earthly Possession of them. 7. When he dyes, he knoweth not whose those things shall be, not whether his Son or Strangers shall Inherit them, nor if his Son doth happen to meet with the Countenance of the Law, doth he know whether that Son shall be a wise Man or a Fool. 8. Hence it appears to be the most Egregious Folly imaginable, for Men to spend their time, and strength in getting, and laying up Treasure upon Earth, in the mean time neglecting, or not duly indeavouring to be Rich towards God. Both 1. in that Grace by which the Soul is justifyed, and accepted, 2. and also in that Grace in the Exercise of which alone he may glorify God; this latter is that which the Apostle calls, 1 Tim. 6.18. a being Rich in good Works, ready to distribute, willing to Communicate, &c. where he mentioneth only one Species of good Works. For whereas Wisdom lies in the choice of the best end, and then of the best means to obtain it, and the best Circumstances, in the use of those means, the worldly Man failing in the first, not chusing the best end must needs be a Spiritual Fool. And indeed, of all Folly that is the greatest, which is seen in the choice of a worser, and more ignoble end, before that which is of more advantage, more noble, and excellent, as certainly the acquiring of an eternal happiness and Felicity, is before an acquiring a meer Transitory, and incertain felicity and satisfaction.

30 For all these things do the nations of the world seek after, and your father knoweth that ye have need of these things.

See the Notes on Matth. 6. from v. 25. to v. 33. where we before met with all that is here. The thoughtfulness here forbidden, is not moderate prudent thoughtfulness, or care, but 1. A distrustful thoughtfulness. 2. Distracting or dividing Cares; such as make a Man live in suspense, and to be wavering as a Meteor, [non-Latin text not transcribed] or, 3. A thoughtfulness for high things, as some Interpret that Word: But possibly it better signifies such a thoughtfulness to be forbidden, as keeps the mind of Man from rest, in a continual motion and Fluctuation, or 4. Any such thoughtfulness, as is inconsistent with our seeking first the Kingdom of God. Against this thoughtfulness, our Lord Arms his Disciples, with the consideration, 1. Of their dependance on God necessarily for their Lives, which are better than Meat and Rayment, v. 23.2, Of the Providence of God, which extending to all orders of Creatures, particularly to such as meerly have Life (such are Vegetables, the Grass, and Flowers) and such as have only Life and Sense (such are the Ravens) it cannot be reasonably presumed, that it will be wanting to Men, who are the most noble order of Sublunary Creatures, having being, Life, Sense and Reason (which is the Image of God in Man) 3. From the consideration of the Vanity of this care, by which we cannot Contribute a Cubit to our Stature. 4. From the consideration that the Heathens make these things their care, whom Christians ought to excel as knowing more, and living under more excellent hopes and promises then they have. Lastly, from the consideration of their Relation to God as a Father, and their Fathers knowing what they have need of, of whom therefore it were unreasonable to presume, that he should suffer them to want what is necessary for his Children. See more in the Notes before mentioned on Matth. 6.25.

31 But rather seek ye the kingdom of God, and all these things shall be added unto you.

Matthew saith, seek first the Kingdom of God, and the Righteousness thereof, and these things shall be added, &c. The particle [non-Latin text not transcribed] prefixed here to [non-Latin text not transcribed] (which we Translate Rather seek) doth expound Matthew's [non-Latin text not transcribed], first seek, and likewise Expounds our Saviours meaning, when he said, Take no thought, what you should Eat, &c. That is, let not those be your only or principal thoughts, Quin etiam, tantum maxime. But also, and mostly, or chiefly, seek ye the Kingdom of God, that Kingdom mentioned in the next Verse, and all these things shall be added to you, either an Affluence of them; or a sufficiency of them, with a contented satisfyed mind. See more in the Notes on Matth. 6.33.

32 Fear not little flock; for it is your Fathers good pleasure to give you the kingdom.

Our Saviour had mentioned a Kingdom, v. 31. How much too big a thought was this for Fisher-men, and others of his poor Hearers to entertain? he therefore here assureth them of the thing, that they should have a Kingdom, and sheweth them that their Title to it was his and their Fathers Will, tho they were a little Flock, and so not like to Conquer a Kingdom upon Earth for themselves, yet they should have a Kingdom from the free Donation of him, who had Kingdoms to give, and would give it to them, because he was their Father. By this Kingdom can be understood nothing else, but that state of Honour, Glory and Dignity, which Believers shall have in the World that is to come, which they shall have not from Merit but Gift, not from the first good Motions, and Inclinations of their own Will, but from the free motions of the Divine Will, and therefore they had no reason to fear that God would not provide Food convenient for them. He that had provided a Kingdom for them, which he would one Day give unto them, would certainly provide Bread for them, and give it to them.

Marginal references: Mat. 11.25, 26.

34 For where your treasure is, there will your heart be also.

The immutable purpose of the Divine Being to Glorify the Disciples of Christ, The freedom of the Divine Will, in the Gift of Heaven and Glory, are neither of them exclusive of, but include, and suppose their Duty to use such due Means, as he hath directed them, in the use of which they shall obtain, what he hath purposed for them, and promised to them. Some of which are here directed and prescribed. Sell that you have, and give Alms, &c. It is a precept of the same import with that, Matth. 19.21. Mar. 10.21. Tho possibly, The Precept here given to the Disciples of Christ, generally is not to be interpreted, so strictly as seemeth to be our Saviour's meaning in those Texts, as to the young Man. For it seems to have been a special Precept to him, laying an Obligation upon him to make a present Actual Sale of all he had, and it is plain that he so understood it. To this Christians are not obliged generally by this precept. 1. But to be ready at the call and command of God to part with all, for such uses as God should shew them: not to set their Heart on Riches, Psal. 62.10. to be ready to distribute, and willing to Communicate, 1 Tim. 6.18. remembring that God loveth Mercy rather then Sacrifice, Hos. 6.6. Matth. 9.13. To give of our Superfluities, Luke 3.11. To make Friends of our Mammon of unrighteousness, Luke 16.9. Nay if the necessities of the People of God be such as requires it, for the subsistence of Christians, to sell what we have, rather than others of Gods People should starve, calling nothing our own in such a case, which Christians did in the Primitive State of the Church, Acts 4.34, 35.37. For the other part of v. 33. and v 34. see the Notes on Matth. 6.20, 21.

36 And ye your selves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately.

The first Words of the fortieth Verse expound the thirty fifth▪ Be ye therefore always ready also. In this Sense we find the Phrase used, 1 Kings 18.46. 2 Kings 4.29. Ch. 9.1. Iob 38.3. & 40.7. Ier. 1.17. In those Eastern Countries, both Masters, and Servants were wont to wear long Garments, which they were wont to Gird up, either when they went to Fight, or when they were to Travel, Exod. 12.11. 1 Kings 18.46. or when they went about any Service, see Ch. 17.8. Iohn 13.4. this was a piece of their Preparation. We read of the Girding about of the Loyns of the mind with Truth, Eph. 6.14. and with habits of Grace and Vertue, 1 Pet. 1.13. wherefore Gird up the Loyns of your minds, be sober, and hope to the end. The other Phrase, and your Lights burning is of the same import, relating to the Lords coming from the Wedding, mentioned v. 36. For in those Countries, their Weddings were celebrated in the Night. Christ is coming to Judgment, whether our particular, or the more general Iudgment, is that, which is here set out to us, under the notion of a Mans coming home late at Night from a Wedding. Nor improperly, for in this Life Souls are united to Christ, Eph. 5▪ 32. when Christ shall have done his Work of that Nature upon the Earth, that all the Elect shall be gathered, then shall he come to Judge the World. He would have all his People be ready for that Day, and waiting for their Lord, that his coming may be welcome to them.

Be ye therefore ready also, for the Son of man cometh at an hour when ye think not.

The Duty which Christ is here pressing upon his hearers, is a Watchfulness, which signifyeth, 1. A Negation of Sleep, 2. An Industrious keeping our selves awake with reference to some particular end. The end here expressed, to be the happy receiving of Christ, coming to judgment from whence is evident, that the Watching he[illegible: 1 letter]e intended, is a Spiritual Watching, which is a denial of our selves as to our Lusts, and the Sleep of Sin, which is compared to Sleep, Rom. 13.11. Eph. 5.14. and an Industrious keeping our selves from such Sleep in order to the coming of our Lord. Who will come, at an Hour when we think not, v. 40. His coming is to us incertain, and will be to many Surprizing. This Watchfulness he presseth upon his Hearers, 1. From the reward the Lord will give to such Persons. He shall Gird himself, and make them sit down to Meat, and will come forth and serve them. Very high Metaphorical Expressions, signifying no more, than that he will put upon them a very high Honour and Dignity, and satisfy them with a fulness of Happiness and Glory, and they shall be at Rest for ever. The State of Glory is elsewhere set out under the notion of drinking new Wine in the Kingdom of God, and Eating and Drinking in his Kingdom. 2. From the Benefit which they will have by Watching in this. That let the Lord come when he will, whether in the Second or Third Watch, they will be ready, and they shall be Blessed. 3. He presseth it also from the ordinary Prudence of Men, who if they have an intimation, that a Thief is coming, will Watch, and prevent the mischief that might ensue by the breaking open of their Houses. But concerning those Words, see the Notes on Matth. 24.43. where we met with them before used upon the same occasion.

Marginal references: Mat. 24.44. & 25.13, Mark 13.33. Chap. 21.34. 1 Thess. 5.6.

48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more.

See the Notes on Matth, 24. from v. 45. to the end, where we met with thesame Parable, but here expressed more largely, and with more Circumstances. Matthew hath not the Introduction to it, which we have here, v. 41. It was occasioned, from Peters saying to Christ, Lord, speakest thou this Parable unto us, or unto all? Doth this Duty of Watchfulness concern all thy Disciples, or only us, that are thine Apostles, the Ministers of thy Gospel? The substance of what our Lord saith in Answer to Peter, from v. 42. to v. 49. is. Peter, I spake it to all, I have not the meanest Hearer, but is concerned to Watch against my coming. But you that are Ministers of my Gospel, are most eminently concerned. Others are concerned upon the Pain of Eternal Damnation, to have the Loyns of their understandings girt about with Truth, the Loyns of their Minds girt with Sobriety and Hope, to have their Lights burning to be every way, and always ready▪ Watching against Sin, abstaining from it, and Industriously keeping themselves from any obedience to their Lusts, in a prospect of my coming to Judgment. But you that are to be Ministers, are more highly concern'd than others. You are the Rulers of my Houshold, the Stewards of my Mysteries, 1 Cor. 4.1. your Work is to give the rest of my People their Portion of Meat in due Season, if you faithfully do this, you shall be blessed, holding on in doing of it to your lieves end, so as your Lord find you so do[illegible: 1 letter]ng. But if any of you shall be found, who out of my Athei[illegible: 1 letter]tical Principles, not in heart believing what you Preach to others▪ but saying, either that I will not come, or no[illegible: 1 letter] so soon but you may sleep a while, and wake time enough to prepare for my coming. If they, who should be examples to my Flock, and are the Rulers over them shall give reins to their Lusts, and eat with the Gluttons, and Drink with the Drunkards, if they who should feed my Flock, shall fall to the worrying of it, instead of feeding, beating my Men Servants, and Maidens. The Lord will not spare them long but be upon them before they are aware [non-Latin text not transcribed] and cut them in pieces, (the Word signifies to divide into two parts,) as those Nations were wont to serve the vilest transgressors, Traitors, and Rebels, and Violaters of their Covenants) they shall be most severely dealt withal, v, 47. They shall be beaten with many stripes. Because they knew their Masters will, and did it not. Ignorance of the Divine Will, will not wholly excuse the Sinner of Ignorance, he shall be beaten, but his stripes shall be few, his damnation shall be gentle compared with a Ministers, that knows his Masters will, but doth it not, teacheth it to others, but doth it not himself. Our Saviour further tells them. That this just judgment of God upon Leud and Scandalous Ministers, is [illegible: 1 letter]ustified by the ordinary practice of Men, who require much w[illegible: 2 letters]re they give much, and ask much of those to whom they have c[illegible: 1 letter]mmitted great trusts. God looks upon Wicked, loose, and Sca[illegible: 3 letters]lous and mischievous Ministers, as the greatest Transgressors, a[illegible: 2 letters] [illegible: 1 letter]he will deal withthem as such. There will be degrees in the punishment, as [illegible: 1 word] as in the rewards of another Life. Such Persons as [illegible: 1 word] take[illegible: 1 letter] [illegible: 1 letter]pon them to be the Rulers of Christs houshold, th[illegible: 1 letter] Stewar[illegible: 2 letters] of his Mysteries, if they be vile and Wicked, if they be not Faithfull in giving the Servants of Christs houshold [illegible: 2 letters]eir portion in its season, must expect the deepest place in the bottomless Pit; they know more then others, they have more commited to their trust then others, their examples do more harm then others. Their Sins are greater then others, and the fiery furnace will for them be heated over seven times.

49 I am come to send fire on the earth, and what will I, if it be already kindled?

Some of the ancients here by Fire, understood the Holy Ghost, or the Preaching of the Gospel, with those Flames of Love, and holy affections which that causeth in the hearts of good People, but this Interpretation cannot but be looked upon as strained to those who compare this verse with v. 51, 52, 53. and the Parallel Text in Matth. 10.34, 35, 36. by Fire here therefore is to be understood the dissension, or division mentioned v. 15. with all those Persecutions, Wars, &c. which are the effects of it. A Prediction, or threatning of Persecutions, or Wars, or any kind of troubled State of things is often expressed in Holy Writ under the notion of Fire, and Water, or a Flood, for though Fire and Water are opposite in their qualities, yet they both agree in the common effect of consumption, wasting and desolation. Christ saith, he came to find it, because he foresaw this would be a certain consequent, tho not a proper and natural effect of the Preaching of the Gospel. Christ may be said to come to send a Fire in the same sense, as he that is imployed in the removal of a filthy Dunghill, may be said to come to send a stench, his design is to carry the muck away, and in a due time he will have done it, but in the mean time it sends out a much greater stench then before it was stirred. And what will I? if it be already kindled? not to take notice of what critical Authors say, about the signification of the Particles, or the Phrase here used, I take the true sense to be, I desire nothing more then that it were already kindled, nor was this anymore inconsistent with the Goodness and Holiness of Christ, then for a Gold-Smith to wish the Fire was kindled that should separate the dross from the pure Mettal, or then for Christ to desire that his floor were throughly Purged. Christ doth not desire the Fire for the Fires sake, but for the sake of that effect it would have, in separating in his Church the good from the bad; it was a thing he saw would be through the opposition the World would give to the Preaching of the Gospel, before his Gospel would obtain in the World; I would, saith he, that what they do, they would do quickly, that they would spit their Venome, that my Father might make their Wrath to praise him, whereas some interprete it indicatively, as if the Fire were already begun [non-Latin text not transcribed] can hardly be so Interpreted.

