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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>L U K E.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter we have,
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I. The good improvement Christ made of a piece of news that was brought
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him concerning some Galileans, that were lately massacred by Pilate, as
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they were sacrificing in the temple at Jerusalem,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:1-5">ver. 1-5</A>.
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II. The parable of the fruitless fig-tree, by which we are warned to
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bring forth fruits meet for that repentance to which he had in the
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foregoing passage called us,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:6-9">ver. 6-9</A>.
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III. Christ's healing a poor infirm woman on the sabbath day, and
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justifying himself in it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:11-17">ver. 11-17</A>.
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IV. A repetition of the parables of the grain of mustard-seed and the
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leaven,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:18-22">ver. 18-22</A>.
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V. His answer to the question concerning the number of the saved,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:23-30">ver. 23-30</A>.
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VI. The slight he put upon Herod's malice and menaces, and the doom of
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Jerusalem read,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:31-35">ver. 31-35</A>.</P>
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</FONT>
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<A NAME="Lu13_1"> </A>
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<A NAME="Lu13_2"> </A>
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<A NAME="Lu13_3"> </A>
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<A NAME="Lu13_4"> </A>
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<A NAME="Lu13_5"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Murdered Galileans.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 There were present at that season some that told him of the
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Galilæans, whose blood Pilate had mingled with their sacrifices.
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2 And Jesus answering said unto them, Suppose ye that these
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Galilæans were sinners above all the Galilæans, because they
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suffered such things?
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3 I tell you, Nay: but, except ye repent, ye shall all likewise
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perish.
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4 Or those eighteen, upon whom the tower in Siloam fell, and
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slew them, think ye that they were sinners above all men that
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dwelt in Jerusalem?
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5 I tell you, Nay: but, except ye repent, ye shall all likewise
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perish.
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</FONT></P>
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<P>
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We have here,
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I. Tidings brought to Christ of the death of some Galileans lately,
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whose blood <I>Pilate had mingled with their sacrifices,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:1"><I>v.</I> 1</A>.
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Let us consider,</P>
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<P>
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1. What this tragical story was. It is briefly related here, and is not
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met with in any of the historians of those times. Josephus indeed
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mentions Pilate's killing some Samaritans, who, under the conduct of a
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factious leader, were going in a tumultuous manner to mount Gerizim,
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where the Samaritans' temple was; but we can by no means allow that
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story to be the same with this. Some think that these Galileans were of
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the faction of Judas Gaulonita, called also <I>Judas of Galilee</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+5:37">Acts v. 37</A>),
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who disowned Cæsar's authority and refused to pay tribute to him:
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or perhaps these, being Galileans, were only suspected by Pilate to be
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of that faction, and barbarously murdered, because those who were in
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league with that pretender were out of his reach. The Galileans being
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Herod's subjects, it is probable that this outrage committed upon them
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by Pilate occasioned the quarrel that was between Herod and Pilate,
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which we read of in
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+23:12"><I>ch.</I> xxiii. 12</A>.
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We are not told what number they were, perhaps <I>but a few,</I> whom
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Pilate had some particular <I>pique</I> against (and therefore the
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story is overlooked by Josephus); but the circumstance remarked is that
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he <I>mingled their blood with their sacrifices</I> in the court of the
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temple. Though perhaps they had reason to fear Pilate's malice, yet
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they would not, under pretence of that fear, keep away from Jerusalem,
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whither the law obliged them to go up with their sacrifices. Dr
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Lightfoot thinks it probable that they were <I>themselves</I> killing
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their sacrifices (which was allowed, for the priest's work, they said,
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began with the <I>sprinkling of the blood</I>), and that Pilate's
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officers came upon them by surprise, just at the time when they were
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off their guard (for otherwise the Galileans were mettled men, and
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generally went well-armed), and mingled the blood of the sacrificers
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with the blood of the sacrifices, as if it had been equally acceptable
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to God. Neither the holiness of the place nor of the work would be a
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protection to them from the fury of an unjust judge, <I>who neither
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feared God nor regarded man.</I> The altar, which used to be a
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sanctuary and place of shelter, is now become a snare and a trap, a
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place of danger and slaughter.</P>
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<P>
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2. Why it was related <I>at this season</I> to our Lord Jesus.
