mh_parser/vol_split/42 - Luke/Chapter 12.xml

<div2 id="Luke.xiii" n="xiii" next="Luke.xiv" prev="Luke.xii" progress="57.00%" title="Chapter XII">
<h2 id="Luke.xiii-p0.1">L U K E.</h2>
<h3 id="Luke.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="Luke.xiii-p1">In this chapter we have divers excellent
discourses of our Saviour's upon various occasions, many of which
are to the same purport with what we had in Matthew upon other the
like occasions; for we may suppose that our Lord Jesus preached the
same doctrines, and pressed the same duties, at several times, in
several companies, and that one of the evangelists took them as he
delivered them at one time and another at another time; and we need
thus to have precept upon precept, line upon line. Here, I. Christ
warns his disciples to take heed of hypocrisy, and of cowardice in
professing Christianity and preaching the gospel, <scripRef id="Luke.xiii-p1.1" osisRef="Bible:Luke.12.1-Luke.12.12" parsed="|Luke|12|1|12|12" passage="Lu 12:1-12">ver. 1-12</scripRef>. II. He gives a caution
against covetousness, upon occasion of a covetous motion made to
him, and illustrates that caution by a parable of a rich man
suddenly cut off by death in the midst of his worldly projects and
hopes, <scripRef id="Luke.xiii-p1.2" osisRef="Bible:Luke.12.13-Luke.12.21" parsed="|Luke|12|13|12|21" passage="Lu 12:13-21">ver. 13-21</scripRef>. III.
He encourages his disciples to cast all their care upon God, and to
live easy in a dependence upon his providence, and exhorts them to
make religion their main business, <scripRef id="Luke.xiii-p1.3" osisRef="Bible:Luke.12.22-Luke.12.34" parsed="|Luke|12|22|12|34" passage="Lu 12:22-34">ver. 22-34</scripRef>. IV. He stirs them up to
watchfulness for their Master's coming, from the consideration of
the reward of those who are then found faithful, and the punishment
of those who are found unfaithful, <scripRef id="Luke.xiii-p1.4" osisRef="Bible:Luke.12.35-Luke.12.48" parsed="|Luke|12|35|12|48" passage="Lu 12:35-48">ver. 35-48</scripRef>. V. He bids them expect trouble
and persecution, <scripRef id="Luke.xiii-p1.5" osisRef="Bible:Luke.12.49-Luke.12.53" parsed="|Luke|12|49|12|53" passage="Lu 12:49-53">ver.
49-53</scripRef>. VI. He warns the people to observe and improve
the day of their opportunities and to make their peace with God in
time, <scripRef id="Luke.xiii-p1.6" osisRef="Bible:Luke.12.54-Luke.12.59" parsed="|Luke|12|54|12|59" passage="Lu 12:54-59">ver. 54-59</scripRef>.</p>
<scripCom id="Luke.xiii-p1.7" osisRef="Bible:Luke.12" parsed="|Luke|12|0|0|0" passage="Lu 12" type="Commentary"/>
<scripCom id="Luke.xiii-p1.8" osisRef="Bible:Luke.12.1-Luke.12.12" parsed="|Luke|12|1|12|12" passage="Lu 12:1-12" type="Commentary"/><div class="Commentary" id="Bible:Luke.12.1-Luke.12.12">
<h4 id="Luke.xiii-p1.9">Christ's Charge to His
Apostles.</h4>
<p class="passage" id="Luke.xiii-p2">1 In the mean time, when there were gathered
together an innumerable multitude of people, insomuch that they
trode one upon another, he began to say unto his disciples first of
all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
  2 For there is nothing covered, that shall not be revealed;
neither hid, that shall not be known.   3 Therefore whatsoever
ye have spoken in darkness shall be heard in the light; and that
which ye have spoken in the ear in closets shall be proclaimed upon
the housetops.   4 And I say unto you my friends, Be not
afraid of them that kill the body, and after that have no more that
they can do.   5 But I will forewarn you whom ye shall fear:
Fear him, which after he hath killed hath power to cast into hell;
yea, I say unto you, Fear him.   6 Are not five sparrows sold
for two farthings, and not one of them is forgotten before God?
  7 But even the very hairs of your head are all numbered.
Fear not therefore: ye are of more value than many sparrows.  
8 Also I say unto you, Whosoever shall confess me before men, him
shall the Son of man also confess before the angels of God:  
9 But he that denieth me before men shall be denied before the
angels of God.   10 And whosoever shall speak a word against
the Son of man, it shall be forgiven him: but unto him that
blasphemeth against the Holy Ghost it shall not be forgiven.  
11 And when they bring you unto the synagogues, and <i>unto</i>
magistrates, and powers, take ye no thought how or what thing ye
shall answer, or what ye shall say:   12 For the Holy Ghost
shall teach you in the same hour what ye ought to say.</p>
<p class="indent" id="Luke.xiii-p3">We find here, I. A vast auditory that was
got together to hear Christ preach. The <i>scribes</i> and
<i>Pharisees</i> sought <i>to accuse him,</i> and do him mischief;
but the people, who were not under the bias of their prejudices and
jealousies, still <i>admired</i> him, attended on him, and did him
honour. <i>In the mean time</i> (<scripRef id="Luke.xiii-p3.1" osisRef="Bible:Luke.12.1" parsed="|Luke|12|1|0|0" passage="Lu 12:1"><i>v.</i> 1</scripRef>), while he was in the Pharisee's
house, contending with them that sought to ensnare him, the people
got together for an afternoon sermon, a sermon after <i>dinner,</i>
after dinner with a Pharisee; and he would not disappoint them.
Though in the morning sermon, when they were <i>gathered thickly
together</i> (<scripRef id="Luke.xiii-p3.2" osisRef="Bible:Luke.11.29" parsed="|Luke|11|29|0|0" passage="Lu 11:29"><i>ch.</i> xi.
29</scripRef>), he had severely reproved them, as an <i>evil
generation that seek a sign,</i> yet they renewed their attendance
on him; so much better could the people bear <i>their</i> reproofs
than the Pharisees <i>theirs.</i> The more the Pharisees strove to
drive the people from Christ, the more flocking there was to him.
Here was an <i>innumerable multitude of people gathered together,
so that they trade one upon another,</i> in labouring to get
foremost, and to come within hearing. It is a good sight to see
people thus forward to hear the word, and venture upon
inconvenience and danger rather than miss an opportunity for their
souls. Who are these that thus <i>fly as the doves to their
windows?</i> <scripRef id="Luke.xiii-p3.3" osisRef="Bible:Isa.60.8" parsed="|Isa|60|8|0|0" passage="Isa 60:8">Isa. lx. 8</scripRef>.
When the net is cast where there is such a multitude of fish, it
may be hoped that some will be enclosed.</p>
<p class="indent" id="Luke.xiii-p4">II. The instructions which he gave his
followers, in the hearing of this auditory.</p>
<p class="indent" id="Luke.xiii-p5">1. He began with a caution against
<i>hypocrisy.</i> This he said <i>to his disciples first of
all;</i> either to the twelve, or to the seventy. These were his
more peculiar charge, his family, his school, and therefore he
particularly <i>warned them</i> as his <i>beloved sons;</i> they
made more profession of religion than others and hypocrisy in
<i>that</i> was the sin they were most in danger of. They were to
preach to others; and, if they should <i>prevaricate,</i> corrupt
the word, and deal deceitfully, hypocrisy would be worse in them
than in others. Besides, there was a Judas among them, who was a
hypocrite, and Christ knew it, and would hereby startle him, or
leave him inexcusable. Christ's disciples were, for aught we know,
the <i>best men</i> then in the world, yet they needed to be
cautioned against hypocrisy. Christ said this to the disciples,
<i>in the hearing</i> of this great multitude, rather than
<i>privately</i> when he had them by themselves, to add the greater
weight to the caution, and to let the world know that he would not
countenance hypocrisy, no, not in <i>his own disciples.</i> Now
observe,</p>
<p class="indent" id="Luke.xiii-p6">(1.) The description of that sin which he
warns them against: <i>It is the leaven of the Pharisees.</i> [1.]
It is <i>leaven;</i> it is <i>spreading</i> as leaven,
<i>insinuates</i> itself into the whole man, and all that he does;
it is <i>swelling</i> and <i>souring</i> as leaven, for it puffs
men up with pride, embitters them with malice, and makes their
service unacceptable to God. [2.] It is the leaven of the
Pharisees: "It is the sin they are most of them found in. Take heed
of imitating them; be not you of their spirit; do not dissemble in
Christianity as they do in Judaism; make not <i>your</i> religion a
<i>cloak of maliciousness,</i> as they do theirs."</p>
<p class="indent" id="Luke.xiii-p7">(2.) A good reason against it: "<i>For
there is nothing covered that shall not be revealed,</i> <scripRef id="Luke.xiii-p7.1" osisRef="Bible:Luke.12.2-Luke.12.3" parsed="|Luke|12|2|12|3" passage="Lu 12:2,3"><i>v.</i> 2, 3</scripRef>. It is to no purpose
to dissemble, for, sooner or later, truth will come out; and a
<i>lying tongue is but for a moment.</i> If you <i>speak in
darkness</i> that which is unbecoming you, and is inconsistent with
your public professions, <i>it shall be heard in the light;</i>
some way or other it shall be discovered, <i>a bird of the air
shall carry the voice</i> (<scripRef id="Luke.xiii-p7.2" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">Eccl. x.
20</scripRef>), and your folly and falsehood will be <i>made
manifest.</i>" The iniquity that is concealed with a show of piety
will be discovered, perhaps in this world, as Judas's was, and
Simon Magus's, at furthest in the great day, when the <i>secrets of
all hearts</i> shall be made <i>manifest,</i> <scripRef id="Luke.xiii-p7.3" osisRef="Bible:Eccl.12.14 Bible:Rom.2.16" parsed="|Eccl|12|14|0|0;|Rom|2|16|0|0" passage="Ec 12:14,Ro 2:16">Eccl. xii. 14; Rom. ii. 16</scripRef>. If men's
religion prevail not to conquer and cure the wickedness of their
hearts, it shall not always serve for a cloak. The day is coming
when hypocrites will be stripped of their fig-leaves.</p>
<p class="indent" id="Luke.xiii-p8">2. To this he added a charge to them to be
faithful to the trust reposed in them, and not to betray it,
through cowardice or base fear. Some make <scripRef id="Luke.xiii-p8.1" osisRef="Bible:Luke.12.2-Luke.12.3" parsed="|Luke|12|2|12|3" passage="Lu 12:2,3"><i>v.</i> 2, 3</scripRef>, to be a caution to them not
to <i>conceal</i> those things which they had been
<i>instructed</i> in, and were <i>employed</i> to publish to the
world. "Whether men will <i>hear,</i> or whether they will
<i>forbear,</i> tell them the <i>truth,</i> the <i>whole</i> truth,
and <i>nothing but</i> the truth; what has been spoken to you, and
you have talked of among yourselves, <i>privately,</i> and in
corners, that do you preach <i>publicly,</i> whoever is offended;
for, if you <i>please men,</i> you are not <i>Christ's
servants,</i> nor can you please him," <scripRef id="Luke.xiii-p8.2" osisRef="Bible:Gal.1.10" parsed="|Gal|1|10|0|0" passage="Ga 1:10">Gal. i. 10</scripRef>. But this was not the worst of it:
it was likely to be a <i>suffering</i> cause, though never a
<i>sinking</i> one: let them therefore arm themselves with courage;
and divers arguments are furnished here to steel them with a holy
resolution in their work. Consider,</p>
<p class="indent" id="Luke.xiii-p9">(1.) "The power of your enemies is a
limited power (<scripRef id="Luke.xiii-p9.1" osisRef="Bible:Luke.12.4" parsed="|Luke|12|4|0|0" passage="Lu 12:4"><i>v.</i> 4</scripRef>):
<i>I say unto you, my friends</i>" (Christ's disciples are his
friends, he calls them <i>friends,</i> and gives them this
<i>friendly</i> advice), "<i>be not afraid,</i> do not disquiet
yourselves with tormenting fears of the power and rage of men."
