Church History:10"Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men--robbers, evildoers, adulterers--or even like this tax collector. 12I fast twice a week and give a tenth of all I get.' 13"But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' 14 "I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican's address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God's glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.7
Wednesday, June 30, 2010
Tuesday, June 29, 2010
Persistent Widow; Luke 18:1-8
Church History: 1Then Jesus told his disciples a parable to show them that they should always pray and not give up. 2He said: "In a certain town there was a judge who neither feared God nor cared about men. 3And there was a widow in that town who kept coming to him with the plea, 'Grant me justice against my adversary.' 4"For some time he refused. But finally he said to himself, 'Even though I don't fear God or care about men, 5yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!' " 6And the Lord said, "Listen to what the unjust judge says. 7And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?"
There is no duty in Christianity, the practice of which our Savior pressed upon us more frequently than this duty of prayer. To encourage his disciples, (and us in them,) to fervency, urgency, and perseverance in this duty, he presents here the parable of an unjust judge, who was overcome by a pleading widow, to do her justice contrary to his own inclination.
From here our Savior argues, that if pleading will prevail with a sinful man, to grant petitions offered to him; how much more prevalent will such pleading be with the infinitely good God, to relieve the needs of those who devoutly plead for his help. And the force of the argument lies thus: "The judge in the parable was an inferior and subordinate judge, was an unrighteous and unjust judge, was a merciless and hard hearted judge; and yet, upon her pleading, he avenged her: how much more will the sovereign and supreme Judge, the holy and righteous, the merciful and compassionate Judge of all the earth, hear and help his praying people, and be the just Avenger of those that fear him"
Prayer, or a liberty of making our requests known to God, is an inestimable favor and privilege. He that considers the nature of God, and the nature of man, cannot question it: God is a being of infinite fullness and perfection; a self- sufficient, and an all-sufficient good; and man an indigent, helpless, dependent creature, full of wants, and obnoxious to dangers.
Prayer is not only an inestimable privilege, but an indispensable duty. So solicitous is God for our welfare and happiness, that he makes our privilege our duty, by the authority of his command; so that we are at once ungrateful to God, and unjust to ourselves, in the most exalted degree, if we do not pray unto him, and spread our wants before him.5
There is no duty in Christianity, the practice of which our Savior pressed upon us more frequently than this duty of prayer. To encourage his disciples, (and us in them,) to fervency, urgency, and perseverance in this duty, he presents here the parable of an unjust judge, who was overcome by a pleading widow, to do her justice contrary to his own inclination.
From here our Savior argues, that if pleading will prevail with a sinful man, to grant petitions offered to him; how much more prevalent will such pleading be with the infinitely good God, to relieve the needs of those who devoutly plead for his help. And the force of the argument lies thus: "The judge in the parable was an inferior and subordinate judge, was an unrighteous and unjust judge, was a merciless and hard hearted judge; and yet, upon her pleading, he avenged her: how much more will the sovereign and supreme Judge, the holy and righteous, the merciful and compassionate Judge of all the earth, hear and help his praying people, and be the just Avenger of those that fear him"
Prayer, or a liberty of making our requests known to God, is an inestimable favor and privilege. He that considers the nature of God, and the nature of man, cannot question it: God is a being of infinite fullness and perfection; a self- sufficient, and an all-sufficient good; and man an indigent, helpless, dependent creature, full of wants, and obnoxious to dangers.
Prayer is not only an inestimable privilege, but an indispensable duty. So solicitous is God for our welfare and happiness, that he makes our privilege our duty, by the authority of his command; so that we are at once ungrateful to God, and unjust to ourselves, in the most exalted degree, if we do not pray unto him, and spread our wants before him.5
Monday, June 28, 2010
Master And His Servant; Luke 17:7-10
Church History: 7"Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, 'Come along now and sit down to eat'? 8Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? 9Would he thank the servant because he did what he was told to do? 10So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty.' "
This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be suggested that the disciples were somewhat impatient to have the kingdom restored to Israel (Acts 1:6), that is, Israel that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, to show them:
That they should be rewarded as a servant would be provided for; but,
That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and,
That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but unprofitable servants
This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be suggested that the disciples were somewhat impatient to have the kingdom restored to Israel (Acts 1:6), that is, Israel that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, to show them:
That they should be rewarded as a servant would be provided for; but,
That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and,
That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but unprofitable servants
Friday, June 25, 2010
Rich Man And Lazarus; Luke 16:19-31
Church History: 19 "There was a rich man who was dressed in purple and fine linen and lived in luxury every day. 20At his gate was laid a beggar named Lazarus, covered with sores 21and longing to eat what fell from the rich man's table. Even the dogs came and licked his sores. 22"The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried. 23In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24So he called to him, 'Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.' 25"But Abraham replied, 'Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. 26And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.' 27"He answered, 'Then I beg you, father, send Lazarus to my father's house, 28for I have five brothers. Let him warn them, so that they will not also come to this place of torment.' 29"Abraham replied, 'They have Moses and the Prophets; let them listen to them.' 30" 'No, father Abraham,' he said, 'but if someone from the dead goes to them, they will repent.' 31"He said to him, 'If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.' "
There was a certain rich man. Many have suggested that Christ is referring to a real history, and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which had actually happened, but teaching that such cases might happen. The design of the narrative is to be collected from the previous conversation. He had taught the danger of the love of money (Luke16:1-2); the deceitful and treacherous nature of riches (Luke 16:9-11); that what was in high esteem on earth was hateful to God (Luke 16:15); that men who did not use their property aright could not be received into heaven (Luke 16:11-12); that they ought to listen to Moses and the prophets (Luke 16:16-17); and that it was the duty of men to show kindness to the poor. The design of the parable was to impress all these truths more vividly on the mind, and to show the Pharisees that, with all their boasted righteousness and their external correctness of character, they might be lost. Accordingly he speaks of no great fault in the rich man, no external, degrading vice, no open breach of the law; and leaves us to infer that the mere possession of wealth may be dangerous to the soul, and that a man surrounded with every temporal blessing may perish forever. It is remarkable that he gave no name to this rich man, though the poor man is mentioned by name. If this was a parable, it shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it shows also that he would not drag out wicked men before the public, but would conceal as much as possible all that had any connection with them. The good he would speak well of by name; the evil he would not injure by exposing them to public view.