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(1.) Perhaps merely as a matter of news, which they supposed he had not
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heard before, and as a thing which they lamented, and believed he would
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do so too; for the Galileans were their countrymen. Note, Sad
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providences ought to be observed by us, and the knowledge of them
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communicated to others, that they and we may be suitably affected with
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them, and make a good use of them.
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(2.) Perhaps it was intended as a confirmation of what Christ had said
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in the close of the foregoing chapter, concerning the necessity of
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making our peace with God in time, before we be <I>delivered to the
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officer,</I> that is, to <I>death,</I> and so <I>cast into prison,</I>
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and then it will be too late to make agreements: "Now," say they,
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"Master, here is a fresh instance of some that were very suddenly
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<I>delivered to the officer,</I> that were taken away by death when
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they little expected it; and therefore we have all need to be ready."
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Note, It will be of good use to us both to explain the word of God and
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to enforce it upon ourselves by observing the providences of God.
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(3.) Perhaps they would stir him up, being himself of Galilee, and a
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prophet, and one that had a great interest in that country, to find out
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a way to revenge the death of these Galileans upon Herod. If they had
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any thoughts of this kind, they were quite mistaken; for Christ was now
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going up to Jerusalem, to be <I>delivered into the hands of Pilate,</I>
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and to have his blood, not mingled with his sacrifice, but itself made
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a sacrifice.
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(4.) Perhaps this was told Christ to <I>deter</I> him from going up to
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Jerusalem, to worship
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:22"><I>v.</I> 22</A>),
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lest Pilate should serve him as he had served those Galileans, and
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should suggest against him, as probably he had insinuated against those
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Galileans, in vindication of his cruelty, that they came to sacrifice
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as Absalom did, with a <I>seditious</I> design, under colour of
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sacrificing, to raise rebellion. Now, lest Pilate, when his hand was
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in, should proceed further, they think it advisable that Christ should
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for the present keep out of the way.
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(5.) Christ's answer intimates that they told him this with a spiteful
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<I>innuendo,</I> that, though Pilate was unjust in killing them, yet
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without doubt they were secretly bad men, else God would not have
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permitted Pilate thus barbarously to cut them off. It was very
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invidious; rather than they would allow them to be martyrs, though they
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died sacrificing, and perhaps suffered for their devotion, they would,
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without any colour of proof, suppose them to be malefactors; and it may
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be for no other reason than because they were not of their party and
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denomination, differed from them, or had difference with them. This
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fate of theirs, which was capable not only of a favourable, but an
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honourable construction, shall be called a <I>just judgment</I> of God
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<I>upon them,</I> though they know not for what.</P>
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<P>
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II. Christ's reply to this report, in which,</P>
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<P>
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1. He seconded it with another story, which, like it, gave an instance
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of people's being taken away by sudden death. It is not long since
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<I>the tower of Siloam fell,</I> and there were eighteen persons killed
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and buried in the ruins of it. Dr Lightfoot's conjecture is that this
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tower adjoined to the <I>pool of Siloam,</I> which was the same with
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the pool of Bethesda, and that it belonged to those <I>porches</I>
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which were by the <I>pool,</I> in which the <I>impotent folks</I> lay,
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that <I>waited for the stirring</I> of the water
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:3">John v. 3</A>),
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and that they who were killed were some of them, or some of those who
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in this pool used to purify themselves for the temple-service, for it
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was near the temple. Whoever they were, it was a sad story; yet such
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melancholy accidents we often hear of: for <I>as the birds are caught
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in a snare, so are the sons of men snared in an evil time, when it
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falls suddenly upon them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+9:12">Eccl. ix. 12</A>.
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Towers, that were built for safety, often prove men's destruction.</P>
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<P>
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2. He cautioned his hearers not to make an ill use of these and similar
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events, nor take occasion thence to censure <I>great sufferers,</I> as
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if they were <I>therefore</I> to be accounted <I>great sinners: Suppose
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ye that these Galileans,</I> who were slain as they were sacrificing,
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<I>were sinners above all the Galileans, because they suffered such
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things? I tell you nay,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:2,3"><I>v.</I> 2, 3</A>.
