mh_parser/vol_split/42 - Luke/Chapter 13.xml

<div2 id="Luke.xiv" n="xiv" next="Luke.xv" prev="Luke.xiii" progress="58.17%" title="Chapter XIII">
<h2 id="Luke.xiv-p0.1">L U K E.</h2>
<h3 id="Luke.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="Luke.xiv-p1">In this chapter we have, I. The good improvement
Christ made of a piece of news that was brought him concerning some
Galileans, that were lately massacred by Pilate, as they were
sacrificing in the temple at Jerusalem, <scripRef id="Luke.xiv-p1.1" osisRef="Bible:Luke.13.1-Luke.13.5" parsed="|Luke|13|1|13|5" passage="Lu 13:1-5">ver. 1-5</scripRef>. II. The parable of the fruitless
fig-tree, by which we are warned to bring forth fruits meet for
that repentance to which he had in the foregoing passage called us,
<scripRef id="Luke.xiv-p1.2" osisRef="Bible:Luke.13.6-Luke.13.9" parsed="|Luke|13|6|13|9" passage="Lu 13:6-9">ver. 6-9</scripRef>. III. Christ's
healing a poor infirm woman on the sabbath day, and justifying
himself in it, <scripRef id="Luke.xiv-p1.3" osisRef="Bible:Luke.13.11-Luke.13.17" parsed="|Luke|13|11|13|17" passage="Lu 13:11-17">ver.
11-17</scripRef>. IV. A repetition of the parables of the grain of
mustard-seed and the leaven, <scripRef id="Luke.xiv-p1.4" osisRef="Bible:Luke.13.18-Luke.13.22" parsed="|Luke|13|18|13|22" passage="Lu 13:18-22">ver.
18-22</scripRef>. V. His answer to the question concerning the
number of the saved, <scripRef id="Luke.xiv-p1.5" osisRef="Bible:Luke.13.23-Luke.13.30" parsed="|Luke|13|23|13|30" passage="Lu 13:23-30">ver.
23-30</scripRef>. VI. The slight he put upon Herod's malice and
menaces, and the doom of Jerusalem read, <scripRef id="Luke.xiv-p1.6" osisRef="Bible:Luke.13.31-Luke.13.35" parsed="|Luke|13|31|13|35" passage="Lu 13:31-35">ver. 31-35</scripRef>.</p>
<scripCom id="Luke.xiv-p1.7" osisRef="Bible:Luke.13" parsed="|Luke|13|0|0|0" passage="Lu 13" type="Commentary"/>
<scripCom id="Luke.xiv-p1.8" osisRef="Bible:Luke.13.1-Luke.13.5" parsed="|Luke|13|1|13|5" passage="Lu 13:1-5" type="Commentary"/><div class="Commentary" id="Bible:Luke.13.1-Luke.13.5">
<h4 id="Luke.xiv-p1.9">The Murdered Galileans.</h4>
<p class="passage" id="Luke.xiv-p2">1 There were present at that season some that
told him of the Galilæans, whose blood Pilate had mingled with
their sacrifices.   2 And Jesus answering said unto them,
Suppose ye that these Galilæans were sinners above all the
Galilæans, because they suffered such things?   3 I tell you,
Nay: but, except ye repent, ye shall all likewise perish.   4
Or those eighteen, upon whom the tower in Siloam fell, and slew
them, think ye that they were sinners above all men that dwelt in
Jerusalem?   5 I tell you, Nay: but, except ye repent, ye
shall all likewise perish.</p>
<p class="indent" id="Luke.xiv-p3">We have here, I. Tidings brought to Christ
of the death of some Galileans lately, whose blood <i>Pilate had
mingled with their sacrifices,</i> <scripRef id="Luke.xiv-p3.1" osisRef="Bible:Luke.13.1" parsed="|Luke|13|1|0|0" passage="Lu 13:1"><i>v.</i> 1</scripRef>. Let us consider,</p>
<p class="indent" id="Luke.xiv-p4">1. What this tragical story was. It is
briefly related here, and is not met with in any of the historians
of those times. Josephus indeed mentions Pilate's killing some
Samaritans, who, under the conduct of a factious leader, were going
in a tumultuous manner to mount Gerizim, where the Samaritans'
temple was; but we can by no means allow that story to be the same
with this. Some think that these Galileans were of the faction of
Judas Gaulonita, called also <i>Judas of Galilee</i> (<scripRef id="Luke.xiv-p4.1" osisRef="Bible:Acts.5.37" parsed="|Acts|5|37|0|0" passage="Ac 5:37">Acts v. 37</scripRef>), who disowned Cæsar's
authority and refused to pay tribute to him: or perhaps these,
being Galileans, were only suspected by Pilate to be of that
faction, and barbarously murdered, because those who were in league
with that pretender were out of his reach. The Galileans being
Herod's subjects, it is probable that this outrage committed upon
them by Pilate occasioned the quarrel that was between Herod and
Pilate, which we read of in <scripRef id="Luke.xiv-p4.2" osisRef="Bible:Luke.23.12" parsed="|Luke|23|12|0|0" passage="Lu 23:12"><i>ch.</i>
xxiii. 12</scripRef>. We are not told what number they were,
perhaps <i>but a few,</i> whom Pilate had some particular
<i>pique</i> against (and therefore the story is overlooked by
Josephus); but the circumstance remarked is that he <i>mingled
their blood with their sacrifices</i> in the court of the temple.
Though perhaps they had reason to fear Pilate's malice, yet they
would not, under pretence of that fear, keep away from Jerusalem,
whither the law obliged them to go up with their sacrifices. Dr
Lightfoot thinks it probable that they were <i>themselves</i>
killing their sacrifices (which was allowed, for the priest's work,
they said, began with the <i>sprinkling of the blood</i>), and that
Pilate's officers came upon them by surprise, just at the time when
they were off their guard (for otherwise the Galileans were mettled
men, and generally went well-armed), and mingled the blood of the
sacrificers with the blood of the sacrifices, as if it had been
equally acceptable to God. Neither the holiness of the place nor of
the work would be a protection to them from the fury of an unjust
judge, <i>who neither feared God nor regarded man.</i> The altar,
which used to be a sanctuary and place of shelter, is now become a
snare and a trap, a place of danger and slaughter.</p>
<p class="indent" id="Luke.xiv-p5">2. Why it was related <i>at this season</i>
to our Lord Jesus. (1.) Perhaps merely as a matter of news, which
they supposed he had not heard before, and as a thing which they
lamented, and believed he would do so too; for the Galileans were
their countrymen. Note, Sad providences ought to be observed by us,
and the knowledge of them communicated to others, that they and we
may be suitably affected with them, and make a good use of them.
(2.) Perhaps it was intended as a confirmation of what Christ had
said in the close of the foregoing chapter, concerning the
necessity of making our peace with God in time, before we be
<i>delivered to the officer,</i> that is, to <i>death,</i> and so
<i>cast into prison,</i> and then it will be too late to make
agreements: "Now," say they, "Master, here is a fresh instance of
some that were very suddenly <i>delivered to the officer,</i> that
were taken away by death when they little expected it; and
therefore we have all need to be ready." Note, It will be of good
use to us both to explain the word of God and to enforce it upon
ourselves by observing the providences of God. (3.) Perhaps they
would stir him up, being himself of Galilee, and a prophet, and one
that had a great interest in that country, to find out a way to
revenge the death of these Galileans upon Herod. If they had any
thoughts of this kind, they were quite mistaken; for Christ was now
going up to Jerusalem, to be <i>delivered into the hands of
Pilate,</i> and to have his blood, not mingled with his sacrifice,
but itself made a sacrifice. (4.) Perhaps this was told Christ to
<i>deter</i> him from going up to Jerusalem, to worship (<scripRef id="Luke.xiv-p5.1" osisRef="Bible:Luke.13.22" parsed="|Luke|13|22|0|0" passage="Lu 13:22"><i>v.</i> 22</scripRef>), lest Pilate should
serve him as he had served those Galileans, and should suggest
against him, as probably he had insinuated against those Galileans,
in vindication of his cruelty, that they came to sacrifice as
Absalom did, with a <i>seditious</i> design, under colour of
sacrificing, to raise rebellion. Now, lest Pilate, when his hand
was in, should proceed further, they think it advisable that Christ
should for the present keep out of the way. (5.) Christ's answer
intimates that they told him this with a spiteful <i>innuendo,</i>
that, though Pilate was unjust in killing them, yet without doubt
they were secretly bad men, else God would not have permitted
Pilate thus barbarously to cut them off. It was very invidious;
rather than they would allow them to be martyrs, though they died
sacrificing, and perhaps suffered for their devotion, they would,
without any colour of proof, suppose them to be malefactors; and it
may be for no other reason than because they were not of their
party and denomination, differed from them, or had difference with
them. This fate of theirs, which was capable not only of a
favourable, but an honourable construction, shall be called a
<i>just judgment</i> of God <i>upon them,</i> though they know not
for what.</p>
<p class="indent" id="Luke.xiv-p6">II. Christ's reply to this report, in
which,</p>
<p class="indent" id="Luke.xiv-p7">1. He seconded it with another story,
which, like it, gave an instance of people's being taken away by
sudden death. It is not long since <i>the tower of Siloam fell,</i>
and there were eighteen persons killed and buried in the ruins of
it. Dr Lightfoot's conjecture is that this tower adjoined to the
<i>pool of Siloam,</i> which was the same with the pool of
Bethesda, and that it belonged to those <i>porches</i> which were
by the <i>pool,</i> in which the <i>impotent folks</i> lay, that
<i>waited for the stirring</i> of the water (<scripRef id="Luke.xiv-p7.1" osisRef="Bible:John.5.3" parsed="|John|5|3|0|0" passage="Joh 5:3">John v. 3</scripRef>), and that they who were killed were
some of them, or some of those who in this pool used to purify
themselves for the temple-service, for it was near the temple.
