Luke 12

Luke 12:5. Yea, I say to you, Fear Him This is an emphatic, repetition of the statement. Christ must be viewed as saying, that when we give way to the dread of men, we pay no respect to God; and that if on the contrary we fear God, we have an easy victory in our hands, so that no efforts of men will draw us aside from our duty. The experience of every age shows the great necessity of this exhortation to the ministers of Christ, and likewise to all believers in general: for there never was a period when men did not rise furiously against God, and endeavor to overwhelm the Gospel. All are not armed indeed with equal power to hold out to believers the dread of death, but the greater number are animated by that savage ferocity, which discovers itself as soon as an opportunity occurs. Frequently, too, Satan brings forward giants, in whose presence the servants of Christ would fall down lifeless, were it not that this doctrine fortifies them to maintain unshaken perseverance. The two clauses being very closely related to each other, it is an incorrect view which some unskilful persons take, by reading separately this clause, Fear them not For Christ, (as we have already said,) in order to cure that wicked fear of men, which draws us aside from the right path contrasts with it a devout and holy fear of God: otherwise the consequence would not follow that, if we fear God, who is the Lord of body and soul, we have no reason to fear men, whose power goes no farther than the body. With regard to the statement that men have power to kill the body, Christ made it by way of concession. God allows wicked men to enjoy such a degree of liberty, that they are swelled with confidence in their own power, imagine that they may attempt any thing, and even succeed in terrifying weak minds, as if they could do whatever they pleased. Now the proud imaginations of wicked men, as if the life of the godly were placed at their disposal, is utterly unfounded: for God keeps them within limits, and restrains, whenever it pleases him, the cruelty and violence of their attacks. And yet they are said to have power to kill by his permission, for he often permits them to indulge their cruel rage. Besides, our Lord’s discourse consists of two parts. First, in order to instruct us to bear with composure the loss of the bodily life, he bids us contemplate both eternal life and eternal death, and then arrives gradually at this point, that the protection of our life is in the hand of God.

Luke 12:29. And be not lifted on high This clause corresponds to the last sentence in the passage taken from Matthew, Be not anxious about tomorrow Our Lord now charges them with another fault. When men wish to make arrangements in their own favor, they would willingly embrace five centuries. The verb μετεωρίζεσθαι , which Luke employs, properly signifies to survey from a lofty situation, or, as we commonly say, to make long discourses: for the intemperate desires of the flesh are never satisfied without making a hundred revolutions of heaven and earth. The consequence is, that they leave no room for the providence of God. This is a reproof of excessive curiosity; for it leads us to bring upon ourselves uneasiness to no purpose, and voluntarily to make ourselves miserable before the time, (Matthew 8:29.) The expression used by Matthew, its own affliction is sufficient for the day, directs believers to moderate their cares, and not to attempt to carry their foresight beyond the limits of their calling: For, as we have said, it does not condemn every kind of care, but only that which wanders, by indirect and endless circuits, beyond limits.

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

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

Matthew 7:1-5

Mark 4:24

Luke 6:37-42

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

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

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

Luke 12:36. And you yourselves like men that wait for their master. He uses another parable not mentioned by Matthew, who writes more briefly on this subject; for he compares himself to a householder who, while he is joining in the festivities of the marriage feast, or in other respects indulging in pleasure, out of his own house, wishes his servants to conduct themselves with modesty and sobriety at home, attending to their lawful occupations, and diligently waiting for his return. Now though the Son of God has departed to the blessed rest of heaven, and is absent from us, yet as he has assigned to every one his duty, it would be improper for us to give way to indolent repose. Besides, as he has promised that he will return to us, we ought to hold ourselves prepared, at every moment, to receive him, that he may not find us sleeping. For if a mortal man looks upon it as a duty which his servants owe him, that, at whatever hour he returns home, they shall be prepared to receive him, how much more has he a right to demand from his followers that they shall be sober and vigilant, and always wait for his coming? To excite them to greater alacrity, he mentions that earthly masters are so delighted with such promptitude on the part of their servants, that they even serve them; not that all masters are accustomed to act in this manner, but because it does sometimes happen that a master, who is kind and gentle, admits his servants to his own table, as if they were his companions. Yet it may be asked, Since Scripture calls us in many passages children of light, (Ephesians 5:8; 1 Thessalonians 5:5,) and since the Lord also shines upon us by his word, so that we walk as at noon, how does the Lord compare our life to the watches of tire night? But we ought to seek the solution of this difficulty from the words of Peter, who tells us, that the word of God shines like a burning lamp, to enable us distinctly to see our road in a dark place. We ought therefore to attend. to both statements, that our journey must be performed amidst the thick darkness of the world, and yet we are protected from the risk of going astray, while the torch of heavenly doctrine goes before us, more especially when we have Christ himself for a sun.