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Perhaps they that told him the story of the Galileans were Jews, and
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were glad of any thing that furnished them with matter of reflection
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upon the Galileans, and therefore Christ retorted upon them the story
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of the <I>men of Jerusalem,</I> that came to an untimely end; for,
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<I>with what measure</I> of that kind <I>we mete,</I> it <I>shall be
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measured to us again.</I> "Now suppose ye that <I>those eighteen</I>
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who met with their death from the tower of Siloam, while perhaps they
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were expecting their cure from the pool of Siloam, were <I>debtors</I>
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to divine justice <I>above all men that dwelt at Jerusalem? I tell you
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nay.</I>" Whether it make for us or against us, we must abide by this
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rule, that we cannot judge of men's <I>sins</I> by their
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<I>sufferings</I> in this world; for many are thrown into the furnace
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as gold to be purified, not as dross and chaff to be consumed. We must
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therefore not be harsh in our censures of those that are afflicted more
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than their neighbours, as Job's friends were in their censures of him,
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lest we condemn <I>the generation of the righteous,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+72:14">Ps. lxxii. 14</A>.
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If we will be judging, we have enough to do to judge ourselves; nor
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indeed can we <I>know love or hatred by all that is before us,</I>
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because <I>all things come alike to all,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+9:1,2">Eccl. ix. 1, 2</A>.
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And we might as justly conclude that the <I>oppressors,</I> and Pilate
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among the rest, <I>on whose side are power</I> and success, are the
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greatest saints, as that the <I>oppressed,</I> and those Galileans
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among the rest, who are all in tears and have no comforter, no, not the
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priests and Levites that attended the altar, are the <I>greatest
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sinners.</I> Let us, in our censures of others, do as we would be done
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by; for as we do we shall be done by: <I>Judge not, that ye be not
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judged,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:1">Matt. vii. 1</A>.</P>
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<P>
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3. On these stories he founded a call to repentance, adding to each of
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them this awakening word, <I>Except ye repent, ye shall all likewise
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perish,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:3-5"><I>v.</I> 3-5</A>.
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(1.) This intimates that we all deserve to <I>perish</I> as much as
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<I>they did,</I> and had we been dealt with according to our sins,
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according to the <I>iniquity of our holy things,</I> our blood had been
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long ere this mingled with our sacrifices by the justice of God. It
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must moderate our censure, not only that we are <I>sinners,</I> but
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that we are as great sinners as they, have as much sin to repent of as
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they had to suffer for.
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(2.) That therefore we are all concerned to <I>repent,</I> to be sorry
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for what we have done amiss, and to do so no more. The judgments of God
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upon others are loud calls to us to <I>repent.</I> See how Christ
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improved every thing for the pressing of that great duty which he came
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not only to <I>gain room</I> for, and <I>give hopes</I> to, but to
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enjoin upon us--and that is, to <I>repent.</I>
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(3.) That repentance is the way to escape perishing, and it is a sure
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way: <I>so iniquity shall not be your ruin,</I> but upon no other
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terms.
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(4.) That, if we repent not, we shall certainly perish, as others have
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done before us. Some lay an emphasis upon the word <I>likewise,</I> and
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apply it to the destruction that was coming upon the people of the
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Jews, and particularly upon Jerusalem, who were destroyed by the Romans
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at the time of their passover, and so, like the Galileans, they had
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<I>their blood mingled with their sacrifices;</I> and many of them,
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both in Jerusalem and in other places, were destroyed by the fall of
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walls and buildings which were battered down about their ears, as those
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that died by the fall of the tower of Siloam. But certainly it looks
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further; except we repent, we shall perish eternally, as they perished
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out of this world. The same Jesus that calls us to <I>repent because
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the kingdom of heaven is at hand,</I> bids us <I>repent</I> because
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otherwise we shall perish; so that he has set before us life and death,
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good and evil, and put us to our choice.