Whoever they were, it was a sad story; yet such melancholy
accidents we often hear of: for <i>as the birds are caught in a
snare, so are the sons of men snared in an evil time, when it falls
suddenly upon them,</i> <scripRef id="Luke.xiv-p7.2" osisRef="Bible:Eccl.9.12" parsed="|Eccl|9|12|0|0" passage="Ec 9:12">Eccl. ix.
12</scripRef>. Towers, that were built for safety, often prove
men's destruction.</p>
<p class="indent" id="Luke.xiv-p8">2. He cautioned his hearers not to make an
ill use of these and similar events, nor take occasion thence to
censure <i>great sufferers,</i> as if they were <i>therefore</i> to
be accounted <i>great sinners: Suppose ye that these Galileans,</i>
who were slain as they were sacrificing, <i>were sinners above all
the Galileans, because they suffered such things? I tell you
nay,</i> <scripRef id="Luke.xiv-p8.1" osisRef="Bible:Luke.13.2-Luke.13.3" parsed="|Luke|13|2|13|3" passage="Lu 13:2,3"><i>v.</i> 2, 3</scripRef>.
Perhaps they that told him the story of the Galileans were Jews,
and were glad of any thing that furnished them with matter of
reflection upon the Galileans, and therefore Christ retorted upon
them the story of the <i>men of Jerusalem,</i> that came to an
untimely end; for, <i>with what measure</i> of that kind <i>we
mete,</i> it <i>shall be measured to us again.</i> "Now suppose ye
that <i>those eighteen</i> who met with their death from the tower
of Siloam, while perhaps they were expecting their cure from the
pool of Siloam, were <i>debtors</i> to divine justice <i>above all
men that dwelt at Jerusalem? I tell you nay.</i>" Whether it make
for us or against us, we must abide by this rule, that we cannot
judge of men's <i>sins</i> by their <i>sufferings</i> in this
world; for many are thrown into the furnace as gold to be purified,
not as dross and chaff to be consumed. We must therefore not be
harsh in our censures of those that are afflicted more than their
neighbours, as Job's friends were in their censures of him, lest we
condemn <i>the generation of the righteous,</i> <scripRef id="Luke.xiv-p8.2" osisRef="Bible:Ps.72.14" parsed="|Ps|72|14|0|0" passage="Ps 72:14">Ps. lxxii. 14</scripRef>. If we will be judging, we have
enough to do to judge ourselves; nor indeed can we <i>know love or
hatred by all that is before us,</i> because <i>all things come
alike to all,</i> <scripRef id="Luke.xiv-p8.3" osisRef="Bible:Eccl.9.1-Eccl.9.2" parsed="|Eccl|9|1|9|2" passage="Ec 9:1,2">Eccl. ix. 1,
2</scripRef>. And we might as justly conclude that the
<i>oppressors,</i> and Pilate among the rest, <i>on whose side are
power</i> and success, are the greatest saints, as that the
<i>oppressed,</i> and those Galileans among the rest, who are all
in tears and have no comforter, no, not the priests and Levites
that attended the altar, are the <i>greatest sinners.</i> Let us,
in our censures of others, do as we would be done by; for as we do
we shall be done by: <i>Judge not, that ye be not judged,</i>
<scripRef id="Luke.xiv-p8.4" osisRef="Bible:Matt.7.1" parsed="|Matt|7|1|0|0" passage="Mt 7:1">Matt. vii. 1</scripRef>.</p>
<p class="indent" id="Luke.xiv-p9">3. On these stories he founded a call to
repentance, adding to each of them this awakening word, <i>Except
ye repent, ye shall all likewise perish,</i> <scripRef id="Luke.xiv-p9.1" osisRef="Bible:Luke.13.3-Luke.13.5" parsed="|Luke|13|3|13|5" passage="Lu 13:3-5"><i>v.</i> 3-5</scripRef>. (1.) This intimates that we
all deserve to <i>perish</i> as much as <i>they did,</i> and had we
been dealt with according to our sins, according to the <i>iniquity
of our holy things,</i> our blood had been long ere this mingled
with our sacrifices by the justice of God. It must moderate our
censure, not only that we are <i>sinners,</i> but that we are as
great sinners as they, have as much sin to repent of as they had to
suffer for. (2.) That therefore we are all concerned to
<i>repent,</i> to be sorry for what we have done amiss, and to do
so no more. The judgments of God upon others are loud calls to us
to <i>repent.</i> See how Christ improved every thing for the
pressing of that great duty which he came not only to <i>gain
room</i> for, and <i>give hopes</i> to, but to enjoin upon us—and
that is, to <i>repent.</i> (3.) That repentance is the way to
escape perishing, and it is a sure way: <i>so iniquity shall not be
your ruin,</i> but upon no other terms. (4.) That, if we repent
not, we shall certainly perish, as others have done before us. Some
lay an emphasis upon the word <i>likewise,</i> and apply it to the
destruction that was coming upon the people of the Jews, and
particularly upon Jerusalem, who were destroyed by the Romans at
the time of their passover, and so, like the Galileans, they had
<i>their blood mingled with their sacrifices;</i> and many of them,
both in Jerusalem and in other places, were destroyed by the fall
of walls and buildings which were battered down about their ears,
as those that died by the fall of the tower of Siloam. But
certainly it looks further; except we repent, we shall perish
eternally, as they perished out of this world. The same Jesus that
calls us to <i>repent because the kingdom of heaven is at hand,</i>
bids us <i>repent</i> because otherwise we shall perish; so that he
has set before us life and death, good and evil, and put us to our
choice. (5.) The perishing of <i>those</i> in their impenitency who
have been most harsh and severe in judging others will be in a
particular manner aggravated.</p>
</div><scripCom id="Luke.xiv-p9.2" osisRef="Bible:Luke.13.6-Luke.13.9" parsed="|Luke|13|6|13|9" passage="Lu 13:6-9" type="Commentary"/><div class="Commentary" id="Bible:Luke.13.6-Luke.13.9">
<h4 id="Luke.xiv-p9.3">The Barren Fig-Tree.</h4>
<p class="passage" id="Luke.xiv-p10">6 He spake also this parable; A certain
<i>man</i> had a fig tree planted in his vineyard; and he came and
sought fruit thereon, and found none.   7 Then said he unto
the dresser of his vineyard, Behold, these three years I come
seeking fruit on this fig tree, and find none: cut it down; why
cumbereth it the ground?   8 And he answering said unto him,
Lord, let it alone this year also, till I shall dig about it, and
dung <i>it:</i>   9 And if it bear fruit, <i>well:</i> and if
not, <i>then</i> after that thou shalt cut it down.</p>
<p class="indent" id="Luke.xiv-p11">This parable is intended to enforce that
word of warning immediately going before, "<i>Except ye repent, ye
shall all likewise perish;</i> except you be reformed, you will be
ruined, as the barren tree, except it bring forth fruit, will be
cut down."</p>
<p class="indent" id="Luke.xiv-p12">I. This parable primarily refers to the
nation and people of the Jews. God chose them for his own, made
them a people near to him, gave them advantages for knowing and
serving him above any other people, and expected answerable returns
of duty and obedience from them, which, turning to his praise and
honour, he would have accounted <i>fruit;</i> but they disappointed
his expectations: they did not do their duty; they were a reproach
instead of being a credit to their profession. Upon this, he justly
determined to abandon them, and cut them off, to deprive them of
their privileges, to unchurch and unpeople them; but, upon Christ's
intercession, as of old upon that of Moses, he graciously gave them
further time and further mercy; tried them, as it were, another
year, by sending his apostles among them, to call them to
repentance, and in Christ's name to offer them pardon, upon
repentance. Some of them were wrought upon to <i>repent,</i> and
bring forth fruit, and with them all was well; but the body of the
nation continued impenitent and unfruitful, and ruin without remedy
came upon them; about forty years after they were cut down, and
cast into the fire, as John Baptist had told them (<scripRef id="Luke.xiv-p12.1" osisRef="Bible:Matt.3.10" parsed="|Matt|3|10|0|0" passage="Mt 3:10">Matt. iii. 10</scripRef>), which saying of his
this parable enlarges upon.</p>
<p class="indent" id="Luke.xiv-p13">II. Yet it has, without doubt, a further
reference, and is designed for the awakening of all that enjoy the
means of grace, and the privileges of the visible church, to see to
it that the temper of their minds and the tenour of their lives be
answerable to their professions and opportunities, for that is the
<i>fruit</i> required. Now observe here,</p>
<p class="indent" id="Luke.xiv-p14">1. The advantages which this fig-tree had.
It was <i>planted in a vineyard,</i> in better soil, and where it
had more care taken of it and more pains taken with it, than other
fig-trees had, that commonly grew, not in <i>vineyards</i> (Those
are for vines), but by the <i>way-side,</i> <scripRef id="Luke.xiv-p14.1" osisRef="Bible:Matt.21.19" parsed="|Matt|21|19|0|0" passage="Mt 21:19">Matt. xxi. 19</scripRef>. This fig-tree belonged to a
<i>certain man,</i> that owned it, and was at expense upon it.