50 But I have a baptism to be baptized with, and how am I straitned till it be accomplished?

This Baptism spoken of here by our Saviour is the same mentioned Matth. 20.22, 23. and can be understood of nothing but his Passion, the accomplishment of which he hinteth us was to be, before the Fire (before mentioned) would blaze up on the Earth. Concerning this he saith he was straitned till it was accomplished; not that he willed the influencing of the heart of Iudas to betray him, the heart of Pilate to condemn him, or the hearts of the wicked Jews, to accuse, Condemn and Crucifie him, but he willed these events, for the manifestation of the Glory of his Father, in the Redemption of the World by him▪ As the Woman big with Child heartily wisheth that the hour of her Travel were come and over, not for the pains sake, which she must endure, but for her own ease sake, and the joy she should have of a Child born into the World.

Marginal references: Or, pained.

53 The father shall be divided against the son, and the son against the father: the mother against the daughter, and the daughter against the mother: the mother in law, against her daughter in law, and the daughter in law, against her mother in law.

See the Notes on Matth. 10.34, 35. Our Saviour in these Words doth but pursue the same Argument, which began, v. 49. to shew what would be the consequents of the Doctrine of the Gospel. And hereby they might have understood a design in our Saviour to convince them, that the business of the Messiah whom they expect, was not to exercise a temporal but a Spiritual Kingdom and Power, not to restore to their Nation a civil Peace, but to purchase their Peace with God, and to bring them to that Joy, and Peace which is consequent to believing. For as to the eternal state of things it would be much more troubled then it was before; our Lord foresaw how tenacious both the Iews and Pagans, and in succeeding ages Christians also would be of their Idolatries and Superstitious rites and usages, with whom their believing Relations not complying, there would be greater feuds and animosities arise then ever was before; the Father would hate the Son, the Son, the Father, &c. Before the Gospel came amongst the Heathens, they wer[illegible: 1 letter] entirely the Devils Kingdom, which is not divided against it self. But when Christ by those who belonged to the election of Grace, should be separated, through the Devils rage, and Men[illegible: 1 letter] lu[illegible: 1 letter]ts, there would be continual feuds, and divisions.

56 Ye hypocrites, ye can discern the face of the skie, and of the earth: but how is it, that ye do not discern this time?

We met with a discourse of the same Nature Matth. 16.2. See the Notes there. The sense of our Saviour is, that God by his Prophets, had given them more certain Signs and Revelations of the coming of the Messiah, and of the Nature of his Kingdom, and the effects, and consequents of it, then were written in Nature of any natural effects, and upbraids their stupid ignorance, and unbelief, that they could give credit to, and discern the latter, and not the former, whereas the former were much more certain.

59 I tell thee, thou shalt not depart thence till thou hast paid the very last mite .

Our Saviour made use of this expression, Matth. 5.25. to perswade Peace betwixt Brethren, here he useth it to perswade Men to acquaint themselves with God, and be at Peace. He had been treating of the last Judgment, there was no fitter foundation, upon which he could build an exhortation to Repentance, and making our Peace with God. In not doing of it, he telleth his hearers that they did not of themselves judge what was right, for if they did, they would judge themselves as much concerned to come to an agreement with God, as they did ordinarily to come to an agreement with Men. Now if amongst Men they had an Adversary, they did not judge it Prudence to stand out with them till the Sentence of the Judge were past, and they were imprisoned, not to come out till they had paid every farthing of the Debt, and Charges wherein they were Condemned; but to agree while they were in the way, before they came to a final judgment in the case, that so having compounded the case, they might avoid the judgment. So in the case betwixt God and their Souls, if they judged right they would judge that it was not their Wisdom to stand out till the irrevocable Sentence of Condemnation was passed upon them, but in the way, during the time of this Life, they would make their Peace with God, and reform their Lives before that great and terrible day c[illegible: 1 letter]me. It is a Sign the Papists are at a woful loss for Arguments to prove Purgatory, when they make use of this Text, because it is said, thou shalt not depart thence till thou hast paid the uttermost farthing, as if this Text spake of a Prison for Souls from which there is an out let, such another Argument will prove from Psal. 110.1. That Christ shall not sit at the right hand of his Father, because God only said to him sit there until I make thine Enemies thy foo[illegible: 1 letter]stool. And that Ioseph knew Mary after Christ was born, because it is said, Matth. 1. he knew her not, till she had brought forth her first born Son. But we have before shewed that that term, tho it be exclusive of a time past, yet doth not determine a future time.

Marginal references: See Mark 12.42.

Christ's Charge to His Apostles.

1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. 4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. 8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (v. 1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (ch. xi. 29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa. lx. 8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.

II. The instructions which he gave his followers, in the hearing of this auditory.

1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,

(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."

(2.) A good reason against it: "For there is nothing covered that shall not be revealed, v. 2, 3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Eccl. x. 20), and your folly and falsehood will be made manifest." The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Eccl. xii. 14; Rom. ii. 16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.

2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make v. 2, 3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal. i. 10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,

(1.) "The power of your enemies is a limited power (v. 4): I say unto you, my friends" (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.

(2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (v. 5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him." "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."

(3.) The lives of good Christians and good ministers are the particular care of divine Providence, v. 6, 7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (v. 7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."

(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," v. 8, 9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev. xiv. 10), who will give them no relief.

(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, v. 10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Acts ii. 33; v. 32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach." The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1 Cor. xiv. 22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.

(6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, v. 11, 12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer," [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually." [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."

Worldly-mindedness Exposed.

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, Man, who made me a judge or a divider over you? 15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? 21 So is he that layeth up treasure for himself, and is not rich toward God.

We have in these verses,

I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (v. 13): "Master, speak to my brother; speak as a prophet, speak as a king, speak with authority; he is one that will have regard to what thou sayest; speak to him, that he divide the inheritance with me." Now, 1. Some think that his brother did him wrong, and that he appealed to Christ to right him, because he knew the law was costly. His brother was such a one as the Jews called Ben-hamesen—a son of violence, that took not only his own part of the estate, but his brother's too, and forcibly detained it from him. Such brethren there are in the world, who have no sense at all either of natural equity or natural affection, who make a prey of those whom they ought to patronize and protect. They who are so wronged have God to go to, who will execute judgment and justice for those that are oppressed. 2. Others think that he had a mind to do his brother wrong, and would have Christ to assist him; that, whereas the law gave the elder brother a double portion of the estate, and the father himself could not dispose of what he had but by that rule (Deut. xxi. 16, 17), he would have Christ to alter that law, and oblige his brother, who perhaps was a follower of Christ at large, to divide the inheritance equally with him, in gavel-kind, share and share alike, and to allot him as much as his elder brother. I suspect that this was the case, because Christ takes occasion from it to warn against covetousness, pleonexia—a desire of having more, more than God in his providence has allotted us. It was not a lawful desire of getting his own, but a sinful desire of getting more than his own.

II. Christ's refusal to interpose in this matter (v. 14): Man, who made me a judge or divider over you? In matters of this nature, Christ will not assume either a legislative power to alter the settled rule of inheritances, or a judicial power to determine controversies concerning them. He could have done the judge's part, and the lawyer's, as well as he did the physician's, and have ended suits at law as happily as he did diseases; but he would not, for it was not in his commission: Who made me a judge? Probably he refers to the indignity done to Moses by his brethren in Egypt, with which Stephen upbraided the Jews, Acts vii. 27, 35. "If I should offer to do this, you would taunt me as you did Moses, Who made thee a judge or a divider?" He corrects the man's mistake, will not admit his appeal (it was coram non judice—not before the proper judge), and so dismisses his bill. If he had come to him to desire him to assist his pursuit of the heavenly inheritance, Christ would have given him his best help; but as to this matter he has nothing to do: Who made me a judge? Note, Jesus Christ was no usurper; he took no honour, no power, to himself, but what was given him, Heb. v. 5. Whatever he did, he could tell by what authority he did it, and who gave him that authority. Now this shows us what is the nature and constitution of Christ's kingdom. It is a spiritual kingdom, and not of this world. 1. It does not interfere with civil powers, nor take the authority of princes out of their hands. Christianity leaves the matter as it found it, as to civil power. 2. It does not intermeddle with civil rights; it obliges all to do justly, according to the settled rules of equity, but dominion is not founded in grace. 3. It does not encourage our expectations of worldly advantages by our religion. If this man will be a disciple of Christ, and expects that in consideration of this Christ should give him his brother's estate, he is mistaken; the rewards of Christ's disciples are of another nature. 4. It does not encourage our contests with our brethren, and our being rigorous and high in our demands, but rather, for peace' sake, to recede from our right. 5. It does not allow ministers to entangle themselves in the affairs of this life (2 Tim. ii. 4), to leave the word of God to serve tables. There are those whose business it is, let it be left to them, Tractent fabrilia fabri—Each workman to his proper craft.

III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is,

1. The caution itself (v. 15): Take heed and beware of covetousness; horate—"Observe yourselves, keep a jealous eye upon your own hearts, lest covetous principles steal into them; and phylassesthe—preserve yourselves, keep a strict band upon your own hearts, lest covetous principles rule and give law in them." Covetousness is a sin which we have need constantly to watch against, and therefore frequently to be warned against.

2. The reason of it, or an argument to enforce this caution: For a man's life consisteth not in the abundance of the things which he possesseth; that is, "our happiness and comfort do not depend upon our having a great deal of the wealth of this world." (1.) The life of the soul, undoubtedly, does not depend upon it, and the soul is the man. The things of the world will not suit the nature of a soul, nor supply its needs, nor satisfy its desires, nor last so long as it will last. Nay, (2.) Even the life of the body and the happiness of that do not consist in an abundance of these things; for many live very contentedly and easily, and get through the world very comfortably, who have but a little of the wealth of it (a dinner of herbs with holy love is better than a feast of fat things); and, on the other hand, many live very miserably who have a great deal of the things of this world; they possess abundance, and yet have no comfort of it; they bereave their souls of good, Eccl. iv. 8. Many who have abundance are discontented and fretful, as Ahab and Haman; and then what good does their abundance do them?

3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man.

(1.) Here is an account of his worldly wealth and abundance (v. 16): The ground of a certain rich man brought forth plentifully, chora—regio—the country. He had a whole country to himself, a lordship of his own; he was a little prince. Observe, His wealth lay much in the fruits of the earth, for the king himself is served by the field, Eccl. v. 9. He had a great deal of ground, and his ground was fruitful; much would have more, and he had more. Note, The fruitfulness of the earth is a great blessing, but it is a blessing which God often gives plentifully to wicked men, to whom it is a snare, that we may not think to judge of his love or hatred by what is before us.

(2.) Here are the workings of his heart, in the midst of this abundance. We are here told what he thought within himself, v. 17. Note, The God of heaven knows and observes whatever we think within ourselves, and we are accountable to him for it. He is both a discerner and judge of the thoughts and intents of the heart. We mistake if we imagine that thoughts are hid and thoughts are free. Let us here observe,

[1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all.

[2.] What his projects and purposes were, which were the result of his cares, and were indeed absurd and foolish like them (v. 18): "This will I do, and it is the wisest course I can take, I will pull down my barns, for they are too little, and I will build greater, and there will I bestow all my fruits and my goods, and then I shall be at ease." Now here, First, It was folly for him to call the fruits of the ground his fruits and his goods. He seems to lay a pleasing emphasis upon that, my fruits and my goods; whereas what we have is but lent us for our use, the property is still in God; we are but stewards of our Lord's goods, tenants at will of our Lord's land. It is my corn (saith God) and my wine, Hos. ii. 8, 9. Secondly, It was folly for him to hoard up what he had, and then to think it well bestowed. There will I bestow it all; as if none must be bestowed upon the poor, none upon his family, none upon the Levite and the stranger, the fatherless and the widow, but all in the great barn. Thirdly, It was folly for him to let his mind rise with his condition; when his ground brought forth more plentifully than usual, then to talk of bigger barns, as if the next year must needs be as fruitful as this, and much more abundant, whereas the barn might be as much too big the next year as it was too little this. Years of famine commonly follow years of plenty, as they did in Egypt; and therefore it were better to stack some of his corn for this once. Fourthly, It was folly for him to think to ease his care by building new barns, for the building of them would but increase his care; those know this who know any thing of the spirit of building. The way that God prescribes for the cure of inordinate care is certainly successful, but the way of the world does but increase it. Besides, when he had done this, there were other cares that would still attend him; the greater the barns, still the greater the cares, Eccl. v. 10. Fifthly, It was folly for him to contrive and resolve all this absolutely and without reserve. This I will do: I will pull down my barns and will build greater, yea, that I will; without so much as that necessary proviso, If the Lord will, I shall live, Jam. iv. 13-15. Peremptory projects are foolish projects; for our times are in God's hand, and not in our own, and we do not so much as know what shall be on the morrow.

[3.] What his pleasing hopes and expectations were, when he should have made good these projects. "Then I will say to my soul, upon the credit of this security, whether God say it or no, Soul, mark what I say, thou hast much goods laid up for many years in these barns; now take thine ease, enjoy thyself, eat, drink, and be merry," v. 19. Here also appears his folly, as much in the enjoyment of his wealth as in the pursuit of it. First, It was folly for him to put off his comfort in his abundance till he had compassed his projects concerning it. When he has built bigger barns, and filled them (which will be a work of time), then he will take his ease; and might he not as well have done that now? Grotius here quotes the story of Pyrrhus, who was projecting to make himself master of Sicily, Africa, and other places, in the prosecution of his victories. Well, says his friend Cyneas, and what must we do then? Postea vivemus, says he, Then we will live; At hoc jam licet, says Cyneas, We may live now if we please. Secondly, It was folly for him to be confident that his goods were laid up for many years, as if his bigger barns would be safer than those he had; whereas in an hour's time they might be burnt to the ground and all that was laid up in them, perhaps by lightning, against which there is no defence. A few years may make a great change; moth and rust may corrupt, or thieves break through and steal. Thirdly, It was folly for him to count upon certain ease, when he had laid up abundance of the wealth of this world, whereas there are many things that may make people uneasy in the midst of their greatest abundance. One dead fly may spoil a whole pot of precious ointment; and one thorn a whole bed of down. Pain and sickness of body, disagreeableness of relations, and especially a guilty conscience, may rob a man of his ease, who has ever so much of the wealth of this world. Fourthly, It was folly for him to think of making no other use of his plenty than to eat and drink, and to be merry; to indulge the flesh, and gratify the sensual appetite, without any thought of doing good to others, and being put thereby into a better capacity of serving God and his generation: as if we lived to eat, and did not eat to live, and the happiness of man consisted in nothing else but in having all the gratifications of sense wound up to the height of pleasurableness. Fifthly, It was the greatest folly of all to say all this to his soul. if he had said, Body, take thine ease, for thou hast goods laid up for many years, there had been sense in it; but the soul, considered as an immortal spirit, separable from the body, was no way interested in a barn full of corn or a bag full of gold. If he had had the soul of a swine, he might have blessed it with the satisfaction of eating and drinking; but what is this to the soul of a man, that has exigencies and desires which these things will be no ways suited to? It is the great absurdity which the children of this world are guilty of that they portion their souls in the wealth of the world and the pleasures of sense.