It is worthy to note that Jesus did not charge on him any crime. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable; but simply that he was a rich man, and that his riches did not secure him from death and perdition.2
There was a certain rich man. Many have suggested that Christ is referring to a real history, and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which had actually happened, but teaching that such cases might happen. The design of the narrative is to be collected from the previous conversation. He had taught the danger of the love of money (Luke16:1-2); the deceitful and treacherous nature of riches (Luke 16:9-11); that what was in high esteem on earth was hateful to God (Luke 16:15); that men who did not use their property aright could not be received into heaven (Luke 16:11-12); that they ought to listen to Moses and the prophets (Luke 16:16-17); and that it was the duty of men to show kindness to the poor. The design of the parable was to impress all these truths more vividly on the mind, and to show the Pharisees that, with all their boasted righteousness and their external correctness of character, they might be lost. Accordingly he speaks of no great fault in the rich man, no external, degrading vice, no open breach of the law; and leaves us to infer that the mere possession of wealth may be dangerous to the soul, and that a man surrounded with every temporal blessing may perish forever. It is remarkable that he gave no name to this rich man, though the poor man is mentioned by name. If this was a parable, it shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it shows also that he would not drag out wicked men before the public, but would conceal as much as possible all that had any connection with them. The good he would speak well of by name; the evil he would not injure by exposing them to public view.
It is worthy to note that Jesus did not charge on him any crime. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable; but simply that he was a rich man, and that his riches did not secure him from death and perdition.2
Tuesday, June 22, 2010
The Rich Man's Steward; Luke 16:1-8
Church History:1Jesus told his disciples: "There was a rich man whose manager was accused of wasting his possessions. 2So he called him in and asked him, 'What is this I hear about you? Give an account of your management, because you cannot be manager any longer.' 3"The manager said to himself, 'What shall I do now? My master is taking away my job. I'm not strong enough to dig, and I'm ashamed to beg 4I know what I'll do so that, when I lose my job here, people will welcome me into their houses.' 5"So he called in each one of his master's debtors. He asked the first, 'How much do you owe my master?' 6 " 'Eight hundred gallons of olive oil,' he replied. "The manager told him, 'Take your bill, sit down quickly, and make it four hundred.' 7"Then he asked the second, 'And how much do you owe?' " 'A thousand bushels of wheat,' he replied. "He told him, 'Take your bill and make it eight hundred.' 8"The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. 9I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
The parable of the rich man's steward is being called upon by his master to give up his accounts, in order to his being discharged from his office, casts about with himself what course he should take to provide for his subsistence, when he should be turned out of his employment: at last he resolves upon this course; that he will go to his lord's debtors, and take a favorable account of them, writing down fifty for an hundred, that by this means he might oblige them to be kind to him in his situation; this is the sum of the parable.
The scope and design of it is this: To exhort all men that are intrusted by God here with estates, honors, and authority, to make use of all these unto spiritual ends, the glory of God, and the benefit of others; for we are not proprietors and owners, but stewards only, of the many gifts of God, and must be accountable unto him for all; but in the mean time to use, employ, and improve our Lord's goods to the best advantage for ourselves, while we are entrusted with them.
Lessons we can take from this include:
All persons, even the highest and greatest of persons, are but stewards of the good things of God.
Our stewardship must and shall have an end; we shall not be always, no, we shall not be long, stewards.
When we are put out of our stewardship, we must give an account of our carriage therein; and the greater our trust was, the heavier will our reckoning be.
Therefore it will be our highest prudence, while we are entrusted with our master's goods, to use and improve them, as may make most for our comfort and advantage, when we give up our account.5
The parable of the rich man's steward is being called upon by his master to give up his accounts, in order to his being discharged from his office, casts about with himself what course he should take to provide for his subsistence, when he should be turned out of his employment: at last he resolves upon this course; that he will go to his lord's debtors, and take a favorable account of them, writing down fifty for an hundred, that by this means he might oblige them to be kind to him in his situation; this is the sum of the parable.
The scope and design of it is this: To exhort all men that are intrusted by God here with estates, honors, and authority, to make use of all these unto spiritual ends, the glory of God, and the benefit of others; for we are not proprietors and owners, but stewards only, of the many gifts of God, and must be accountable unto him for all; but in the mean time to use, employ, and improve our Lord's goods to the best advantage for ourselves, while we are entrusted with them.
Lessons we can take from this include:
All persons, even the highest and greatest of persons, are but stewards of the good things of God.
Our stewardship must and shall have an end; we shall not be always, no, we shall not be long, stewards.
When we are put out of our stewardship, we must give an account of our carriage therein; and the greater our trust was, the heavier will our reckoning be.
Therefore it will be our highest prudence, while we are entrusted with our master's goods, to use and improve them, as may make most for our comfort and advantage, when we give up our account.5
Monday, June 21, 2010
Lost (Prodigal Son); Luke 15:11-32
Church History: 11Jesus continued: "There was a man who had two sons. 12The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.
13"Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. 17"When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.' [20] So he got up and went to his father. "But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. 21 "The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.' 22"But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let's have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate. 25"Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.' 28"The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!' 31" 'My son,' the father said, 'you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' "
In the parable of the lost sheep and lost goat, was represented to us the great pains and care which Christ takes for the recovery of lost sinners. In this third parable of this prodigal son, is shown, with what great readiness, joy, and gladness, our heavenly Father receives repenting and returning sinners. We see a penitent sinner's conversion to God and a pardoned sinner's acceptance and satisfaction with God.
Sin is a departing from God, and every sinner does voluntarily and of his own accord departs from him. Sin will certainly bring men into straights, but straights do not always cause men to turn away from sin. Sinners will try many ways, and go through great hardships and difficulties, before they will leave their sins, and return home to their heavenly Father.
The affectionate tenderness and compassion of the father towards the returning prodigal: though he had deserved to be sharply reproved, severely corrected, and finally rejected and shut out of doors; yet the father's compassion is above his anger: not a word of his miscarriages drops from his father's mouth, but as soon as ever the son looks back, mercy looks out and the father expresses:
His speedy readiness to receive his son, He ran to meet him: the son did only arise and go, but the father made haste and ran; mercy has not only a quick eye to search out a repentant, but a swift foot; it turns to embrace him.