Note, Those whom Christ owns for <i>his friends</i> need not be
afraid of any enemies. "<i>Be not afraid,</i> no, not of them that
<i>kill the body,</i> let it not be in the power of
<i>scoffers,</i> not even of <i>murderers,</i> to drive you off
from your work, for you that have learned to triumph over death may
say, even of them, Let them do their worst, <i>after that there is
no more that they can do;</i> the immortal soul lives, and is
happy, and enjoys itself and its God, and sets them all at
defiance." Note, Those can do Christ's disciples no real harm, and
therefore ought not to be dreaded, who can but <i>kill the
body;</i> for they only send that to its rest, and the soul to its
joy, the sooner.</p>
<p class="indent" id="Luke.xiii-p10">(2.) God is to be feared more than the most
powerful men: "<i>I will forewarn you whom you shall fear</i>
(<scripRef id="Luke.xiii-p10.1" osisRef="Bible:Luke.12.5" parsed="|Luke|12|5|0|0" passage="Lu 12:5"><i>v.</i> 5</scripRef>): that you may
fear man less, fear God more. Moses conquers his fear of the
<i>wrath of the king,</i> by having an eye to him <i>that is
invisible.</i> By <i>owning Christ</i> you may incur the wrath of
men, which can reach no further than to <i>put you to death</i>
(and without God's permission they cannot do that); but by
<i>denying</i> Christ, and disowning him, you will incur the wrath
of God, which has power to send <i>you to hell,</i> and there is no
resisting it. Now of two evils the less is to be chosen, and the
greater is to be dreaded, and therefore <i>I say unto you, Fear
him.</i>" "It is true," said that blessed martyr, Bishop Hooper,
"life is sweet, and death bitter; but eternal life is more sweet,
and eternal death more bitter."</p>
<p class="indent" id="Luke.xiii-p11">(3.) The lives of good Christians and good
ministers are the particular care of divine Providence, <scripRef id="Luke.xiii-p11.1" osisRef="Bible:Luke.12.6-Luke.12.7" parsed="|Luke|12|6|12|7" passage="Lu 12:6,7"><i>v.</i> 6, 7</scripRef>. To encourage us in
times of difficulty and danger, we must have recourse to our first
principles, and build upon them. Now a firm belief of the doctrine
of God's universal providence, and the extent of it, will be
satisfying to us when at any time we are in peril, and will
encourage us to trust God in the way of duty. [1.] Providence takes
cognizance of the <i>meanest creatures,</i> even of <i>the
sparrows.</i> "Though they are of such small account that
<i>five</i> of them are sold for <i>two farthings,</i> yet not one
of them is <i>forgotten of God,</i> but is provided for, and notice
is taken of its death. Now, <i>you are of more value than many
sparrows,</i> and therefore you may be sure you <i>are not
forgotten,</i> though imprisoned, though banished, though forgotten
by your friends; much more <i>precious in the sight of the Lord is
the death of saints</i> than the death of sparrows." [2.]
Providence takes cognizance of the <i>meanest interest</i> of the
disciples of Christ: "<i>Even the very hairs of your head are all
numbered</i> (<scripRef id="Luke.xiii-p11.2" osisRef="Bible:Luke.12.7" parsed="|Luke|12|7|0|0" passage="Lu 12:7"><i>v.</i> 7</scripRef>);
much more are your sighs and tears numbered, and the drops of your
blood, which you shed for Christ's name's sake. An account is kept
of all your losses, that they <i>may be,</i> and without doubt they
shall be, recompensed unspeakably to your advantage."</p>
<p class="indent" id="Luke.xiii-p12">(4.) "You will be owned or disowned by
Christ, in the great day, according as you now own or disown him,"
<scripRef id="Luke.xiii-p12.1" osisRef="Bible:Luke.12.8-Luke.12.9" parsed="|Luke|12|8|12|9" passage="Lu 12:8,9"><i>v.</i> 8, 9</scripRef>. [1.] To
engage us to <i>confess Christ before men,</i> whatever we may lose
or suffer for our constancy to him, and how dear soever it may cost
us, we are assured that they who <i>confess Christ</i> now shall be
owned by him in the great day <i>before the angels of God,</i> to
their everlasting comfort and honour. Jesus Christ will
<i>confess,</i> not only that he suffered for them, and that they
are to have the benefit of <i>his</i> sufferings, but that they
suffered <i>for him,</i> and that his kingdom and interest on earth
were advanced by <i>their</i> sufferings; and what greater honour
can be done them? [2.] To deter us from <i>denying</i> Christ, and
a cowardly <i>deserting</i> of his truths and ways, we are here
assured that those who <i>deny Christ,</i> and treacherously depart
from him, whatever they may save by it, though it were life itself,
and whatever they may gain by it, though it were a kingdom, will be
vast losers at last, for they shall be <i>denied before the angels
of God;</i> Christ will not know them, will not own them, will not
show them any favour, which will turn to their everlasting terror
and contempt. By the stress here laid upon their being <i>confessed
or denied before the angels of God,</i> it should seem to be a
considerable part of the happiness of glorified saints that they
will not only stand <i>right,</i> but stand <i>high,</i> in the
esteem of the <i>holy angels;</i> they will love them, and honour
them, and own them, if they be Christ's servants; they are their
fellow-servants, and they will take them for their companions. On
the contrary, a considerable part of the misery of damned sinners
will be that the holy angels will abandon them, and will be the
pleased witnesses, not only of their disgrace, as here, but of
their misery, for they shall be <i>tormented in the presence of the
holy angels</i> (<scripRef id="Luke.xiii-p12.2" osisRef="Bible:Rev.14.10" parsed="|Rev|14|10|0|0" passage="Re 14:10">Rev. xiv.
10</scripRef>), who will give them no relief.</p>
<p class="indent" id="Luke.xiii-p13">(5.) The errand they were shortly to be
sent out upon was of the highest and last importance to the
children of men, to whom they were sent, <scripRef id="Luke.xiii-p13.1" osisRef="Bible:Luke.12.10" parsed="|Luke|12|10|0|0" passage="Lu 12:10"><i>v.</i> 10</scripRef>. Let them be bold in preaching
the gospel, for a sorer and heavier doom would attend those that
rejected them (after the Spirit was poured upon them, which was to
be the <i>last</i> method of conviction) than those that now
rejected Christ himself, and opposed him: "<i>Greater works than
those shall he do,</i> and, consequently, greater will be the
punishment of those that blaspheme the gifts and operations of the
Holy Ghost in you. <i>Whosoever shall speak a word against the Son
of man,</i> shall stumble at the meanness of his appearance, and
speak <i>slightly</i> and <i>spitefully</i> of him, it is capable
of some excuse: <i>Father, forgive them, for they know not what
they do.</i> But unto him that <i>blasphemes the Holy Ghost,</i>
that blasphemes the Christian doctrine, and maliciously opposes it,
after the pouring out of the Spirit and his attestation of Christ's
<i>being glorified</i> (<scripRef id="Luke.xiii-p13.2" osisRef="Bible:Acts.2.33 Bible:Acts.5.32" parsed="|Acts|2|33|0|0;|Acts|5|32|0|0" passage="Ac 2:33,5:32">Acts ii.
33; v. 32</scripRef>), the privilege of the <i>forgiveness of
sins</i> shall be denied; he shall have no benefit by Christ and
his gospel. You may shake off the dust of your feet against those
that do so, and give them over as incurable; they have forfeited
that <i>repentance</i> and that <i>remission</i> which Christ was
<i>exalted to give,</i> and which you are <i>commissioned to
preach.</i>" The sin, no doubt, was the more daring, and
consequently the case the more desperate, during the continuance of
the <i>extraordinary</i> gifts and operations of the Spirit in the
church, which were intended for a <i>sign to them who believed
not,</i> <scripRef id="Luke.xiii-p13.3" osisRef="Bible:1Cor.14.22" parsed="|1Cor|14|22|0|0" passage="1Co 14:22">1 Cor. xiv. 22</scripRef>.
There were hopes of those who, though not convinced by them at
first, yet admired them, but those who <i>blasphemed</i> them were
given over.</p>
<p class="indent" id="Luke.xiii-p14">(6.) Whatever trials they should be called
out to, they should be sufficiently furnished for them, and
honourably brought through them, <scripRef id="Luke.xiii-p14.1" osisRef="Bible:Luke.12.11-Luke.12.12" parsed="|Luke|12|11|12|12" passage="Lu 12:11,12"><i>v.</i> 11, 12</scripRef>. The faithful martyr for
Christ has not only <i>sufferings</i> to <i>undergo,</i> but a
<i>testimony</i> to <i>bear,</i> a <i>good confession</i> to
<i>witness,</i> and is concerned to do that <i>well,</i> so that
the cause of Christ may not suffer, though he suffer for it; and,
if this be his care, let him cast it upon God: "When they <i>bring
you into the synagogues,</i> before church-rulers, before the
Jewish courts, or before <i>magistrates and powers,</i> Gentile
rulers, rulers in the state, to be examined about your doctrine,
what it is, and what the proof of it, <i>take no thought what ye
shall answer,</i>" [1.] "That you may <i>save yourselves.</i> Do
not study by what art or rhetoric to mollify your judges, or by
what tricks in law to bring yourselves off; if it be the will of
God that you should come off, and your time is not yet come, he
will bring it about effectually." [2.] "That you may <i>serve your
Master;</i> aim at this, but do not perplex yourselves about it,
for <i>the Holy Ghost,</i> as a Spirit of wisdom, <i>shall teach
you what you ought to say,</i> and how to say it, so that it may be
for the honour of God and his cause."</p>
</div><scripCom id="Luke.xiii-p14.2" osisRef="Bible:Luke.12.13-Luke.12.21" parsed="|Luke|12|13|12|21" passage="Lu 12:13-21" type="Commentary"/><div class="Commentary" id="Bible:Luke.12.13-Luke.12.21">
<h4 id="Luke.xiii-p14.3">Worldly-mindedness Exposed.</h4>
<p class="passage" id="Luke.xiii-p15">13 And one of the company said unto him, Master,
speak to my brother, that he divide the inheritance with me.  
14 And he said unto him, Man, who made me a judge or a divider over
you?   15 And he said unto them, Take heed, and beware of
covetousness: for a man's life consisteth not in the abundance of
the things which he possesseth.   16 And he spake a parable
unto them, saying, The ground of a certain rich man brought forth
plentifully:   17 And he thought within himself, saying, What
shall I do, because I have no room where to bestow my fruits?
  18 And he said, This will I do: I will pull down my barns,
and build greater; and there will I bestow all my fruits and my
goods.   19 And I will say to my soul, Soul, thou hast much
goods laid up for many years; take thine ease, eat, drink,
<i>and</i> be merry.   20 But God said unto him, <i>Thou</i>
fool, this night thy soul shall be required of thee: then whose
shall those things be, which thou hast provided?   21 So
<i>is</i> he that layeth up treasure for himself, and is not rich
toward God.</p>
<p class="indent" id="Luke.xiii-p16">We have in these verses,</p>
<p class="indent" id="Luke.xiii-p17">I. The application that was made to Christ,
very unseasonably, by one of his hearers, desiring him to interpose
<i>between him and his brother</i> in a matter that concerned the
estate of the family (<scripRef id="Luke.xiii-p17.1" osisRef="Bible:Luke.12.13" parsed="|Luke|12|13|0|0" passage="Lu 12:13"><i>v.</i>
13</scripRef>): "<i>Master, speak to my brother;</i> speak as a
prophet, speak as a king, speak with authority; he is one that will
have regard to what thou sayest; speak to him, <i>that he divide
the inheritance with me.</i>" Now, 1. Some think that his brother
<i>did him wrong,</i> and that he appealed to Christ to <i>right
him,</i> because he knew the law was costly. His brother was such a
one as the Jews called <i>Ben-hamesen</i>—<i>a son of
violence,</i> that took not only his own part of the estate, but
his brother's too, and forcibly detained it from him. Such brethren
there are in the world, who have no sense at all either of
<i>natural equity</i> or <i>natural affection,</i> who make a prey
of those whom they ought to patronize and protect. They who are so
wronged have God to go to, who will <i>execute</i> judgment and
justice for <i>those that are oppressed.</i> 2. Others think that
he had a mind to <i>do his brother wrong,</i> and would have Christ
to <i>assist him;</i> that, whereas the law gave the elder brother
a double portion of the estate, and the father himself could not
dispose of what he had but by that rule (<scripRef id="Luke.xiii-p17.2" osisRef="Bible:Deut.21.16-Deut.21.17" parsed="|Deut|21|16|21|17" passage="De 21:16,17">Deut. xxi. 16, 17</scripRef>), he would have Christ
to <i>alter that law,</i> and oblige his brother, who perhaps was a
follower of Christ at large, to <i>divide the inheritance</i>
equally <i>with him,</i> in gavel-kind, share and share alike, and
to allot him as much as his elder brother. I suspect that this was
the case, because Christ takes occasion from it to warn against
<i>covetousness,</i> <b><i>pleonexia</i></b>—<i>a desire of having
more,</i> more than God in his providence has allotted us. It was
not a lawful desire of getting his own, but a <i>sinful</i> desire
of getting more than his own.</p>
<p class="indent" id="Luke.xiii-p18">II. Christ's refusal to interpose in this
matter (<scripRef id="Luke.xiii-p18.1" osisRef="Bible:Luke.12.14" parsed="|Luke|12|14|0|0" passage="Lu 12:14"><i>v.</i> 14</scripRef>):
<i>Man, who made me a judge or divider over you?</i> In matters of
this nature, Christ will not assume either a <i>legislative</i>
power to alter the settled rule of inheritances, or a
<i>judicial</i> power to determine controversies concerning them.
He could have done the judge's part, and the lawyer's, as well as
he did the physician's, and have ended suits at law as happily as
he did diseases; but he would not, for it was not in his
commission: <i>Who made me a judge?</i> Probably he refers to the
indignity done to Moses by his brethren in Egypt, with which
Stephen upbraided the Jews, <scripRef id="Luke.xiii-p18.2" osisRef="Bible:Acts.7.27 Bible:Acts.7.35" parsed="|Acts|7|27|0|0;|Acts|7|35|0|0" passage="Ac 7:27,35">Acts
vii. 27, 35</scripRef>. "If I should offer to do this, you would
taunt me as you did Moses, <i>Who made thee a judge or a
divider?</i>" He corrects the man's mistake, will not admit his
appeal (it was <i>coram non judice—not before the proper
judge</i>), and so <i>dismisses</i> his bill. If he had come to him
to desire him to assist his pursuit of the heavenly inheritance,
Christ would have given him his best help; but as to this matter he
has nothing to do: <i>Who made me a judge?</i> Note, Jesus Christ
was no usurper; he took no honour, no power, to himself, but what
was given him, <scripRef id="Luke.xiii-p18.3" osisRef="Bible:Heb.5.5" parsed="|Heb|5|5|0|0" passage="Heb 5:5">Heb. v. 5</scripRef>.