(3.) Here is God's sentence upon all this; and we are sure that his judgment is according to truth. He said to himself, said to his soul, Take thine ease. If God had said so too, the man had been happy, as his Spirit witnesses with the spirit of believers to make them easy. But God said quite otherwise; and by his judgment of us we must stand or fall, not by ours of ourselves, 1 Cor. iv. 3, 4. His neighbours blessed him (Ps. x. 3), praised him as doing well for himself (Ps. xlix. 18); but God said he did ill for himself: Thou fool, this night thy soul shall be required of thee, v. 20. God said to him, that is, decreed this concerning him, and let him know it, either by his conscience or by some awakening providence, or rather by both together. This was said when he was in the fulness of his sufficiency (Job xx. 22), when his eyes were held waking upon his bed with his cares and contrivances about enlarging his barns, not by adding a bay or two more of building to them, which might serve to answer the end, but by pulling them down and building greater, which was requisite to please his fancy. When he was forecasting this, and had brought it to an issue, and then lulled himself asleep again with a pleasing dream of many years' enjoyment of his present improvements, then God said this to him. Thus Belshazzar was struck with terror by the hand-writing on the wall, in the midst of his jollity. Now observe what God said,

[1.] The character he gave him: Thou fool, thou Nabal, alluding to the story of Nabal, that fool (Nabal is his name, and folly is with him) whose heart was struck dead as a stone while he was regaling himself in the abundance of his provision for his sheep-shearers. Note, Carnal worldlings are fools, and the day is coming when God will call them by their own name, Thou fool, and they will call themselves so.

[2.] The sentence he passed upon him, a sentence of death: This night thy soul shall be required of thee; they shall require thy soul (so the words are), and then whose shall those things be which thou hast provided? He thought he had goods that should be his for many years, but he must part from them this night; he thought he should enjoy them himself, but he must leave them to he knows not who. Note, The death of carnal worldlings is miserable in itself and terrible to them.

First, It is a force, an arrest; it is the requiring of the soul, that soul that thou art making such a fool of; what hast thou to do with a soul, who canst use it no better? Thy soul shall be required; this intimates that he is loth to part with it. A good man, who has taken his heart off from this world, cheerfully resigns his soul at death, and gives it up; but a worldly man has it torn from him with violence; it is a terror to him to think of leaving this world. They shall require thy soul. God shall require it; he shall require an account of it. "Man, woman, what hast thou done with thy soul. Give an account of that stewardship." They shall; that is, evil angels as the messengers of God's justice. As good angels receive gracious souls to carry them to their joy, so evil angels receive wicked souls to carry them to the place of torment; they shall require it as a guilty soul to be punished. The devil requires thy soul as his own, for it did, in effect, give itself to him.

Secondly, It is a surprize, an unexpected force. It is in the night, and terrors in the night are most terrible. The time of death is day-time to a good man; it is his morning. But it is night to a worldling, a dark night; he lies down in sorrow. It is this night, this present night, without delay; there is no giving bail, or begging a day. This pleasant night, when thou art promising thyself many years to come, now thou must die, and go to judgment. Thou art entertaining thyself with the fancy of many a merry day, and merry night, and merry feast; but, in the midst of all, here is an end of all, Isa. xxi. 4.

Thirdly, It is the leaving of all those things behind which they have provided, which they have laboured for, and prepared for hereafter, with abundance of toil and care. All that which they have placed their happiness in, and built their hope upon, and raised their expectations from, they must leave behind. Their pomp shall not descend after them (Ps. xlix. 17), but they shall go as naked out of the world as they came into it, and they shall have no benefit at all by what they have hoarded up either in death, in judgment, or in their everlasting state.

Fourthly, It is leaving them to they know not who: "Then whose shall those things be? Not thine to be sure, and thou knowest not what they will prove for whom thou didst design them, thy children and relations, whether they will be wise or fools (Eccl. ii. 18, 19), whether such as will bless thy memory or curse it, be a credit to thy family or a blemish, do good or hurt with what thou leavest them, keep it or spend it; nay, thou knowest not but those for whom thou dost design it may be prevented from the enjoyment of it, and it may be turned to somebody else thou little thinkest of; nay, though thou knowest to whom thou leavest it, thou knowest not to whom they will leave it, or into whose hand it will come at last." If many a man could have foreseen to whom his house would have come after his death, he would rather have burned it than beautified it.

Fifthly, It is a demonstration of his folly. Carnal worldlings are fools while they live: this their way is their folly (Ps. xlix. 13); but their folly is made most evident when they die: at his end he shall be a fool (Jer. xvii. 11); for then it will appear that he took pains to lay up treasure in a world he was hastening from, but took no care to lay it up in the world he was hastening to.

Lastly, Here is the application of this parable (v. 21): So is he, such a fool, a fool in God's judgment, a fool upon record, that layeth up treasure for himself, and is not rich towards God. This is the way and this is the end of such a man. Observe here,

1. The description of a worldly man: He lays up treasure for himself, for the body, for the world, for himself in opposition to God, for that self that is to be denied. (1.) It is his error that he counts his flesh himself, as if the body were the man. If self be rightly stated and understood, it is only the true Christian that lays up treasure for himself, and is wise for himself, Prov. ix. 12. (2.) It is his error that he makes it his business to lay up for the flesh, which he calls laying up for himself. All his labour is for his mouth (Eccl. vi. 7), making provision for the flesh. (3.) It is his error that he counts those things his treasure which are thus laid up for the world, and the body, and the life that now is; they are the wealth he trusts to, and spends upon, and lets out his affections toward. (4.) The greatest error of all is that he is in no care to be rich towards God, rich in the account of God, whose accounting us rich makes us so (Rev. ii. 9), rich in the things of God, rich in faith (Jam. ii. 5), rich in good works, in the fruits of righteousness (1 Tim. vi. 18), rich in graces, and comforts, and spiritual gifts. Many who have abundance of this world are wholly destitute of that which will enrich their souls, which will make them rich towards God, rich for eternity.

2. The folly and misery of a worldly man: So is he. Our Lord Jesus Christ, who knows what the end of things will be, has here told us what his end will be. Note, It is the unspeakable folly of the most of men to mind and pursue the wealth of this world more than the wealth of the other world, that which is merely for the body and for time, more than that which is for the soul and eternity.

Inordinate Care Reproved.

22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23 The life is more than meat, and the body is more than raiment. 24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25 And which of you with taking thought can add to his stature one cubit? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest? 27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31 But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let your loins be girded about, and your lights burning; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: "Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it." Thou, O man of God, flee these things, as well as thou, O man of the world, 1 Tim. vi. 11.

I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life, v. 22. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency in the abundance of this world's goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude about the necessary supports of life: "Take no thought for your life, either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat or what ye shall put on." This is the caution he had largely insisted upon, Matt. vi. 25, &c.; and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way to ease ourselves of it. Consider then,

1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body.

2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. "Trust God for meat, for he feeds the ravens (v. 24); they neither sow nor reap, they take neither care nor pains beforehand to provide for themselves, and yet they are fed, and never perish for want. Now consider how much better ye are than the fowls, than the ravens. Trust God for clothing, for he clothes the lilies (v. 27, 28); they make no preparation for their own clothing, they toil not, they spin not, the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified. Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?" When God fed Israel with manna in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them, Deut. viii. 4. Thus will he clothe his spiritual Israel; but then let them not be of little faith. Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations.

3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (v. 25): "Which of you by taking thought can add to his stature one cubit, or one inch, can add to his age one year or one hour? Now if ye be not able to do that which is least, if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?" Note, As in our stature, so in our state, it is our wisdom to take it as it is, and make the best of it; for fretting and vexing, carping and caring, will not mend it.

4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (v. 29, 30): "Whatever others do, seek not ye what ye shall eat, or what ye shall drink; do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink, as David's enemies, that wandered up and down for meat (Ps. lix. 15), or as the eagle that seeks the prey afar off, Job xxxix. 29. Let not the disciples of Christ thus seek their food, but ask it of God day by day; let them not be of doubtful mind; me meteorizesthe—Be not as meteors in the air, that are blown hither and thither with every wind; do not, like them, rise and fall, but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense; let not your minds be continually perplexed between hope and fear, ever upon the rack." Let not the children of God make themselves uneasy; for,

(1.) This is to make themselves like the children of this world: "All these things do the nations of the world seek after, v. 30. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat and drink; and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people," Isa. viii. 11, 12. When inordinate cares prevail over us, we should think, "What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?"

(2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: "Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing."

(3.) They have better things to mind and pursue (v. 31): "But rather seek ye the kingdom of God, and mind this, you, my disciples, who are to preach the kingdom of God; let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God, in which only they can be safe. Seek admission into it, seek advancement in it; seek the kingdom of grace, to be subjects in that; the kingdom of glory, to be princes in that; and then all these things shall be added to you. Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs."

(4.) They have better things to expect and hope for: Fear not, little flock, v. 32. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock, but hope to the end; for it is your Father's good pleasure to give you the kingdom. This comfortable word we had not in Matthew. Note, [1.] Christ's flock in this world is a little flock; his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (1 Kings xx. 27), who were like two little flocks of kids, when the Syrians filled the country. [2.] Though it be a little flock, quite over-numbered, and therefore in danger of being overpowered, by its enemies, yet it is the will of Christ that they should not be afraid: "Fear not, little flock, but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy." [3.] God has a kingdom in store for all that belong to Christ's little flock, a crown of glory (1 Pet. v. 4), a throne of power (Rev. iii. 21), unsearchable riches, far exceeding the peculiar treasures of kings and provinces. The sheep on the right hand are called to come and inherit the kingdom; it is theirs for ever; a kingdom for each. [4.] The kingdom is given according to the good pleasure of the Father; It is your Father's good pleasure; it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee. The kingdom is his; and may he not do what he will with his own? [5.] The believing hopes and prospects of the kingdom should silence and suppress the fears of Christ's little flock in this world. "Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near." (That is not an evil worth trembling at the thought of which cannot separate us from the love of God). "Fear not the want of any thing that is good for you; for, if it be your Father's good pleasure to give you the kingdom, you need not question but he will bear your charges thither."

II. He charged them to make sure work for their souls, by laying up their treasure in heaven, v. 33, 34. Those who have done this may be very easy as to all the events of time.

1. "Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms," that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance from, or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security."

2. "Set your hearts upon the other world, and your expectations from that world. Provide yourselves bags that wax not old, that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last." Grace will go with us into another world, for it is woven in the soul; and our good works will follow us, for God is not unrighteous to forget them. These will be treasures in heaven, that will enrich us to eternity. (1.) It is treasure that will not be exhausted; we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it. (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches near it; what is laid up in heaven is out of reach of enemies. (3.) It is treasure that will not spoil with keeping, any more than it will waste with spending; the moth does not corrupt it, as it does our garments which we now wear. Now by this it appears that we have laid up our treasure in heaven if our hearts be there while we are here (v. 34), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if your hearts be set upon the earth and the things of it, it is to be feared that you have your treasure and portion in it, and are undone when you leave it.

III. He charges them to get ready, and to keep in a readiness for Christ's coming, when all those who have laid up their treasure in heaven shall enter upon the enjoyment of it, v. 35, &c.

1. Christ is our Master, and we are his servants, not only working servants, but waiting servants, servants that are to do him honour, in waiting on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes. But that is not all: they must do him honour in waiting for him, and expecting his return. We must be as men that wait for their Lord, that sit up late while he stays out late, to be ready to receive him.

2. Christ our Master, though now gone from us, will return again, return from the wedding, from solemnizing the nuptials abroad, to complete them at home. Christ's servants are now in a state of expectation, looking for their Master's glorious appearing, and doing every thing with an eye to that, and in order to that. He will come to take cognizance of his servants, and, that being a critical day, they shall either stay with him or be turned out of doors, according as they are found in that day.

3. The time of our Master's return is uncertain; it will be in the night, it will be far in the night, when he has long deferred his coming, and when many have done looking for him; in the second watch, just before midnight, or in the third watch, next after midnight, v. 38. His coming to us, at our death, is uncertain, and to many it will be a great surprise; for the Son of Man cometh at an hour that ye think not (v. 40), without giving notice beforehand. This bespeaks not only the uncertainty of the time of his coming, but the prevailing security of the greatest part of men, who are unthinking, and altogether regardless of the notices given them, so that, whenever he comes, it is in an hour that they think not.

4. That which he expects and requires from his servants is that they be ready to open to him immediately, whenever he comes (v. 36), that is, that they be in a frame fit to receive him, or rather to be received by him; that they be found as his servants, in the posture that becomes them, with their loins girded about, alluding to the servants that are ready to go whither their master sends them, and do what their master bids them, having their long garments tucked up (which otherwise would hang about them, and hinder them), and their lights burning, with which to light their master into the house, and up to his chamber.

5. Those servants will be happy who shall be found ready, and in a good frame, when their Lord shall come (v. 37): Blessed are those servants who, after having waited long, continue in a waiting frame, until the hour that their Lord comes, and are then found awake and aware of his first approach, of his first knock; and again (v. 38): Blessed are those servants, for then will be the time of their preferment. Here is such an instance of honour done them as is scarcely to be found among men: He will make them sit down to meat, and will serve them. For the bridegroom to wait upon his bride at table is not uncommon, but to wait upon his servants is not the manner of men; yet Jesus Christ was among his disciples as one that served, and did once, to show his condescension, gird himself, and serve them, when he washed their feet (John xiii. 4, 5); it signified the joy with which they shall be received into the other world by the Lord Jesus, who is gone before, to prepare for them, and has told them that his Father will honour them, John xii. 26.

6. We are therefore kept at uncertainty concerning the precise time of his coming that we may be always ready; for it is no thanks to a man to be ready for an attack, if he know beforehand just the time when it will be made: The good man of the house, if he had known what hour the thief would have come, though he were ever so careless a man, would yet have watched, and have frightened away the thieves, v. 39. But we do not know at what hour the alarm will be given us, and therefore are concerned to watch at all tines, and never to be off our guard. Or this may intimate the miserable case of those who are careless and unbelieving in this great matter. If the good man of the house had had notice of his danger of being robbed such a night, he would have sat up, and saved his house; but we have notice of the day of the Lord's coming, as a thief in the night, to the confusion and ruin of all secure sinners, and yet do not thus watch. If men will take such care of their houses, O let us be thus wise for our souls: Be ye therefore ready also, as ready as the good man of the house would be if he knew what hour the thief would come.

Vigilance and Exertion Inculcated.