Wonderful tenderness, He hugged his neck: it had been much to have looked upon him, more to have taken him by the hand, but most of all to hug his neck. Divine mercy will not only meet a repentant person, but embrace him also.
Strong affectionateness: He kissed him; giving him thereby a pledge and assurance of perfect friendship and reconciliation with him.
God is not only ready to give demonstrations of his mercy to repentant sinners, but also to give the seals and tokens of his
special reconciled favor to them; they shall now have the kisses of his lips, which formerly deserved the blows of his hand.
13"Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. 17"When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.' [20] So he got up and went to his father. "But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. 21 "The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.' 22"But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let's have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate. 25"Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.' 28"The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!' 31" 'My son,' the father said, 'you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' "
In the parable of the lost sheep and lost goat, was represented to us the great pains and care which Christ takes for the recovery of lost sinners. In this third parable of this prodigal son, is shown, with what great readiness, joy, and gladness, our heavenly Father receives repenting and returning sinners. We see a penitent sinner's conversion to God and a pardoned sinner's acceptance and satisfaction with God.
Sin is a departing from God, and every sinner does voluntarily and of his own accord departs from him. Sin will certainly bring men into straights, but straights do not always cause men to turn away from sin. Sinners will try many ways, and go through great hardships and difficulties, before they will leave their sins, and return home to their heavenly Father.
The affectionate tenderness and compassion of the father towards the returning prodigal: though he had deserved to be sharply reproved, severely corrected, and finally rejected and shut out of doors; yet the father's compassion is above his anger: not a word of his miscarriages drops from his father's mouth, but as soon as ever the son looks back, mercy looks out and the father expresses:
His speedy readiness to receive his son, He ran to meet him: the son did only arise and go, but the father made haste and ran; mercy has not only a quick eye to search out a repentant, but a swift foot; it turns to embrace him.
Wonderful tenderness, He hugged his neck: it had been much to have looked upon him, more to have taken him by the hand, but most of all to hug his neck. Divine mercy will not only meet a repentant person, but embrace him also.
Strong affectionateness: He kissed him; giving him thereby a pledge and assurance of perfect friendship and reconciliation with him.
God is not only ready to give demonstrations of his mercy to repentant sinners, but also to give the seals and tokens of his
special reconciled favor to them; they shall now have the kisses of his lips, which formerly deserved the blows of his hand.
Friday, June 18, 2010
Lost Coin; Luke 15:8-10
Church History: 8"Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."
The scope of this parable is the same with the former:
1. To express the joy that is found with God and his holy angels, at the recovery and conversion of a notorious sinner.
2. To justify Christ in conversing with such sinners in order to their repentance and conversion, from the malicious reflections of the Pharisees made upon our Savior for so doing: the sense of the words seems to be this, "If you do all justify the diligence and care of a woman, using all possible means to recover the loss of a piece of silver that has Caesar's image upon it, why (might our Savior say) will you Pharisees censure and condemn me for seeking to recover and save lost sinners, that have the image of an holy God instamped upon them?"
The conversion of a sinner from a course and state of sin and wickedness, is highly acceptable and pleasing unto God.
It is reasonable to suppose, that the holy angels in heaven do conceive a new joy at the notice and news of a sinner's repentance and conversion unto God: how the angels come by this knowledge, whether by virtue of their ministry here below, or whether God is pleased to reveal it to them above, as a thing extremely welcome and delightful to good spirits, it is neither material to enquire, nor possible to determine. But their happiness not being intensively infinite, it is certain that they may be happier than they are.
God is not only willing to receive and embrace returning and repenting sinners, but the news of their repentance is entertained with so much joy in heaven, that if it be possible for the blessed inhabitants of that place to have anything added to their happiness, this will be a new accession to it.5
The scope of this parable is the same with the former:
1. To express the joy that is found with God and his holy angels, at the recovery and conversion of a notorious sinner.
2. To justify Christ in conversing with such sinners in order to their repentance and conversion, from the malicious reflections of the Pharisees made upon our Savior for so doing: the sense of the words seems to be this, "If you do all justify the diligence and care of a woman, using all possible means to recover the loss of a piece of silver that has Caesar's image upon it, why (might our Savior say) will you Pharisees censure and condemn me for seeking to recover and save lost sinners, that have the image of an holy God instamped upon them?"
The conversion of a sinner from a course and state of sin and wickedness, is highly acceptable and pleasing unto God.
It is reasonable to suppose, that the holy angels in heaven do conceive a new joy at the notice and news of a sinner's repentance and conversion unto God: how the angels come by this knowledge, whether by virtue of their ministry here below, or whether God is pleased to reveal it to them above, as a thing extremely welcome and delightful to good spirits, it is neither material to enquire, nor possible to determine. But their happiness not being intensively infinite, it is certain that they may be happier than they are.
God is not only willing to receive and embrace returning and repenting sinners, but the news of their repentance is entertained with so much joy in heaven, that if it be possible for the blessed inhabitants of that place to have anything added to their happiness, this will be a new accession to it.5
Thursday, June 17, 2010
Sheep Going Astray: Luke 15: 1-7
Church History: 1Now the tax collectors and "sinners" were all gathering around to hear him. 2But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them."
3Then Jesus told them this parable: 4"Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
In this parable Christ compares sinners to sheep going astray, and God the Father to a tender and careful shepherd seeking his stray sheep; wherein he secretly criticizes the Pharisees for their uncharitableness in censuring him for conversing with publicans and sinners, and for their envy at the recovery of such sinners by repentance; assuring them, that they are far from the feeling of the holy angels, who rejoice more at the news of one notorious sinner's conversion, than for many righteous persons who did not go astray; like a father is touched with a more sensible joy for the recovery of one son who was dangerously sick, than for the health of all the rest who were in no such danger.
The creature's aberration may serve for our instruction; the sheep's straying away from us, should put us in mind of our wandering away from God.
Christ the Great Shepherd of his church, with vigilance and care, seeks up and finds out his lost sheep, and will never give over his search until he has found them.