Whatever he did, he could tell by what authority he did it, and who
gave him that authority. Now this shows us what is the nature and
constitution of Christ's kingdom. It is a spiritual kingdom, and
not of this world. 1. It does not interfere with civil powers, nor
take the authority of princes out of their hands. Christianity
leaves the matter as it found it, as to civil power. 2. It does not
intermeddle with civil rights; it obliges all to do justly,
according to the settled rules of equity, but dominion is not
founded in grace. 3. It does not <i>encourage</i> our
<i>expectations</i> of worldly advantages by our religion. If this
man will be a disciple of Christ, and expects that in consideration
of this Christ should give him his brother's estate, he is
mistaken; the rewards of Christ's disciples are of another nature.
4. It does not <i>encourage</i> our <i>contests</i> with our
brethren, and our being rigorous and high in our demands, but
rather, for peace' sake, to recede from our right. 5. It does not
allow ministers to <i>entangle</i> themselves in the affairs of
this <i>life</i> (<scripRef id="Luke.xiii-p18.4" osisRef="Bible:2Tim.2.4" parsed="|2Tim|2|4|0|0" passage="2Ti 2:4">2 Tim. ii.
4</scripRef>), to <i>leave the word of God to serve tables.</i>
There are those whose business it is, let it be left to them,
<i>Tractent fabrilia fabri</i>—<i>Each workman to his proper
craft.</i></p>
<p class="indent" id="Luke.xiii-p19">III. The necessary caution which Christ
took occasion from this to give to his hearers. Though he came not
to be a <i>divider</i> of men's estates, he came to be a director
of their consciences about them, and would have all take heed of
harbouring that corrupt principle which they saw to be in others
the <i>root</i> of <i>so much evil.</i> Here is,</p>
<p class="indent" id="Luke.xiii-p20">1. The caution itself (<scripRef id="Luke.xiii-p20.1" osisRef="Bible:Luke.12.15" parsed="|Luke|12|15|0|0" passage="Lu 12:15"><i>v.</i> 15</scripRef>): <i>Take heed and beware of
covetousness;</i> <b><i>horate</i></b>—"<i>Observe yourselves,</i>
keep a <i>jealous eye</i> upon your own hearts, lest covetous
principles steal into them; and
<b><i>phylassesthe</i></b>—<i>preserve yourselves,</i> keep a
<i>strict band</i> upon your own hearts, lest covetous principles
rule and give law in them." Covetousness is a sin which we have
need constantly to <i>watch against,</i> and therefore frequently
to be <i>warned against.</i></p>
<p class="indent" id="Luke.xiii-p21">2. The reason of it, or an argument to
enforce this caution: <i>For a man's life consisteth not in the
abundance of the things which he possesseth;</i> that is, "our
happiness and comfort do not depend upon our having a great deal of
the wealth of this world." (1.) The life of the <i>soul,</i>
undoubtedly, does not depend upon it, and the soul is the man. The
things of the world will not suit the nature of a soul, nor supply
its needs, nor satisfy its desires, nor last so long as it will
last. Nay, (2.) Even the life of the body and the happiness of that
do not consist in an <i>abundance</i> of these things; for many
live very contentedly and easily, and get through the world very
comfortably, who have but a little of the wealth of it (a dinner of
herbs with holy love is better than a <i>feast of fat things</i>);
and, on the other hand, many live very miserably who have a great
deal of the things of this world; they possess abundance, and yet
have no comfort of it; they <i>bereave their souls of good,</i>
<scripRef id="Luke.xiii-p21.1" osisRef="Bible:Eccl.4.8" parsed="|Eccl|4|8|0|0" passage="Ec 4:8">Eccl. iv. 8</scripRef>. Many who have
abundance are discontented and fretful, as Ahab and Haman; and then
what good does their abundance do them?</p>
<p class="indent" id="Luke.xiii-p22">3. The illustration of this by a parable,
the sum of which is to show the folly of carnal worldlings while
they live, and their misery when they die, which is intended not
only for a check to that man who came to Christ with an address
about his estate, while he was in no care about his soul and
another world, but for the enforcing of that necessary caution to
us all, to <i>take heed of covetousness.</i> The parable gives us
the life and death of a <i>rich man,</i> and leaves us to judge
whether he was a <i>happy</i> man.</p>
<p class="indent" id="Luke.xiii-p23">(1.) Here is an account of his worldly
wealth and abundance (<scripRef id="Luke.xiii-p23.1" osisRef="Bible:Luke.12.16" parsed="|Luke|12|16|0|0" passage="Lu 12:16"><i>v.</i>
16</scripRef>): <i>The ground of a certain rich man brought forth
plentifully,</i> <b><i>chora</i></b>—<i>regio</i>—<i>the
country.</i> He had a whole country to himself, a lordship of his
own; he was a little prince. Observe, His wealth lay much in the
fruits of the earth, for <i>the king himself is served by the
field,</i> <scripRef id="Luke.xiii-p23.2" osisRef="Bible:Eccl.5.9" parsed="|Eccl|5|9|0|0" passage="Ec 5:9">Eccl. v. 9</scripRef>. He had
a great deal of ground, and his ground was <i>fruitful;</i> much
would have <i>more,</i> and he <i>had more.</i> Note, The
fruitfulness of the earth is a great blessing, but it is a blessing
which God often gives plentifully to wicked men, to whom it is a
snare, that we may not think to judge of his love or hatred by what
is before us.</p>
<p class="indent" id="Luke.xiii-p24">(2.) Here are the workings of his heart, in
the midst of this abundance. We are here told what <i>he thought
within himself,</i> <scripRef id="Luke.xiii-p24.1" osisRef="Bible:Luke.12.17" parsed="|Luke|12|17|0|0" passage="Lu 12:17"><i>v.</i>
17</scripRef>. Note, The God of heaven knows and observes whatever
we think within ourselves, and we are accountable to him for it. He
is both a discerner and judge of the thoughts and intents of the
heart. We mistake if we imagine that thoughts are <i>hid</i> and
thoughts are <i>free.</i> Let us here observe,</p>
<p class="indent" id="Luke.xiii-p25">[1.] What his <i>cares</i> and
<i>concerns</i> were. When he saw an extraordinary crop upon his
ground, instead of <i>thanking God</i> for it, or rejoicing in the
opportunity it would give him of doing the more good, he afflicts
himself with this thought, <i>What shall I do, because I have no
room where to bestow my fruits?</i> He speaks as one <i>at a
loss,</i> and full of perplexity. <i>What shall I do now?</i> The
poorest beggar in the country, that did not know where to get a
meal's meat, could not have said a more anxious word. Disquieting
care is the common fruit of an abundance of this world, and the
common fault of those that have abundance. The more men have, the
more perplexity they have with it, and the more solicitous they are
to keep what they have and to add to it, how to spare and how to
spend; so that even the <i>abundance</i> of the rich will not
suffer them to <i>sleep,</i> for thinking what they shall do with
what they have and how they shall dispose of it. The rich man seems
to speak it with a sigh, <i>What shall I do?</i> And if you ask,
Why, what is the matter? Truly he had <i>abundance</i> of wealth,
and wants a place to <i>put it in,</i> that is all.</p>
<p class="indent" id="Luke.xiii-p26">[2.] What his <i>projects</i> and
<i>purposes</i> were, which were the result of his cares, and were
indeed absurd and foolish like them (<scripRef id="Luke.xiii-p26.1" osisRef="Bible:Luke.12.18" parsed="|Luke|12|18|0|0" passage="Lu 12:18"><i>v.</i> 18</scripRef>): "<i>This will I do,</i> and it
is the wisest course I can take, <i>I will pull down my barns,</i>
for they are too little, and I will <i>build greater, and there
will I bestow all my fruits and my goods,</i> and then I shall be
at ease." Now here, <i>First,</i> It was folly for him to call the
fruits of the ground <i>his</i> fruits and <i>his</i> goods. He
seems to lay a pleasing emphasis upon that, <i>my</i> fruits and
<i>my</i> goods; whereas what we have is but <i>lent</i> us for our
use, the property is still in God; we are but stewards of our
<i>Lord's goods,</i> tenants at will of our Lord's land. It is
<i>my corn</i> (saith God) and <i>my wine,</i> <scripRef id="Luke.xiii-p26.2" osisRef="Bible:Hos.2.8-Hos.2.9" parsed="|Hos|2|8|2|9" passage="Ho 2:8,9">Hos. ii. 8, 9</scripRef>. <i>Secondly,</i> It was folly
for him to <i>hoard up</i> what he had, and then to think it
<i>well bestowed.</i> There will I bestow it <i>all;</i> as if none
must be bestowed upon the poor, none upon his family, none upon the
Levite and <i>the stranger,</i> the <i>fatherless and the
widow,</i> but all in the great barn. <i>Thirdly,</i> It was folly
for him to let his <i>mind</i> rise with his <i>condition;</i> when
his ground brought forth more plentifully than usual, then to talk
of bigger barns, as if the next year must needs be as fruitful as
this, and much more abundant, whereas the barn might be as much too
big the next year as it was too little this. Years of famine
commonly follow years of plenty, as they did in Egypt; and
therefore it were better to <i>stack</i> some of his corn for this
once. <i>Fourthly,</i> It was folly for him to think to ease his
care by building new barns, for the building of them would but
increase his care; those know this who know any thing of the spirit
of building. The way that God prescribes for the cure of inordinate
care is certainly successful, but the way of the world does but
increase it. Besides, when he had done this, there were other cares
that would still attend him; the greater the barns, still the
greater the cares, <scripRef id="Luke.xiii-p26.3" osisRef="Bible:Eccl.5.10" parsed="|Eccl|5|10|0|0" passage="Ec 5:10">Eccl. v.
10</scripRef>. <i>Fifthly,</i> It was folly for him to contrive and
resolve all this <i>absolutely</i> and <i>without reserve.</i> This
<i>I will</i> do: <i>I will</i> pull down my barns and will build
greater, yea, that <i>I will;</i> without so much as that necessary
proviso, <i>If the Lord will, I shall live,</i> <scripRef id="Luke.xiii-p26.4" osisRef="Bible:Jas.4.13-Jas.4.15" parsed="|Jas|4|13|4|15" passage="Jam 4:13-15">Jam. iv. 13-15</scripRef>. Peremptory projects are
foolish projects; for our times are in God's hand, and not in our
own, and we do not so much as <i>know what shall be on the
morrow.</i></p>
<p class="indent" id="Luke.xiii-p27">[3.] What his <i>pleasing hopes</i> and
<i>expectations</i> were, when he should have made good these
projects. "Then <i>I will say to my soul,</i> upon the credit of
this security, whether God say it or no, <i>Soul,</i> mark what I
say, <i>thou hast much goods laid up for many years</i> in these
barns; now <i>take thine ease,</i> enjoy thyself, <i>eat, drink,
and be merry,</i>" <scripRef id="Luke.xiii-p27.1" osisRef="Bible:Luke.12.19" parsed="|Luke|12|19|0|0" passage="Lu 12:19"><i>v.</i>
19</scripRef>. Here also appears his folly, as much in the
enjoyment of his wealth as in the pursuit of it. <i>First,</i> It
was folly for him to put off his comfort in his abundance till he
had compassed his projects concerning it. When he has built bigger
barns, and filled them (which will be a work of time), then he will
<i>take his ease;</i> and might he not as well have <i>done that
now?</i> Grotius here quotes the story of Pyrrhus, who was
projecting to make himself master of Sicily, Africa, and other
places, in the prosecution of his victories. Well, says his friend
Cyneas, and what must we do then? <i>Postea vivemus,</i> says he,
<i>Then we will live; At hoc jam licet,</i> says Cyneas, <i>We may
live now if we please. Secondly,</i> It was folly for him to be
confident that his goods were <i>laid up for many years,</i> as if
his bigger barns would be <i>safer</i> than those he had; whereas
in an hour's time they might be burnt to the ground and all that
was laid up in them, perhaps by lightning, against which there is
no defence. A few years may make a great change; <i>moth and rust
may corrupt, or thieves break through and steal. Thirdly,</i> It
was folly for him to count upon certain <i>ease,</i> when he had
laid up abundance of the wealth of this world, whereas there are
many things that may make people uneasy in the midst of their
greatest abundance. One dead fly may spoil a whole pot of precious
ointment; and one thorn a whole bed of down. Pain and sickness of
body, disagreeableness of relations, and especially a guilty
conscience, may rob a man of his ease, who has ever so much of the
wealth of this world. <i>Fourthly,</i> It was folly for him to
think of making no other use of his plenty than to <i>eat</i> and
<i>drink,</i> and to <i>be merry;</i> to indulge the flesh, and
gratify the sensual appetite, without any thought of doing good to
others, and being put thereby into a better capacity of serving God
and his generation: as if we <i>lived</i> to <i>eat,</i> and did
not <i>eat</i> to <i>live,</i> and the happiness of man consisted
in nothing else but in having all the gratifications of sense wound
up to the height of pleasurableness. <i>Fifthly,</i> It was the
greatest folly of all to say all this to his <i>soul.</i> if he had
said, <i>Body, take thine ease,</i> for <i>thou hast goods laid up
for many years,</i> there had been sense in it; but the soul,
considered as an immortal spirit, separable from the body, was no
way interested in a barn full of corn or a bag full of gold. If he
had had the <i>soul of a swine,</i> he might have <i>blessed it</i>
with the satisfaction of <i>eating</i> and <i>drinking;</i> but
what is this to the <i>soul of a man,</i> that has exigencies and
desires which these things will be no ways suited to? It is the
great absurdity which the children of this world are guilty of that
they portion their souls in the wealth of the world and the
pleasures of sense.</p>
<p class="indent" id="Luke.xiii-p28">(3.) Here is God's sentence upon all this;
and we are sure that his judgment is according to truth. He said to
himself, said to his soul, <i>Take thine ease.</i> If God had said
so too, the man had been happy, as his Spirit witnesses with the
spirit of believers to make them easy. <i>But God said</i> quite
otherwise; and by his judgment of us we must stand or fall, not by
ours of ourselves, <scripRef id="Luke.xiii-p28.1" osisRef="Bible:1Cor.4.3-1Cor.4.4" parsed="|1Cor|4|3|4|4" passage="1Co 4:3,4">1 Cor. iv. 3,
4</scripRef>. His neighbours blessed him (<scripRef id="Luke.xiii-p28.2" osisRef="Bible:Ps.10.3" parsed="|Ps|10|3|0|0" passage="Ps 10:3">Ps. x. 3</scripRef>), praised him as <i>doing well for
himself</i> (<scripRef id="Luke.xiii-p28.3" osisRef="Bible:Ps.49.18" parsed="|Ps|49|18|0|0" passage="Ps 49:18">Ps. xlix. 18</scripRef>);
but God said he did ill for himself: <i>Thou fool, this night thy
soul shall be required of thee,</i> <scripRef id="Luke.xiii-p28.4" osisRef="Bible:Luke.12.20" parsed="|Luke|12|20|0|0" passage="Lu 12:20"><i>v.</i> 20</scripRef>. <i>God said to him,</i> that
is, decreed this concerning him, and let him know it, either by his
conscience or by some awakening providence, or rather by both
together. This was said when he was <i>in the fulness of his
sufficiency</i> (<scripRef id="Luke.xiii-p28.5" osisRef="Bible:Job.20.22" parsed="|Job|20|22|0|0" passage="Job 20:22">Job xx.