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at a hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. 49 I am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Here is, I. Peter's question, which he put to Christ upon occasion of the foregoing parable (v. 41): "Lord, speakest thou this parable to us that are thy constant followers, to us that are ministers, or also to all that come to be taught by thee, to all the hearers, and in them to all Christians?" Peter was now, as often, spokesman for the disciples. We have reason to bless God that there are some such forward men, that have a gift of utterance; let those that are such take heed of being proud. Now Peter desires Christ to explain himself, and to direct the arrow of the foregoing parable to the mark he intended. He calls it a parable, because it was not only figurative, but weighty, solid, and instructive. Lord, said Peter, was it intended for us, or for all? To this Christ gives a direct answer (Mark xiii. 37): What I say unto you, I say unto all. Yet here he seems to show that the apostles were primarily concerned in it. Note, We are all concerned to take to ourselves what Christ in his word designs for us, and to enquire accordingly concerning it: Speakest thou this to us? To me? Speak, Lord, for thy servant hears. Doth this word belong to me? Speak it to my heart.

II. Christ's reply to this question, directed to Peter and the rest of the disciples. If what Christ had said before did not so peculiarly concern them, but in common with other Christians, who must all watch and pray for Christ's coming, as his servants, yet this that follows is peculiarly adapted to ministers, who are the stewards in Christ's house. Now our Lord Jesus here tells them,

1. What was their duty as stewards, and what the trust committed to them. (1.) They are made rulers of God's household, under Christ, whose own the house is; ministers derive an authority from Christ to preach the gospel, and to administer the ordinances of Christ, and apply the seals of the covenant of grace. (2.) Their business is to give God's children and servants their portion of meat, that which is proper for them and allotted to them; convictions and comfort to those to whom they respectively belong. Suum cuique—to every one his own. This is rightly to divide the word of truth, 2 Tim. ii. 15. (3.) To give it to them in due season, at that time and in that way which are most suitable to the temper and condition of those that are to be fed; a word in season to him that is weary. (4.) Herein they must approve themselves faithful and wise; faithful to their Master, by whom this great trust is reposed in them, and faithful to their fellow-servants, for whose benefit they are put in trust; and wise to improve an opportunity of doing honour to their Master, and service in the family. Ministers must be both skilful and faithful.

2. What would be their happiness if they approved themselves faithful and wise (v. 43): Blessed is that servant, (1.) That is doing, and is not idle, nor indulgent of his ease; even the rulers of the household must be doing, and make themselves servants of all. (2.) That is so doing, doing as he should be, giving them their portion of meat, by public preaching and personal application. (3.) That is found so doing when his Lord comes; that perseveres to the end, notwithstanding the difficulties he may meet with in the way. Now his happiness is illustrated by the preferment of a steward that has approved himself within a lower and narrower degree of service; he shall be preferred to a larger and higher (v. 44): He will make him ruler over all that he has, which was Joseph's preferment in Pharaoh's court. Note, Ministers that obtain mercy of the Lord to be faithful shall obtain further mercy to be abundantly rewarded for their faithfulness in the day of the Lord.

3. What a dreadful reckoning there would be if they were treacherous and unfaithful, v. 45, 46. If that servant begin to be quarrelsome and profane, he shall be called to an account, and severely punished. We had all this before in Matthew, and therefore shall here only observe, (1.) Our looking upon Christ's second coming as a thing at a distance is the cause of all those irregularities which render the thought of it terrible to us: He saith in his heart, My Lord delays his coming. Christ's patience is very often misinterpreted his delay, to the discouragement of his people, and the encouragement of his enemies. (2.) The persecutors of God's people are commonly abandoned to security and sensuality; they beat their fellow-servants, and then eat and drink with the drunken, altogether unconcerned either at their own sin or their brethren's sufferings, as the king and Haman, who sat down to drink when the city Shushan was perplexed. Thus they drink, to drown the clamours of their own consciences, and baffle them, which would otherwise fly in their faces. (3.) Death and judgment will be very terrible to all wicked people, but especially to wicked ministers. It will be a surprise to them: At an hour when they are not aware. It will be the determining of them to endless misery; they shall be cut in sunder, and have their portion assigned them with the unbelievers.

4. What an aggravation it would be of their sin and punishment that they knew their duty, and did not do it (v. 47, 48): That servant that knew his lord's will, and did it not, shall be beaten with many stripes, shall fall under a sorer punishment; and he that knew not shall be beaten with few stripes, his punishment shall, in consideration of this, be mitigated. Here seems to be an allusion to the law, which made a distinction between sins committed through ignorance, and presumptuous sins (Lev. v. 15, &c.; Num. xv. 29, 30), as also to another law concerning the number of stripes given to a malefactor, to be according to the nature of the crime, Deut. xxv. 2, 3. Now, (1.) Ignorance of our duty is an extenuation of sin. He that knew not his lord's will, through carelessness and neglect, and his not having such opportunities as some others had of coming to the knowledge of it, and did things worthy of stripes, he shall be beaten, because he might have known his duty better, but with few stripes; his ignorance excuses in part, but not wholly. Thus through ignorance the Jews put Christ to death (Acts iii. 17; 1 Cor. ii. 8), and Christ pleaded that ignorance in their excuse: They know not what they do. (2.) The knowledge of our duty is an aggravation of our sin: That servant that knew his lord's will, and yet did his own will, shall be beaten with many stripes. God will justly inflict more upon him for abusing the means of knowledge he afforded him, which others would have made a better use of, because it argues a great degree of wilfulness and contempt to sin against knowledge; of how much sorer punishment then shall they be thought worthy, besides the many stripes that their own consciences will give them! Son, remember. Here is a good reason for this added: To whomsoever much is given, of him shall be much required, especially when it is committed as a trust he is to account for. Those have greater capacities of mind than others, more knowledge and learning, more acquaintance and converse with the scriptures, to them much is given, and their account will be accordingly.

III. A further discourse concerning his own sufferings, which he expected, and concerning the sufferings of his followers, which he would have them also to live in expectation of. In general (v. 49): I am come to send fire on the earth. By this some understand the preaching of the gospel, and the pouring out of the Spirit, holy fire; this Christ came to send with a commission to refine the world, to purge away its dross, to burn up its chaff, and it was already kindled. The gospel was begun to be preached; some prefaces there were to the pouring out of the Spirit. Christ baptized with the Holy Ghost and with fire; this Spirit descended in fiery tongues. But, by what follows, it seems rather to be understood of the fire of persecution. Christ is not the Author of it, as it is the sin of the incendiaries, the persecutors; but he permits it, nay, he commissions it, as a refining fire for the trial of the persecuted. This fire was already kindled in the enmity of the carnal Jews to Christ and his followers. "What will I that it may presently be kindled? What thou doest, do quickly. If it be already kindled, what will I? Shall I wait the quenching of it? No, for it must fasten upon myself, and upon all, and glory will redound to God from it."

1. He must himself suffer many things; he must pass through this fire that was already kindled (v. 50): I have a baptism to be baptized with. Afflictions are compared both to fire and water, Ps. lxvi. 12; lxix. 1, 2. Christ's sufferings were both. He calls them a baptism (Matt. xx. 22); for he was watered or sprinkled with them, as Israel was baptized in the cloud, and dipped into them, as Israel was baptized in the sea, 1 Cor. x. 2. He must be sprinkled with his own blood, and with the blood of his enemies, Isa. lxiii. 3. See here, (1.) Christ's foresight of his sufferings; he knew what he was to undergo, and the necessity of undergoing it: I am to be baptized with a baptism. He calls his sufferings by a name that mitigates them; it is a baptism, not a deluge; I must be dipped in them, not drowned in them; and by a name that sanctifies them, for baptism is a name that sanctifies them, for baptism is a sacred rite. Christ in his sufferings devoted himself to his Father's honour, and consecrated himself a priest for evermore, Heb. vii. 27, 28. (2.) Christ's forwardness to his sufferings: How am I straitened till it be accomplished! He longed for the time when he should suffer and die, having an eye to the glorious issue of his sufferings. It is an allusion to a woman in travail, that is pained to be delivered, and welcomes her pains, because they hasten the birth of the child, and wishes them sharp and strong, that the work may be cut short. Christ's sufferings were the travail of his soul, which he cheerfully underwent, in hope that he should by them see his seed, Isa. liii. 10, 11. So much was his heart set upon the redemption and salvation of man.

2. He tells those about him that they also must bear with hardships and difficulties (v. 51): "Suppose ye that I came to give peace on earth, to give you a peaceable possession of the earth, and outward prosperity on the earth?" It is intimated that they were ready to entertain such a thought as this, nay, that they went upon this supposition, that the gospel would meet with a universal welcome, that people unanimously embrace it, and would therefore study to make the preachers of it easy and great, that Christ, if he did not give them pomp and power, would at least give them peace; and herein they were encouraged by divers passages of the Old Testament, which speak of the peace of the Messiah's kingdom, which they were willing to understand of external peace. "But," saith Christ, "you will be mistaken, the event will declare the contrary, and therefore do not flatter yourselves into a fool's paradise. You will find,"

(1.) "That the effect of the preaching of the gospel will be division." Not but that the design of the gospel and its proper tendency are to unite the children of men to one another, to knit them together in holy love, and, if all would receive it, this would be the effect of it; but there being multitudes that not only will not receive it, but oppose it, and have their corruptions exasperated by it, and are enraged at those that do receive it, it proves, though not the cause yet the occasion of division. While the strong man armed kept his palace, in the Gentile world, his goods were at peace; all was quiet, for all went one way, the sects of philosophers agreed well enough, so did the worshippers of different deities; but when the gospel was preached, and many were enlightened by it, and turned from the power of Satan to God, then there was a disturbance, a noise and a shaking, Ezek. xxxvii. 7. Some distinguished themselves by embracing the gospel, and others were angry that they did so. Yea, and among them that received the gospel there would be different sentiments in minor things, which would occasion division; and Christ permits it for holy ends (1 Cor. xi. 18), that Christians may learn and practise mutual forbearance, Rom. xiv. 1, 2.

(2.) "That this division will reach into private families, and the preaching of the gospel will give occasion for discord among the nearest relations" (v. 53): The father shall be divided against the son, and the son against the father, when the one turns Christian and the other does not; for the one that does turn Christian will be zealous by arguments and endearments to turn the other too, 1 Cor. vii. 16. As soon as ever Paul was converted, he disputed, Acts ix. 29. The one that continues in unbelief will be provoked, and will hate and persecute the one that by his faith and obedience witnesses against, and condemns, his unbelief and disobedience. A spirit of bigotry and persecution will break through the strongest bonds of relation and natural affection; see Matt. x. 35; xxiv. 7. Even mothers and daughters fall out about religion; and those that believe not are so violent and outrageous that they are ready to deliver up into the hands of the bloody persecutors those that believe, though otherwise very near and dear to them. We find in the Acts that, wherever the gospel came, persecution was stirred up; it was every where spoken against, and there was no small stir about that way. Therefore let not the disciples of Christ promise themselves peace upon earth, for they are sent forth as sheep in the midst of wolves.

Reconciliation to God.

54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? 57 Yea, and why even of yourselves judge ye not what is right? 58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

Having given his disciples their lesson in the foregoing verses, here Christ turns to the people, and gives them theirs, v. 54. He said also to the people: he preached ad populum—to the people, as well as ad clerum—to the clergy. In general, he would have them be as wise in the affairs of their souls as they are in their outward affairs. Two things he specifies:—

I. Let them learn to discern the way of God towards them, that they may prepare accordingly. They were weather-wise, and by observing the winds and clouds could foresee when there would be rain and when there would be hot weather (v. 54, 55); and, according as they foresaw the weather would be, they either housed their hay and corn, or threw it abroad, and equipped themselves for a journey? Even in regard to changes of the weather God gives warning to us what is coming, and art has improved the notices of nature in weather-glasses. The prognostications here referred to had their origin in repeated observations upon the chain of causes: from what has been we conjecture what will be. See the benefit of experience; by taking notice we may come to give notice. Whose is wise will observe and learn. See now.

1. The particulars of the presages: "When you see a cloud arising out of the west" (the Hebrew would say, out of the sea), "perhaps it is at first no bigger than a man's hand (1 Kings xviii. 44), but you say, There is a shower in the womb of it, and it proves so. When you observe the south wind blow, you say, There will be heat" (for the hot countries of Africa lay not far south from Judea), "and it usually comes to pass;" yet nature has not ties itself to such a track but that sometimes we are mistaken in our prognostics.

2. The inferences from them (v. 56): "Ye hypocrites, who pretend to be wise, but really are not so, who pretend to expect the Messiah and his kingdom" (for so the generality of the Jews did) "and yet are no way disposed to receive and entertain it, how is it that you do not discern this time, that you do not discern that now is the time, according to the indications given in the Old-Testament prophecies, for the Messiah to appear, and that, according to the marks given of him, I am he? Why are you not aware that you have now an opportunity which you will not have long, and which you may never have again, of securing to yourselves an interest in the kingdom of God and the privileges of that kingdom?" Now is the accepted time, now or never. It is the folly and misery of man that he knows not his time, Eccl. ix. 12. This was the ruin of the men of that generation, that they knew not the day of their visitation, ch. xix. 44. But a wise man's heart discerns time and judgment; such was the wisdom of the men of Issachar, who had understanding of the times, 1 Chron. xii. 32. He adds, "Yea, and why even of yourselves, though ye had not these loud alarms given you, judge ye not what is right? v. 57. You are not only stupid and regardless in matters that are purely of divine revelation, and take not the hints which that gives you, but you are so even in the dictates of the very light and law of nature." Christianity has reason and natural conscience on its side; and, if men would allow themselves the liberty of judging what is right, they would soon find that all Christ's precepts concerning all things are right, and that there is nothing more equitable in itself, nor better becoming us, than to submit to them and be ruled by them.

II. Let them hasten to make their peace with God in time, before it be too late, v. 58, 59. This we had upon another occasion, Matt. v. 25, 26. 1. We reckon it our wisdom in our temporal affairs to compound with those with whom we cannot contend, to agree with our adversary upon the best terms we can, before the equity be foreclosed, and we be left to the rigour of the law: "When thou goest with thine adversary to the magistrate, to whom the appeal is made, and knowest that he has an advantage against thee, and thou art in danger of being cast, thou knowest it is the most prudent course to make the matter up between yourselves; as thou art in the way, give diligence to be delivered from him, to get a discharge, lest judgment be given, and execution awarded according to law." Wise men will not let their quarrels go to an extremity, but accommodate them in time. 2. Let us do thus in the affairs of our souls. We have by sin made God our adversary, have provoked his displeasure against us, and he has both right and might on his side; so that it is to no purpose to think of carrying on the controversy with him either at bar or in battle. Christ, to whom all judgment is committed, is the magistrate before whom we are hastening to appear: if we stand a trial before him, and insist upon our own justification, the cause will certainly go against us, the Judge will deliver us to the officer, the ministers of his justice, and we shall be cast into the prison of hell, and the debt will be exacted to the utmost; though we cannot make a full satisfaction for it, it will be continually demanded, till the last mite be paid, which will not be to all eternity. Christ's sufferings were short, yet the value of them made them fully satisfactory. In the sufferings of damned sinners what is wanting in value must be made up in an endless duration. Now, in consideration of this, let us give diligence to be delivered out of the hands of God as an adversary, into his hands as a Father, and this as we are in the way, which has the chief stress laid upon it here. While we are alive, we are in the way; and now is our time, by repentance and faith through Christ (who is the Mediator as well as the magistrate), to get the quarrel made up, while it may be done, before it be too late. Thus was God in Christ reconciling the world to himself, beseeching us to be reconciled. Let us take hold on the arm of the Lord stretched out in this gracious offer, that we may make peace, and we shall make peace (Isa. xxvii. 4, 5), for we cannot walk together till we be agreed.