The recovery of one lost sinner by repentance, is a matter of exceeding joy and rejoicing to Christ the Great Shepherd, and to all the blessed company of heaven5
3Then Jesus told them this parable: 4"Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
In this parable Christ compares sinners to sheep going astray, and God the Father to a tender and careful shepherd seeking his stray sheep; wherein he secretly criticizes the Pharisees for their uncharitableness in censuring him for conversing with publicans and sinners, and for their envy at the recovery of such sinners by repentance; assuring them, that they are far from the feeling of the holy angels, who rejoice more at the news of one notorious sinner's conversion, than for many righteous persons who did not go astray; like a father is touched with a more sensible joy for the recovery of one son who was dangerously sick, than for the health of all the rest who were in no such danger.
The creature's aberration may serve for our instruction; the sheep's straying away from us, should put us in mind of our wandering away from God.
Christ the Great Shepherd of his church, with vigilance and care, seeks up and finds out his lost sheep, and will never give over his search until he has found them.
The recovery of one lost sinner by repentance, is a matter of exceeding joy and rejoicing to Christ the Great Shepherd, and to all the blessed company of heaven5
Wednesday, June 16, 2010
Cost Of Discipleship; Luke 14:28-33
Church History: 28"Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it? 29For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him, 30saying, 'This fellow began to build and was not able to finish.' 31"Or suppose a king is about to go to war against another king. Will he not first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? 32 If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace. 33In the same way, any of you who does not give up everything he has cannot be my disciple.
Christ used two parables to advise all his followers to sit down and consider, beforehand, what it is likely to cost them to go through with their profession of faith: He tells us, common prudence will direct men in their endeavors; particularly when they either go to build or fight; A man that intends to build, will consult whether he is able to defray the charges; and a king that goes forth to war, will consider what strength he has to make opposition. In a similar manner, how should persons engage in religious activities? Not headlong, but advisedly, with consideration and judgment.
It is good to remember the issues of action, before we act; before we engage in the spiritual combat, to consider the difficulty of the battle; what established paradigms we may come up against and have to deal with; worldly pleasures which control lives and become idols, more important than Christianity. But then we must take great care that our deliberation and consideration of difficulties and dangers may not deter us from, but work in us, a steady resolution for the combat, looking up to Christ for his auxiliary aid and strength to render us victorious, who thought of ourselves we can do nothing, yet we may do all things through Christ that strengthens us. Philippians 4:13
Those take up a profession of Christianity, without considering the dangers and difficulties, the trials and troubles, the afflictions and temptations, which may accompany it, will never hold out in the spiritual warfare, but either fall in it, or run from it.5
Christ used two parables to advise all his followers to sit down and consider, beforehand, what it is likely to cost them to go through with their profession of faith: He tells us, common prudence will direct men in their endeavors; particularly when they either go to build or fight; A man that intends to build, will consult whether he is able to defray the charges; and a king that goes forth to war, will consider what strength he has to make opposition. In a similar manner, how should persons engage in religious activities? Not headlong, but advisedly, with consideration and judgment.
It is good to remember the issues of action, before we act; before we engage in the spiritual combat, to consider the difficulty of the battle; what established paradigms we may come up against and have to deal with; worldly pleasures which control lives and become idols, more important than Christianity. But then we must take great care that our deliberation and consideration of difficulties and dangers may not deter us from, but work in us, a steady resolution for the combat, looking up to Christ for his auxiliary aid and strength to render us victorious, who thought of ourselves we can do nothing, yet we may do all things through Christ that strengthens us. Philippians 4:13
Those take up a profession of Christianity, without considering the dangers and difficulties, the trials and troubles, the afflictions and temptations, which may accompany it, will never hold out in the spiritual warfare, but either fall in it, or run from it.5
Tuesday, June 15, 2010
Great Banquet; Luke 14:16-24 – Part 3
Church History: The provision made for precious souls in the gospel of Christ shall appear not to have been made in vain; for, if some reject it, yet others will thankfully accept the offer of it.
Those that are very poor and low in the world shall be as welcome to Christ as the rich and great; nay, and many times the gospel has greatest success among those that labor under worldly disadvantages, as the poor, and bodily infirmities, as the maimed, and the halt, and the blind.
Many times the gospel has the greatest success among those that are least likely to have the benefit of it, and whose submission to it was least expected. The publicans and harlots went into the kingdom of God before the scribes and Pharisees; so the last shall be first, and the first last. Let us not be confident concerning those that are most forward, nor despair of those that are least promising.
Christian ministers must act quickly and be persistent in inviting new believers to the gospel feast: "Go out quickly lose no time, because all things are now ready. Call to them to come to-day, while it is called to-day; and compel them to come in, by reaching out to them kindly, and drawing them with the cords of a man and the bands of love."
Though many have been brought in to partake of the benefits of the gospel, yet still there is room for more; for the riches of Christ are unsearchable and inexhaustible; there is in him enough for all, and enough for each; and the gospel excludes none that do not exclude themselves.
Christ's house, though it is large, shall at last be filled; it will be so when the number of the elect is completed, and as many as were given him are brought to him
Those that are very poor and low in the world shall be as welcome to Christ as the rich and great; nay, and many times the gospel has greatest success among those that labor under worldly disadvantages, as the poor, and bodily infirmities, as the maimed, and the halt, and the blind.
Many times the gospel has the greatest success among those that are least likely to have the benefit of it, and whose submission to it was least expected. The publicans and harlots went into the kingdom of God before the scribes and Pharisees; so the last shall be first, and the first last. Let us not be confident concerning those that are most forward, nor despair of those that are least promising.
Christian ministers must act quickly and be persistent in inviting new believers to the gospel feast: "Go out quickly lose no time, because all things are now ready. Call to them to come to-day, while it is called to-day; and compel them to come in, by reaching out to them kindly, and drawing them with the cords of a man and the bands of love."
Though many have been brought in to partake of the benefits of the gospel, yet still there is room for more; for the riches of Christ are unsearchable and inexhaustible; there is in him enough for all, and enough for each; and the gospel excludes none that do not exclude themselves.
Christ's house, though it is large, shall at last be filled; it will be so when the number of the elect is completed, and as many as were given him are brought to him
Monday, June 14, 2010
Great Banquet; Luke 14:16-24 – Part 2
Church History:
1. The free grace and mercy of God, shining in the gospel of Christ: it appears;
In the rich provision he has made for poor souls: For their nourishment, refreshment, and entertainment A certain man made a great supper. Belief in Christ and the grace of the gospel will be food and a feast for the soul of man. It is called a supper,because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fullness of that grace in heaven is reserved for the evening of our day.