Note, The church of God is <i>his vineyard,</i> distinguished from
the common, and fenced about, <scripRef id="Luke.xiv-p14.2" osisRef="Bible:Isa.5.1-Isa.5.2" parsed="|Isa|5|1|5|2" passage="Isa 5:1,2">Isa. v.
1, 2</scripRef>. We are <i>fig-trees planted</i> in this vineyard
by our baptism; we have a place and a name in the visible church,
and this is our privilege and happiness. It is a distinguishing
favour: he has not <i>dealt so with other nations.</i></p>
<p class="indent" id="Luke.xiv-p15">2. The owner's expectation from it: <i>He
came, and sought fruit thereon,</i> and he had reason to expect it.
He did not <i>send,</i> but came himself, intimating his desire to
find fruit. Christ came into this world, <i>came to his own,</i> to
the Jews, seeking fruit. Note, The God of heaven requires and
expects <i>fruit</i> from those that have a place in his vineyard.
He has <i>his eye</i> upon those that <i>enjoy</i> the gospel, to
see whether they <i>live</i> up to it; he seeks evidences of their
getting good by the means of grace they enjoy. <i>Leaves</i> will
not serve, crying, <i>Lord, Lord; blossoms</i> will not serve,
beginning well and promising fair; there must be <i>fruit.</i> Our
thoughts, words, and actions must be according to the gospel, light
and love.</p>
<p class="indent" id="Luke.xiv-p16">3. The disappointment of his expectation:
<i>He found none,</i> none at all, not one fig. Note, It is sad to
think how many enjoy the privileges of the gospel, and yet do
nothing at all to the honour of God, nor to answer the end of his
entrusting them with those privileges; and it is a disappointment
to him and a grief to the Spirit of his grace.</p>
<p class="indent" id="Luke.xiv-p17">(1.) He here complains of it to the dresser
of the vineyard: I come, <i>seeking fruit,</i> but am
disappointed—<i>I find none,</i> looking for grapes, but behold
<i>wild grapes.</i> He is grieved with such a generation.</p>
<p class="indent" id="Luke.xiv-p18">(2.) He aggravates it, with two
considerations:—[1.] That he had waited long, and yet was
disappointed. As he was not <i>high</i> in his expectations, he
only expected fruit, not <i>much</i> fruit, so he was not <i>hasty,
he came three years,</i> year after year: applying it to the Jews,
he came one space of time before the captivity, another after that,
and another in the preaching of John Baptist and of Christ himself;
or it may allude to the three years of Christ's public ministry,
which were now expiring. In general, it teaches us that the
patience of God is stretched out to long-suffering with many that
enjoy the gospel, and do not bring forth the fruits of it; and this
patience is wretchedly abused, which provokes God to so much the
greater severity. How many times three years has God come to many
of us, <i>seeking fruit,</i> but has <i>found none,</i> or next to
none, or worse than none! [2.] That this fig-tree did not only not
bring forth fruit, but did hurt; it <i>cumbered the ground;</i> it
took up the room of a fruitful tree, and was injurious to all about
it. Note, Those who do not <i>do</i> good commonly <i>do hurt</i>
by the influence of their bad example; they grieve and discourage
those that are good; they harden and encourage those that are bad.
And the mischief is the greater, and the ground the more cumbered,
if it be a high, large, spreading tree, and if it be an old tree of
long standing.</p>
<p class="indent" id="Luke.xiv-p19">4. The doom passed upon it; <i>Cut it
down.</i> He saith this to the <i>dresser of the vineyard,</i> to
Christ, to whom all judgment is committed, to the ministers who are
in his name to declare this doom. Note, No other can be expected
concerning barren trees than that they should be <i>cut down.</i>
As the unfruitful vineyard is dismantled, and thrown open to the
common (<scripRef id="Luke.xiv-p19.1" osisRef="Bible:Isa.5.5-Isa.5.6" parsed="|Isa|5|5|5|6" passage="Isa 5:5,6">Isa. v. 5, 6</scripRef>), so
the unfruitful trees in the vineyard are cast out of it, and
wither, <scripRef id="Luke.xiv-p19.2" osisRef="Bible:John.15.6" parsed="|John|15|6|0|0" passage="Joh 15:6">John xv. 6</scripRef>. It is
cut down by the judgments of God, especially spiritual judgments,
such as those on the Jews that believed not, <scripRef id="Luke.xiv-p19.3" osisRef="Bible:Isa.6.9-Isa.6.10" parsed="|Isa|6|9|6|10" passage="Isa 6:9,10">Isa. vi. 9, 10</scripRef>. It is cut down by death,
and cast into the fire of hell; and with good reason, for <i>why
cumbers it the ground?</i> What reason is there why it should have
a place in the vineyard to no purpose?</p>
<p class="indent" id="Luke.xiv-p20">5. The dresser's intercession for it.
Christ is the great Intercessor; he ever lives, interceding.
Ministers are intercessors; they that <i>dress</i> the vineyard
should <i>intercede</i> for it; those we <i>preach to</i> we should
<i>pray for,</i> for we must give ourselves to the <i>word of
God</i> and to <i>prayer.</i> Now observe,</p>
<p class="indent" id="Luke.xiv-p21">(1.) What it is he prays for, and that is a
reprieve: <i>Lord, let it alone this year also.</i> He doth not
pray, "Lord, let it never be cut down," but, "Lord, not now. Lord,
do not remove the dresser, do not withhold the dews, do not pluck
up the tree." Note, [1.] It is desirable to have a barren tree
reprieved. Some have not yet <i>grace to repent,</i> yet it is a
mercy to them to have <i>space to repent,</i> as it was to the old
world to have 120 years allowed them to make their peace with God.
[2.] We owe it to Christ, the great Intercessor, that <i>barren</i>
trees are not cut down immediately: had it not been for his
interposition, the whole world had been cut down, upon the sin of
Adam; but he said, <i>Lord, let it alone;</i> and it is he that
upholds all things. [3.] We are encouraged to pray to God for the
merciful reprieve of barren fig-trees: "Lord, <i>let them
alone;</i> continue them yet awhile in their probation; bear with
them a little longer, and wait to be gracious." Thus must we stand
in the gap, to turn away wrath. [4.] Reprieves of mercy are but for
a time; <i>Let it alone this year also,</i> a short time, but a
sufficient time to make trial. When God has borne long, we may hope
he will bear yet a little longer, but we cannot expect he should
bear always. [5.] <i>Reprieves</i> may be obtained by the prayers
of others for us, but not <i>pardons;</i> there must be our own
faith, and repentance, and prayers, else no pardon.</p>
<p class="indent" id="Luke.xiv-p22">(2.) How he promises to improve this
reprieve, if it be obtained: <i>Till I shall dig about it, and dung
it,</i> Note, [1.] In general, our prayers must always be seconded
with our endeavours. The dresser seems to say, "Lord, it may be I
have been wanting in that which is my part; but let it alone this
year, and I will do more than I have done towards its
fruitfulness." Thus in all our prayers we must request God's grace,
with a humble resolution to do our duty, else we mock God, and show
that we do not rightly value the mercies we pray for. [2.] In
particular, when we pray to God for grace for ourselves or others,
we must follow our prayers with diligence in the use of the means
of grace. The dresser of the vineyard engages to do <i>his</i>
part, and therein teaches ministers to do <i>theirs.</i> He will
<i>dig about</i> the tree and will <i>dung</i> it. Unfruitful
Christians must be <i>awakened</i> by the terrors of the law, which
<i>break up the fallow ground,</i> and then encouraged by the
promises of the gospel, which are warming and fattening, as manure
to the tree. Both methods must be tried; the one prepares for the
other, and all little enough.</p>
<p class="indent" id="Luke.xiv-p23">(3.) Upon what foot he leaves the matter:
"Let us try it, and try what we can do with it one year more,
<i>and, if it bear fruit, well,</i> <scripRef id="Luke.xiv-p23.1" osisRef="Bible:Luke.13.9" parsed="|Luke|13|9|0|0" passage="Lu 13:9"><i>v.</i> 9</scripRef>. It is possible, nay, there is
hope, that yet it may be fruitful." In this hope the owner will
have patience with it, and the dresser will take pains with it,
and, if it should have the desired success, both will be pleased
that it was not cut down. The word <i>well</i> is not in the
original, but the expression is abrupt: <i>If it bear
fruit!</i>—supply it how you please, so as to express how
wonderfully well-pleased both the owner and dresser will be. If it
bear fruit, there will be cause of rejoicing; we have what we would
have. But it cannot be better expressed than as we do: <i>well.</i>
Note, Unfruitful professors of religion, if after long
unfruitfulness they will repent, and amend, and bring forth fruit,
shall find <i>all is well.</i> God will be <i>pleased,</i> for he
will be <i>praised;</i> ministers' hands will be strengthened, and
such penitents will be their joy now and their crown shortly. Nay,
there will be joy in heaven for it; the ground will be no longer
cumbered, but bettered, the vineyard beautified, and the good trees
in it made better. As for the tree itself, it is <i>well</i> for
it; it shall not only not be cut down, but it shall <i>receive
blessing from God</i> (<scripRef id="Luke.xiv-p23.2" osisRef="Bible:Heb.6.7" parsed="|Heb|6|7|0|0" passage="Heb 6:7">Heb. vi.