CHAP. XII.

Verse 1. Beware of the leaven] WHich our eyes cannot discern from dough by the colour; but only our palate, by the taste. Such is hypocrisie; which also, as leaven, is 1 spreading: 2 swelling: 3 sowring the meal: 4 impuring aud defiling the house where it is, though it be but as much as a mans fist.

Verse II. Take ye no thought] See the Note on Matt. 10. 19. and on Mark [illegible: 1 word]. 11. Alice Driver Martyr, at her examination, put all the Doctors to silence, so that they had not a word to say, but one looked upon another. Then she said, Have ye no more to say? God be honoured: you be not able to resist the Spirit of God in me a poor woman I was an honest poor mans daughter, never brought up in the University, as you have been. But I have driven the Plough many a time before my father, I thank God: yet notwithstanding in the defence of Gods Truth, and in the cause [illegible: 1 word] & [illegible: 1 word]. [illegible: 1 word]. of my Master Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same: And if I had a thousand lives, it should go for payment thereof: So the Chancellour condemned her, and she returned to the [illegible: 1 word], as joyfull, as the bird of day.

Verse 15. Take heed and beware of covetousnesse] This our [illegible: 1 word] addes after who made me a Judge? to teach us not to go to Law with a covetous mind: but as Charles the French King made War with our Henry the Seventh, more desiring peace then victory. For a [illegible: 1 word] life consisteth not, &c.] He can neither live upon them, nor lengthen his life by them. Queen Elizabeth once wished her self a milk-maid: Bajazet envied the happinesse of a poor shepheard that sate on a hill-side merrily reposing himself with his homely pipe: Therein shewing, saith the historian, that worldly [illegible: 1 word]. hist 216 blisse consisteth not so much in possessing of much, subject to danger, as in joying in a little contentment void of fear.

Verse 16. The ground of a certain rich man] Gr. The country: [non-Latin text not transcribed]. for he had laid field to field, till he was the only land-holder thereabouts; and had a country of corn, Esay 58.

Verse 17. And he thought within himself] He was up with the more, and down with the lesse: he cast up his reckonings, as covetous mens manner is, and after long debate to and fro, concluded what to do. He talked to himself, &c.] A marvelous proper word for the [non-Latin text not transcribed] purpose.

Verse 19. [illegible: 1 word] and drink and be merry] A right Epicure, one that had made his gut his God: another Sardanapalus, that did eate that in earth, that he disgested in hell, as Augustine hath it.

Verse 20. Thou foole, this night, &c.] This rich foole when, like a Jay, he was pruning himself in the boughs, came tumbling down with the arrow in his side: his glasse was run, when he thought it to be but new turned. He chopt into the earth before he was aware: like as one, that walking in a field cover'd with snow, falleth into a pit suddenly. He was shot as a bird with a bolt whilst he gazed at the bow: And this may be any mans case. Which made Austin say he would not for the gain of a world be an Atheist for one half hour: because he knew not but God might in that time call him. Then whose shall those things be, &c.?] As thy friends are scrambling for thy goods, worms for thy body, so devils for thy soul. We read of Henry Beauford that rich and wretched Cardinall, Bishop of Winchester, and Chancellour of England in the reign of King Henry the Sixth, that perceiving he must needs die, he murmur'd that his riches could not repreive him. Fie, quoth he,Fox Martyrol. vol. 1. pag 925. will not Death be hired? will mony do nothing? No: its righteousnesse only that delivereth from death.

Verse 26. For the rest] For superfluities, when ye cannot provide your selves of necessaries?

Verse 29. Neither be ye of doubtfull mind] Hang not in suspence, [non-Latin text not transcribed]. as meteors doe in the ayre, not certaine whether to hang or fall to the ground, Meteoradicta volunt quod animos hominum Magir. Physic. suspensos, dubios, et quasi fluctuantes faciant. Aristotle himselfe confesseth, that of some meteors he knew not what to say, though of some other he could say somewhat. One Interpreter renders this word, Make not discourses in the ayre, as the covetous man doth, when his head is tossed with the cares of getting, or feares of losing commodity; Or it may note his endlesse framing of projects for the compassing of his desires. The Syriack rendreth it, Let not your thoughts be distracted about these things. Surely as a clock can never stand still, so long as the plummets hang thereat: so neither can a worldlings heart, for cares and anxieties. These suffer him not to rest night or day; being herein like unto the flyes of Egypt, or those tyrants Esay 16.

Verse 32. Feare not little flock] Gr: Little, little flock. There is in the originall a double diminutive. If we divide the known parts of the world into three equall Parts, the Christians part is butBreerw. Enqui. pag. 118. as five, the Mahometans as sixe, and the Idolaters as nineteene. Among the best Churches the most are the worst, as, Philip 3. 18. Chrysostome could not find an hundred in Antioch, that he could be well perswaded of that they should be saved.

Verse 33. A treasure in the heavens] As a merchant being to travell into a farre countrey, doth deliver his money here upon the [illegible: 1 word], that so he may be sure to receive it againe at his arrivall in that Countrey: so let us that are passing into another Country, lay up something that may stand us in stead in that day.

Verse 34. There will your heart be] your inwardest affection, your [illegible: 1 word] joy and trust.

Verse 35. Let your loynes be girded] It implyes 1. Readinesse 2. Nimblenesse, handinesse and handsomenesse. A loose, discinct and diffluent mind is unfit to serve God. Here it is, ungirt, unblest.

Verse 37. Blessed are those servants] So verse 38. and 43. They are three times said to be blessed that watch, Terque quaterque beati: [illegible: 1 word]. Faelices ter et [illegible: 1 word].

Verse 47. Which knew his Lords will] None are so filled with Gods wrath, as knowing men. Sapientes sapienter descendunt in [illegible: 1 word], saith Bernard. The Devill is too hard for them.

Verse 48. Much is given] To know our masters will is the great [non-Latin text not transcribed]. talent of all o her. There is a [Much] in that, There is a speciall [illegible: 1 word] [non-Latin text not transcribed]. depositum, as the word here used importeth.

Verse 49. To send fire on the earth] That is, that persecution1 Tim. 6. 20. 1 Tim. 1. 14. that is Evangelii genius, as Calvin wrote to the French King, and dogges at the heeles the preaching of the truth.

Verse 50. And how am I straitened] This painfull preconceit of his passion, was a part of our Saviours passion. This made him spend many a night in prayer, bewayling our sins, and imploring Gods grace, and he was heard in that which he requested, Heb. 5.

Verse 57. yea and why [illegible: 1 word] of yourselves] By consulting with your owne consciences, which would, if rightly dealt with, tell you, that I am that Messias you have so long look't for.

Verse. 58. Give diligence] Purus putus [illegible: 1 word], saith Drusius. [non-Latin text not transcribed]. Da operam: Id est, festina, & labora, omnesque [illegible: 1 word] cogita quomodo ab eo libereris, as Theophylact expounds it. Be at utmost paines to get freed from him.

Verse 59. till thou hast paid the very last [illegible: 1 word] ] It is good to compound quickly with the Lord, and to take up the suite before it come to execution and judgement, lest we be forced to pay not onely the main debt, but the arrearages too, that is the time of Gods long-suffering and patience, here and [illegible: 1 word].

In the mean time. While he was discoursing with the scribes and Pharisees, as recorded in the last chapter.

An innumerable multitude. The original word is myriads, or ten thousands. It is used here to signify that there was a great crowd or collection of people, who were anxious to hear him. Multitudes were attracted to the Saviour's ministry, and it is worthy of remark that he never had more to hear him than when he was most faithful and severe in his reproofs of sinners. Men's consciences are on the side of the faithful reprover of their sins; and though they deeply feel the reproof, yet they will still respect and hear him that reproves.

To his disciples, first of all. This does not mean that his disciples were, before all others, to avoid hypocrisy, but that this was the first or chief thing of which they were to beware. The meaning is this:

"He said to his disciples, Above all things beware," &c.

The leaven. Mt 16:6.

Which is hypocrisy. Mt 7:5. Hypocrisy is like leaven or yeast, because--

1st. It may exist without being immediately detected. Leaven mixed in flour is not known until it produces its effects.

2nd. It is insinuating. Leaven will soon pervade the whole mass. So hypocrisy will, if undetected and unremoved, soon pervade all our exercises and feelings.

3rd. It is swelling. It puffs us up, and fills us with pride and vanity. No man is more proud than the hypocrite, and none is more odious to God. When Jesus cautions them to beware of the leaven of the Pharisees, he means that they should be cautious about imbibing their spirit and becoming like them. The religion of Jesus is one of sincerity, of humility, of an entire want of disguise. The humblest man is the best Christian, and he who has the least disguise is most like his Master.

Mt 10:26. Also Mt 10:27-32.

Mt 10:26. Also Mt 10:27-32.

Shall be proclaimed upon the housetops. Mt 20:27. The custom of making proclamation from the tops or roofs of houses still prevails in the East. Dr. Thomson (The Land and the Book, vol. i. p. 51, 52) says: "At the present day, local governors in country districts cause their commands thus to be published. Their proclamations are generally made in the evening, after the people have returned from their labours in the field. The public crier ascends the highest roof at hand, and lifts up his voice in a long-drawn call upon all faithful subjects to give ear and obey. He then proceeds to announce, in a set form, the will of their master, and demand obedience thereto."

Mt 10:26. Also Mt 10:27-32.

Mt 10:26. Also Mt 10:27-32.

Mt 10:26. Also Mt 10:27-32.

Mt 10:26. Also Mt 10:27-32.

Mt 10:26. Also Mt 10:27-32.

Mt 10:26. Also Mt 10:27-32.

Mt 12:32.

(i) "it shall not be forgiven" Mt 12:31, 1Jn 5:16

Mt 10:17, Also Mt 10:18-20

One of the company. One of the multitude. This man had probably had a dispute with his brother, supposing that his brother had refused to do him justice. Conceiving that Jesus had power over the people--that what he said must be performed--he endeavoured to secure him on his side of the dispute and gain his point. From the parable which follows, it would appear that he had no just claim on the inheritance, but was influenced by covetousness. Besides, if he had any just claim, it might have been secured by the laws of the land.

Speak to my brother. Command my brother.

Divide the inheritance. An inheritance is the property which is left by a father to his children. Among the Jews the older brother had two shares, or twice as much as any other child, De 21:17. The remainder was then equally divided among all the children.

(m) "Master, speak to my brother" Eze 33:31

Who made me a judge? It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose--to preach the gospel, and so to bring men to a willingness to do right. Civil affairs are to be left to the magistrate. There is no doubt that Jesus could have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can persuade men who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way.

(n) "Man, who made me a judge" Jn 18:25

Beware of covetousness. One of these brothers, no doubt, was guilty of this sin; and our Saviour, as was his custom, took occasion to warn his disciples of its danger.

Covetousness. An unlawful desire of the property of another; also a desire of gain or riches beyond what is necessary for our wants. It is a violation of the tenth commandment (Ex 20:17), and is expressly called idolatry (Col 3:5). Compare, also, Eph 5:3, Heb 13:5.

A man's life. The word life is sometimes taken in the sense of happiness or felicity, and some have supposed this to be the meaning here, and that Jesus meant to say that a man's comfort does not depend on affluence--that is, on more than is necessary for his daily wants; but this meaning does not suit the parable following, which is designed to show that property will not lengthen out a man's life, and therefore is not too ardently to be sought, and is of little value. The word life, therefore, is to be taken literally.

Consisteth not. Rather, dependeth not on his possessions. His possessions will not prolong it. The passage, then, means: Be not anxious about obtaining wealth, for, however much you may obtain, it will not prolong your life. That depends on the will of God, and it requires something besides wealth to make us ready to meet him. This sentiment he proceeds to illustrate by a beautiful parable.

(o) "Take heed" 1Timm 6:7-10 (p) "life consisteth" Job 2:4, Mt 6:25

A parable. Mt 13:3.

Plentifully. His land was fertile, and produced even beyond his expectations, and beyond what he had provided for.

He thought within himself. He reasoned or inquired. He was anxious and perplexed. Riches increase thought and perplexity. Indeed, this is almost their only effect--to engross the thoughts and steal the heart away from better things, in order to take care of the useless wealth.

No room. Everything was full.

To bestow. To place, to hoard, to collect.

My fruits. Our word fruits is not applied to grain; but the Greek word is applied to all the produce of the earth--not only fruit, but also grain. This is likewise the old meaning of the English word, especially in the plural number.

I will pull down my barns. The word barns, here, properly means, granaries, or places exclusively designed to put wheat, barley, &c. They were commonly made, by the ancients, underground, where grain could be kept a long time more safe from thieves and from vermin. If it be asked why he did not let the old ones remain and build new ones, it may be answered that it would be easier to enlarge those already excavated in the earth than to dig new ones.

(q) "this will I do" Jas 4:15,16

Much goods. Much property. Enough to last a long while, so that there is no need of anxiety or labour.

Take thine ease. Be free from care about the future. Have no anxiety about coming to want.

Eat, drink, and be merry. This was just the doctrine of the ancient Epicureans and atheists, and it is, alas! too often the doctrine of those who are rich. They think that all that is valuable in life is to eat, and drink, and be cheerful or merry. Hence their chief anxiety is to obtain the "delicacies of the season"-- the luxuries of the world; to secure the productions of every clime at any expense, and to be distinguished for splendid repasts and a magnificent style of living. What a portion is this for an immortal soul! What folly to think that all that a man lives for is to satisfy his sensual appetites; to forget that he has an intellect to be cultivated, a heart to be purified, a soul to be saved!

(r) "Soul" Ps 49:18 (s) "take thine ease" Ex 11:9, 1Cor 15:32, Jas 5:5

Thou fool. If there is any supreme folly, it is this. As though riches could prolong life, or avert for a moment the approach of pain and death.

This night, &c. What an awful sentence to a man who, as he thought, had got just ready to live and enjoy himself! In a single moment all his hopes were blasted, and his soul summoned to the bar of his long-forgotten God. So, many are surprised as suddenly and as unprepared. They are snatched from their pleasures, and hurried to a world where there is no pleasure, and where all their wealth cannot purchase one moment's ease from the gnawings of the worm that never dies.

Shall be required of thee. Thou shalt be required to die, to go to God, and to give up your account.