In the gracious invitation given us to come and partake of this provision: A general invitation was given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isaiah 25:6. Christ in the gospel, as he keeps a good house, so he keeps an open house.
A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. This is the call now given to us: "All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved."
2. The cold reception which the grace of the gospel meets with: The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuses. One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to decline their attendance. This indicates the general neglect of the Jewish nation to become intimate with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to accept the gospel call.
3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him: That servant came, and showed his lord these things, told him with surprise that he was likely to eat alone. The guests that were invited, though they had been given plenty of notice, so that they might plan accordingly, were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was.
4. The master's just resentment of this affront: He was angry. Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were invited shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be forbidden; when the door is shut, the foolish virgins will be denied entrance.
5. The care that was taken to furnish the table with guests, as well as meat: "Go" (he said to the servants), "go first into the streets and alleys of the city, and invite, those that will be glad to come, bring in the poor and the crippled, the blind and the lame; pick up the common beggars." The servants object not that it will be a disparagement to the master and his house to have such guests at his table; for they know his mind, and they soon gather an abundance of such guests: Lord, it is done as thou hast commanded. Many of the Jews are brought in, not of the scribes and Pharisees, such as Christ was now at dinner with, who thought themselves most likely to be guests at the Messiah's table, but the publicans and sinners; these are the poor and the maimed. But yet there is room for more guests, and provision enough for them all. "Go, then, secondly, into the highways and hedges. Go out into the country, and pick up the vagrants, or those that are returning now in the evening from their work in the field, and invite them to come in, not by force of arms, but by force of arguments. Be earnest with them; for in this case it will be necessary to convince them that the invitation is sincere and not a joke; they will be shy and modest, and will hardly believe that they shall be welcome, and therefore be persistent with them and do not leave them until you have prevailed with them." This refers to the calling of the Gentiles, to whom the apostles were to turn when the Jews refused the offer, and with them the church was filled.
1. The free grace and mercy of God, shining in the gospel of Christ: it appears;
In the rich provision he has made for poor souls: For their nourishment, refreshment, and entertainment A certain man made a great supper. Belief in Christ and the grace of the gospel will be food and a feast for the soul of man. It is called a supper,because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fullness of that grace in heaven is reserved for the evening of our day.
In the gracious invitation given us to come and partake of this provision: A general invitation was given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isaiah 25:6. Christ in the gospel, as he keeps a good house, so he keeps an open house.
A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. This is the call now given to us: "All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved."
2. The cold reception which the grace of the gospel meets with: The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuses. One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to decline their attendance. This indicates the general neglect of the Jewish nation to become intimate with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to accept the gospel call.
3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him: That servant came, and showed his lord these things, told him with surprise that he was likely to eat alone. The guests that were invited, though they had been given plenty of notice, so that they might plan accordingly, were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was.
4. The master's just resentment of this affront: He was angry. Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were invited shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be forbidden; when the door is shut, the foolish virgins will be denied entrance.
5. The care that was taken to furnish the table with guests, as well as meat: "Go" (he said to the servants), "go first into the streets and alleys of the city, and invite, those that will be glad to come, bring in the poor and the crippled, the blind and the lame; pick up the common beggars." The servants object not that it will be a disparagement to the master and his house to have such guests at his table; for they know his mind, and they soon gather an abundance of such guests: Lord, it is done as thou hast commanded. Many of the Jews are brought in, not of the scribes and Pharisees, such as Christ was now at dinner with, who thought themselves most likely to be guests at the Messiah's table, but the publicans and sinners; these are the poor and the maimed. But yet there is room for more guests, and provision enough for them all. "Go, then, secondly, into the highways and hedges. Go out into the country, and pick up the vagrants, or those that are returning now in the evening from their work in the field, and invite them to come in, not by force of arms, but by force of arguments. Be earnest with them; for in this case it will be necessary to convince them that the invitation is sincere and not a joke; they will be shy and modest, and will hardly believe that they shall be welcome, and therefore be persistent with them and do not leave them until you have prevailed with them." This refers to the calling of the Gentiles, to whom the apostles were to turn when the Jews refused the offer, and with them the church was filled.
Friday, June 11, 2010
Great Banquet; Luke 14:16-24 – Part 1
Church History: 16Jesus replied: "A certain man was preparing a great banquet and invited many guests. 17At the time of the banquet he sent his servant to tell those who had been invited, 'Come, for everything is now ready.' 18"But they all alike began to make excuses. The first said, 'I have just bought a field, and I must go and see it. Please excuse me.' 19"Another said, 'I have just bought five yoke of oxen, and I'm on my way to try them out. Please excuse me.' 20"Still another said, 'I just got married, so I can't come.' 21"The servant came back and reported this to his master. Then the owner of the house became angry and ordered his servant, 'Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.' 22" 'Sir,' the servant said, 'what you ordered has been done, but there is still room.' 23"Then the master told his servant, 'Go out to the roads and country lanes and make them come in, so that my house will be full. 24I tell you, not one of those men who were invited will get a taste of my banquet.' "
The parable which Christ put forth upon this occasion, is similar to the Wedding Banquet (Matthew 22:2-14). Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have understood it.
The parable which Christ put forth upon this occasion, is similar to the Wedding Banquet (Matthew 22:2-14). Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have understood it.
Thursday, June 10, 2010
Lowest Seat At A Feast; Luke 14:7-14
Church History: 7When he noticed how the guests picked the places of honor at the table, he told them this parable: 8"When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. 9If so, the host who invited both of you will come and say to you, 'Give this man your seat.' Then, humiliated, you will have to take the least important place. 10But when you are invited, take the lowest place, so that when your host comes, he will say to you, 'Friend, move up to a better place.' Then you will be honored in the presence of all your fellow guests. 11For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." 12Then Jesus said to his host, "When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. 13But when you give a banquet, invite the poor, the crippled, the lame, the blind, 14and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous."
Christ gives us an example of how we should find our proper place, when we are in company with our friends. We find that when he was alone with his disciples, who were his own family, with him at his table, his conversation with them was good, and uplifting. But, when he was in company with strangers, with enemies that watched him, he took occasion to admonish what he saw amiss in them, and to instruct them.
He takes occasion to criticize the guests for striving to sit in the best seats, and therefore gives us a lesson of humility. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table. Those who took the best seats were asked to move and often exposed themselves to embarrassment, whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it.