Luke 12:47. But that servant. There is great weight in this circumstance, which is mentioned by Luke alone, that, in proportion as any man knowingly and willingly takes pleasure in despising the Lord, he deserves severer punishment. A comparison is made between the greater and the less to this effect: If punishment does not fail to be inflicted on a servant who errs through mistake, what shall become of the wicked and rebellious servant, who purposely, as it were, tramples under foot the authority of his master? It ought to be remembered, however, that those who are appointed to govern the Church do not err through ignorance, but basely and wickedly defraud their Master of his right. Yet we ought to gather from this passage a general doctrine, that it is in vain for men to betake themselves to the plea of ignorance, in order to be freed from condemnation. For if a mortal man claims the right of demanding from his servants that they shall inquire into his will, so that nothing may be done in his house in a heedless or confused manner; how much greater authority belongs to the Son of God, that they who serve him should be earnestly desirous to be informed about his injunctions, and not rush forward, at their own pleasure, to act in a state of uncertainty, but depend wholly on the intimations of his will; particularly when he has prescribed what we ought to do, and always gives us a gracious answer, when we ask his direction? It is certain, that our ignorance is always accompanied by gross and shameful negligence. We see, indeed, that it is in vain to resort to this subterfuge, that he who has gone wrong through ignorance is not in fault; for, on the contrary, the Heavenly Judge declares, that though such offenders are visited by lighter chastisement, yet they will not be altogether unpunished. And if even ignorance does not excuse men, how dreadful is the vengeance that awaits deliberate transgressors, who with outrageous violence provoke God, in opposition to the dictates of their conscience? The more abundant the instruction, therefore, which any man has received, so much the greater is the ground for punishment, if he be not obedient and submissive. Hence it appears how trifling and worthless is the excuse of those who, now rejecting the plain doctrine of the Gospel, endeavor to screen such obstinacy by the ignorance of their fathers; as if ignorance were an adequate shield to ward off the judgment of God. But granting that faults committed through mistake were pardoned, it would be highly unreasonable that the same favor should be extended to those who sin willfully, since with deliberate malice they rage against God.

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

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

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

MATTHEW 25:1-13

Matthew 25:1-13

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

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

Luke 12:51. Do you suppose that I came to send peace on the earth? What Christ has now demanded from his disciples any one of them would reckon it an easy matter to give, if the whole world, with one consent, embraced the doctrine of the Gospel. But as a considerable part of the world not only opposes but fights keenly against it, we cannot confess Christ without encountering the resistance and hatred of many. Christ therefore warns his followers to prepare for battle, for they must necessarily fight for the testimony of truth. And here he meets two stumbling-blocks, which otherwise would greatly have distressed weak minds. The prophets everywhere promise that there will be peace and tranquillity under the reign of Christ. What then were his disciples entitled to expect but that, wherever they went, all would instantly be at peace? Now as Christ is called our peace, (Ephesians 2:14,) and as the Gospel reconciles us to God, it follows, that he also establishes a brotherly harmony amongst us. The kindling of wars and contentions in the world where the Gospel is preached, does not seem to agree with the predictions of the prophets, and still less with the office of Christ, and with the nature of the Gospel. But that peace which the prophets describe in lofty terms, is associated with faith, and has no existence but among the sincere worshippers of God, and in the consciences of the godly. To unbelievers it does not come, though it is offered to them; nay, they cannot endure to be reconciled to God: and the consequence is, that the message of peace excites in them a greater tumult than before. As Satan, who holds a kingly power over the reprobate, is furious against the name of Christ, as soon as the doctrine of the Gospel is proclaimed to them, their impiety, which formerly lay asleep, acquires fresh vigor. Thus Christ, who properly speaking, is the author of peace, becomes the occasion of disturbances in consequence of the wickedness of men. Let us hence learn how great is the depravity of corrupt nature, which not only soils a gift so inestimable, but changes it into a most destructive evil. Meanwhile, if tumults arise at the commencement of the reign of Christ, let us not be alarmed at it, as if it were strange or unusual: for he compares his Gospel to a sword, and says that it is διαμερισμὸς , separation Some think that this is intended to describe the punishment which was inflicted on the despisers of the Gospel, by their rising in hostility against each other. But the context shows, that Christ is here exhorting his disciples to perseverance, though a good part of the world should be at variance with them, and though their voice should be like a war-trumpet to call innumerable enemies to arms.