Then whose, &c. Whose they may be is of little consequence to the man that lost his soul to gain them; but they are often left to heirs that dissipate them much sooner than the father procured them, and thus they secure their ruin as well as his own. Ps 39:6, Eccl 2:18,19.

(t) "this night" Job 20:20-23, 27:8, Ps 52:7, Jas 4:14 (2) "thy soul" or, "do they require thy soul."

So is he. This is the portion or the doom.

Layeth up treasure for himself. Acquires riches for his own use--for himself. This is the characteristic of the covetous man. It is all for himself. His plans terminate there. He lives only for himself, and acts only with regard to his own interest.

Rich toward God. Has no inheritance in the kingdom of God--no riches laid up in heaven. His affections are all fixed on this world, and he has none for God.

From this instructive parable we learn--

1st. That wicked men are often signally prospered--their ground brings forth plentifully. God gives them their desire, but sends leanness into their souls.

2nd. That riches bring with them always an increasing load of cares and anxieties.

3rd. That they steal away the affections from God--are sly, insinuating, and dangerous to the soul.

4th. That the anxiety of a covetous man is not what good he may do with his wealth, but where he may hoard it, and keep it secure from doing any good.

5th. That riches cannot secure their haughty owners from the grave. Death will come upon them suddenly, unexpectedly, awfully. In the very midst of the brightest anticipations--in a moment--in the twinkling of an eye-- it may come, and all the wealth that has been accumulated cannot alleviate one pang, or drive away one fear, or prolong life for one moment.

6th. That the man who is trusting to his riches in this manner is a fool in the sight of God. Soon, also, he will be a fool in his own sight, and will go to hell with the consciousness that his life has been one of eminent folly.

7th. That the path of true wisdom is to seek first the kingdom of God, and to be ready to die; and then it matters little what is our portion here, or how suddenly or soon we are called away to meet our Judge. If our affections are not fixed on our riches, we shall leave them without regret. If our treasures are laid up in heaven, death will be but going home, and happy will be that moment when we are called to our rest.

(v) "layeth up treasure" Hab 2:9 (w) "is not rich toward God" 1Timm 6:18, Jas 2:5, Lk 12:33

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

(3) "or what you shall drink" or "live not in careful suspense"

Mt 6:25. See also Mt 6:26-6:33.

Mt 6:25. See also Mt 6:26-6:33.

Little flock. Our Saviour often represents himself as a shepherd, and his followers as a flock or as sheep. The figure was beautiful. In Judea it was a common employment to attend flocks. The shepherd was with them, defended them, provided for them, led them to green pastures and beside still waters. In all these things Jesus was and is eminently the Good Shepherd. His flock was small. Few really followed him, compared with the multitude who professed to love him. But, though small in number, they were not to fear. God was their Friend. He would provide for them. It was his purpose to give them the kingdom, and they had nothing to fear, see Mt 6:19-21.

(b) "little flock" Is 40:11, Jn 10:27,28 (c) "it is the father's good pleasure" Mt 25:34, Jn 18:36, Heb 12:28 Jas 2:5, 2Pet 1:11, Rev 1:6, 22:5

Sell that ye have. Sell your property. Exchange it for that which you can use in distributing charity. This was the condition of their being disciples. Their property they gave up; they forsook it, or they put it into common stock, for the sake of giving alms to the poor, Acts 2:44, 4:32, Jn 12:6, Acts 5:2.

Bags which wax not old. The word bags, here, means purses, or the bags attached to their girdles, in which they carried their money. Mt 5:38. By bags which wax not old Jesus means that we should lay up treasure in heaven; that our aim should be to be prepared to enter there, where all our wants will be for ever provided for. Purses, here, grow old and useless. Wealth takes to itself wings. Riches are easily scattered, or we must soon leave them; but that wealth which is in heaven abides for ever. It never is corrupted; never flies away; never is to be left.

Wax. This word is from an old Saxon word, and in the Bible means to grow.

(d) "Sell" Mt 19:21, Acts 2:45, 4:34 (e) "treasure" Mt 6:20, 1Timm 6:19

Let your loins, &c. This alludes to the ancient manner of dress. They wore a long flowing robe as their outer garment. Mt 5:38-41. When they laboured, or walked, or ran, it was necessary to gird or tie this up by a sash or girdle about the body, that it might not impede their progress. Hence, to gird up the loins means to be ready, to be active, to be diligent. Comp. 2Kgs 4:29; 9:1; Jer 1:17; Acts 12:8.

Your lights burning. This expresses the same meaning. Be ready at all times to leave the world and enter into rest, when your Lord shall call you. Let every obstacle be out of the way; let every earthly care be removed, and be prepared to follow him into his rest. Servants were expected to be ready for the coming of their lord. If in the night, they were expected to keep their lights trimmed and burning. When their master was away in attendance on a wedding, as they knew not the hour when he would return, they were to be continually ready. So we, as we know not the hour when God shall call us, should be always ready to die. Comp. Mt 25:1 and Mt 25:2-13.

(f) "Let your loins" Eph 6:14, 1Pet 1:13 (g) "your lights burning" Mt 25:1,13

Shall gird himself. Shall take the place of the servant himself. Servants who waited on the table were girded in the manner described above.

Shall make them sit, &c. Shall place them at his table and feast them. This evidently means that if we are faithful to Christ, and are ready to meet him when he returns, he will receive us into heaven -- will admit us to all its blessings, and make us happy there--as if he should serve us and minister to our wants. It will be as if a master, instead of sitting down at the table himself, should place his faithful servants there, and be himself the servant. This shows the exceeding kindness and condescension of our Lord. For us, poor and guilty sinners, he denied himself, took the form of a servant (Php 2:7), and ministered to our wants. In our nature he has wrought out salvation, and he has done it in one of the humblest conditions of the children of men. How should our bosoms burn with gratitude to him, and how should we be willing to serve one another] Jn 13:1. Also, see Jn 13:2-17.

(h) "Blessed are" Mt 24:46

Mt 24:42. Also see Mt 24:43-51.

Which knew his lord's will. Who knew what his master wished him to do. He that knows what God commands and requires.

Many stripes. Shall be severely and justly punished. They who have many privileges, who are often warned, who have the gospel, and do not repent and believe, shall be far more severely punished than others. They who are early taught in Sunday-schools, or by pious parents, or in other ways, and who grow up in sin and impenitence, will have much more to answer for than those who have no such privileges.

(p) "which knew his lord's will" Jas 4:17 (q) "shall be beaten with many stripes" Acts 17:30

Few stripes. The Jews never inflicted more than forty stripes for one offence, De 25:3. For smaller offences they inflicted only four, five, six, &c., according to the nature of the crime. In allusion to this, our Lord says that he that knew not -- that is, he who had comparatively little knowledge--would suffer a punishment proportionally light. He refers, doubtless, to those who have fewer opportunities, smaller gifts, or fewer teachers.

Much is given. They who have much committed to their disposal, as stewards, &c. See the parable of the talents in Mt 25:14-30. Mt 25:14, also Mt 25:15-30.

(r) "he that knew not" Acts 17:30 (s) "For unto whomsoever" Lev 5:17, Jn 15:22, 1Timm 1:13 (t) "committed much" 1Timm 6:20

I am come, &c. The result of my coming will be that there will be divisions and contentions. He does not mean that he came for that purpose, or that he sought and desired it; but that such was the state of the human heart, and such the opposition of men to the truth, that that would be the effect of his coming. Mt 10:34.

Fire. Fire, here, is the emblem of discord and contention, and consequently of calamities. Thus it is used in Ps 66:12 Is 43:2. And what will I, &c. This passage might be better expressed in this manner: "And what would I, but that it were kindled. Since it is necessary for the advancement of religion that such divisions should take place; since the gospel cannot be established without conflicts, and strifes, and hatreds, I am even desirous that they should come. Since the greatest blessing which mankind can receive must be attended with such unhappy divisions, I am willing, nay, desirous that they should come." He did not wish evil in itself; but, as it was the occasion of good, he was desirous, if it must take place, that it should take place soon. From this we learn--

1st. That the promotion of religion may be expected to produce many contests and bitter feelings.

2nd. That the heart of man must be exceedingly wicked, or it would not oppose a work like the Christian religion.

3rd. That though God cannot look on evil with approbation, yet, for the sake of the benefit which may grow out of it, he is willing to permit it, and suffer it to come into the world.

A baptism. Mt 20:22.

Am I straitened. How do I earnestly desire that it were passed! Since these sufferings must be endured, how anxious am I that the time should come! Such were the feelings of the Redeemer in view of his approaching dying hour. We may learn from this--

1st. That it is not improper to feel deeply at the prospect of dying. It is a sad, awful, terrible event; and it is impossible that we should look at it aright without feeling --scarcely without trembling.

2nd. It is not improper to desire that the time should come, and that the day of our release should draw nigh, Php 1:23. To the Christian, death is but the entrance to life; and since the pains of death must be endured, and since they lead to heaven, it matters little how soon he passes through these sorrows, and rises to his eternal rest.

(5) "straitened", or "pained"

Mt 10:34, See also Mt 10:35-36.

Mt 10:34, See also Mt 10:35-36.

Mt 10:34, See also Mt 10:35-36.

South wind. To the south and southwest of Judea were situated Arabia, Egypt, and Ethiopia, all warm or hot regions, and consequently the air that came from those quarters was greatly heated.

How is it that ye do not discern this time? You see a cloud rise, and predict a shower; a south wind, and expect heat. These are regular events. So you see my miracles; you hear my preaching; you have the predictions of me in the prophets; why do you not, in like manner, infer that this is the time when the Messiah should appear?

Mt 16:2, Mt 16:3

(x) "even of yourselves judge ye not" Mt 5:25

[When there were gathered together an innumerable multitude of people.] There is no one would understand this in the very letter of it; as if the number of the people here present were at least twenty thousand, but a very great number. So Acts 21:20: How many myriads of Jews which believe.

This probably denotes the mighty success of the seventy disciples preaching the gospel, who had so clearly and effectually taught concerning Christ, and told them of the place that he had determined to come to, that the people had flocked together in those vast numbers, ready upon all occasions to meet him, when they heard the Messias was making his approaches to this or that town.

[That which ye have spoken in the ear.] I have elsewhere spoken of a doctor whispering in the ear of his interpreter. The reason of this usage is given us in Chagigah, because the law is delivered silently; and the reason of this is, it is delivered silently, because of Satan.

However, these words are not to be understood of any such kind of whispering into the ears of the interpreter, but concerning any matter that may have been spoken in never so much secrecy and design not to have been known again. The doctor whispered into the ear of the interpreter to that end, that his disciples might publish what he had said. But here is meant, whatever any had the greatest purpose to conceal, yet God will reveal it; not much unlike that passage in Ecclesiastes 10:20. Our Saviour intimates the folly as well as the wickedness of dissimulation, because in time the visor shall be taken off, and the most dissembled hypocrisy exposed to naked view.

[Are not five sparrows sold for two farthings?] Two sparrows were sold for one farthing, and five for two. We find that doves were sold in the Temple upon the account of women in childbed, and their issues of blood, by whom a pair of turtles and young pigeons were to be offered, if they had not wherewithal to present a more costly sacrifice. So probably the sparrows were likely to be sold upon the account of lepers, in the cleansing of whom they were made use of, Leviticus 14:4. I confess the Greek version in this place hath not two sparrows, but two little birds. And yet if you will believe the far-fetched reason that R. Solomon gives, you will easily imagine that they are sparrows that are pointed at: "The leprosy (saith he) came upon mankind for an evil tongue, that is, for too much garrulity of words: and therefore in the cleansing of it they used sparrows that are always chirping and chattering with their voice."

[And not one of them is forgotten before God.] "R. Simeon Ben Jochai standing at the mouth of his cave [wherein he lay hid for the space of thirteen years], he saw a certain man catching of birds. And when he heard Bath Kol out of heaven, saying, 'Mercy, mercy,' the birds escaped: but when he heard Bath Kol saying, 'The pain of death,' then was the bird taken. He saith, therefore, A bird is not taken without God, much less the life of a man." This passage is also recited in Midras Tillin, but the circumstances vary.

[But he that denieth me, &c.] consider whether in these words and in the following verse, our blessed Saviour do not point at those two unpardonable sins, apostasy, or denying and renouncing of Christ, and blasphemy, or the sin against the Holy Ghost. The first is called "a sin unto death." And so, in truth and in the event, is the latter too. I find them, indeed, confounded by some, who discourse upon the sin against the Holy Ghost, when yet this difference may be observed, viz., that apostasy cannot properly be charged on any but who have already professed Christianity: but blasphemy against the Holy Ghost was uttered by the scribes and Pharisees at that time that they disowned and rejected Christ.

[That he divide the inheritance with me.] I. In the titles of brethren this obtained amongst them, that as the eldest was called the firstborn so the younger was called simple, because without the title of firstborn. It seems to be only two brethren here betwixt whom the complaint is made, but which of them is the complainant it is not so easy to determine. You will say the younger most probably, because it is more likely that the firstborn should wrong the younger, than the younger the firstborn. And yet in that court of judicature which they called "the court of Thou draw and I'll draw," the younger might be troublesome to the firstborn as well as the firstborn to the younger. That matter was thus:

"When a father had bequeathed to his firstborn and younger son a servant and an unclean beast," which could not be parted in two, then saith the one to the other, "Do thou draw, or I'll draw"; that is, Do thou redeem thy share, or I will redeem mine. Now here the younger brother may be perverse, and as well hinder the redemption as the firstborn.

II. In the division of inheritances how many vexations and quarrels may arise, both reason and common experience do abundantly teach us. The Rabbins are very large upon this head; and suppose that great controversies may arise either from the testament of the father, or the nature of the inheritance, or the quality of the sons; as if the younger son be a disciple of the wise men, and the elder not; if the younger be made a proselyte, the elder a Gentile, &c. But in the instance now before us, the complaint or controversy is not about dividing but about not dividing; because the firstborn most probably would not gratify the younger in that thing.

The judges in that case was the bench of the Triumviri. These were the judges, in the controversy, and decreed concerning the right or equity of dividing: and either some were appointed by them, or some chosen by those between whom the cause depended, as arbiters in the case, and these were the dividers, those that took care as to the equality of the division. Now we cannot easily suppose what should move this man to appeal to our Saviour as judge in this matter, unless either himself or brother, or both, were of the number of his disciples.

[Soul, take thine ease, eat, drink, &c.] "When the church is in distress, let not any man then say, 'I will go into mine house, and will eat and drink, and peace be to thee, O my soul.' For if any one shall so do, it is written of him, 'Behold joy, and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink, for tomorrow we shall die.' But what follows? 'It was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged away from you till you die.'" And what if he should so say and do when the church is not in distress?