7</scripRef>); it shall be <i>purged,</i> and <i>shall bring forth
more fruit,</i> for the Father is its husbandman (<scripRef id="Luke.xiv-p23.3" osisRef="Bible:John.15.2" parsed="|John|15|2|0|0" passage="Joh 15:2">John xv. 2</scripRef>); and it shall at last be
transplanted from the vineyard on earth to the paradise above.</p>
<p class="indent" id="Luke.xiv-p24">But he adds, <i>If not, then after that
thou shalt cut it down.</i> Observe here, [1.] That, though God
bear long, he will not bear always with unfruitful professors; his
patience will have an end, and, if it be abused, will give way to
that wrath which will have no end. Barren trees will certainly be
<i>cut down</i> at last, and <i>cast into the fire.</i> [2.] The
longer God has <i>waited,</i> and the more cost he has been at upon
them, the greater will their destruction be: to be cut down
<i>after that,</i> after all these expectations from it, these
debates concerning it, this concern for it, will be sad indeed, and
will aggravate the condemnation. [3.] Cutting down, though it is
work that shall be done, is work that God does not take pleasure
in: for observe here, the owner said to the dresser, "Do thou
<i>cut it down,</i> for it cumbereth the ground." "Nay," said the
dresser, "if it must be done at last, <i>thou shalt cut it
down;</i> let not my hand be upon it." [4.] Those that now
intercede for barren trees, and take pains with them, if they
persist in their unfruitfulness will be even content to see them
cut down, and will not have one word more to say for them. Their
best friends will acquiesce in, nay, they will approve and applaud,
the righteous judgment of God, in the day of the manifestation of
it, <scripRef id="Luke.xiv-p24.1" osisRef="Bible:Rev.15.3-Rev.15.4" parsed="|Rev|15|3|15|4" passage="Re 15:3,4">Rev. xv. 3, 4</scripRef>.</p>
</div><scripCom id="Luke.xiv-p24.2" osisRef="Bible:Luke.13.10-Luke.13.17" parsed="|Luke|13|10|13|17" passage="Lu 13:10-17" type="Commentary"/><div class="Commentary" id="Bible:Luke.13.10-Luke.13.17">
<h4 id="Luke.xiv-p24.3">The Infirm Woman Healed.</h4>
<p class="passage" id="Luke.xiv-p25">10 And he was teaching in one of the synagogues
on the sabbath.   11 And, behold, there was a woman which had
a spirit of infirmity eighteen years, and was bowed together, and
could in no wise lift up <i>herself.</i>   12 And when Jesus
saw her, he called <i>her to him,</i> and said unto her, Woman,
thou art loosed from thine infirmity.   13 And he laid
<i>his</i> hands on her: and immediately she was made straight, and
glorified God.   14 And the ruler of the synagogue answered
with indignation, because that Jesus had healed on the sabbath day,
and said unto the people, There are six days in which men ought to
work: in them therefore come and be healed, and not on the sabbath
day.   15 The Lord then answered him, and said, <i>Thou</i>
hypocrite, doth not each one of you on the sabbath loose his ox or
<i>his</i> ass from the stall, and lead <i>him</i> away to
watering?   16 And ought not this woman, being a daughter of
Abraham, whom Satan hath bound, lo, these eighteen years, be loosed
from this bond on the sabbath day?   17 And when he had said
these things, all his adversaries were ashamed: and all the people
rejoiced for all the glorious things that were done by him.</p>
<p class="indent" id="Luke.xiv-p26">Here is, I. The miraculous cure of a woman
that had been long under a spirit of infirmity. Our Lord Jesus
spent his <i>Sabbaths</i> in the <i>synagogues,</i> <scripRef id="Luke.xiv-p26.1" osisRef="Bible:Luke.13.10" parsed="|Luke|13|10|0|0" passage="Lu 13:10"><i>v.</i> 10</scripRef>. We should make
conscience of doing so, as we have opportunity, and not think we
can spend the sabbath as well at home reading a good book; for
religious assemblies are a divine institution, which we must bear
our testimony to, though but of two or three. And, when he was in
the synagogues on the sabbath day, <i>he was teaching
there</i>—<b><i>en didaskon</i></b>. It denotes a continued act;
he <i>still taught the people knowledge.</i> He was in his element
when he was teaching. Now to confirm the doctrine he preached, and
recommend it as faithful, and well worthy of all acceptation, he
wrought a miracle, a miracle of mercy.</p>
<p class="indent" id="Luke.xiv-p27">1. The object of charity that presented
itself was a woman in the synagogue that had <i>a spirit of
infirmity eighteen years,</i> <scripRef id="Luke.xiv-p27.1" osisRef="Bible:Luke.13.11" parsed="|Luke|13|11|0|0" passage="Lu 13:11"><i>v.</i> 11</scripRef>. She had an infirmity, which an
evil spirit, by divine permission, had brought upon her, which was
such that she was <i>bowed together</i> by strong convulsions, and
could <i>in no wise lift up herself;</i> and, having been so long
thus, the disease was incurable; she could not stand erect, which
is reckoned man's honour above the beasts. Observe, Though she was
under this infirmity, by which she was much <i>deformed,</i> and
made to look mean, and not only so, but, as is supposed, motion was
very painful to her, yet she went to the <i>synagogue on the
sabbath day.</i> Note, Even bodily infirmities, unless they be very
grievous indeed, should not keep us from public worship on the
sabbath days; for God can help us, beyond our expectation.</p>
<p class="indent" id="Luke.xiv-p28">2. The offer of this cure to one that
sought it not bespeaks the preventing mercy and grace of Christ:
<i>When Jesus saw her, he called her to him,</i> <scripRef id="Luke.xiv-p28.1" osisRef="Bible:Luke.13.12" parsed="|Luke|13|12|0|0" passage="Lu 13:12"><i>v.</i> 12</scripRef>. It does not appear that she
made any application to him, or had any expectation from him; but
<i>before she called he answered.</i> She came to him to be
<i>taught,</i> and to get good to her soul, and then Christ gave
this relief to her bodily infirmity. Note, Those whose first and
chief care is for their souls do best befriend the true interests
of their bodies likewise, for <i>other things shall be added to
them.</i> Christ in his gospel calls and invites those to come to
him for healing that labour under <i>spiritual infirmities,</i>
and, if he <i>calls us,</i> he will undoubtedly help us when we
come to him.</p>
<p class="indent" id="Luke.xiv-p29">3. The cure effectually and immediately
wrought bespeaks his almighty power. He <i>laid his hands on
her,</i> and said, "<i>Woman, thou art loosed from thine
infirmity;</i> though thou hast been long labouring under it, thou
art at length released from it." Let not those despair whose
disease is <i>inveterate,</i> who have been long in affliction. God
can at length relieve them, therefore though he tarry wait for him.
Though it was a <i>spirit of infirmity,</i> an evil spirit, that
she was under the power of, Christ has a power superior to that of
Satan, is <i>stronger than he.</i> Though <i>she could in no wise
lift up herself,</i> Christ could lift her up, and enable her to
lift up herself. She that had been <i>crooked</i> was
<i>immediately made straight,</i> and the scripture was fulfilled
(<scripRef id="Luke.xiv-p29.1" osisRef="Bible:Ps.146.8" parsed="|Ps|146|8|0|0" passage="Ps 146:8">Ps. cxlvi. 8</scripRef>): <i>The Lord
raiseth them that are bowed down.</i> This cure represents the work
of Christ's grace upon the souls of the people. (1.) In the
<i>conversion</i> of sinners. Unsanctified hearts are under this
<i>spirit of infirmity;</i> they are distorted, the faculties of
the soul are quite out of place and order; they are <i>bowed
down</i> towards things below. <i>O curvæ in terram animæ!</i> They
can in no wise <i>lift up themselves</i> to God and heaven; the
bent of the soul, in its natural state, is the quite contrary way.
Such crooked souls seek not to Christ; but he calls them to him,
lays the hand of his power and grace upon them, speaks a healing
word to them, by which he <i>looses them from their infirmity,</i>
makes the soul <i>straight,</i> reduces it to order, raises it
above worldly regards, and directs its affections and aims
heavenward. Though <i>man cannot make that straight which God has
made crooked</i> (<scripRef id="Luke.xiv-p29.2" osisRef="Bible:Eccl.7.13" parsed="|Eccl|7|13|0|0" passage="Ec 7:13">Eccl. vii.