22</scripRef>), when his eyes were held waking upon his bed with
his cares and contrivances about enlarging his barns, not by adding
a bay or two more of building to them, which might serve to answer
the end, but by pulling them down and building greater, which was
requisite to please his fancy. When he was forecasting this, and
had brought it to an issue, and then lulled himself asleep again
with a pleasing dream of many years' enjoyment of his present
improvements, <i>then</i> God said this to him. Thus Belshazzar was
struck with terror by the hand-writing on the wall, in the midst of
his jollity. Now observe what God said,</p>
<p class="indent" id="Luke.xiii-p29">[1.] The character he gave him: <i>Thou
fool,</i> thou <i>Nabal,</i> alluding to the story of Nabal, that
<i>fool</i> (Nabal is his name, and folly is with him) whose heart
was struck dead <i>as a stone</i> while he was regaling himself in
the abundance of his provision for his sheep-shearers. Note, Carnal
worldlings are fools, and the day is coming when God will call them
by their own name, <i>Thou fool,</i> and they will call themselves
so.</p>
<p class="indent" id="Luke.xiii-p30">[2.] The sentence he passed upon him, a
sentence of death: <i>This night thy soul shall be required of
thee; they shall require thy soul</i> (so the words are), and then
<i>whose shall those things be which thou hast provided?</i> He
thought he had goods that should be his for many years, but he must
part from them <i>this night;</i> he thought he should enjoy them
himself, but he must leave them to he knows not who. Note, The
death of carnal worldlings is miserable in itself and terrible to
them.</p>
<p class="indent" id="Luke.xiii-p31"><i>First,</i> It is a <i>force,</i> an
<i>arrest;</i> it is the <i>requiring of the soul,</i> that soul
that thou art making such a fool of; what hast thou to do with a
soul, who canst use it no better? Thy soul shall be
<i>required;</i> this intimates that he is loth to part with it. A
good man, who has taken his heart off from this world, cheerfully
resigns his soul at death, and gives it up; but a worldly man has
it <i>torn</i> from him with violence; it is a terror to him to
think of leaving this world. <i>They shall require thy soul.</i>
God shall require it; he shall require an account of it. "Man,
woman, what hast thou done with thy soul. Give an account of that
stewardship." <i>They shall;</i> that is, evil angels as the
messengers of God's justice. As good angels receive gracious souls
to carry them to their joy, so evil angels receive wicked souls to
carry them to the place of torment; they shall <i>require it</i> as
a guilty soul to be punished. The devil requires thy soul as his
own, for it did, in effect, give itself to him.</p>
<p class="indent" id="Luke.xiii-p32"><i>Secondly,</i> It is a <i>surprize,</i>
an <i>unexpected</i> force. It is in <i>the night,</i> and terrors
in the night are most terrible. The time of death is day-time to a
good man; it is his morning. But it is night to a worldling, a dark
night; he <i>lies down in sorrow.</i> It is <i>this night,</i> this
<i>present</i> night, without delay; there is no giving bail, or
begging a day. This <i>pleasant</i> night, when thou art promising
thyself many years to come, now thou must die, and go to judgment.
Thou art entertaining thyself with the fancy of many a merry day,
and merry night, and merry feast; but, in the midst of all, here is
an end of all, <scripRef id="Luke.xiii-p32.1" osisRef="Bible:Isa.21.4" parsed="|Isa|21|4|0|0" passage="Isa 21:4">Isa. xxi.
4</scripRef>.</p>
<p class="indent" id="Luke.xiii-p33"><i>Thirdly,</i> It is the leaving of all
<i>those things</i> behind <i>which they have provided,</i> which
they have laboured for, and prepared for hereafter, with abundance
of toil and care. All that which they have placed their happiness
in, and built their hope upon, and raised their expectations from,
they must leave behind. <i>Their pomp shall not descend after
them</i> (<scripRef id="Luke.xiii-p33.1" osisRef="Bible:Ps.49.17" parsed="|Ps|49|17|0|0" passage="Ps 49:17">Ps. xlix. 17</scripRef>),
but they shall go as naked out of the world as they came into it,
and they shall have no benefit at all by what they have hoarded up
either in death, in judgment, or in their everlasting state.</p>
<p class="indent" id="Luke.xiii-p34"><i>Fourthly,</i> It is leaving them to they
<i>know not who:</i> "Then <i>whose shall those things be?</i> Not
<i>thine</i> to be sure, and thou knowest not what <i>they</i> will
prove for whom thou didst design them, thy children and relations,
whether they will be <i>wise</i> or <i>fools</i> (<scripRef id="Luke.xiii-p34.1" osisRef="Bible:Eccl.2.18-Eccl.2.19" parsed="|Eccl|2|18|2|19" passage="Ec 2:18,19">Eccl. ii. 18, 19</scripRef>), whether such as
will bless thy memory or curse it, be a credit to thy family or a
blemish, do good or hurt with what thou leavest them, keep it or
spend it; nay, thou knowest not but those for whom thou dost design
it may be prevented from the enjoyment of it, and it may be turned
to somebody else thou little thinkest of; nay, though thou knowest
to whom thou leavest it, thou knowest not to whom they will leave
it, or into whose hand it will come at last." If many a man could
have foreseen to whom his house would have come after his death, he
would rather have burned it than beautified it.</p>
<p class="indent" id="Luke.xiii-p35"><i>Fifthly,</i> It is a demonstration of
his folly. Carnal worldlings are <i>fools</i> while they live:
<i>this their way is their folly</i> (<scripRef id="Luke.xiii-p35.1" osisRef="Bible:Ps.49.13" parsed="|Ps|49|13|0|0" passage="Ps 49:13">Ps. xlix. 13</scripRef>); but their folly is made most
evident when they die: <i>at his end he shall be a fool</i>
(<scripRef id="Luke.xiii-p35.2" osisRef="Bible:Jer.17.11" parsed="|Jer|17|11|0|0" passage="Jer 17:11">Jer. xvii. 11</scripRef>); for then
it will appear that he took pains to lay up treasure in a world he
was hastening from, but took no care to lay it up in the world he
was hastening to.</p>
<p class="indent" id="Luke.xiii-p36"><i>Lastly,</i> Here is the application of
this parable (<scripRef id="Luke.xiii-p36.1" osisRef="Bible:Luke.12.21" parsed="|Luke|12|21|0|0" passage="Lu 12:21"><i>v.</i>
21</scripRef>): <i>So is he,</i> such a fool, a fool in God's
judgment, a fool upon record, that <i>layeth up treasure for
himself, and is not rich towards God.</i> This is the way and this
is the end of such a man. Observe here,</p>
<p class="indent" id="Luke.xiii-p37">1. The description of a worldly man: He
<i>lays up treasure for himself,</i> for the body, for the world,
for <i>himself</i> in opposition to God, for that <i>self</i> that
is to be <i>denied.</i> (1.) It is his error that he counts his
<i>flesh himself,</i> as if the <i>body</i> were the <i>man.</i> If
<i>self</i> be rightly stated and understood, it is only the true
Christian that lays up treasure for himself, and is <i>wise for
himself,</i> <scripRef id="Luke.xiii-p37.1" osisRef="Bible:Prov.9.12" parsed="|Prov|9|12|0|0" passage="Pr 9:12">Prov. ix. 12</scripRef>.
(2.) It is his error that he makes it his business to <i>lay up for
the flesh,</i> which he calls laying up <i>for himself.</i> All his
labour is <i>for his mouth</i> (<scripRef id="Luke.xiii-p37.2" osisRef="Bible:Eccl.6.7" parsed="|Eccl|6|7|0|0" passage="Ec 6:7">Eccl.
vi. 7</scripRef>), <i>making provision for the flesh.</i> (3.) It
is his error that he counts those things his <i>treasure</i> which
are thus <i>laid up</i> for the world, and the body, and the life
that now is; they are the wealth he trusts to, and spends upon, and
lets out his affections toward. (4.) The greatest error of all is
that he is in no care to be <i>rich towards God,</i> rich in the
<i>account of God,</i> whose accounting us rich makes us so
(<scripRef id="Luke.xiii-p37.3" osisRef="Bible:Rev.2.9" parsed="|Rev|2|9|0|0" passage="Re 2:9">Rev. ii. 9</scripRef>), rich in the
<i>things of God,</i> rich <i>in faith</i> (<scripRef id="Luke.xiii-p37.4" osisRef="Bible:Jas.2.5" parsed="|Jas|2|5|0|0" passage="Jam 2:5">Jam. ii. 5</scripRef>), rich in <i>good works,</i> in the
<i>fruits of righteousness</i> (<scripRef id="Luke.xiii-p37.5" osisRef="Bible:1Tim.6.18" parsed="|1Tim|6|18|0|0" passage="1Ti 6:18">1 Tim.
vi. 18</scripRef>), rich in graces, and comforts, and spiritual
gifts. Many who have abundance of this world are wholly destitute
of that which will enrich their souls, which will make them rich
towards God, rich for eternity.</p>
<p class="indent" id="Luke.xiii-p38">2. The folly and misery of a worldly man:
<i>So is he.</i> Our Lord Jesus Christ, who knows what the end of
things will be, has here told us what his end will be. Note, It is
the unspeakable folly of the most of men to mind and pursue the
wealth of this world more than the wealth of the other world, that
which is merely for the body and for time, more than that which is
for the soul and eternity.</p>
</div><scripCom id="Luke.xiii-p38.1" osisRef="Bible:Luke.12.22-Luke.12.40" parsed="|Luke|12|22|12|40" passage="Lu 12:22-40" type="Commentary"/><div class="Commentary" id="Bible:Luke.12.22-Luke.12.40">
<h4 id="Luke.xiii-p38.2">Inordinate Care Reproved.</h4>
<p class="passage" id="Luke.xiii-p39">22 And he said unto his disciples, Therefore I
say unto you, Take no thought for your life, what ye shall eat;
neither for the body, what ye shall put on.   23 The life is
more than meat, and the body <i>is more</i> than raiment.   24
Consider the ravens: for they neither sow nor reap; which neither
have storehouse nor barn; and God feedeth them: how much more are
ye better than the fowls?   25 And which of you with taking
thought can add to his stature one cubit?   26 If ye then be
not able to do that thing which is least, why take ye thought for
the rest?   27 Consider the lilies how they grow: they toil
not, they spin not; and yet I say unto you, that Solomon in all his
glory was not arrayed like one of these.   28 If then God so
clothe the grass, which is to day in the field, and to morrow is
cast into the oven; how much more <i>will he clothe</i> you, O ye
of little faith?   29 And seek not ye what ye shall eat, or
what ye shall drink, neither be ye of doubtful mind.   30 For
all these things do the nations of the world seek after: and your
Father knoweth that ye have need of these things.   31 But
rather seek ye the kingdom of God; and all these things shall be
added unto you.   32 Fear not, little flock; for it is your
Father's good pleasure to give you the kingdom.   33 Sell that
ye have, and give alms; provide yourselves bags which wax not old,
a treasure in the heavens that faileth not, where no thief
approacheth, neither moth corrupteth.   34 For where your
treasure is, there will your heart be also.   35 Let your
loins be girded about, and <i>your</i> lights burning;   36
And ye yourselves like unto men that wait for their lord, when he
will return from the wedding; that when he cometh and knocketh,
they may open unto him immediately.   37 Blessed <i>are</i>
those servants, whom the lord when he cometh shall find watching:
verily I say unto you, that he shall gird himself, and make them to
sit down to meat, and will come forth and serve them.   38 And
if he shall come in the second watch, or come in the third watch,
and find <i>them</i> so, blessed are those servants.   39 And
this know, that if the goodman of the house had known what hour the
thief would come, he would have watched, and not have suffered his
house to be broken through.   40 Be ye therefore ready also:
for the Son of man cometh at an hour when ye think not.</p>
<p class="indent" id="Luke.xiii-p40">Our Lord Jesus is here inculcating some
needful useful lessons upon his disciples, which he had before
taught them, and had occasion afterwards to press upon them; for
they need to have <i>precept upon precept, and line upon line:
"Therefore,</i> because there are so many that are ruined by
covetousness, and an inordinate affection to the wealth of this
world, <i>I say unto you,</i> my disciples, take heed of it."