He criticized the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford a good meal themselves. Christ teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity.
Christ gives us an example of how we should find our proper place, when we are in company with our friends. We find that when he was alone with his disciples, who were his own family, with him at his table, his conversation with them was good, and uplifting. But, when he was in company with strangers, with enemies that watched him, he took occasion to admonish what he saw amiss in them, and to instruct them.
He takes occasion to criticize the guests for striving to sit in the best seats, and therefore gives us a lesson of humility. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table. Those who took the best seats were asked to move and often exposed themselves to embarrassment, whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it.
He criticized the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford a good meal themselves. Christ teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity.
Wednesday, June 9, 2010
Unfruitful Fig Tree; Luke 13:6-9 –Part 2
Church History: Observations:
1. The advantages which this fig-tree had. It was planted in a vineyard, in better soil, and where it had more care taken of it and more pains taken with it, than other fig-trees had, that commonly grew, not in vineyards (Those are for vines), but by the way-side, (Matthew 21:19). This fig-tree belonged to a certain man, who owned it, and was responsible for it. The church of God is his vineyard. We are fig-trees planted in this vineyard by our baptism; we have a place
and a name in the visible church, and this is our privilege and happiness. It is a distinguishing favor.
2. The owner's expectation from it: He came, and sought fruit from it, and he had reason to expect it. He did not send someone else, but came himself, intimating his desire to find fruit. Christ came into this world, came to his own, to the Jews, seeking fruit. The God of heaven requires and expects fruit from those that have a place in his vineyard. He has his eye upon those that enjoy the gospel, to see whether they live up to it; he seeks evidences of their getting good by the means of grace they enjoy. Leaves will not serve, crying, Lord, Lord; blossoms will not serve, beginning well and promising fair; there must be fruit. Our thoughts, words, and actions must be according to the gospel, light and love.
3. The disappointment of his expectation: He found none, none at all, not one fig. It is sad to think how many enjoy the privileges of the gospel, and yet do nothing at all to the honor of God, nor to answer the end of his entrusting them with those privileges; and it is a disappointment to him and a grief to the Spirit of his grace.
(1.) He here complains of it to the dresser of the vineyard: I come, seeking fruit, but am disappointed--I find none, looking
for grapes, but behold wild grapes. He is grieved with such a generation.
(2.) He aggravates it, with two considerations:
He had waited a long time, and yet was disappointed. As he was not high in his expectations, he only expected fruit, not much fruit, so he was not hasty, he came three years, year after year: applying it to the Jews, he came one space of time before the captivity, another after that, and another in the preaching of John Baptist and of Christ himself; or it may allude to the three years of Christ's public ministry, which were now expiring. In general, it teaches us that the patience of God is stretched out to long-suffering with many that enjoy the gospel, and do not bring forth the fruits of it; and this patience is wretchedly abused, which provokes God to greater severity. How many times three years has God come to many of us, seeking fruit, but has found none, or next to none, or worse than none!
This fig-tree not only did not bring forth fruit, it took up the room of a fruitful tree, and was injurious to all about it. Those who do not do good commonly do hurt by the influence of their bad example; they grieve and discourage those that are good; they harden and encourage those that are bad.
4. The doom passed upon it; Cut it down. He saith this to the caretaker of the vineyard, to Christ, to whom all judgment is committed, to the ministers who are in his name to declare this doom. Nothing else can be expected concerning barren trees than that they should be cut down. As the unfruitful vineyard is dismantled, the unfruitful trees in the vineyard are cast out of it, and wither. What reason is there why it should have a place in the vineyard to no purpose?
5. The caretaker’s intercession for it. Christ is the great Intercessor; he ever lives, interceding. Ministers are intercessors; they that dress the vineyard should intercede for it; those we preach to we should pray for, for we must give ourselves to the word of God and to prayer.
Now observe,
He prays for a reprieve: Lord, let it alone this year also. He does not pray, "Lord, let it never be cut down," but, "Lord, not now. Lord, do not remove the caretaker, do not withhold the dews, and do not cut down the tree."
He promises to fertilize the tree.
Upon what grounds he leaves the matter: "Let us try to save it, try what we can do with it for one more year.
But he adds, If after that time it does not bear fruit, you can cut it down.
Though God has shown great patience, he will not bear wait forever for unfruitful professors; his patience will have an end, and, if it be abused, will give way to that wrath which will have no end.7
1. The advantages which this fig-tree had. It was planted in a vineyard, in better soil, and where it had more care taken of it and more pains taken with it, than other fig-trees had, that commonly grew, not in vineyards (Those are for vines), but by the way-side, (Matthew 21:19). This fig-tree belonged to a certain man, who owned it, and was responsible for it. The church of God is his vineyard. We are fig-trees planted in this vineyard by our baptism; we have a place
and a name in the visible church, and this is our privilege and happiness. It is a distinguishing favor.
2. The owner's expectation from it: He came, and sought fruit from it, and he had reason to expect it. He did not send someone else, but came himself, intimating his desire to find fruit. Christ came into this world, came to his own, to the Jews, seeking fruit. The God of heaven requires and expects fruit from those that have a place in his vineyard. He has his eye upon those that enjoy the gospel, to see whether they live up to it; he seeks evidences of their getting good by the means of grace they enjoy. Leaves will not serve, crying, Lord, Lord; blossoms will not serve, beginning well and promising fair; there must be fruit. Our thoughts, words, and actions must be according to the gospel, light and love.
3. The disappointment of his expectation: He found none, none at all, not one fig. It is sad to think how many enjoy the privileges of the gospel, and yet do nothing at all to the honor of God, nor to answer the end of his entrusting them with those privileges; and it is a disappointment to him and a grief to the Spirit of his grace.
(1.) He here complains of it to the dresser of the vineyard: I come, seeking fruit, but am disappointed--I find none, looking
for grapes, but behold wild grapes. He is grieved with such a generation.
(2.) He aggravates it, with two considerations:
He had waited a long time, and yet was disappointed. As he was not high in his expectations, he only expected fruit, not much fruit, so he was not hasty, he came three years, year after year: applying it to the Jews, he came one space of time before the captivity, another after that, and another in the preaching of John Baptist and of Christ himself; or it may allude to the three years of Christ's public ministry, which were now expiring. In general, it teaches us that the patience of God is stretched out to long-suffering with many that enjoy the gospel, and do not bring forth the fruits of it; and this patience is wretchedly abused, which provokes God to greater severity. How many times three years has God come to many of us, seeking fruit, but has found none, or next to none, or worse than none!