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(5.) The perishing of <I>those</I> in their impenitency who have been
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most harsh and severe in judging others will be in a particular manner
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aggravated.</P>
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<A NAME="Lu13_6"> </A>
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<A NAME="Lu13_7"> </A>
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<A NAME="Lu13_8"> </A>
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<A NAME="Lu13_9"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Barren Fig-Tree.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>6 He spake also this parable; A certain <I>man</I> had a fig tree
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planted in his vineyard; and he came and sought fruit thereon,
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and found none.
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7 Then said he unto the dresser of his vineyard, Behold, these
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three years I come seeking fruit on this fig tree, and find none:
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cut it down; why cumbereth it the ground?
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8 And he answering said unto him, Lord, let it alone this year
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also, till I shall dig about it, and dung <I>it:</I>
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9 And if it bear fruit, <I>well:</I> and if not, <I>then</I> after that
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thou shalt cut it down.
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</FONT></P>
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<P>
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This parable is intended to enforce that word of warning immediately
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going before, "<I>Except ye repent, ye shall all likewise perish;</I>
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except you be reformed, you will be ruined, as the barren tree, except
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it bring forth fruit, will be cut down."</P>
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<P>
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I. This parable primarily refers to the nation and people of the Jews.
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God chose them for his own, made them a people near to him, gave them
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advantages for knowing and serving him above any other people, and
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expected answerable returns of duty and obedience from them, which,
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turning to his praise and honour, he would have accounted <I>fruit;</I>
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but they disappointed his expectations: they did not do their duty;
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they were a reproach instead of being a credit to their profession.
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Upon this, he justly determined to abandon them, and cut them off, to
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deprive them of their privileges, to unchurch and unpeople them; but,
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upon Christ's intercession, as of old upon that of Moses, he graciously
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gave them further time and further mercy; tried them, as it were,
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another year, by sending his apostles among them, to call them to
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repentance, and in Christ's name to offer them pardon, upon repentance.
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Some of them were wrought upon to <I>repent,</I> and bring forth fruit,
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and with them all was well; but the body of the nation continued
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impenitent and unfruitful, and ruin without remedy came upon them;
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about forty years after they were cut down, and cast into the fire, as
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John Baptist had told them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+3:10">Matt. iii. 10</A>),
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which saying of his this parable enlarges upon.</P>
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<P>
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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
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|
of the visible church, to see to it that the temper of their minds and
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|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+21:19">Matt. xxi. 19</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+5:1,2">Isa. v. 1, 2</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+5:5,6">Isa. v. 5, 6</A>),
|
|
|
|
so the unfruitful trees in the vineyard are cast out of it, and wither,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+15:6">John xv. 6</A>.
|
|
|
|
It is cut down by the judgments of God, especially spiritual judgments,
|
|
such as those on the Jews that believed not,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+6:9,10">Isa. vi. 9, 10</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:9"><I>v.</I> 9</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+6:7">Heb. vi. 7</A>);
|
|
|
|
it shall be <I>purged,</I> and <I>shall bring forth more fruit,</I> for
|
|
the Father is its husbandman
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+15:2">John xv. 2</A>);
|
|
|
|
and it shall at last be transplanted from the vineyard on earth to the
|
|
paradise above.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+15:3,4">Rev. xv. 3, 4</A>.</P>
|
|
|
|
<A NAME="Lu13_10"> </A>
|
|
<A NAME="Lu13_11"> </A>
|
|
<A NAME="Lu13_12"> </A>
|
|
<A NAME="Lu13_13"> </A>
|
|
<A NAME="Lu13_14"> </A>
|
|
<A NAME="Lu13_15"> </A>
|
|
<A NAME="Lu13_16"> </A>
|
|
<A NAME="Lu13_17"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Infirm Woman Healed.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:10"><I>v.</I> 10</A>.
|
|
|
|
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>
|
|
|
|
1. The object of charity that presented itself was a woman in the
|
|
synagogue that had <I>a spirit of infirmity eighteen years,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:11"><I>v.</I> 11</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:12"><I>v.</I> 12</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+146:8">Ps. cxlvi. 8</A>):
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:13">Eccl. vii. 13</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+38:6">Ps. xxxviii. 6</A>.