<i>Thou, O man of God, flee these things,</i> as well as thou, O
man of the world, <scripRef id="Luke.xiii-p40.1" osisRef="Bible:1Tim.6.11" parsed="|1Tim|6|11|0|0" passage="1Ti 6:11">1 Tim. vi.
11</scripRef>.</p>
<p class="indent" id="Luke.xiii-p41">I. He charges them not to afflict
themselves with disquieting perplexing cares about the necessary
supports of life: <i>Take no thought for your life,</i> <scripRef id="Luke.xiii-p41.1" osisRef="Bible:Luke.12.22" parsed="|Luke|12|22|0|0" passage="Lu 12:22"><i>v.</i> 22</scripRef>. In the foregoing
parable he had given us warning against that branch of covetousness
of which rich people are most in danger; and that is, a <i>sensual
complacency</i> in the abundance of this world's goods. Now his
disciples might think they were in no danger of this, for they had
no plenty or variety to glory in; and therefore he here warns them
against another branch of covetousness, which they are most in
temptation to that have but a little of this world, which was the
case of the disciples at best and much more now that they had left
all to follow Christ, and that was, an <i>anxious solicitude</i>
about the necessary supports of life: "<i>Take no thought for your
life,</i> either for the preservation of it, if it be in danger, or
for the provision that is to be made for it, either of food or
clothing, <i>what ye shall eat</i> or <i>what ye shall put on.</i>"
This is the caution he had largely insisted upon, <scripRef id="Luke.xiii-p41.2" osisRef="Bible:Matt.6.25" parsed="|Matt|6|25|0|0" passage="Mt 6:25">Matt. vi. 25</scripRef>, &amp;c.; and the
arguments here used are much the same, designed for our
encouragement to cast all our care upon God, which is the <i>right
way</i> to <i>ease</i> ourselves of it. Consider then,</p>
<p class="indent" id="Luke.xiii-p42">1. God, who has done the greater for us,
may be depended upon to do the less. He has, without any care or
forecast of our own, given us <i>life</i> and a <i>body,</i> and
therefore we may cheerfully leave it to him to provide <i>meat</i>
for the support of that life, and <i>raiment</i> for the defence of
that body.</p>
<p class="indent" id="Luke.xiii-p43">2. God, who provides for the inferior
creatures, may be depended upon to provide for good Christians.
"Trust God for <i>meat,</i> for he <i>feeds the ravens</i>
(<scripRef id="Luke.xiii-p43.1" osisRef="Bible:Luke.12.24" parsed="|Luke|12|24|0|0" passage="Lu 12:24"><i>v.</i> 24</scripRef>); they
<i>neither sow nor reap,</i> they take neither care nor pains
beforehand to provide for themselves, and yet they are <i>fed,</i>
and never perish for want. Now consider <i>how much better ye are
than the fowls,</i> than the ravens. Trust God for clothing, for he
clothes the lilies (<scripRef id="Luke.xiii-p43.2" osisRef="Bible:Luke.12.27-Luke.12.28" parsed="|Luke|12|27|12|28" passage="Lu 12:27,28"><i>v.</i> 27,
28</scripRef>); they make no preparation for their own clothing,
they <i>toil not,</i> they <i>spin not,</i> the root in the ground
is a naked thing, and without ornament, and yet, as the flower
grows up, it appears wonderfully <i>beautified.</i> Now, if God has
so clothed the flowers, which are fading perishing things, <i>shall
he not much more clothe</i> you with such clothing as is fit for
you, and with clothing suited to your nature, as theirs is?" When
God fed Israel with <i>manna</i> in the wilderness, he also took
care for their clothing; for though he did not furnish them with
new clothes, yet (which came all to one) he provided that those
they had should not <i>wax old upon them,</i> <scripRef id="Luke.xiii-p43.3" osisRef="Bible:Deut.8.4" parsed="|Deut|8|4|0|0" passage="De 8:4">Deut. viii. 4</scripRef>. Thus will he clothe his
spiritual Israel; but then let them not be <i>of little faith.</i>
Note, Our inordinate cares are owing to the weakness of our faith;
for a powerful practical belief of the all-sufficiency of God, his
covenant-relation to us as a Father, and especially his precious
promises, relating both to this life and that to come, would be
mighty, through God, to the pulling down of the strong holds of
these disquieting perplexing imaginations.</p>
<p class="indent" id="Luke.xiii-p44">3. Our cares are fruitless, vain, and
insignificant, and therefore it is folly to indulge them. They will
not gain us our wishes, and therefore ought not to hinder our
repose (<scripRef id="Luke.xiii-p44.1" osisRef="Bible:Luke.12.25" parsed="|Luke|12|25|0|0" passage="Lu 12:25"><i>v.</i> 25</scripRef>):
"<i>Which of you by taking thought can add to his stature one
cubit,</i> or one inch, can add to <i>his age</i> one year or one
hour? Now if ye be <i>not able to do that which is least,</i> if it
be not in your power to alter your statures, why should you perplex
yourselves about other things, which are as much out of your power,
and about which it is necessary that we refer ourselves to the
providence of God?" Note, As in our <i>stature,</i> so in our
<i>state,</i> it is our wisdom to take <i>it as it is,</i> and make
the best of it; for fretting and vexing, carping and caring, will
not mend it.</p>
<p class="indent" id="Luke.xiii-p45">4. An inordinate anxious pursuit of the
things of this world, even necessary things, very ill becomes the
disciples of Christ (<scripRef id="Luke.xiii-p45.1" osisRef="Bible:Luke.12.29-Luke.12.30" parsed="|Luke|12|29|12|30" passage="Lu 12:29,30"><i>v.</i> 29,
30</scripRef>): "Whatever others do, <i>seek not ye what ye shall
eat, or what ye shall drink;</i> do not you afflict yourselves with
perplexing cares, nor weary yourselves with constant toils; do not
hurry hither and thither with enquiries <i>what you shall eat or
drink,</i> as David's enemies, that <i>wandered up and down for
meat</i> (<scripRef id="Luke.xiii-p45.2" osisRef="Bible:Ps.59.15" parsed="|Ps|59|15|0|0" passage="Ps 59:15">Ps. lix. 15</scripRef>), or
as the eagle that <i>seeks the prey afar off,</i> <scripRef id="Luke.xiii-p45.3" osisRef="Bible:Job.39.29" parsed="|Job|39|29|0|0" passage="Job 39:29">Job xxxix. 29</scripRef>. Let not the disciples
of Christ thus <i>seek</i> their food, but ask it of God day by
day; let them not be <i>of doubtful mind;</i> <b><i>me
meteorizesthe</i></b>—<i>Be not as meteors in the air,</i> that
are blown hither and thither with every wind; do not, like them,
<i>rise</i> and <i>fall,</i> but maintain a consistency with
yourselves; be even and steady, and have your hearts fixed; <i>live
not in careful suspense;</i> let not your minds be continually
perplexed between hope and fear, ever upon the rack." Let not the
children of God make themselves uneasy; for,</p>
<p class="indent" id="Luke.xiii-p46">(1.) This is to make themselves like the
children of this world: "<i>All these things do the nations of the
world seek after,</i> <scripRef id="Luke.xiii-p46.1" osisRef="Bible:Luke.12.30" parsed="|Luke|12|30|0|0" passage="Lu 12:30"><i>v.</i>
30</scripRef>. They that take care for the body only, and not for
the soul, for this world only, and not for the other, look no
further than what they shall <i>eat</i> and <i>drink;</i> and,
having no all-sufficient God to seek to and confide in, they burden
themselves with anxious cares about those things. But it ill
becomes you to do so. You, who are called out of the world, ought
not to be thus conformed to the world, and to <i>walk in the way of
this people,</i>" <scripRef id="Luke.xiii-p46.2" osisRef="Bible:Isa.8.11-Isa.8.12" parsed="|Isa|8|11|8|12" passage="Isa 8:11,12">Isa. viii. 11,
12</scripRef>. When inordinate cares prevail over us, we should
think, "What am I, a Christian or a heathen? Baptized or not
baptized? If a Christian, if baptized, shall I rank myself with
Gentiles, and join with them in their pursuits?"</p>
<p class="indent" id="Luke.xiii-p47">(2.) It is needless for them to disquiet
themselves with care about the necessary supports of life; for they
have a Father in heaven who does and will take care for them:
"<i>Your Father knows that you have need of these things,</i> and
considers it, and will supply your needs <i>according to his riches
in glory;</i> for he is <i>your Father,</i> who <i>made</i> you
subject to these necessities, and therefore will suit his
compassions to them: <i>your Father,</i> who <i>maintains</i> you,
educates you, and designs an inheritance for you, and therefore
will take care that you <i>want no good thing.</i>"</p>
<p class="indent" id="Luke.xiii-p48">(3.) They have better things to mind and
pursue (<scripRef id="Luke.xiii-p48.1" osisRef="Bible:Luke.12.31" parsed="|Luke|12|31|0|0" passage="Lu 12:31"><i>v.</i> 31</scripRef>):
"<i>But rather seek ye the kingdom of God,</i> and mind this, you,
my disciples, who are to <i>preach the kingdom of God;</i> let your
hearts be upon your work, and your great care how to do that well,
and this will effectually divert your thoughts from inordinate care
about things of the world. And let all that have souls to save
<i>seek the kingdom of God,</i> in which only they can be
<i>safe.</i> Seek admission into it, seek advancement in it; seek
the <i>kingdom of grace,</i> to be subjects in that; the <i>kingdom
of glory,</i> to be princes in that; and then <i>all these things
shall be added to you.</i> Mind the affairs of your souls with
diligence and care, and then trust God with all your other
affairs."</p>
<p class="indent" id="Luke.xiii-p49">(4.) They have better things to expect and
hope for: <i>Fear not, little flock,</i> <scripRef id="Luke.xiii-p49.1" osisRef="Bible:Luke.12.32" parsed="|Luke|12|32|0|0" passage="Lu 12:32"><i>v.</i> 32</scripRef>. For the banishing of inordinate
cares, it is necessary that fears should be suppressed. When we
frighten ourselves with an apprehension of evil to come, we put
ourselves upon the stretch of care how to avoid it, when after all
perhaps it is but the creature of our own imagination. Therefore
<i>fear not, little flock,</i> but <i>hope to the end;</i> for
<i>it is your Father's good pleasure to give you the kingdom.</i>
This comfortable word we had not in Matthew. Note, [1.] Christ's
flock in this world is a <i>little flock;</i> his sheep are but few
and feeble. The church is a vineyard, a garden, a small spot,
compared with the wilderness of this world; as Israel (<scripRef id="Luke.xiii-p49.2" osisRef="Bible:1Kgs.20.27" parsed="|1Kgs|20|27|0|0" passage="1Ki 20:27">1 Kings xx. 27</scripRef>), who were like two
little flocks of kids, when <i>the Syrians filled the country.</i>
[2.] Though it be a little flock, quite <i>over-numbered,</i> and
therefore in danger of being <i>overpowered,</i> by its enemies,
yet it is the will of Christ that they should not <i>be afraid:
"Fear not, little flock,</i> but see yourselves safe under the
protection and conduct of the great and good Shepherd, and lie
easy." [3.] God has <i>a kingdom</i> in store for all that belong
to Christ's <i>little flock,</i> a crown of glory (<scripRef id="Luke.xiii-p49.3" osisRef="Bible:1Pet.5.4" parsed="|1Pet|5|4|0|0" passage="1Pe 5:4">1 Pet. v. 4</scripRef>), a throne of power
(<scripRef id="Luke.xiii-p49.4" osisRef="Bible:Rev.3.21" parsed="|Rev|3|21|0|0" passage="Re 3:21">Rev. iii. 21</scripRef>), unsearchable
riches, far exceeding the peculiar treasures of <i>kings and
provinces.</i> The <i>sheep on the right hand</i> are called to
<i>come</i> and <i>inherit the kingdom;</i> it is theirs for ever;
a kingdom for each. [4.] The kingdom is given according to the
<i>good pleasure</i> of the Father; <i>It is your Father's good
pleasure;</i> it is given not of debt, but of grace, free grace,
sovereign grace; <i>even so, Father, because it seemed good unto
thee.</i> The kingdom is his; and may he not do what he will with
his own? [5.] The believing hopes and prospects of <i>the
kingdom</i> should silence and suppress the fears of Christ's
little flock in this world. "Fear no trouble; for, though it should
come, it shall not come between you and the kingdom, that is sure,
it is near." (That is not an evil worth trembling at the thought of
which cannot separate us from the love of God). "<i>Fear not the
want of any</i> thing that is good for you; for, if it be <i>your
Father's good pleasure to give you the kingdom,</i> you need not
question but he will <i>bear your charges</i> thither."</p>
<p class="indent" id="Luke.xiii-p50">II. He charged them to make sure work for
their souls, by laying up their treasure in heaven, <scripRef id="Luke.xiii-p50.1" osisRef="Bible:Luke.12.33-Luke.12.34" parsed="|Luke|12|33|12|34" passage="Lu 12:33,34"><i>v.</i> 33, 34</scripRef>. Those who have
done this may be very easy as to all the events of time.</p>
<p class="indent" id="Luke.xiii-p51">1. "<i>Sit loose to this world,</i> and to
all your possessions in it: <i>Sell that ye have,</i> and <i>give
alms,</i>" that is, "rather than want wherewith to relieve those
that are truly <i>necessitous,</i> sell what you have that is
<i>superfluous,</i> all that you can spare from the support of
yourselves and families, and give it <i>to the poor. Sell what you
have,</i> if you find it a hindrance from, or incumbrance in, the
service of Christ. Do not think yourselves undone, if by being
fined, imprisoned, or banished, for the testimony of Jesus, you be
forced to sell your estates, thought they be <i>the inheritance of
your fathers.</i> Do not sell to <i>hoard up</i> the money, or
because you can make more of it by usury, but <i>sell and give
alms;</i> what is given in alms, in a right manner, is put out to
the <i>best</i> interest, upon the <i>best</i> security."</p>
<p class="indent" id="Luke.xiii-p52">2. "<i>Set your hearts upon the other
world,</i> and your expectations from that world. <i>Provide
yourselves bags that wax not old,</i> that wax not empty, not of
gold, but of grace in the heart and good works in the life; these
are the bags that will last." Grace will <i>go with us</i> into
another world, for it is <i>woven in</i> the soul; and our good
works will <i>follow us,</i> for <i>God is not unrighteous to
forget</i> them. These will be <i>treasures in heaven,</i> that
will enrich us to eternity. (1.) It is treasure that will not be
<i>exhausted;</i> we may spend upon it to eternity, and it will not
be at all the less; there is no danger of seeing the bottom of it.