[This night thy soul shall be required of thee.] However this following story hath something in it that may be laughed at, yet hath it something in it that is serious enough: "The Rabbins say, It fell out in the days of R. Simeon Ben Chalaphta, that he went to a certain circumcision, and there feasted. The father of the infant gave them old wine, wine of seven years old, to drink, and said unto them, 'With this wine will I grow old in the joy of my son.' They feasted together till midnight. R. Simeon Ben Chalaphta trusting to his own virtue, went out at midnight to go into the city: in the way he finds the angel of death, and observes him very sad: saith he to him, 'Who art thou?' He saith, 'I am the messenger of the Lord': 'And why then (saith he) art thou so sad?' He saith unto him, 'I am sad for the speeches of those who say, I will do this or that ere long, though they know not how quickly they may be called away by death. That man with whom thou hast been feasting, and that boasted amongst you, With this wine I will grow old in the joy of my son; behold the time draws nigh, that within thirty days he must be snatched away.' He saith unto him, 'Do thou let me know my time.' To whom he answered, 'Over thee, and such as thou art, we have no power; for God, being delighted with good works, prolongeth your lives.'"

[Neither storehouse nor barn.] The storehouse is where they laid up their fruits, and the barn where they laid up their grain. It is commonly rendered the floor, but there it is meant the barn-floor. Our Saviour takes an instance from God feeding the ravens, Job 38:41; Psalm 147:9, where it is R. Solomon's remark: "Our Rabbins observe, that the raven is cruel towards its young; but God pitieth them, and provides them flies, that breed out of their own dung." Now the reason they give why the old ones are so unmerciful to their own young is in Chetubboth, where the Gloss thus explains the minds of the Gemarists speaking of the young ones both white and black: "When they grow black the old ones begin to love their young, but while they are all white they loathe them."

In that very place there occurs this passage, not unworthy our transcribing: "There was a certain man brought before Rabh Judah because he refused to provide for his children. Saith he to those that brought him, The dragon brings forth, and lays her young in the town to be nourished up. When he was brought to Rabh Chasda, he saith unto them, 'Compel him to the door of the synagogue, and there let him stand, and say, The raven seeks her young ones, but this man doth not seek [or own] his children.' But doth the raven seek her young ones? Behold it is written, God feedeth the ravens which cry unto him. This hath no difficulty in it. This is said of them while they are white, that 'God feeds them': but that is said of them when they are become black, that 'the raven owneth her young.'" But the Gloss hath it thus: "It seems as if he with his own voice should cry out against himself, and say, 'The raven owneth her young.' But there are those that expound it as if the minister of the synagogue should set him forth and proclaim upon him, The raven acknowledgeth her young, but this man rejects his own children." "Tell it to the church," Matthew 18:17.

[The nations of the world, &c.] The nations of the world is a very common form of speech amongst the Jews, by which they express the Gentiles, or all other nations beside themselves...

[He will come forth and serve them.] He that serves at the table goes about while the guests sit. He will come forth seems to denote the same thing here; unless it may refer to some such thing as this, viz. that the master will pass by his dignity, and condescend to minister to his own servants.

[In the second watch, and in the third.] In the very dead watches of all, at least, if there be not a solecism in speech. At the first watch they went to bed; and at the fourth watch, the time of getting up again came on: so that the second and the third watch was the very dead time of sleep.

[Shall be beaten with many stripes.] There was a stated number of stripes, and that twas forty, beyond which no malefactor, condemned by the judges to that punishment, ought to receive. Whence that passage seems a little strange: "He that kills a heifer, and afterward two of that heifer's calves, let him be beaten with fourscore stripes." How so? fourscore, when they ought not to exceed above forty? They might not exceed that number for one single crime: but if the crime was doubled, they might double the punishment. And it may be a question, whether they did not double their accusations upon St. Paul, when they multiplied their stripes, he himself telling us, that five times he had received forty stripes save one.

But did every one that was adjudged by the court to stripes, did they always receive that number exactly, of thirty-nine? no doubt the number was more or less, according to the nature of the crime. Which seems to be hinted in Pesachin; He that eateth the 'potitha' [some creeping thing of the sea], "let him be beaten with four stripes: He that eateth a pismire, let him be beaten with five: He that eateth a hornet, let him have six." If this be the sense of the words, then here may arise a question, with what kind of scourge they were beaten? If with that scourge of three cords that was used when they gave nine-and-thirty stripes, repeating their strokes by a scourge of three cords thirteen times, how then could they inflict four or five stripes with such a scourge as that was?

But as to the number of stripes which the master might inflict upon his slave, that was not stated, but left to the pleasure of the master, according to the nature of the crime: which seems hinted at in these words of our Saviour, and in the following rule amongst the Jews, some kind of measure still being attended to:

"It is allowed to deal with a Canaanite [that is, a Gentile] slave with severity. But though this is de jure, yet there is a law of mercy, and rule of wisdom, that a man should be gentle, pursuing righteousness, not making the yoke heavy upon his servant, lest he afflict him."

[And what will I, if it be already kindled?] What will I, seems to be used after the manner of the schools, where What do I say? is the same with I do say this: and so What do I decree or approve? is the same with This I do decree or approve. So What will I? is the same with This I will. Thus, in these words of our Saviour, What will I, if it be already kindled, the meaning is, This I will, that it be already kindled. Now what kind of fire this was which he would have already kindled, he himself explains verse 51, and so on.

In this chapter our blessed Saviour furnishes his diciples with many instructions for the worthy discharge of their function in preaching the gospel; particularly he recommends unto them two gracious qualifications, namely, uprightness and sincerity, verses 1,2,3. Secondly, courage and magnanimity, verses 4,5.

1. He recommends unto them the grace and virtue of sincerity: Beware of the leaven of the Pharisees, which is hypocrisy.

Learn hence, that hypocrisy is a dangerous leaven, which ministers and people are chiefly to beware of, and to preserve themselves from. Hypocrisy is a vice in vizor; the face is vice, the vizor is virtue: God is pretended, self intended: hupocrisy is resembled to leaven; partly for its sourness, partly for its diffusiveness. Leaven is a piece of sour dough, that diffuses itself into the whole mass or lump of bread with which it is mixed. Thus hypocrisy spreads over all the man; all his duties, parts and performances, are leavened with it.

Again, leaven is of a swelling, as well as of a spreading nature; it puffs up the dough, and so does hypocrisy the heart. The Pharisees were a sour and proud sort of people; they were all for pre-eminence, chief places, chief seats, chief titles, to be called Rabbi, Rabbi; In a word, as leaven is hardly discerned from good dough at first sight, so is hypocrisy hardly discerned and distinguished from sincerity. The Pharisees outwardly appeared righteous unto men, but within were full of hypocrisy and iniquity.

Observe next, the argument which Christ uses to dissuade men from hypocrisy: There is nothing covered that shall not be revealed. As if he had said, the day is coming, when a rotten and corrupt heart shall no longer pass under the vizor and disguise of a demure look. In the day of judgment hypocritical sinners shall walk naked; God, angels and men, shall see their shame.

Learn hence, that God will certainly, however long, wash off all the varnish and paint which the hypocrite has put upon the face of his profession, and lay him open to the terror of himself, and the astonishment of the world.

The second duty which our Saviour presses upon his disciples, is that of holy courage and resolution: as if Christ had said, the preaching of the gospel will stir up many enemies against you, which will malign and oppose you, vex and persecute you; but I say unto you, fear them not who can only kill the body; but fear him who, if you fail in your duty, can cast both body and soul into hell.

Here note,

1. An unwarrantable fear condemned, and that is, the sinful, servile, slavish fear of man: Fear not them that kill the body.

2. An holy, awful, and prudential fear of the omnipotent God commended: Fear him that is able to kill both body and soul.

3. The persons whom this duty of fear is recommended to and bound upon; disciples, ministers, and ambassadors, all the friends of Christ. They not only may, but ought to fear him; not only for his greatness and goodness, but upon the account of his punitive justice, as being able to cast both soul and body into hell. Such a fear is not only lawful, but laudable; not only commendable, but commanded, and not misbecoming the friends of Christ. The ministers of God may use arguments from fear of judgments, both to dissuade from sin, and to persuade to duty. It is not unsuitable to the best of saints to keep in heaven's way for fear of hell: it is good to bid a friend fear, when that fear tends to his good.

Observe here, 1. The doctrine which our Saviour preaches to his disciples: and that is, the doctrine of the divine providence, which concerns itself for the meanest of creatures. Even the birds of the air, and the hairs of our heads, do fall within the compass of God's protecting care.

Observe, 2. The use which our Saviour makes of this doctrine: namely, to fortify his disciples' spirits against all distrustful fears, and distracting cares.

Learn hence, 1. That the consideration of the divine care, and gracious providence of God over us and ours, ought to antidote our spirits against all distrustful fears whatsoever. If an hair from the head falls not to the ground without a providence, much less shall the head itself. If the very excrements of the body (such are the hairs) be taken care of by God, surely the more noble parts of the body, but especially the noblest part of ourselves, our soul, shall fall under his peculiar regard.

Note here,

1. That not to confess Christ, is in his account to deny him, and to be ashamed of him.

2. That whosoever shall deny or be ashamed of Christ, either in his person, in his gospel, or in his members, for any fear or favor of man, shall with shame be disowned, and eternally rejected by him at the dreadful judgment of the great day.

Christ may be denied three ways: doctrinally, by an erroneous and heretical judgment; verbally, by oral expressions; vitally, by a wicked and unholy life: but woe to that soul that denies Christ any of these ways!

Although never man preached or lived as Christ did, yet there were those that spoke against him; the person of Jesus was contemned and reproached, for the meanness of his birth, for the poverty of his condition, for the freedom of his conversation; but this sin did not exclude the hope of pardon: Whosoever shall speak a word against the Son of man, it shall be forgiven him; that is, whoever affirms that divine power by which I do my miracles, to be the power of the devil, such blasphemy will be unpardonable, because it is to resist the last remedy, and to oppose the best means of men's conviction; for what could be done more to convince men that Christ was the true and promised Messiah, than to work so many miracles before their eyes to that purpose. Now these miracles, though evidently wrought by the power of God, the Pharisees ascribed to the power of the devil, which our Saviour calls Blasphemy against the Holy Ghost, and a sin unpardonable.

Here our Saviour acquaints his apostles, that for preaching his doctrine, and professing his religion, they should be brought before all sorts of magistrates, and into all kinds of courts; but advised them when they should be so brought, not to be anxiously thoughtful, or solicitously careful what they should say, for it should be suggested to them by the Holy Ghost, what they should speak in that hour.

Thence note, that though the truth of Christ may be opposed, yet the defenders of it shall never be ashamed; for rather than they shall want a tongue to plead for it, God himself will prompt them by his Holy Spirit, and furnish them with such arguments to defend the truth, as all their adversaries shall not be able to gainsay: In that hour the Holy Ghost shall teach you what ye ought to say.

While our Saviour was thus instructing his disciples and the rest of his auditors, in things appertaining to the kingdom of heaven; one of the company being more intent, as it seems, upon his temporal that his eternal concerns, desired him to speak to his brother to divide the inheritance with him. Christ tells him, he would neither be judge nor arbitrator in any civil affairs, or secular concerns. This work, as if Christ had said, belongs to the civil magistrate, to divide inheritance, and decide controversies between man and man; but my work is of another nature, namely, to preach the gospel to a lost world, and to direct men how to secure an inheritance in heaven, not to divide inheritances here on earth.

Teaching us, that matters of civil justice do not belong to those whom Christ sends forth to preach the gospel; that work alone is sufficient for them: the proper work of a minister is work enough; one branch of which is to manage a persuading task between neighbor and neighbor, to prevent differences, and to compose them: but as Christ's commissioners and ministers of the gospel, they have no authority to intermeddle in civil judgments: Who made me a judge over you? asked our great Master; that is, a judge in civil affairs.

Our Saviour, upon the occasion given him in the foregoing verses, admonishes all his disciples and followers to take heed and beware of the sin of covetousness, assuring them that neither the comfort nor continuance of a man's life does consist in an abundance; for though something of this world's goods is necessary to the comfort and happiness of life, yet abundance is not necessary.

Here observe, 1. The manner of our Lord's caution: he doubles it; not saying, take heed alone, or beware only, but take heed, and beware, both. This argues that there is a strong inclination in our nature to this sin; the great danger we are in of falling into it, and of what fatal consequence it is to them in whom this sin reigns.

Observe, 2. The matter of the caution of the sin which our Saviour warns his hearers against, and that is covetousness: Take heed, and beware of covetousness. Where, under the name and notion of covetousness, our Saviour does not condemn a provident care for the things of this life, nor a regular industry and diligence for obtaining of them, nor every degree of love and affection to them; but by covetousness, is to be understood an eager and insatiable desire after the things of this life, or using unjust ways and means to get or increase an estate; seeking the things of this life with the neglect of things infinitely better, and placing their chief happiness in riches.

The design and scope of our Saviour in this parable, is to show men the vileness and vanity of the sin of covetousness, or an eager and insatiable desire after the things of this world. When men heap up riches, and lay up treasures in this life, taking no care to be rich towards God in faith and good works, our Saviour illustrates this by the parable of a rich man, whom God had blessed with great plenty, yet his desire of more wealth was never satisfied, but he is projecting how he may lay up goods in store for many years.

Where note, 1. That the parable does not intimate any indirect and unjust ways of gain which this man used to increase his estate, but condemns his insatiable desire and thirst after more.

So that hence we may learn, that an eager and inordinate desire after the things of this world, though it be free from injustice, and doing wrong to others, is one species, or kind, of the sin of covetousness.

Observe, 2. How this rich man looked no farther than himself, not looking upon himself as God's steward, but his own carver; he cries out, What shall I do because I have no room where to lay my fruits? Not considering that the houses of the poor should have been his granaries for the abundance of his increase. Charity to the necessitious is the best way of bestowing our abundance. God's extraordinary bounty is to be laid out for the relief of others' necessities, not for the gratifying of our own luxurious desires.

Observe, 3. The brand of infamy which the wise God fixes upon this covetous rich man: Thou fool, says God.

Learn thence, that it is an act and instance of the most egregious folly imaginable, for persons to spend their time and strength in getting and laying up treasure upon earth; in the mean time neglecting to be rich towards God in faith and good works: Thou fool.

Observe, 4. The doleful tidings and threatening news brought unto him: This night thy soul shall be required of thee.

Learn hence, 1. That a man's wealth is not able to preserve his life, much less to save his soul: and if wealth cannot save a man's life, why should men endanger their lives, no, hazard their souls, to get or increase wealth?

Learn, 2. That God takes away men's lives many times when they least suspect it: This night, says God; many years, says he. God will not have us think of rest in a place of disquiet, nor of certainty in a condition of inconstancy; we are dependent creatures, and our time is in God's hand: This night shall thy soul be taken away from thee.

Learn, 3. That the souls of ungodly men are taken from them by force and compulsion: Thy soul shall be required of thee. Good men have the same reluctances of nature which others have, yet they sweetly resign their souls into the hands of God in a dying hour; whereas a wicked man, though he sometimes dies by his own hand, yet he never dies with the consent of his own will; he chooses rather to eat dust (with the serpent) than to return to dust.