This fig-tree not only did not bring forth fruit, it took up the room of a fruitful tree, and was injurious to all about it. Those who do not do good commonly do hurt by the influence of their bad example; they grieve and discourage those that are good; they harden and encourage those that are bad.
4. The doom passed upon it; Cut it down. He saith this to the caretaker of the vineyard, to Christ, to whom all judgment is committed, to the ministers who are in his name to declare this doom. Nothing else can be expected concerning barren trees than that they should be cut down. As the unfruitful vineyard is dismantled, the unfruitful trees in the vineyard are cast out of it, and wither. What reason is there why it should have a place in the vineyard to no purpose?
5. The caretaker’s intercession for it. Christ is the great Intercessor; he ever lives, interceding. Ministers are intercessors; they that dress the vineyard should intercede for it; those we preach to we should pray for, for we must give ourselves to the word of God and to prayer.
Now observe,
He prays for a reprieve: Lord, let it alone this year also. He does not pray, "Lord, let it never be cut down," but, "Lord, not now. Lord, do not remove the caretaker, do not withhold the dews, and do not cut down the tree."
He promises to fertilize the tree.
Upon what grounds he leaves the matter: "Let us try to save it, try what we can do with it for one more year.
But he adds, If after that time it does not bear fruit, you can cut it down.
Though God has shown great patience, he will not bear wait forever for unfruitful professors; his patience will have an end, and, if it be abused, will give way to that wrath which will have no end.7
Tuesday, June 8, 2010
Unfruitful Fig Tree; Luke 13:6-9 –part 1
Church History: 6Then he told this parable: "A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. 7So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?' 8" 'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. 9If it bears fruit next year, fine! If not, then cut it down.' "
This parable primarily refers to the nation and people of the Jews. God chose them for his own, made them a people near to him, gave them advantages for knowing and serving him above any other people, and expected answerable returns of duty and obedience from them, which, turning to his praise and honor, he would have accounted fruit; but they did not fulfill his expectations: they did not do their duty; they were a disgrace instead of being a credit to their profession. Upon this, he justly determined to abandon them, and cut them off, to deprive them of their privileges as a Church and to scatter them; but, upon Christ's intercession, as of old like that of Moses, he graciously gave them further time and further mercy; tried them, as it were, another year, by sending his apostles among them, to call them to repentance, and in Christ's name to offer them pardon, upon repentance. Some of them were brought to repentance, and brought forth fruit, and with them all was well; but the body of the nation continued unrepentant and unfruitful, and ruin without remedy came upon them; about forty years after they were cut down, and cast into the fire, as John Baptist had told them (Matthew 3:10). Which this parable expands upon.
This parable has a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it that the temper of their minds and the tenor of their lives are answerable to their professions and opportunities, for that is the fruit required.
This parable primarily refers to the nation and people of the Jews. God chose them for his own, made them a people near to him, gave them advantages for knowing and serving him above any other people, and expected answerable returns of duty and obedience from them, which, turning to his praise and honor, he would have accounted fruit; but they did not fulfill his expectations: they did not do their duty; they were a disgrace instead of being a credit to their profession. Upon this, he justly determined to abandon them, and cut them off, to deprive them of their privileges as a Church and to scatter them; but, upon Christ's intercession, as of old like that of Moses, he graciously gave them further time and further mercy; tried them, as it were, another year, by sending his apostles among them, to call them to repentance, and in Christ's name to offer them pardon, upon repentance. Some of them were brought to repentance, and brought forth fruit, and with them all was well; but the body of the nation continued unrepentant and unfruitful, and ruin without remedy came upon them; about forty years after they were cut down, and cast into the fire, as John Baptist had told them (Matthew 3:10). Which this parable expands upon.
This parable has a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it that the temper of their minds and the tenor of their lives are answerable to their professions and opportunities, for that is the fruit required.
Monday, June 7, 2010
Rich Fool; Luke 12:16-21
Church History: 16And he told them this parable: "The ground of a certain rich man produced a good crop. 17He thought to himself, 'What shall I do? I have no place to store my crops.' 18"Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 19And I'll say to myself, "You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry." ' 20"But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' 21"This is how it will be with anyone who stores up things for himself but is not rich toward God."
The design and scope in this parable, is to show men the vileness and vanity of the sin of covetousness, or an eager and insatiable desire after the things of this world. When men heap up riches, and lay up treasures in this life, taking no care to be rich towards God in faith and good works, Christ illustrates this by the parable of a rich man, whom God had blessed with great wealth. Yet his desire of more wealth was never satisfied, but he is projecting how he may lay up goods in store for many years.
Observations:
1. The parable does not intimate any indirect and unjust ways of gain which this man used to increase his estate, but condemns his insatiable desire and thirst after more. It is told to us so that we may learn, that we should not have an eager and inordinate desire after the things of this world. even though it is free from injustice, and does not hurt others, it is one species, or kind, of the sin of covetousness.
2. How this rich man looked no farther than himself, not looking upon himself as God's steward, but in his own interest; he cries out, What shall I do because I have no room where to lay my fruits? He did not consider that the houses of the poor should have been his granaries for the abundance of his increase. Charity to those in need is the best way of bestowing our abundance. God's extraordinary bounty is to be laid out for the relief of others, not for the gratifying of our own luxurious desires.
3. The brand of infamy which the wise God fixes upon this covetous rich man: Thou fool, says God. It is an act and instance of the most self serving folly imaginable, for persons to spend their time and strength in getting and laying up treasure upon earth; in the mean time neglecting to be rich towards God in faith and good works.
The design and scope in this parable, is to show men the vileness and vanity of the sin of covetousness, or an eager and insatiable desire after the things of this world. When men heap up riches, and lay up treasures in this life, taking no care to be rich towards God in faith and good works, Christ illustrates this by the parable of a rich man, whom God had blessed with great wealth. Yet his desire of more wealth was never satisfied, but he is projecting how he may lay up goods in store for many years.