(2.) It is treasure that we are in no danger of being robbed of,
for <i>no thief approaches</i> near it; what is laid up in heaven
is out of reach of enemies. (3.) It is treasure that will not
<i>spoil</i> with <i>keeping,</i> any more than it will
<i>waste</i> with <i>spending;</i> the <i>moth</i> does not
<i>corrupt</i> it, as it does our garments which we now wear. Now
by <i>this</i> it appears that we have laid up our treasure in
heaven if our <i>hearts</i> be <i>there</i> while we are
<i>here</i> (<scripRef id="Luke.xiii-p52.1" osisRef="Bible:Luke.12.34" parsed="|Luke|12|34|0|0" passage="Lu 12:34"><i>v.</i> 34</scripRef>),
if we think much of heaven and keep our eye upon it, if we quicken
ourselves with the hopes of it and keep ourselves in awe with the
fear of falling short of it. But, if your hearts be set upon the
earth and the things of it, it is to be feared that you have your
treasure and portion in it, and are undone when you leave it.</p>
<p class="indent" id="Luke.xiii-p53">III. He charges them to get ready, and to
keep in a readiness for Christ's coming, when all those who have
laid up their treasure in heaven shall enter upon the enjoyment of
it, <scripRef id="Luke.xiii-p53.1" osisRef="Bible:Luke.12.35" parsed="|Luke|12|35|0|0" passage="Lu 12:35"><i>v.</i> 35</scripRef>,
&amp;c.</p>
<p class="indent" id="Luke.xiii-p54">1. Christ is our <i>Master,</i> and we are
his <i>servants,</i> not only <i>working</i> servants, but
<i>waiting</i> servants, servants that are to do him honour, in
<i>waiting</i> on him, and attending his motions: <i>If any man
serve me, let him follow me. Follow the Lamb whithersoever he
goes.</i> But that is not all: they must do him honour in
<i>waiting for him,</i> and expecting his return. We must be as men
that <i>wait for their Lord,</i> that sit up late while he stays
out late, to be ready to receive him.</p>
<p class="indent" id="Luke.xiii-p55">2. Christ our Master, though now <i>gone
from us,</i> will <i>return again,</i> return <i>from the
wedding,</i> from <i>solemnizing</i> the nuptials abroad, to
<i>complete</i> them at home. Christ's servants are now in a state
of expectation, <i>looking for their Master's glorious
appearing,</i> and doing every thing with an eye to <i>that,</i>
and in order to <i>that.</i> He <i>will come</i> to take cognizance
of his servants, and, that being a <i>critical day,</i> they shall
either stay with him or be turned out of doors, according as they
are found in that day.</p>
<p class="indent" id="Luke.xiii-p56">3. The time of our Master's return is
uncertain; it will be <i>in the night,</i> it will be <i>far</i> in
the night, when he has long <i>deferred</i> his coming, and when
many have done looking for him; in the <i>second watch,</i> just
before midnight, or in the <i>third watch,</i> next after midnight,
<scripRef id="Luke.xiii-p56.1" osisRef="Bible:Luke.12.38" parsed="|Luke|12|38|0|0" passage="Lu 12:38"><i>v.</i> 38</scripRef>. His coming to
us, at our death, is uncertain, and to many it will be a great
surprise; for <i>the Son of Man cometh at an hour that ye think
not</i> (<scripRef id="Luke.xiii-p56.2" osisRef="Bible:Luke.12.40" parsed="|Luke|12|40|0|0" passage="Lu 12:40"><i>v.</i> 40</scripRef>),
without giving notice beforehand. This bespeaks not only the
uncertainty of the time of his coming, but the prevailing security
of the greatest part of men, who are <i>unthinking,</i> and
altogether regardless of the notices given them, so that, whenever
he comes, it is <i>in an hour that they think not.</i></p>
<p class="indent" id="Luke.xiii-p57">4. That which he expects and requires from
his servants is that they be <i>ready to open to him
immediately,</i> whenever he comes (<scripRef id="Luke.xiii-p57.1" osisRef="Bible:Luke.12.36" parsed="|Luke|12|36|0|0" passage="Lu 12:36"><i>v.</i> 36</scripRef>), that is, that they be in a
frame fit to receive him, or rather to be received by him; that
they be found <i>as</i> his servants, in the posture that becomes
them, with their <i>loins girded about,</i> alluding to the
servants that are ready to go whither their master sends them, and
do what their master bids them, having their long garments tucked
up (which otherwise would hang about them, and hinder them), and
<i>their lights burning,</i> with which to light their master into
the house, and up to his chamber.</p>
<p class="indent" id="Luke.xiii-p58">5. Those servants will be happy who shall
be found ready, and in a good frame, when their Lord shall come
(<scripRef id="Luke.xiii-p58.1" osisRef="Bible:Luke.12.37" parsed="|Luke|12|37|0|0" passage="Lu 12:37"><i>v.</i> 37</scripRef>): <i>Blessed
are those servants</i> who, after having waited long, continue in a
waiting frame, until the hour that their Lord comes, and are then
found awake and aware of his first approach, of his first knock;
and again (<scripRef id="Luke.xiii-p58.2" osisRef="Bible:Luke.12.38" parsed="|Luke|12|38|0|0" passage="Lu 12:38"><i>v.</i> 38</scripRef>):
<i>Blessed are those servants,</i> for then will be the time of
their preferment. Here is such an instance of honour done them as
is scarcely to be found among men: He <i>will make them sit down to
meat, and will serve them.</i> For the bridegroom to wait upon his
bride at table is not uncommon, but to wait upon his servants is
not <i>the manner of men;</i> yet Jesus Christ was among his
disciples as <i>one that served,</i> and did once, to show his
condescension, <i>gird himself,</i> and <i>serve them,</i> when he
<i>washed their feet</i> (<scripRef id="Luke.xiii-p58.3" osisRef="Bible:John.13.4-John.13.5" parsed="|John|13|4|13|5" passage="Joh 13:4,5">John xiii.
4, 5</scripRef>); it signified the joy with which they shall be
received into the other world by the Lord Jesus, who is gone
before, to prepare for them, and has told them that his
<i>Father</i> will <i>honour</i> them, <scripRef id="Luke.xiii-p58.4" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii. 26</scripRef>.</p>
<p class="indent" id="Luke.xiii-p59">6. We are <i>therefore</i> kept at
uncertainty concerning the precise time of his coming that we may
be always ready; for it is no thanks to a man to be ready for an
attack, if he know beforehand just the time when it will be made:
<i>The good man of the house, if he had known what hour the thief
would have come,</i> though he were ever so careless a man,
<i>would</i> yet <i>have watched,</i> and have frightened away the
thieves, <scripRef id="Luke.xiii-p59.1" osisRef="Bible:Luke.12.39" parsed="|Luke|12|39|0|0" passage="Lu 12:39"><i>v.</i> 39</scripRef>. But
we do not know at what hour the alarm will be given us, and
therefore are concerned to watch at all tines, and never to be off
our guard. Or this may intimate the miserable case of those who are
careless and unbelieving in this great matter. If the <i>good man
of the house</i> had had notice of his danger of being robbed such
a night, he would have sat up, and saved his house; but we have
notice of the day of the Lord's coming, <i>as a thief in the
night,</i> to the confusion and ruin of all secure sinners, and yet
do not thus <i>watch.</i> If men will take such care of their
houses, O let us be thus wise for our souls: <i>Be ye therefore
ready also,</i> as ready as the good man of the house would be
<i>if he knew what hour the thief would come.</i></p>
</div><scripCom id="Luke.xiii-p59.2" osisRef="Bible:Luke.12.41-Luke.12.53" parsed="|Luke|12|41|12|53" passage="Lu 12:41-53" type="Commentary"/><div class="Commentary" id="Bible:Luke.12.41-Luke.12.53">
<h4 id="Luke.xiii-p59.3">Vigilance and Exertion
Inculcated.</h4>
<p class="passage" id="Luke.xiii-p60">41 Then Peter said unto him, Lord, speakest thou
this parable unto us, or even to all?   42 And the Lord said,
Who then is that faithful and wise steward, whom <i>his</i> lord
shall make ruler over his household, to give <i>them their</i>
portion of meat in due season?   43 Blessed <i>is</i> that
servant, whom his lord when he cometh shall find so doing.  
44 Of a truth I say unto you, that he will make him ruler over all
that he hath.   45 But and if that servant say in his heart,
My lord delayeth his coming; and shall begin to beat the
menservants and maidens, and to eat and drink, and to be drunken;
  46 The lord of that servant will come in a day when he
looketh not for <i>him,</i> and at a hour when he is not aware, and
will cut him in sunder, and will appoint him his portion with the
unbelievers.   47 And that servant, which knew his lord's
will, and prepared not <i>himself,</i> neither did according to his
will, shall be beaten with many <i>stripes.</i>   48 But he
that knew not, and did commit things worthy of stripes, shall be
beaten with few <i>stripes.</i> For unto whomsoever much is given,
of him shall be much required: and to whom men have committed much,
of him they will ask the more.   49 I am come to send fire on
the earth; and what will I, if it be already kindled?   50 But
I have a baptism to be baptized with; and how am I straitened till
it be accomplished!   51 Suppose ye that I am come to give
peace on earth? I tell you, Nay; but rather division:   52 For
from henceforth there shall be five in one house divided, three
against two, and two against three.   53 The father shall be
divided against the son, and the son against the father; the mother
against the daughter, and the daughter against the mother; the
mother in law against her daughter in law, and the daughter in law
against her mother in law.</p>
<p class="indent" id="Luke.xiii-p61">Here is, I. Peter's question, which he put
to Christ upon occasion of the foregoing parable (<scripRef id="Luke.xiii-p61.1" osisRef="Bible:Luke.12.41" parsed="|Luke|12|41|0|0" passage="Lu 12:41"><i>v.</i> 41</scripRef>): "<i>Lord, speakest
thou this parable to us</i> that are thy constant followers, to us
that are ministers, <i>or also to all</i> that come to be taught by
thee, to all the hearers, and in them to all Christians?" Peter was
now, as often, spokesman for the disciples. We have reason to bless
God that there are some such forward men, that have a gift of
utterance; let those that are such take heed of being proud. Now
Peter desires Christ to explain himself, and to direct the arrow of
the foregoing parable to the mark he intended. He calls it a
<i>parable,</i> because it was not only figurative, but weighty,
solid, and instructive. Lord, said Peter, was it intended for
<i>us,</i> or for <i>all?</i> To this Christ gives a direct answer
(<scripRef id="Luke.xiii-p61.2" osisRef="Bible:Mark.13.37" parsed="|Mark|13|37|0|0" passage="Mk 13:37">Mark xiii. 37</scripRef>): <i>What I
say unto you, I say unto all.</i> Yet here he seems to show that
the apostles were primarily concerned in it. Note, We are all
concerned to take to ourselves what Christ in his word designs for
us, and to enquire accordingly concerning it: <i>Speakest thou this
to us?</i> To me? Speak, Lord, for thy servant hears. Doth this
word belong to me? Speak it to <i>my heart.</i></p>
<p class="indent" id="Luke.xiii-p62">II. Christ's reply to this question,
directed to Peter and the rest of the disciples. If what Christ had
said before did not so peculiarly concern them, but in common with
other Christians, who must all watch and pray for Christ's coming,
<i>as his servants,</i> yet this that follows is peculiarly adapted
to ministers, who are the <i>stewards</i> in Christ's house. Now
our Lord Jesus here tells them,</p>
<p class="indent" id="Luke.xiii-p63">1. What was their <i>duty as stewards,</i>
and what the <i>trust</i> committed to them. (1.) They are made
<i>rulers of God's household,</i> under Christ, whose own the house
is; ministers derive an authority from Christ to preach the gospel,
and to administer the ordinances of Christ, and apply the seals of
the covenant of grace. (2.) Their business is to give God's
children and servants <i>their portion of meat,</i> that which is
proper for them and allotted to them; convictions and comfort to
those to whom they respectively belong. <i>Suum cuique</i>—<i>to
every one his own.</i> This is <i>rightly to divide the word of
truth,</i> <scripRef id="Luke.xiii-p63.1" osisRef="Bible:2Tim.2.15" parsed="|2Tim|2|15|0|0" passage="2Ti 2:15">2 Tim. ii. 15</scripRef>.