Observe, 4. The expostulatory question: Whose then shall those things be, which thou has provided?

Intimating, 1. That they should not be his: a man's wealth lasts no longer than his life, neither has he any longer the comfort of it: lay up gold, and it perishes with thee; but treasure up grace, and it shall accompany thee: Whose shall those things be? Not thine, undoubtedly.

Note, 2. As these things shall not be thine, when thou art gone, so thou knows not whose they shall be after thou art gone; whether they shall fall into the hand of a child or a stranger; of a wise man or a fool: the wealthiest man cannot be certain who shall be his heir, and whose goods his shall be.

Observe lastly, the application which our Saviour makes of this parable to his disciples: So is every one that layeth up treasure for himself, and is not rich towards God.

Learn hence, that such as are not rich in grace, rich in good works, shall find no benefit by, and take no comfort in all their worldly riches in the time of their greatest need, at the hour of death, and in the day of judgment.

Learn farther, how brutish and unworthy of a man it was, for this person to cheer up his soul with the hopes of worldly provisions, to bid his soul eat, drink, and be merry. Alas, the soul can no more eat, drink, and be merry with carnal things, than the body can with spiritual and immaterial things; it cannot feed upon bread that perishes; but bring it to a reconciled God in Christ, to the covenant of grace, and sweet promises of the gospel; set before it the joys and comforts of the Spirit; and if it be a sanctified and renewed soul, it can make a rich feast upon these. Spiritual things are proper food for spiritual souls; deservedly then is this person branded with the name of fool, for say, Soul, thou hast goods laid up for many years; eat, drink, and be merry.

There is a twofold sense and interpretation given of these verses.

1. Some take them as spoken only to the apostles, directing them absolutely to cast off all care for the things of this life, that so they might attend upon Christ's person, and wholly give up themselves to that work to which he had called them: and therefore St. Luke here takes notice, that after he had cautioned his hearers in general against covetousness, he applies himself particularly to his disciples, and tells them, that he would have them so far from this sin of covetousness, that they should not use that ordinary care, and common industry about the things of this life, which is not only lawful but necessary for men in all ordinary cases, verse 22. And he said unto his disciples, therefore I say unto you, take no thought for your life, what ye shall eat or drink. But if we understand the words in this sense, we must look upon it only as a temporary command, given to the apostles for that time only; like that in St. Matthew Provide neither gold, nor silver, nor brass, in your purses: neither coat nor scrip; Matt 10:9 which no man ever understood as a general law to all Christians, but as a particular precept to the apostles at that time.

2. Others understand these injunctions of our Saviour to be consistent with a prudent and provident care of the things of this life, not forbidding a regular industry and diligence for the obtaining of them, but condemning only an anxious, vexatious, tormenting care, and an over solicitious diligence for the things of this life; and taking our Saviour's words for a general and standing rule to all Christians, they only forbid distrustful thoughfulness, distracting cares, which drive a man's mind this way and that way, (like meteors or clouds in the air, as the word signifies.)

Now against this vexatious care, and solicitious thoughfulness, our Saviour propounds many weighty arguments or considerations; four especially. He tells us, such cares are needless, fruitless, heathenish, and brutish.

1. It is needless: Your heavenly Father knoweth that ye have need of these things, and will certainly provide for you; and what need you take care, and God too? Cast your care upon him.

2. It is fruitless: Which of you by taking thought can add one cubit to his stature? We may sooner by our carping care add a furlong to our grief, than a cubit to our comfort. All our own care, without God's help, will neither feed us when we are hungry, nor nourish us when we are fed.

3. It is heathenish: After all these things do the Gentiles seek, Matt 6:32 The ends and objects of a Christian's thoughts ought to be higher and more sublime than that of heathens.

4. Lastly, it is brutish, no, worse than brutish. The birds of the air, the beasts of the field, the ravens of the valley, all are fed and sustained by God, without any care of their own; much more shall his children. Has God a breakfast ready for every little bird that comes chirping out of its nest, and for every beast of the field that comes leaping out of its den; and will he not much more provide for you? Surely, that God that feeds the ravens when they cry, will not starve his children when they pray.

As if Christ had said, let your first and chief care be to promote the kingdom of grace in this world, and to secure the kingdom of glory in the next, and then fear not the want of these outward comforts; they shall be added in measure, though not in excess; to satisfy, though not to satiate; for health, though not for surfeit.

Learn,

1. That Christians ought not to be so solicitoous about the necessaries and conveniences of this life, as about the happiness of the next: Rather seek ye the kingdom of God.

2. That heaven or the kingdom of God, must be sought in the first place; that is, with our principal care and chief endeavors.

3. That heaven being once secured by us, all earthly things shall be super added to us as God sees needful and convenient for us. But few men like our Saviour's method; they would seek the things of this world in the first place, and get to heaven at last; they would be content to seek the world and to have heaven thrown in without their seeking: but his will not be granted: if we make religion, and the salvation of our souls, our first and chief care, all other things shall be added unto us, so far as the wisdom of God sees them fit and convenient for us.

That is, fear not the want of any of these comforts, and be not over solictous for them; for your Father, which has provided a kingdom for you hereafter, will not suffer you to want such things as are needful for you here.

Learn,

1. That the disciples of Christ are very subject to disquieting and perplexing fears, but must by no means cherish, but oppose them: a fear of present wants, a fear of future sufferings, a fear of death approaching, a fear that they shall not find acceptance with God, a fear lest they should fall fully or finally from God; the fear of all these evils does often times disturb them and discompose them.

Learn,

2. That Jesus Christ is the great Shepherd of his church: the love and care the compassion and tenderness, the prudence and providence, the guidance and vigilance of a good shepherd are found within him.

3. As Christ is the church's Shepherd, so the church is Christ's flock, though a little flock, in opposition to the huge herds and droves of the men of the world.

4. That God the Father has a kingdom in store for his little flock, his church and children.

5. That the good will and gracious pleasure of God is the original spring and fontal cause, from whence all divine favors do proceed and flow: It is your Father's good pleasure to give you the kingdom.

The next duty which our Saviour exhorts his disciples to, is the duty of alms-giving; that they should be so far from distrusting God's provisions for themselves, that they should be always forward to a ready distribution towards others; yea, in cases of necessity, to be willing to sell their goods to relieve others: yet this precept is not to be taken as if it concerned all persons, at all times, and in all places; but respects only cases of extreme necessity; or if it concerns all, it is only as to the readiness and preparation of the mind; that when necessity calls for it, we be found willing to part with any thing we have for the relief of Christ in his members.

Observe also, the argument used to excite to this duty of alms-giving: hereby we lay up our treasure in a safe hand, even in God's, who will reward us openly. The bellies of the poor are bags that wax not old; what is lodged there is laid up securely out of the reach of danger. We imitate the wise merchant in transmitting our estates into another world, by bills of exchange, where we are sure to receive our own with usury.

The next duty Christ exhorts his disciples to, is that of watchfulness with reference to his second coming: Let your loins be girded, and your lights burning. The words may be understood two ways, spoken either in a martial phrase, as to soldiers; or in a domestic, as to servants; if as to soldiers, then let your loins be girded, and your lights burning in as much as that we should be always ready for a march, having our armor on, and our match lighted, ready to give fire at the alarm of temptation. If the words are spoken as to servants, then our Master bids us carefully expect his second coming, like a lord's returning from a wedding supper (which used to be celebrated in the night) that they should not put on their clothes, nor put out their lights, but stand ready to open, though he comes at midnight. When Christ comes, that soul only shall have his blessing whom he finds watching.

Here our Saviour makes use of several arguments to enforce the duty of watchfulness upon his disciples; the first is drawn from the transcendent reward which Christ will bestow upon his watchful servants: He will gird himself, make them sit down to meat, and will come forth and serve them; a very high metaphorical expression: as if a master should be so transported with the diligence and faithfulness of his servant, as to vouchsafe not only to let him sit down to meat in his presence, but to take the napkin upon his arm, and wait upon him himself at his table.

Lord, how poor and how inconsider-able is that service, which the best of us do for thee! And yet thou speaks of it as if thou were beholden to us for it. Thou does not only administer to us a supper, but thou ministers and waits upon us at supper: He will gird himself, and serve them.

The second argument to excite to watchfulness is drawn from the benefit which we have received by watching in this life; then let the Lord come when he will, whether in the second or third watch, they shall be found ready, and in a blessed condition, who are found diligent in his service, and waiting for his appearance.

Note here,

1. The Son of man will certainly come at one hour or other.

2. At what hour the Son of man will come cannot be certainly known.

3. That there is no hour wherein we can promise ourselves that the Son of man will not come.

4. Very joyful will the coming of the Son of man be, if we be found upon our watch, and ready for his coming: Be ye therefore ready also; for the Son of man cometh at an hour when ye think not.

These words may be applied these two ways: First, to all the faithful servants of God in general; and then the note is this, that for a Christian to spend and end his days in the service of Christ, and doing his will, gives good assurance of a happy and blessed condition: Blessed is that servant.

Secondly, these words may be applied to the ministers of the gospel in special; and then observe,

1. The character and duty of a gospel minister; he is the steward of Christ's household, to give them their meat in due season.

2. A double qualification requisite in such stewards: namely, prudence and faithfulness. Who then is that faithful and wise steward?

Observe, 3. The reward insured to such stewards, with whom are found these qualifications: Blessed is that servant.

Learn hence,

1. That the ministers of the gospel are in a spiritual sense stewards of Christ's household.

2. That faithfulness and prudence are the indispensable qualifications of Christ's stewards.

3. That where these qualifications are found, Christ will graciously and abundantly reward them. Our faithfulness must respect God, ourselves, and our flock; and includes integrity of heart, purity of intention, industry of endeavor, and impartiality in all our administrations. Our prudence must appear in the choice of suitable subjects, in the choice of fit language, in exciting our own affections in order to the moving of our people's. Ministerial prudence also must teach us, by the strictness and gravity of our deportment, to maintain our authority, and to keep up our esteem in the consciences of our people: it will also assist us to bear reproach, and direct us to give reproof: he that is silent cannot be innocent: reprove we must, or we cannot be faithful; but prudently, or we cannot be successful.

Our Lord in these verses describes a negligent and unfaithful steward of his household, and then declares that dreadful sentence of wrath which hangs over him. The unfaithful steward, or negligent minister of the gospel, is decribed:

1. By his infidelity: he believed not Christ's coming to judgment, though he preaches it to others; He saith in his heart, My Lord delayeth his coming.

2. He is described by his hatred, envy, and malignity, against his fellow servants, that were more faithful than himself: He begins to smite them, at least with the virulence of his tongue, if not with the violence of his hand.

3. He is farther described by his associating with the wicked, and strengthening their hands by his ill example: He eateth and drinketh with the drunken; that is, as their associate and fellow companion. Thus the negligent steward and unfaithful minister is described.

Next his sentence is declared.

1. Christ will surprise him in his sin and security, by coming at an hour when he looketh not for him.

2. He will execute temporal vengeance upon him; he will cut him in pieces, as the Jews did their sacrifices, dividing them into two parts.

Hence some observe, that God seldom suffers slothful, sensual ministers to live out half their days.

3. Christ will punish them with eternal destruction also: Appoint them their portion with unbelievers.

Teaching us, that such ministers as neglect the service of God, and the souls of their people, as they are ranked amongst the worst sinners in this life, so shall they be punished with them in the severest manner in the next. When Satan destroys the souls of men, he shall answer for it as a murderer only, not as an officer that was intrusted with the care of souls. But if the steward does not provide, if the shepherd does not feed, if the watchman does not warn, they shall answer, not only for the souls that have miscarried, but for an office neglected, for a talent hidden, and for a stewardship unfaithfully managed. Woe unto us, if at the great day we hear distressed souls roaring out their complaints, and howling out their doleful accusations against us, say, "Lord, our stewards have defrauded us, our watchmen have betrayed us, our guides have misled us," verse 48. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.

Hence we learn,

1. That whatever we receive from God, is both a gift and a talent.

2. That every one has some gift or talent from God to be improved for God.

3. That God's gifts or talents are not given to all in the same measure.

4. That whether we receive little or much, all is in order to an account.

5. That answerable to our present talents will be our future accounts. The greater opportunities a man has of knowing his duty, and the greater abilities he has for doing good, if he does it not, the greater will be his condemnation, because the neglect of his duty in this case cannot be without a great deal of willfulness and contempt, which is an heinous aggravation. If thy gifts be mean, the less thou hast to account for; if greater than others, God expects thou should do more good than others, for where much is given, much will be required.

Our Saviour in these verses declares what will be the accidental event and effect, but not the natural tendency, of his religion; so that we must distinguish between the intentional aim of Christ's coming, and the accidental event of it. Christ's intentional aim, was to plant, propagate, and promote, peace in the world; but through the lusts and corruptions of men's natures, the issue and event of his coming is war and division; not that these are the genuine and natural fruits of the gospel, but occasional and accidental only.

Hence learn, that the preaching of the gospel, and setting up the kingdom of Christ, though it be not the genuine and natural cause, yet it is the accidental occasion of all that war and tumult, of all that dissension and division, of all that distraction and confusion which the world abounds with: I am come to send fire on the earth. He is said to send the fire of dissension, because he foresaw this would be the certain consequence, though not the proper and natural effect, of the preaching of the gospel. There was another fire of Christ's sending, the Holy Spirit; this was a fire to warm, not to burn, or if so, not men's persons, but corruptions; but that seems not to be intended in this place.

Observe farther, the metaphor by which Christ sets forth his own sufferings; he styles them a baptism: I have a baptism to be baptized with. There is a threefold baptism spoken of: a baptism with water, a baptism of the Spirit; both these Christ had been baptized with: but the third was the baptism of blood: he was soon to be drenched and washed in his own blood, in the garden, and on the cross; and he was straitened or pained with desire, like a woman in travail, until his sufferings were accomplished.

Our Saviour in these words does at once upbraid the stupid ignorance of the Jews in general, and the obstinate infidelity of the Pharisses in particular, in that they could make a judgment of the weather by the sight of the sky, by the appearnace of the heavens, and the motion of the winds, but could not discern this time of the Messiah, though they had so many miraculous signs and evidences of it; and for this he upbraids them with hypocrisy: Ye hypocrites! Ye can discern the face of the sky, but you do not discern this time.

Learn thence, that to pretend either more ignorance, or greater uncertainty, in discerning the signs of gospel times (the time of our gracious visitation) than the signs of the weather, is great hypocrisy: Ye hypocrites! Can ye not discern this time?

Observe farther, that Christ does not here condemn the study of nature, or making observations of the state of the weather by the face of the sky; for Almighty God, by natural signs, gives us warning of a change in natural things; and in like manner, by his providential dispensations. He gives us warning of a change in civil things: He that is wise will observe both, and by their observation will come to understand the pleasure of the Lord.