13</scripRef>), yet the grace of God can make that straight which
the sin of man has made crooked. (2.) In the <i>consolation</i> of
good people. Many of the children of God are long under a <i>spirit
of infirmity,</i> a spirit of bondage; through prevailing grief and
fear, their <i>souls</i> are <i>cast down</i> and <i>disquieted</i>
within them, <i>they are troubled, they are bowed down greatly,
they go mourning all the day long,</i> <scripRef id="Luke.xiv-p29.3" osisRef="Bible:Ps.38.6" parsed="|Ps|38|6|0|0" passage="Ps 38:6">Ps. xxxviii. 6</scripRef>. But Christ, by his Spirit of
adoption, looses them from this infirmity in due time, and raises
them up.</p>
<p class="indent" id="Luke.xiv-p30">4. The present effect of this cure upon the
<i>soul</i> of the patient as well as upon her <i>body.</i> She
<i>glorified God,</i> gave him the praise of her cure to whom all
praise is due. When crooked souls are made straight, they will show
it by their glorifying God.</p>
<p class="indent" id="Luke.xiv-p31">II. The offence that was taken at this by
the <i>ruler of the synagogue,</i> as if our Lord Jesus had
committed some heinous crime, in healing this poor woman. He <i>had
indignation</i> at it, because it was <i>on the sabbath day,</i>
<scripRef id="Luke.xiv-p31.1" osisRef="Bible:Luke.13.14" parsed="|Luke|13|14|0|0" passage="Lu 13:14"><i>v.</i> 14</scripRef>. One would
think that the miracle should have convinced him, and that the
circumstance of its being done on the sabbath day could not have
served to counteract the conviction; but what light can shine so
clear, so strong, that a spirit of bigotry and enmity to Christ and
his gospel will not serve to shut men's eyes against it? Never was
such honour done to the synagogue he was ruler of as Christ had now
done it, and yet he had indignation at it. He had not indeed the
impudence to quarrel with Christ; but he said <i>to the people,</i>
reflecting upon Christ in what he said, <i>There are six days in
which men ought to work, in them therefore come and be healed, and
not on the sabbath day.</i> See here how light he made of the
miracles Christ wrought, as if they were <i>things of course,</i>
and no more than what quacks and mountebanks did every day: "You
may <i>come</i> and be healed any day of the week." Christ's cures
were become, in his eyes, cheap and common things. See also how he
stretches the law beyond its intention, or any just construction
that could be put upon it, in making either healing or being healed
with a touch of the hand, or a word's speaking, to be that
<i>work</i> which is <i>forbidden</i> on the sabbath day. This was
evidently <i>the work of God;</i> and, when God tied us out from
working that day, did he tie himself out? The same word in Hebrew
signifies both <i>godly</i> and <i>merciful</i> (<i>chesed</i>), to
intimate that works of <i>mercy</i> and <i>charity</i> are in a
manner works of <i>piety</i> (<scripRef id="Luke.xiv-p31.2" osisRef="Bible:1Tim.5.4" parsed="|1Tim|5|4|0|0" passage="1Ti 5:4">1 Tim. v.
4</scripRef>) and therefore very proper on sabbath days.</p>
<p class="indent" id="Luke.xiv-p32">III. Christ's justification of himself in
what he had done (<scripRef id="Luke.xiv-p32.1" osisRef="Bible:Luke.13.15" parsed="|Luke|13|15|0|0" passage="Lu 13:15"><i>v.</i>
15</scripRef>): <i>The Lord then answered him,</i> as he had
answered others who in like manner cavilled at him, <i>Thou
hypocrite.</i> Christ, who knows men's hearts, may call those
<i>hypocrites</i> whom it would be presumption for us to call so.
We <i>must</i> judge charitably, and <i>can</i> judge only
according to the outward appearance. Christ knew that he had a real
enmity to him and to his gospel, that he did but cloak this with a
pretended zeal for the sabbath day, and that when he bade the
people come on the <i>six days,</i> and be healed, he really would
not have them be healed any day. Christ could have told him this,
but he vouchsafes to reason the case with him; and,</p>
<p class="indent" id="Luke.xiv-p33">1. He <i>appeals</i> to the common practice
among the Jews, which was never disallowed, that of <i>watering</i>
their cattle on the sabbath day. Those cattle that are kept up in
the stable are constantly <i>loosed from the stall on the sabbath
day, and led away to watering.</i> It would be a barbarous thing
not to do it; for <i>a merciful man regards the life of his
beast,</i> his own beast that serves him. Letting the cattle
<i>rest</i> on the sabbath day, as the law directed, would be worse
than working them, if they must be made to fast on that day, as the
Ninevites' cattle on their fast-day, that were not permitted to
<i>feed nor drink water,</i> <scripRef id="Luke.xiv-p33.1" osisRef="Bible:Jonah.3.7" parsed="|Jonah|3|7|0|0" passage="Jon 3:7">Jon. iii.
7</scripRef>.</p>
<p class="indent" id="Luke.xiv-p34">2. He applies this to the present case
(<scripRef id="Luke.xiv-p34.1" osisRef="Bible:Luke.13.16" parsed="|Luke|13|16|0|0" passage="Lu 13:16"><i>v.</i> 16</scripRef>): "Must the
<i>ox</i> and the <i>ass</i> have compassion shown them on the
sabbath day, and have so much time and pains bestowed upon them
<i>every</i> sabbath, to be loosed from the stall, led away perhaps
a great way to the water, and then back again, and shall not this
woman, only with a touch of the hand and a word's speaking, be
<i>loosed</i> from a much <i>greater</i> grievance than that which
the cattle undergo when they are kept a day without water? For
consider," (1.) "She is <i>a daughter of Abraham,</i> in a relation
to whom you all pride yourselves; she is <i>your sister,</i> and
shall she be denied a favour that you grant to an ox or an ass,
dispensing a little with the supposed strictness of the sabbath
day? She is <i>a daughter of Abraham,</i> and therefore is entitled
to the Messiah's blessings, to the <i>bread</i> which belongs to
the <i>children.</i>" (2.) "She is one whom Satan <i>has bound.</i>
He had a hand in the affliction, and therefore it was not only an
act of charity to the poor woman, but of piety to God, to break the
power of the devil, and baffle him." (3.) "She has been in this
deplorable condition, <i>lo, these eighteen years,</i> and
therefore, now that there is an opportunity of delivering her, it
ought not to be deferred <i>a day</i> longer, as you would have it,
for any of you would have thought eighteen years' affliction full
long enough."</p>
<p class="indent" id="Luke.xiv-p35">IV. The different effect that this had upon
those that heard him. He had sufficiently made it out, not only
that it was lawful, but that it was highly fit and proper, to heal
this poor woman <i>on the sabbath day,</i> and thus publicly in the
synagogue, that they might all be witnesses of the miracle. And now
observe,</p>
<p class="indent" id="Luke.xiv-p36">1. What a confusion this was to the malice
of his persecutors: <i>When he had said these things, all his
adversaries were ashamed</i> (<scripRef id="Luke.xiv-p36.1" osisRef="Bible:Luke.13.17" parsed="|Luke|13|17|0|0" passage="Lu 13:17"><i>v.</i> 17</scripRef>); they were put to silence, and
were vexed that they were so, that they had not a word to say for
themselves. It was not a shame that worked repentance, but rather
indignation. Note, Sooner or later, all the adversaries of Christ,
and his doctrine and miracles, will be made <i>ashamed.</i></p>
<p class="indent" id="Luke.xiv-p37">2. What a confirmation this was to the
faith of his friends: <i>All the people,</i> who had a better sense
of things, and judged more impartially than their rulers, rejoiced
<i>for all the glorious things that were done by him.</i> The shame
of his foes was the joy of his followers; the increase of his
interest was what the one fretted at, and the other triumphed in.
The things Christ did were <i>glorious things;</i> they were all
so, and, though now clouded, perhaps will appear to, and we ought
to rejoice in them. Every thing that is the honour of Christ is the
comfort of Christians.</p>
</div><scripCom id="Luke.xiv-p37.1" osisRef="Bible:Luke.13.18-Luke.13.22" parsed="|Luke|13|18|13|22" passage="Lu 13:18-22" type="Commentary"/><div class="Commentary" id="Bible:Luke.13.18-Luke.13.22">
<h4 id="Luke.xiv-p37.2">The Widow of Nain.</h4>
<p class="passage" id="Luke.xiv-p38">18 Then said he, Unto what is the kingdom of God
like? and whereunto shall I resemble it?   19 It is like a
grain of mustard seed, which a man took, and cast into his garden;
and it grew, and waxed a great tree; and the fowls of the air
lodged in the branches of it.   20 And again he said,
Whereunto shall I liken the kingdom of God?   21 It is like
leaven, which a woman took and hid in three measures of meal, till
the whole was leavened.   22 And he went through the cities
and villages, teaching, and journeying toward Jerusalem.</p>
<p class="indent" id="Luke.xiv-p39">Here is, I. The gospel's progress foretold
in two parables, which we had before, <scripRef id="Luke.xiv-p39.1" osisRef="Bible:Matt.13.31-Matt.13.33" parsed="|Matt|13|31|13|33" passage="Mt 13:31-33">Matt. xiii. 31-33</scripRef>. The <i>kingdom of the
Messiah</i> is the <i>kingdom of God,</i> for it advances his
glory; this kingdom was yet a mystery, and people were generally in
the dark, and under mistakes, about it. Now, when we would describe
a thing to those that are strangers to it, we choose to do it by
similitudes. "Such a person you know not, but I will tell you whom
he is like;" so Christ undertakes here to show <i>what the kingdom
of God is like</i> (<scripRef id="Luke.xiv-p39.2" osisRef="Bible:Luke.13.18" parsed="|Luke|13|18|0|0" passage="Lu 13:18"><i>v.</i>
18</scripRef>): "<i>Whereunto shall I liken the kingdom of God?</i>
<scripRef id="Luke.xiv-p39.3" osisRef="Bible:Luke.13.20" parsed="|Luke|13|20|0|0" passage="Lu 13:20"><i>v.</i> 20</scripRef>. It will be
quite another thing from what you expect, and will operate, and
gain its point, in quite another manner." 1. "You expect it will
appear <i>great,</i> and will arrive at its perfection all of a
sudden; but you are mistaken, <i>it is like a grain of
mustard-seed,</i> a little thing, takes up but little room, makes
but a little figure, and promises but little; yet, when sown in
soil proper to receive it, it <i>waxes a great tree,</i>" <scripRef id="Luke.xiv-p39.4" osisRef="Bible:Luke.13.19" parsed="|Luke|13|19|0|0" passage="Lu 13:19"><i>v.</i> 19</scripRef>. Many perhaps were
prejudiced against the gospel, and loth to come in <i>to the
obedience</i> of it, because its beginning was so small; they were
ready to say of Christ, <i>Can this man save us?</i> And of his
gospel, <i>Is this likely ever to come to any thing?</i> Now Christ
would remove this prejudice, by assuring them that though <i>its
beginning was small its latter end should greatly increase;</i> so
that many should come, should come upon the wing, should <i>fly
like a cloud,</i> to lodge in the branches of it with more safety
and satisfaction than in the branches of Nebuchadnezzar's tree,
<scripRef id="Luke.xiv-p39.5" osisRef="Bible:Dan.4.21" parsed="|Dan|4|21|0|0" passage="Da 4:21">Dan. iv. 21</scripRef>. 2. "You expect
it will make its way by <i>external</i> means, by subduing nations
and vanquishing armies, though it shall work <i>like leaven,</i>
silently and insensibly, and without any force or violence,
<scripRef id="Luke.xiv-p39.6" osisRef="Bible:Luke.13.21" parsed="|Luke|13|21|0|0" passage="Lu 13:21"><i>v.</i> 21</scripRef>. A little
leaven leaveneth the whole lump; so the doctrine of Christ will
strangely <i>diffuse</i> its relish into the world of mankind: in
this it triumphs, that <i>the savour of the knowledge of it</i> is
unaccountably made manifest <i>in every place,</i> beyond what one
could have expected, <scripRef id="Luke.xiv-p39.7" osisRef="Bible:2Cor.2.14" parsed="|2Cor|2|14|0|0" passage="2Co 2:14">2 Cor. ii.