(3.) To give it to them <i>in due season,</i> at that time and in
that way which are most suitable to the temper and condition of
those that are to be fed; a word <i>in season</i> to him <i>that is
weary.</i> (4.) Herein they must approve themselves <i>faithful</i>
and <i>wise; faithful</i> to their Master, by whom this great trust
is reposed in them, and faithful to their fellow-servants, for
whose benefit they are put in trust; and <i>wise</i> to improve an
opportunity of doing honour to their Master, and service in the
family. Ministers must be both <i>skilful</i> and
<i>faithful.</i></p>
<p class="indent" id="Luke.xiii-p64">2. What would be their happiness if they
approved themselves faithful and wise (<scripRef id="Luke.xiii-p64.1" osisRef="Bible:Luke.12.43" parsed="|Luke|12|43|0|0" passage="Lu 12:43"><i>v.</i> 43</scripRef>): <i>Blessed is that
servant,</i> (1.) That is <i>doing,</i> and is not idle, nor
indulgent of his ease; even the rulers of the household must be
<i>doing,</i> and make themselves <i>servants of all.</i> (2.) That
is <i>so</i> doing, doing as he should be, giving them their
<i>portion of meat,</i> by public preaching and personal
application. (3.) That is <i>found</i> so doing when his Lord
comes; that perseveres to the end, notwithstanding the difficulties
he may meet with in the way. Now his happiness is illustrated by
the preferment of a steward that has approved himself within a
lower and narrower degree of service; he shall be preferred to a
larger and higher (<scripRef id="Luke.xiii-p64.2" osisRef="Bible:Luke.12.44" parsed="|Luke|12|44|0|0" passage="Lu 12:44"><i>v.</i>
44</scripRef>): <i>He will make him ruler over all that he has,</i>
which was Joseph's preferment in Pharaoh's court. Note, Ministers
that obtain mercy of the Lord to be faithful shall obtain further
mercy to be abundantly rewarded for their faithfulness in the day
of the Lord.</p>
<p class="indent" id="Luke.xiii-p65">3. What a dreadful reckoning there would be
if they were treacherous and unfaithful, <scripRef id="Luke.xiii-p65.1" osisRef="Bible:Luke.12.45-Luke.12.46" parsed="|Luke|12|45|12|46" passage="Lu 12:45,46"><i>v.</i> 45, 46</scripRef>. If that servant begin to
be quarrelsome and profane, he shall be called to an account, and
severely punished. We had all this before in Matthew, and therefore
shall here only observe, (1.) Our looking upon Christ's second
coming as a thing at a distance is the cause of all those
irregularities which render the thought of it terrible to us: <i>He
saith in his heart, My Lord delays his coming.</i> Christ's
patience is very often misinterpreted his <i>delay,</i> to the
<i>dis</i>couragement of his people, and the <i>en</i>couragement
of his enemies. (2.) The persecutors of God's people are commonly
abandoned to security and sensuality; <i>they beat their
fellow-servants,</i> and then <i>eat and drink with the
drunken,</i> altogether unconcerned either at their own sin or
their brethren's sufferings, as the king and Haman, who <i>sat down
to drink when the city Shushan was perplexed.</i> Thus they drink,
to drown the clamours of their own consciences, and baffle them,
which would otherwise fly in their faces. (3.) Death and judgment
will be very terrible to all wicked people, but especially to
wicked ministers. It will be a surprise to them: <i>At an hour when
they are not aware.</i> It will be the determining of them to
endless misery; they shall be cut in sunder, and have their portion
assigned them with <i>the unbelievers.</i></p>
<p class="indent" id="Luke.xiii-p66">4. What an aggravation it would be of their
sin and punishment that they knew their duty, and did not do it
(<scripRef id="Luke.xiii-p66.1" osisRef="Bible:Luke.12.47-Luke.12.48" parsed="|Luke|12|47|12|48" passage="Lu 12:47,48"><i>v.</i> 47, 48</scripRef>):
<i>That servant that knew his lord's will, and did it not, shall be
beaten with many stripes,</i> shall fall under a sorer punishment;
and <i>he that knew not shall be beaten with few stripes,</i> his
punishment shall, in consideration of this, be mitigated. Here
seems to be an allusion to the law, which made a distinction
between sins committed through ignorance, and presumptuous sins
(<scripRef id="Luke.xiii-p66.2" osisRef="Bible:Lev.5.15 Bible:Num.15.29-Num.15.30" parsed="|Lev|5|15|0|0;|Num|15|29|15|30" passage="Le 5:15,Nu 15:29,30">Lev. v. 15, &amp;c.; Num.
xv. 29, 30</scripRef>), as also to another law concerning the
number of stripes given to a malefactor, to be according to the
nature of the crime, <scripRef id="Luke.xiii-p66.3" osisRef="Bible:Deut.25.2-Deut.25.3" parsed="|Deut|25|2|25|3" passage="De 25:2,3">Deut. xxv. 2,
3</scripRef>. Now, (1.) Ignorance of our duty is an extenuation of
sin. He <i>that knew not his lord's will,</i> through carelessness
and neglect, and his not having such opportunities as some others
had of coming to the knowledge of it, and <i>did things worthy of
stripes,</i> he shall <i>be beaten,</i> because he might have known
his duty better, but <i>with few stripes;</i> his ignorance excuses
in part, but not wholly. Thus <i>through ignorance</i> the Jews put
Christ to death (<scripRef id="Luke.xiii-p66.4" osisRef="Bible:Acts.3.17 Bible:1Cor.2.8" parsed="|Acts|3|17|0|0;|1Cor|2|8|0|0" passage="Ac 3:17,1Co 2:8">Acts iii. 17;
1 Cor. ii. 8</scripRef>), and Christ pleaded that ignorance in
their excuse: <i>They know not what they do.</i> (2.) The knowledge
of our duty is an aggravation of our sin: <i>That servant that knew
his lord's will,</i> and yet did his own will, shall be <i>beaten
with many stripes.</i> God will justly inflict more upon him for
abusing the means of knowledge he afforded him, which others would
have made a better use of, because it argues a great degree of
wilfulness and contempt to sin against knowledge; of how much sorer
punishment then shall they be thought worthy, besides the many
stripes that their own consciences will give them! Son, remember.
Here is a good reason for this added: <i>To whomsoever much is
given, of him shall be much required,</i> especially when it is
<i>committed</i> as a trust he is to account for. Those have
greater capacities of mind than others, more knowledge and
learning, more acquaintance and converse with the scriptures, to
them <i>much is given,</i> and their account will be
accordingly.</p>
<p class="indent" id="Luke.xiii-p67">III. A further discourse concerning his own
sufferings, which he expected, and concerning the sufferings of his
followers, which he would have them also to live in expectation of.
In general (<scripRef id="Luke.xiii-p67.1" osisRef="Bible:Luke.12.49" parsed="|Luke|12|49|0|0" passage="Lu 12:49"><i>v.</i> 49</scripRef>):
<i>I am come to send fire on the earth.</i> By this some understand
the preaching of the gospel, and the pouring out of the Spirit,
holy fire; this Christ came to send with a commission to refine the
world, to purge away its dross, to burn up its chaff, and it was
<i>already kindled.</i> The gospel was begun to be preached; some
prefaces there were to the pouring out of the Spirit. Christ
baptized with the Holy Ghost and with fire; this Spirit descended
in fiery tongues. But, by what follows, it seems rather to be
understood of the fire of <i>persecution.</i> Christ is not the
Author of it, as it is the sin of the incendiaries, the
<i>persecutors;</i> but he <i>permits</i> it, nay, he
<i>commissions</i> it, as a <i>refining</i> fire for the
<i>trial</i> of the <i>persecuted.</i> This fire was <i>already
kindled</i> in the enmity of the carnal Jews to Christ and his
followers. "<i>What will I that it may presently be kindled? What
thou doest, do quickly. If it be already kindled, what will I?</i>
Shall I wait the <i>quenching</i> of it? No, for it must fasten
upon myself, and upon all, and glory will redound to God from
it."</p>
<p class="indent" id="Luke.xiii-p68">1. He must himself suffer many things; he
must pass through this fire that was already kindled (<scripRef id="Luke.xiii-p68.1" osisRef="Bible:Luke.12.50" parsed="|Luke|12|50|0|0" passage="Lu 12:50"><i>v.</i> 50</scripRef>): <i>I have a baptism to
be baptized with.</i> Afflictions are compared both to <i>fire</i>
and <i>water,</i> <scripRef id="Luke.xiii-p68.2" osisRef="Bible:Ps.66.12 Bible:Ps.69.1-Ps.69.2" parsed="|Ps|66|12|0|0;|Ps|69|1|69|2" passage="Ps 66:12,69:1,2">Ps. lxvi. 12;
lxix. 1, 2</scripRef>. Christ's sufferings were both. He calls them
a <i>baptism</i> (<scripRef id="Luke.xiii-p68.3" osisRef="Bible:Matt.20.22" parsed="|Matt|20|22|0|0" passage="Mt 20:22">Matt. xx.
22</scripRef>); for he was watered or sprinkled with them, as
Israel was baptized <i>in the cloud,</i> and dipped into them, as
Israel was baptized <i>in the sea,</i> <scripRef id="Luke.xiii-p68.4" osisRef="Bible:1Cor.10.2" parsed="|1Cor|10|2|0|0" passage="1Co 10:2">1 Cor. x. 2</scripRef>. He must be sprinkled with his
own blood, and with the blood of his enemies, <scripRef id="Luke.xiii-p68.5" osisRef="Bible:Isa.63.3" parsed="|Isa|63|3|0|0" passage="Isa 63:3">Isa. lxiii. 3</scripRef>. See here, (1.) Christ's
<i>foresight</i> of his sufferings; he knew what he was to undergo,
and the necessity of undergoing it: <i>I am to be baptized with a
baptism.</i> He calls his sufferings by a name that
<i>mitigates</i> them; it is a baptism, not a deluge; I must be
<i>dipped</i> in them, not <i>drowned</i> in them; and by a name
that <i>sanctifies</i> them, for baptism is a name that
<i>sanctifies</i> them, for baptism is a sacred rite. Christ in his
sufferings <i>devoted</i> himself to his Father's honour, and
<i>consecrated</i> himself a priest for evermore, <scripRef id="Luke.xiii-p68.6" osisRef="Bible:Heb.7.27-Heb.7.28" parsed="|Heb|7|27|7|28" passage="Heb 7:27,28">Heb. vii. 27, 28</scripRef>. (2.) Christ's
<i>forwardness</i> to his sufferings: <i>How am I straitened till
it be accomplished!</i> He longed for the time when he should
suffer and die, having an eye to the glorious issue of his
sufferings. It is an allusion to a woman in travail, that is
<i>pained to be delivered,</i> and welcomes her pains, because they
hasten the birth of the child, and wishes them sharp and strong,
that the <i>work</i> may be <i>cut short.</i> Christ's sufferings
were the <i>travail of his soul,</i> which he cheerfully underwent,
in hope that he should by them <i>see his seed,</i> <scripRef id="Luke.xiii-p68.7" osisRef="Bible:Isa.53.10-Isa.53.11" parsed="|Isa|53|10|53|11" passage="Isa 53:10,11">Isa. liii. 10, 11</scripRef>. So much was
his heart set upon the redemption and salvation of man.</p>
<p class="indent" id="Luke.xiii-p69">2. He tells those about him that they also
must bear with hardships and difficulties (<scripRef id="Luke.xiii-p69.1" osisRef="Bible:Luke.12.51" parsed="|Luke|12|51|0|0" passage="Lu 12:51"><i>v.</i> 51</scripRef>): "<i>Suppose ye that I came to
give peace on earth,</i> to give you a peaceable possession of the
earth, and outward prosperity on the earth?" It is intimated that
they were ready to entertain such a thought as this, nay, that they
went upon this supposition, that the gospel would meet with a
<i>universal</i> welcome, that people <i>unanimously</i> embrace
it, and would therefore study to make the preachers of it
<i>easy</i> and <i>great,</i> that Christ, if he did not give them
<i>pomp</i> and <i>power,</i> would at least give them
<i>peace;</i> and herein they were encouraged by divers passages of
the Old Testament, which speak of the peace of the Messiah's
kingdom, which they were willing to understand of external peace.