|
|
|
|
But Christ, by his Spirit of adoption, looses them from this infirmity
|
|
in due time, and raises them up.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:14"><I>v.</I> 14</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:4">1 Tim. v. 4</A>)
|
|
|
|
and therefore very proper on sabbath days.</P>
|
|
|
|
<P>
|
|
|
|
III. Christ's justification of himself in what he had done
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:15"><I>v.</I> 15</A>):
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jon+3:7">Jon. iii. 7</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. He applies this to the present case
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:16"><I>v.</I> 16</A>):
|
|
|
|
"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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:17"><I>v.</I> 17</A>);
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A NAME="Lu13_18"> </A>
|
|
<A NAME="Lu13_19"> </A>
|
|
<A NAME="Lu13_20"> </A>
|
|
<A NAME="Lu13_21"> </A>
|
|
<A NAME="Lu13_22"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Widow of Nain.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
I. The gospel's progress foretold in two parables, which we had before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+13:31-33">Matt. xiii. 31-33</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:18"><I>v.</I> 18</A>):
|
|
|
|
"<I>Whereunto shall I liken the kingdom of God?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:20"><I>v.</I> 20</A>.
|
|
|
|
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>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:19"><I>v.</I> 19</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+4:21">Dan. iv. 21</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:21"><I>v.</I> 21</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:14">2 Cor. ii. 14</A>.
|
|
|
|
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>
|
|
|
|
II. Christ's progress towards Jerusalem recorded: <I>He went through
|
|
the cities and villages, teaching and journeying,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:22"><I>v.</I> 22</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Lu13_23"> </A>
|
|
<A NAME="Lu13_24"> </A>
|
|
<A NAME="Lu13_25"> </A>
|
|
<A NAME="Lu13_26"> </A>
|
|
<A NAME="Lu13_27"> </A>
|
|
<A NAME="Lu13_28"> </A>
|
|
<A NAME="Lu13_29"> </A>
|
|
<A NAME="Lu13_30"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Curiosity Checked; The Doom of Sinful Professors.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have here,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:23"><I>v.</I> 23</A>:
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:25"><I>v.</I> 25</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+11:2">Rev. xi. 2</A>.
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
[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>
|
|
|
|
[2.] What <I>grounds</I> they had for this <I>confidence.</I> Let us
|
|
see what their plea is,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:26"><I>v.</I> 26</A>.
|
|
|
|
<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>
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:25"><I>v.</I> 25</A>.
|
|
|
|
And again
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:27"><I>v.</I> 27</A>),
|
|
|
|
<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>
|
|
|
|
[4.] How terrible their punishment will be
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:28"><I>v.</I> 28</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+112:10">Ps. cxii. 10</A>.</P>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:29,30"><I>v.</I> 29, 30</A>.
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:14">Rom. xi. 14</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Lu13_31"> </A>
|
|
<A NAME="Lu13_32"> </A>
|
|
<A NAME="Lu13_33"> </A>
|
|
<A NAME="Lu13_34"> </A>
|
|
<A NAME="Lu13_35"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>
|
|
Christ's Message to Herod.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
I. A suggestion to Christ of his danger from Herod, now that he was in
|
|
Galilee, within Herod's jurisdiction
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:31"><I>v.</I> 31</A>):
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:32"><I>v.</I> 32</A>.
|
|
|
|
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>
|
|
|
|
III. His lamentation for Jerusalem, and his denunciation of wrath
|
|
against that city,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:34,35"><I>v.</I> 34, 35</A>.
|
|
|
|
This we had
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:37-39">Matt. xxiii. 37-39</A>.
|
|
|
|
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>
|
|
|
|
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
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would not be <I>gathered</I> by him, and therefore, saith he, "<I>You
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shall not see me,</I> you shall not hear me, any more," as Moses said
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to Pharaoh, when he forbade him his presence,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+10:28,29">Exod. x. 28, 29</A>.
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7. The judgment of the great day will effectually convince unbelievers
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that would not now be convinced: "Then you will say, <I>Blessed is he
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that cometh,</I>" that is, "you will be glad to be among those that say
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so, and <I>will not see me</I> to be the Messiah till then when it is
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too late."</P>
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