14</scripRef>. But you must <i>give it time,</i> wait for the issue
of the preaching of the gospel to the world, and you will find it
does wonders, and alters the property of the souls of men. By
degrees <i>the whole will be leavened,</i> even as many as are,
like <i>the meal</i> to the <i>leaven,</i> prepared to receive the
savour of it."</p>
<p class="indent" id="Luke.xiv-p40">II. Christ's progress towards Jerusalem
recorded: <i>He went through the cities and villages, teaching and
journeying,</i> <scripRef id="Luke.xiv-p40.1" osisRef="Bible:Luke.13.22" parsed="|Luke|13|22|0|0" passage="Lu 13:22"><i>v.</i>
22</scripRef>. Here we find Christ an itinerant, but an itinerant
preacher, journeying towards Jerusalem, to the feast of dedication,
which was <i>in the winter,</i> when travelling was uncomfortable,
yet he would be about his Father's business; and therefore,
whatever cities or villages he could make in his way, he gave them
a sermon or two, not only in the cities, but in the country
villages. Wherever Providence brings us, we should endeavour to be
doing all the good we can.</p>
</div><scripCom id="Luke.xiv-p40.2" osisRef="Bible:Luke.13.23-Luke.13.30" parsed="|Luke|13|23|13|30" passage="Lu 13:23-30" type="Commentary"/><div class="Commentary" id="Bible:Luke.13.23-Luke.13.30">
<h4 id="Luke.xiv-p40.3">Curiosity Checked; The Doom of Sinful
Professors.</h4>
<p class="passage" id="Luke.xiv-p41">23 Then said one unto him, Lord, are there few
that be saved? And he said unto them,   24 Strive to enter in
at the strait gate: for many, I say unto you, will seek to enter
in, and shall not be able.   25 When once the master of the
house is risen up, and hath shut to the door, and ye begin to stand
without, and to knock at the door, saying, Lord, Lord, open unto
us; and he shall answer and say unto you, I know you not whence ye
are:   26 Then shall ye begin to say, We have eaten and drunk
in thy presence, and thou hast taught in our streets.   27 But
he shall say, I tell you, I know you not whence ye are; depart from
me, all <i>ye</i> workers of iniquity.   28 There shall be
weeping and gnashing of teeth, when ye shall see Abraham, and
Isaac, and Jacob, and all the prophets, in the kingdom of God, and
you <i>yourselves</i> thrust out.   29 And they shall come
from the east, and <i>from</i> the west, and from the north, and
<i>from</i> the south, and shall sit down in the kingdom of God.
  30 And, behold, there are last which shall be first, and
there are first which shall be last.</p>
<p class="indent" id="Luke.xiv-p42">We have here,</p>
<p class="indent" id="Luke.xiv-p43">I. A question put to our Lord Jesus. Who it
was that put it we are not told, whether a friend or a foe; for he
both gave a great liberty of questioning him and returned answers
to the thoughts and intents of the heart. The question was, <i>Are
there few that are saved?</i> <scripRef id="Luke.xiv-p43.1" osisRef="Bible:Luke.13.23" parsed="|Luke|13|23|0|0" passage="Lu 13:23"><i>v.</i> 23</scripRef>: <b><i>ei oligoi hoi
sozomenoi</i></b>—"<i>If the saved be few?</i> Master, I have
heard thou shouldest say so; is it true?" 1. Perhaps it was a
<i>captious</i> question. He put it to him, tempting him, with a
design to ensnare him and lessen his reputation. If he should say
that many would be saved, they would reproach him as too loose, and
making salvation cheap; if few, they would reproach him as precise
and strait-laced. The Jewish doctors said that <i>all Israel should
have a place in the world to come;</i> and would he dare to
contradict that? Those that have sucked in a corrupt nation are
ready to make it the standard by which to measure all men's
judgments; and in nothing do men more betray their ignorance,
presumption, and partiality, than in judging of the salvation of
others. 2. Perhaps it was a <i>curious</i> question, a nice
speculation, which he had lately been disputing upon with his
companions, and they all agreed to refer it to Christ. Note, Many
are more inquisitive respecting who shall be saved, and who not,
than respecting what they shall do to be saved. It is commonly
asked, "May such and such be saved?" But it is well that we may be
saved without knowing this. 3. Perhaps it was an <i>admiring</i>
question. He had taken notice how strict the law of Christ was, and
how bad the world was, and, comparing these together, cries out,
"How few are there that will be saved!" Note, We have reason to
wonder that of the many to whom the word of salvation is sent there
are so few to whom it is indeed a saving word. 4. Perhaps it was an
<i>enquiring</i> question: "<i>If there be few that be saved,</i>
what then? What influence should this have upon me?" Note, It
concerns us all seriously to improve the great truth of the fewness
of those that are saved.</p>
<p class="indent" id="Luke.xiv-p44">II. Christ's answer to this question, which
directs us what use to make of this truth. Our Saviour did not give
a direct answer to this enquiry, for he came to <i>guide</i> men's
<i>consciences,</i> not to <i>gratify</i> their <i>curiosity.</i>
Ask not, "How many shall be saved?" But, be they more or fewer,
"Shall I be one of them?" Not, "What shall become of such and such,
and <i>what shall this man do?</i>" But, "What shall I do, and what
will become of me?" Now in Christ's answer observe,</p>
<p class="indent" id="Luke.xiv-p45">1. A quickening exhortation and direction:
<i>Strive to enter in at the strait gate.</i> This is directed not
to him only that asked the question, but to all, to us, it is in
the plural number: <i>Strive ye.</i> Note, (1.) All that will be
saved must <i>enter in at the strait gate,</i> must undergo a
change of the whole man, such as amounts to no less than being born
again, and must submit to a strict discipline. (2.) Those that
would enter in at the strait gate must <i>strive to enter.</i> It
is a hard matter to get to heaven, and a point that will not be
gained without a great deal of care and pains, of difficulty and
diligence. We must strive with God in prayer, wrestle as Jacob,
strive against sin and Satan. We must strive in every duty of
religion; strive with our own hearts,
<b><i>agonizesthe</i></b>—"<i>Be in an agony;</i> strive as those
that run for a prize; excite and exert ourselves to the \
utmost."</p>
<p class="indent" id="Luke.xiv-p46">2. Divers awakening considerations, to
enforce this exhortation. O that we may be all awakened and
quickened by them! They are such considerations as will serve to
answer the question, <i>Are there few that shall be saved?</i></p>
<p class="indent" id="Luke.xiv-p47">(1.) Think how many take <i>some pains</i>
for salvation and yet perish because they do not take
<i>enough,</i> and you will say that there are <i>few that will be
saved</i> and that it highly concerns us to <i>strive: Many will
seek to enter in, and shall not be able;</i> they <i>seek,</i> but
they do not <i>strive.</i> Note, The reason why many come short of
grace and glory is because they rest in a <i>lazy seeking</i> of
that which will not be attained without a <i>laborious
striving.</i> They have a <i>good mind to happiness,</i> and a
<i>good opinion of holiness,</i> and take some <i>good steps</i>
towards both. But their convictions are weak; they do not consider
what they know and believe, and, consequently, their desires are
cold, and their endeavours feeble, and there is no strength or
steadiness in their resolutions; and thus they <i>come short,</i>
and lose the prize, because they do not press forward. Christ avers
this upon his own word: <i>I say unto you;</i> and we may take it
upon his word, for he knows both the counsels of God and the hearts
of the children of men.</p>
<p class="indent" id="Luke.xiv-p48">(2.) Think of the <i>distinguishing</i> day
that is coming and the <i>decisions</i> of that day, and you will
say there are a <i>few that shall be saved</i> and that we are
concerned to strive: The <i>Master of the house</i> will <i>rise
up, and shut to the door,</i> <scripRef id="Luke.xiv-p48.1" osisRef="Bible:Luke.13.25" parsed="|Luke|13|25|0|0" passage="Lu 13:25"><i>v.</i> 25</scripRef>. Christ is the <i>Master of the
house,</i> that will take cognizance of all that frequent his house
and are retainers to it, will examine comers and goers and those
that pass and repass. Now he seems as if he left things at large;
but the day is coming when he will <i>rise up, and shut to the
door.</i> What door? [1.] A door of <i>distinction.</i> Now, within
the temple of the church there are <i>carnal</i> professors who
worship in the <i>outer-court,</i> and <i>spiritual</i> professors
who worship <i>within the veil;</i> between these the door is now
open, and they meet <i>promiscuously</i> in the same external
performances. But, when the <i>Master of the house is risen up,</i>
the door will be shut between them, that those who are in the
<i>outer-court</i> may be kept out, and left to be <i>trodden
underfoot by the Gentiles,</i> <scripRef id="Luke.xiv-p48.2" osisRef="Bible:Rev.11.2" parsed="|Rev|11|2|0|0" passage="Re 11:2">Rev. xi.