"But," saith Christ, "you will be mistaken, the event will declare
the contrary, and therefore do not flatter yourselves into a fool's
paradise. You will find,"</p>
<p class="indent" id="Luke.xiii-p70">(1.) "That the effect of the preaching of
the gospel will be <i>division.</i>" Not but that the design of the
gospel and its proper tendency are to unite the children of men to
one another, to knit them together in holy love, and, if all would
receive it, this would be the effect of it; but there being
multitudes that not only will not receive it, but oppose it, and
have their corruptions exasperated by it, and are enraged at those
that do receive it, it proves, though not the <i>cause</i> yet the
<i>occasion</i> of <i>division.</i> While <i>the strong man armed
kept his palace,</i> in the Gentile world, <i>his goods were at
peace;</i> all was quiet, for all went one way, the sects of
philosophers agreed well enough, so did the worshippers of
different deities; but when the gospel was preached, and many were
enlightened by it, and turned from the power of Satan to God, then
there was a disturbance, <i>a noise and a shaking,</i> <scripRef id="Luke.xiii-p70.1" osisRef="Bible:Ezek.37.7" parsed="|Ezek|37|7|0|0" passage="Eze 37:7">Ezek. xxxvii. 7</scripRef>. Some
<i>distinguished</i> themselves by embracing the gospel, and others
were angry that they did so. Yea, and among them that received the
gospel there would be different sentiments in minor things, which
would occasion <i>division;</i> and Christ permits it for holy ends
(<scripRef id="Luke.xiii-p70.2" osisRef="Bible:1Cor.11.18" parsed="|1Cor|11|18|0|0" passage="1Co 11:18">1 Cor. xi. 18</scripRef>), that
Christians may learn and practise mutual forbearance, <scripRef id="Luke.xiii-p70.3" osisRef="Bible:Rom.14.1-Rom.14.2" parsed="|Rom|14|1|14|2" passage="Ro 14:1,2">Rom. xiv. 1, 2</scripRef>.</p>
<p class="indent" id="Luke.xiii-p71">(2.) "That this <i>division</i> will reach
into private families, and the preaching of the gospel will give
occasion for discord among the nearest relations" (<scripRef id="Luke.xiii-p71.1" osisRef="Bible:Luke.12.53" parsed="|Luke|12|53|0|0" passage="Lu 12:53"><i>v.</i> 53</scripRef>): <i>The father shall be
divided against the son, and the son against the father,</i> when
the one turns Christian and the other does not; for the one that
does turn Christian will be zealous by arguments and endearments to
turn the other too, <scripRef id="Luke.xiii-p71.2" osisRef="Bible:1Cor.7.16" parsed="|1Cor|7|16|0|0" passage="1Co 7:16">1 Cor. vii.
16</scripRef>. As soon as ever Paul was converted, he
<i>disputed,</i> <scripRef id="Luke.xiii-p71.3" osisRef="Bible:Acts.9.29" parsed="|Acts|9|29|0|0" passage="Ac 9:29">Acts ix.
29</scripRef>. The one that continues in unbelief will be provoked,
and will hate and persecute the one that by his faith and obedience
witnesses against, and condemns, his unbelief and disobedience. A
spirit of bigotry and persecution will break through the strongest
bonds of relation and natural affection; see <scripRef id="Luke.xiii-p71.4" osisRef="Bible:Matt.10.35 Bible:Matt.24.7" parsed="|Matt|10|35|0|0;|Matt|24|7|0|0" passage="Mt 10:35,24:7">Matt. x. 35; xxiv. 7</scripRef>. Even
<i>mothers</i> and <i>daughters</i> fall out about religion; and
those that believe not are so violent and outrageous that they are
ready to deliver up into the hands of the bloody persecutors those
that believe, though otherwise very near and dear to them. We find
in the <i>Acts</i> that, wherever the gospel came,
<i>persecution</i> was <i>stirred up;</i> it was <i>every where
spoken against,</i> and there was <i>no small stir about that
way.</i> Therefore let not the disciples of Christ promise
themselves <i>peace upon earth,</i> for they are sent forth <i>as
sheep in the midst of wolves.</i></p>
</div><scripCom id="Luke.xiii-p71.5" osisRef="Bible:Luke.12.54-Luke.12.59" parsed="|Luke|12|54|12|59" passage="Lu 12:54-59" type="Commentary"/><div class="Commentary" id="Bible:Luke.12.54-Luke.12.59">
<h4 id="Luke.xiii-p71.6">Reconciliation to God.</h4>
<p class="passage" id="Luke.xiii-p72">54 And he said also to the people, When ye see a
cloud rise out of the west, straightway ye say, There cometh a
shower; and so it is.   55 And when <i>ye see</i> the south
wind blow, ye say, There will be heat; and it cometh to pass.
  56 <i>Ye</i> hypocrites, ye can discern the face of the sky
and of the earth; but how is it that ye do not discern this time?
  57 Yea, and why even of yourselves judge ye not what is
right?   58 When thou goest with thine adversary to the
magistrate, <i>as thou art</i> in the way, give diligence that thou
mayest be delivered from him; lest he hale thee to the judge, and
the judge deliver thee to the officer, and the officer cast thee
into prison.   59 I tell thee, thou shalt not depart thence,
till thou hast paid the very last mite.</p>
<p class="indent" id="Luke.xiii-p73">Having given his disciples <i>their</i>
lesson in the foregoing verses, here Christ turns to <i>the
people,</i> and gives them <i>theirs,</i> <scripRef id="Luke.xiii-p73.1" osisRef="Bible:Luke.12.54" parsed="|Luke|12|54|0|0" passage="Lu 12:54"><i>v.</i> 54</scripRef>. He <i>said also to the
people:</i> he preached <i>ad populum—to the people,</i> as well
as <i>ad clerum—to the clergy.</i> In general, he would have them
be as wise in the affairs of their souls as they are in their
outward affairs. Two things he specifies:—</p>
<p class="indent" id="Luke.xiii-p74">I. Let them learn to <i>discern the way of
God towards them,</i> that they may <i>prepare</i> accordingly.
They were <i>weather-wise,</i> and by observing the winds and
clouds could foresee when there would be <i>rain</i> and when there
would be <i>hot weather</i> (<scripRef id="Luke.xiii-p74.1" osisRef="Bible:Luke.12.54-Luke.12.55" parsed="|Luke|12|54|12|55" passage="Lu 12:54,55"><i>v.</i> 54, 55</scripRef>); and, according as they
foresaw the weather would be, they either housed their hay and
corn, or threw it abroad, and equipped themselves for a journey?
Even in regard to changes of the weather God gives warning to us
what is coming, and art has improved the notices of nature in
weather-glasses. The prognostications here referred to had their
origin in repeated observations upon the chain of causes: from what
<i>has been</i> we conjecture what <i>will be.</i> See the benefit
of experience; by <i>taking notice</i> we may come to <i>give
notice.</i> Whose is wise will <i>observe</i> and <i>learn.</i> See
now.</p>
<p class="indent" id="Luke.xiii-p75">1. The particulars of the presages:
"<i>When you see a cloud arising out of the west</i>" (the Hebrew
would say, <i>out of the sea</i>), "perhaps it is at first <i>no
bigger than a man's hand</i> (<scripRef id="Luke.xiii-p75.1" osisRef="Bible:1Kgs.18.44" parsed="|1Kgs|18|44|0|0" passage="1Ki 18:44">1 Kings
xviii. 44</scripRef>), but you say, There is a shower in the womb
of it, and it proves so. When you <i>observe</i> the <i>south wind
blow,</i> you say, <i>There will be heat</i>" (for the hot
countries of Africa lay not far south from Judea), "and it usually
<i>comes to pass;</i>" yet nature has not ties itself to such a
track but that <i>sometimes</i> we are mistaken in our
prognostics.</p>
<p class="indent" id="Luke.xiii-p76">2. The inferences from them (<scripRef id="Luke.xiii-p76.1" osisRef="Bible:Luke.12.56" parsed="|Luke|12|56|0|0" passage="Lu 12:56"><i>v.</i> 56</scripRef>): "<i>Ye hypocrites,</i>
who pretend to be wise, but really are not so, who pretend to
expect the Messiah and his kingdom" (for so the generality of the
Jews did) "and yet are no way disposed to receive and entertain it,
<i>how is it that you do not discern this time,</i> that you do not
discern that now is the time, according to the indications given in
the Old-Testament prophecies, for the Messiah to appear, and that,
according to the marks given of him, I am he? Why are you not aware
that you have now an opportunity which you <i>will not have
long,</i> and which you <i>may never have again,</i> of securing to
yourselves an interest in the kingdom of God and the privileges of
that kingdom?" <i>Now is the accepted time,</i> now or never. It is
the folly and misery of man that he <i>knows not his time,</i>
<scripRef id="Luke.xiii-p76.2" osisRef="Bible:Eccl.9.12" parsed="|Eccl|9|12|0|0" passage="Ec 9:12">Eccl. ix. 12</scripRef>. This was the
ruin of the men of that generation, that they <i>knew not the day
of their visitation,</i> <scripRef id="Luke.xiii-p76.3" osisRef="Bible:Luke.19.44" parsed="|Luke|19|44|0|0" passage="Lu 19:44"><i>ch.</i>
xix. 44</scripRef>. But a <i>wise man's heart discerns time and
judgment;</i> such was the wisdom of the men of Issachar, who
<i>had understanding of the times,</i> <scripRef id="Luke.xiii-p76.4" osisRef="Bible:1Chr.12.32" parsed="|1Chr|12|32|0|0" passage="1Ch 12:32">1 Chron. xii. 32</scripRef>. He adds, "<i>Yea, and why
even of yourselves,</i> though ye had not these loud alarms given
you, <i>judge ye not what is right?</i> <scripRef id="Luke.xiii-p76.5" osisRef="Bible:Luke.12.57" parsed="|Luke|12|57|0|0" passage="Lu 12:57"><i>v.</i> 57</scripRef>. You are not only stupid and
regardless in matters that are purely of divine revelation, and
take not the hints which that gives you, but you are so even in the
dictates of the very light and law of nature." Christianity has
reason and natural conscience on its side; and, if men would allow
themselves the liberty of <i>judging what is right,</i> they would
soon find that all Christ's precepts concerning all things are
right, and that there is nothing more equitable in itself, nor
better becoming us, than to submit to them and be ruled by
them.</p>
<p class="indent" id="Luke.xiii-p77">II. Let them hasten to <i>make their peace
with God</i> in time, before it be too late, <scripRef id="Luke.xiii-p77.1" osisRef="Bible:Luke.12.58-Luke.12.59" parsed="|Luke|12|58|12|59" passage="Lu 12:58,59"><i>v.</i> 58, 59</scripRef>. This we had upon another
occasion, <scripRef id="Luke.xiii-p77.2" osisRef="Bible:Matt.5.25-Matt.5.26" parsed="|Matt|5|25|5|26" passage="Mt 5:25,26">Matt. v. 25,
26</scripRef>. 1. We reckon it our wisdom in our temporal affairs
to <i>compound</i> with those with whom we cannot <i>contend,</i>
to <i>agree with our adversary</i> upon the best terms we can,
before the equity be <i>foreclosed,</i> and we be left to the
rigour of the law: "<i>When thou goest with thine adversary to the
magistrate,</i> to whom the appeal is made, and knowest that he has
an advantage against thee, and thou art in danger of being cast,
thou knowest it is the most prudent course to make the matter up
between yourselves; <i>as thou art in the way, give diligence to be
delivered from him,</i> to get a discharge, lest judgment be given,
and execution awarded according to law." Wise men will not let
their quarrels go to an extremity, but accommodate them in time. 2.
Let us do thus in the affairs of our souls. We have by sin made God
our <i>adversary,</i> have provoked his displeasure against us, and
he has both <i>right</i> and <i>might</i> on his side; so that it
is to no purpose to think of carrying on the controversy with him
either at <i>bar</i> or in <i>battle.</i> Christ, to whom all
judgment is committed, is the magistrate before whom we are
hastening to appear: if we stand a trial before him, and insist
upon our own justification, the cause will certainly go against us,
the <i>Judge</i> will <i>deliver</i> us to the <i>officer,</i> the
ministers of his justice, and we shall be <i>cast into</i> the
<i>prison</i> of hell, and the debt will be exacted to the utmost;
though we cannot make a full satisfaction for it, it will be
continually demanded, <i>till the last mite be paid,</i> which will
not be to all eternity. Christ's sufferings were short, yet the
<i>value</i> of them made them fully satisfactory. In the
sufferings of damned sinners what is wanting in value must be made
up in an endless duration. Now, in consideration of this, let us
give diligence to be delivered <i>out of</i> the hands of God as an
adversary, into his hands as a Father, and this <i>as we are in the
way,</i> which has the chief stress laid upon it here. While we are
alive, we are <i>in the way;</i> and <i>now</i> is our <i>time,</i>
by repentance and faith through Christ (who is the Mediator as well
as the magistrate), to get the quarrel made up, while it may be
done, before it be too late. Thus was God in Christ <i>reconciling
the world to himself, beseeching us to be reconciled.</i> Let us
take hold on the arm of the Lord stretched out in this gracious
offer, that we may make peace, and we <i>shall make peace</i>
(<scripRef id="Luke.xiii-p77.3" osisRef="Bible:Isa.27.4-Isa.27.5" parsed="|Isa|27|4|27|5" passage="Isa 27:4,5">Isa. xxvii. 4, 5</scripRef>), for
we cannot <i>walk together</i> till we be <i>agreed.</i></p>
</div></div2>