2</scripRef>. As to those <i>that are filthy,</i> shut the door
upon them, and let them be <i>filthy still;</i> that those who are
within may be kept within, that those who are <i>holy may be holy
still.</i> The door is shut to <i>separate</i> between the
<i>precious</i> and the <i>vile,</i> that <i>sinners</i> may no
longer <i>stand in the congregation of the righteous.</i> Then you
shall return, and discern betwixt them. [2.] A door of
<i>denial</i> and exclusion. The door of <i>mercy</i> and
<i>grace</i> has long <i>stood open</i> to them, but they would
<i>not come in by it,</i> would not be beholden to the
<i>favour</i> of that door; they hoped to <i>climb up some other
way,</i> and to get to heaven by their own merits, and therefore
when the Master of the house is risen up he will justly <i>shut
that door;</i> let them not expect to enter by it, but let them
take their own measures. Thus, when Noah was safe in the ark, God
<i>shut</i> the door, to <i>exclude</i> all those that depended
upon shelters of their own in the approaching flood.</p>
<p class="indent" id="Luke.xiv-p49">(3.) Think how many who were very
<i>confident</i> that they should be <i>saved</i> will be rejected
in the day of trial, and their confidences will deceive them, and
you will say that there are <i>few</i> that <i>shall be saved</i>
and that we are all concerned to <i>strive.</i> Consider,</p>
<p class="indent" id="Luke.xiv-p50">[1.] What an <i>assurance</i> they had of
<i>admission,</i> and how far their hope carried them, even to
<i>heaven's gate.</i> There they <i>stand and knock,</i> knock as
if they had authority, knock as those that belong to the house,
<i>saying, "Lord, Lord, open to us,</i> for we think we have a
right to enter; take us in among the <i>saved ones,</i> for we
joined ourselves to them." Note, Many are ruined by an ill-grounded
hope of heaven, which they never distrusted or called in question,
and <i>therefore</i> conclude their state is good because they
never doubted it. They call Christ, <i>Lord,</i> as if they were
his servants; nay, in token of their importunity, they double it,
<i>Lord, Lord;</i> they are desirous now to enter in by that door
which they had formerly made light of, and would now gladly come in
among those serious Christians whom they had secretly despised.</p>
<p class="indent" id="Luke.xiv-p51">[2.] What <i>grounds</i> they had for this
<i>confidence.</i> Let us see what their plea is, <scripRef id="Luke.xiv-p51.1" osisRef="Bible:Luke.13.26" parsed="|Luke|13|26|0|0" passage="Lu 13:26"><i>v.</i> 26</scripRef>. <i>First,</i> They had
been <i>Christ's guests,</i> had had an intimate converse with him,
and had shared in his favours: <i>We have eaten and drunk in thy
presence,</i> at thy table. Judas ate bread with Christ, dipped
with him in the dish. Hypocrites, under the disguise of their
external profession, receive the Lord's supper, and in it partake
of the children's bread, as if they were children. <i>Secondly,</i>
They had been <i>Christ's hearers,</i> had received instruction
from him, and were well acquainted with his doctrine and law:
"<i>Thou hast taught in our streets</i>—a distinguishing favour,
which few had, and surely it might be taken as a pledge of
distinguishing favour now; for wouldest thou teach us, and not save
us?"</p>
<p class="indent" id="Luke.xiv-p52">[3.] How their confidence will fail them,
and all their pleas be rejected as frivolous. Christ will say to
them, <i>I know you not whence you are,</i> <scripRef id="Luke.xiv-p52.1" osisRef="Bible:Luke.13.25" parsed="|Luke|13|25|0|0" passage="Lu 13:25"><i>v.</i> 25</scripRef>. And again (<scripRef id="Luke.xiv-p52.2" osisRef="Bible:Luke.13.27" parsed="|Luke|13|27|0|0" passage="Lu 13:27"><i>v.</i> 27</scripRef>), <i>I tell you, I know you not,
depart from me.</i> He does not deny that what they pleaded was
true; they had <i>eaten and drunk in his presence,</i> by the same
token that they had no sooner eaten of his bread than they lifted
up the heel against him. He had <i>taught in their streets,</i> by
the same token that they had despised his instruction and would not
submit to it. And therefore, <i>First,</i> He <i>disowns</i> them:
"<i>I know you not;</i> you do not belong to my family." <i>The
Lord knows them that are his,</i> but them that are not he does not
know, he has nothing to do with them: "<i>I know you not whence you
are.</i> You are not of me, you are not from above, you are not
branches of my house, of my vine." <i>Secondly,</i> He
<i>discards</i> them: <i>Depart from me.</i> It is the hell of hell
to depart from Christ, the principal part of the misery of the
damned. "Depart from my door, here is nothing for you, no, not a
drop of water." <i>Thirdly,</i> He gives them such a character as
is the reason of this doom: <i>You are workers of iniquity.</i>
This is their ruin, that, under a pretence of piety, they kept up
secret haunts of sin, and did the devil's drudgery in Christ's
livery.</p>
<p class="indent" id="Luke.xiv-p53">[4.] How terrible their punishment will be
(<scripRef id="Luke.xiv-p53.1" osisRef="Bible:Luke.13.28" parsed="|Luke|13|28|0|0" passage="Lu 13:28"><i>v.</i> 28</scripRef>): <i>There
shall be weeping and gnashing of teeth,</i> the utmost degree of
grief and indignation; and that which is the cause of it, and
contributes to it, is a sight of the happiness of those that are
saved: <i>You shall see the patriarchs and prophets in the kingdom
of God, and yourselves thrust out.</i> Observe here, <i>First,</i>
That the <i>Old-Testament saints</i> are in the kingdom of God;
those had benefit by the Messiah who died before his coming, for
they <i>saw his day</i> at a distance and it reflected comfort upon
them. <i>Secondly,</i> That <i>New-Testament sinners</i> will be
<i>thrust out</i> of the kingdom of God. It intimates that they
will be <i>thrusting in,</i> and will presume upon admission, but
in vain; they shall be <i>thrust out</i> with shame, as having no
part or lot in the matter. <i>Thirdly,</i> That the sight of the
saint's glory will be a great aggravation of sinner's misery; they
shall thus far <i>see the kingdom of God</i> that they shall see
the <i>prophets</i> in it, whom they hated and despised, and
themselves, though they thought themselves sure of it, <i>thrust
out.</i> This is that at which they will <i>gnash their teeth,</i>
<scripRef id="Luke.xiv-p53.2" osisRef="Bible:Ps.112.10" parsed="|Ps|112|10|0|0" passage="Ps 112:10">Ps. cxii. 10</scripRef>.</p>
<p class="indent" id="Luke.xiv-p54">(4.) Think who are they that shall be
saved, notwithstanding: <i>They shall come from the east and the
west; and the last shall be first,</i> <scripRef id="Luke.xiv-p54.1" osisRef="Bible:Luke.13.29-Luke.13.30" parsed="|Luke|13|29|13|30" passage="Lu 13:29,30"><i>v.</i> 29, 30</scripRef>. [1.] By what Christ
said, it appears that but <i>few shall be saved</i> of those whom
we think most likely, and who bid fairest for it. Yet do not say
then that the gospel is preached in vain; for, though Israel be not
<i>gathered,</i> Christ will be <i>glorious.</i> There shall come
many from all parts of the Gentile world that shall be admitted
into the kingdom of grace in this world, and of glory in the other.
Plainly thus, when we come to heaven, we shall meet a great many
there whom we little thought to have met there, and miss a great
many thence whom we verily expected to have found there. [2.] Those
who <i>sit down in the kingdom of God</i> are such as had taken
pains to get thither, for they came from far—<i>from the east and
from the west, from the north and from the south;</i> they had
passed through different climates, had broken through many
difficulties and discouragements. This shows that they who would
enter into that kingdom must <i>strive,</i> as the queen of Sheba,
who came from the <i>utmost parts of the earth to hear the wisdom
of Solomon.</i> They who <i>travel</i> now in the service of God
and religion shall shortly <i>sit down</i> to rest in the
<i>kingdom of God.</i> [3.] Many who stood fair for heaven came
short, and others who seemed cast behind, and thrown quite out of
the way, will win and wear this prize, and therefore it concerns us
to <i>strive to enter.</i> Let us be <i>provoked,</i> as Paul
desires the Jews might be, to a holy emulation, by the zest an
forwardness of the Gentiles, <scripRef id="Luke.xiv-p54.2" osisRef="Bible:Rom.11.14" parsed="|Rom|11|14|0|0" passage="Ro 11:14">Rom. xi.
14</scripRef>. Shall I be outstripped by my juniors? Shall I, who
started first, and stood nearest, miss of heaven, when others, less
likely, enter into it? If it be got by striving, why should not I
strive?</p>
</div><scripCom id="Luke.xiv-p54.3" osisRef="Bible:Luke.13.31-Luke.13.35" parsed="|Luke|13|31|13|35" passage="Lu 13:31-35" type="Commentary"/><div class="Commentary" id="Bible:Luke.13.31-Luke.13.35">
<h4 id="Luke.xiv-p54.4">Christ's Message to Herod.</h4>
<p class="passage" id="Luke.xiv-p55">31 The same day there came certain of the
Pharisees, saying unto him, Get thee out, and depart hence: for
Herod will kill thee.   32 And he said unto them, Go ye, and
tell that fox, Behold, I cast out devils, and I do cures to day and
to morrow, and the third <i>day</i> I shall be perfected.   33
Nevertheless I must walk to day, and to morrow, and the <i>day</i>
following: for it cannot be that a prophet perish out of Jerusalem.
  34 O Jerusalem, Jerusalem, which killest the prophets, and
stonest them that are sent unto thee; how often would I have
gathered thy children together, as a hen <i>doth gather</i> her
brood under <i>her</i> wings, and ye would not!   35 Behold,
your house is left unto you desolate: and verily I say unto you, Ye
shall not see me, until <i>the time</i> come when ye shall say,
Blessed <i>is</i> he that cometh in the name of the Lord.</p>
<p class="indent" id="Luke.xiv-p56">Here is, I. A suggestion to Christ of his
danger from Herod, now that he was in Galilee, within Herod's
jurisdiction (<scripRef id="Luke.xiv-p56.1" osisRef="Bible:Luke.13.31" parsed="|Luke|13|31|0|0" passage="Lu 13:31"><i>v.</i>
31</scripRef>): <i>Certain of the Pharisees</i> (for there were
those of that sect dispersed all the nation over) <i>came</i> to
Christ, pretending friendship and a concern for his safety, and
said, <i>Get thee</i> out of this country, and <i>depart hence,</i>
for otherwise <i>Herod will kill thee,</i> as he did John. Some
think that these Pharisees had no ground at all for this, that
Herod had not given out any words to this purport, but that they
framed this lie, to drive him out of Galilee, where he had a great
and growing interest, and to drive him into Judea, where they knew
there were those that really sought his life. But, Christ's answer
being directed to Herod himself, it should seem that the Pharisees
had ground for what they said, and that Herod was enraged against
Christ, and designed him a mischief, for the honourable testimony
he had borne to John Baptist, and to the doctrine of repentance
which John preached. Herod was willing to get rid of Christ out of
his dominions; and, when he durst not put him to death, he hoped to
<i>frighten him away</i> by sending him this threatening
message.</p>
<p class="indent" id="Luke.xiv-p57">II. His defiance of Herod's rage and the
Pharisees' too; he fears neither the one nor the other: <i>Go you,
and tell that fox so,</i> <scripRef id="Luke.xiv-p57.1" osisRef="Bible:Luke.13.32" parsed="|Luke|13|32|0|0" passage="Lu 13:32"><i>v.</i>
32</scripRef>. In calling him a <i>fox,</i> he gives him his true
character; for he was subtle as a fox, noted for his craft, and
treachery, and baseness, and preying (as they say of a fox)
furthest from his own den. And, though it is a black and ugly
character, yet it did not ill become Christ to give it to him, nor
was it in him a violation of that law, <i>Thou shalt not speak evil
of the ruler of thy people.</i> For Christ was a prophet, and
prophets always had a liberty of speech in reproving princes and
great men. Nay, Christ was more than a prophet, he was a king, he
was King of kings, and the greatest of men were accountable to him,
and therefore it became him to call this proud king by his own
name; but it is not to be drawn into an example by us. "Go, and
tell <i>that</i> fox, yea, and <i>this</i> fox too" (for so it is
in the original, <b><i>te alopeki taute</i></b>); "<i>that
Pharisee,</i> whoever he is, that whispers this in my ear, let him
know that <i>I do not fear him,</i> nor regard his menaces. For,"
1. "I know that I must die, and must die shortly; I expect it, and
count upon it, <i>the third day,</i>" that is, "very shortly; my
hour is at hand." Note, It will help us very much above the fear of
death, and of them that have the power of death, to make death
familiar to us, to expect it, think of it, and converse with it,
and see it at the door. "If Herod should kill me, he will not
surprise me." 2. "I know that death will be not only no prejudice
to me, but that it will be my preferment; and therefore tell him I
do not fear him; when I die, <i>I shall be perfected.</i> I shall
then have <i>finished</i> the hardest part of my undertaking; I
shall have completed my business;" <b><i>teleioumai</i></b>—<i>I
shall be consecrated.</i> When Christ dies, he is said to have
<i>sanctified himself;</i> he consecrated himself to his priestly
office with his own blood. 3. "I know that neither he nor any one
else can kill me <i>till I have done my work.</i> Go, and tell him
that I value not his impotent rage. <i>I will cast out devils, and
do cures, to-day and to-morrow,</i>" that is, "now and for some
little space of time yet to come, in spite of him and all his
threats. I <i>must walk,</i> I must <i>go on</i> in my intended
journey, and it is not in his power to hinder me. I must <i>go
about,</i> as I do, preaching and healing, <i>to-day, and
to-morrow, and the day following.</i>" Note, It is good for us to
look upon the time we have before us as but a little, two or three
days perhaps may be the utmost, that we may thereby be quickened to
<i>do the work of the day in its day.</i> And it is a comfort to
us, in reference to the power and malice of our enemies, that they
can have no power to take us off as long as God has any work for us
to do. The witnesses were not <i>slain</i> till they had
<i>finished their testimony.</i> 4. "I know that Herod can do me no
harm, not only because <i>my time</i> is not yet come, but because
the place appointed for my death is Jerusalem, which is not within
his jurisdiction: <i>It cannot be that a prophet perish out of
Jerusalem,</i>" that is, "any where but at Jerusalem." If a <i>true
prophet</i> was put to death, he was prosecuted as a <i>false
prophet.</i> Now none undertook to try prophets, and to judge
concerning them, but the great sanhedrim, which always sat at
Jerusalem; it was a cause which the inferior courts did not take
cognizance of, and therefore, if a <i>prophet</i> be <i>put to
death,</i> it must be at Jerusalem.</p>
<p class="indent" id="Luke.xiv-p58">III. His lamentation for Jerusalem, and his
denunciation of wrath against that city, <scripRef id="Luke.xiv-p58.1" osisRef="Bible:Luke.13.34-Luke.13.35" parsed="|Luke|13|34|13|35" passage="Lu 13:34,35"><i>v.</i> 34, 35</scripRef>. This we had <scripRef id="Luke.xiv-p58.2" osisRef="Bible:Matt.23.37-Matt.23.39" parsed="|Matt|23|37|23|39" passage="Mt 23:37-39">Matt. xxiii. 37-39</scripRef>. Perhaps this
was not said now in Galilee, but the evangelist, not designing to
bring it in in its proper place, inserts it here, upon occasion of
Christ's mentioning his being put to death at Jerusalem.</p>
<p class="indent" id="Luke.xiv-p59">Note, 1. The wickedness of persons and
places that more eminently than others profess religion and
relation to God is in a particular manner provoking and grieving to
the Lord Jesus. How pathetically does he speak of the sin and ruin
of that holy city! <i>O Jerusalem! Jerusalem!</i> 2. Those that
enjoy great plenty of the means of grace, if they are not profited
by them, are often prejudiced against them. They that would not
hearken to the prophets, nor welcome those whom God had sent to
them, <i>killed</i> them, and <i>stoned</i> them. If men's
corruptions are not conquered, they are provoked. 3. Jesus Christ
has shown himself willing, freely willing, to receive and entertain
poor souls that come to him, and put themselves under his
protection: <i>How often would I have gathered thy children
together,</i> as a hen gathereth her brood under her wings, with
such care and tenderness! 4. The reason why sinners are not
protected and provided for by the Lord Jesus, as the chickens are
by the hen, is because they will not: <i>I would,</i> I often
would, and <i>ye would not.</i> Christ's willingness aggravates
sinners' unwillingness, and leaves their blood upon their own
heads. 5. The house that Christ leaves is <i>left desolate.</i> The
temple, though richly adorned, though greatly frequented, is yet
desolate if Christ has deserted it. He leaves it <i>to them;</i>
they had made an idol of it, and let them take it to themselves,
and make their best of it, Christ will trouble it no more. 6.
Christ justly withdraws from those that drive him from them. They
would not be <i>gathered</i> by him, and therefore, saith he,
"<i>You shall not see me,</i> you shall not hear me, any more," as
Moses said to Pharaoh, when he forbade him his presence, <scripRef id="Luke.xiv-p59.1" osisRef="Bible:Exod.10.28-Exod.10.29" parsed="|Exod|10|28|10|29" passage="Ex 10:28,29">Exod. x. 28, 29</scripRef>. 7. The judgment
of the great day will effectually convince unbelievers that would
not now be convinced: "Then you will say, <i>Blessed is he that
cometh,</i>" that is, "you will be glad to be among those that say
so, and <i>will not see me</i> to be the Messiah till then when it
is too late."</p>
</div></div2>