Observations:
1. The parable does not intimate any indirect and unjust ways of gain which this man used to increase his estate, but condemns his insatiable desire and thirst after more. It is told to us so that we may learn, that we should not have an eager and inordinate desire after the things of this world. even though it is free from injustice, and does not hurt others, it is one species, or kind, of the sin of covetousness.
2. How this rich man looked no farther than himself, not looking upon himself as God's steward, but in his own interest; he cries out, What shall I do because I have no room where to lay my fruits? He did not consider that the houses of the poor should have been his granaries for the abundance of his increase. Charity to those in need is the best way of bestowing our abundance. God's extraordinary bounty is to be laid out for the relief of others, not for the gratifying of our own luxurious desires.
3. The brand of infamy which the wise God fixes upon this covetous rich man: Thou fool, says God. It is an act and instance of the most self serving folly imaginable, for persons to spend their time and strength in getting and laying up treasure upon earth; in the mean time neglecting to be rich towards God in faith and good works.
Friday, June 4, 2010
Friend In Need; Luke 11:5-8
Church History: 5Then he said to them, "Suppose one of you has a friend, and he goes to him at midnight and says, 'Friend, lend me three loaves of bread, 6because a friend of mine on a journey has come to me, and I have nothing to set before him.'
7"Then the one inside answers, 'Don't bother me. The door is already locked, and my children are with me in bed. I can't get up and give you anything.' 8I tell you, though he will not get up and give him the bread because he is his friend, yet because of the man's boldness he will get up and give him as much as he needs.
This is the parable of a friend, coming to his friend at midnight, and by his solicitation, he obtains something which otherwise he would have gone without. When our Lord leaves us to infer that if a disrespectful and bold beggar can obtain so much from a man, what can a humble, earnest, and daily petitioner obtain from God? What friend is so faithful and helpful to his dearest friend, as God is to us his children?
From the whole note we can learn:
1. That a man must be brought into a state of friendship and reconciliation with God, if he hopes his prayers shall be accepted.
2. That when any of the friends of God are in need, he allows them the liberty at all hours to call upon him, and pray unto him: at midnight as well as at mid-day, God's ear is open to his praying friends.
3. That Almighty God takes pleasure in being urged in prayer by the holy solicitation of his friends: never is he better pleased, than when his people, with holy Jacob, wrestle with him, and will not let him go till he hath blessed them.
4. That such holy and humble solicitation shall not only obtain what we desired, but more than we expected: only three loaves were desired here, but because he asked he had as many as he needed; more is given in the concession, than was desired in the supplication.
7"Then the one inside answers, 'Don't bother me. The door is already locked, and my children are with me in bed. I can't get up and give you anything.' 8I tell you, though he will not get up and give him the bread because he is his friend, yet because of the man's boldness he will get up and give him as much as he needs.
This is the parable of a friend, coming to his friend at midnight, and by his solicitation, he obtains something which otherwise he would have gone without. When our Lord leaves us to infer that if a disrespectful and bold beggar can obtain so much from a man, what can a humble, earnest, and daily petitioner obtain from God? What friend is so faithful and helpful to his dearest friend, as God is to us his children?
From the whole note we can learn:
1. That a man must be brought into a state of friendship and reconciliation with God, if he hopes his prayers shall be accepted.
2. That when any of the friends of God are in need, he allows them the liberty at all hours to call upon him, and pray unto him: at midnight as well as at mid-day, God's ear is open to his praying friends.
3. That Almighty God takes pleasure in being urged in prayer by the holy solicitation of his friends: never is he better pleased, than when his people, with holy Jacob, wrestle with him, and will not let him go till he hath blessed them.
4. That such holy and humble solicitation shall not only obtain what we desired, but more than we expected: only three loaves were desired here, but because he asked he had as many as he needed; more is given in the concession, than was desired in the supplication.
Thursday, June 3, 2010
Good Samaritan; Luke 10:30-37
Church History: 30In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. 31A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32So too, a Levite, when he came to the place and saw him, passed by on the other side. 33But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 34He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. 35The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.' 36"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?" 37The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."
Christ gave an example of a poor Jew in distress, relieved by a good Samaritan. This poor man fell among thieves, who left him about to die of his wounds. He was slighted by those who should have been his friends, and was cared for by a stranger, a Samaritan, of the nation which the Jews most despised and detested, and would have no dealings with. It was deplorable to observe the selfishness that governed these men; how many excuses men will make to avoid trouble or expense in relieving others. But the true Christian has the law of love written in his heart. The Spirit of Christ dwells in him; Christ's image is renewed in his soul. The parable is a beautiful explanation of the law of loving our neighbor as ourselves, without regard to nation, party, or any other distinction. It also sets forth the kindness and love of God our Savior toward sinful, miserable men.
We were like this poor, distressed traveler. Satan, our enemy, has robbed us, and wounded us: such is the mischief sin has done us. The blessed Jesus had compassion on us. The believer considers that Jesus loved him, and gave his life for him, when an enemy and a rebel; and having shown him mercy, he bids him go and do likewise. It is the duty of us all, in our places, and according to our ability, to secure, help, and relieve all that are in distress and necessity.
Christ gave an example of a poor Jew in distress, relieved by a good Samaritan. This poor man fell among thieves, who left him about to die of his wounds. He was slighted by those who should have been his friends, and was cared for by a stranger, a Samaritan, of the nation which the Jews most despised and detested, and would have no dealings with. It was deplorable to observe the selfishness that governed these men; how many excuses men will make to avoid trouble or expense in relieving others. But the true Christian has the law of love written in his heart. The Spirit of Christ dwells in him; Christ's image is renewed in his soul. The parable is a beautiful explanation of the law of loving our neighbor as ourselves, without regard to nation, party, or any other distinction. It also sets forth the kindness and love of God our Savior toward sinful, miserable men.
We were like this poor, distressed traveler. Satan, our enemy, has robbed us, and wounded us: such is the mischief sin has done us. The blessed Jesus had compassion on us. The believer considers that Jesus loved him, and gave his life for him, when an enemy and a rebel; and having shown him mercy, he bids him go and do likewise. It is the duty of us all, in our places, and according to our ability, to secure, help, and relieve all that are in distress and necessity.
Wednesday, June 2, 2010
Money Lender; Luke 7:41-43
Church History: 41"Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. 42Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?" 43Simon replied, "I suppose the one who had the bigger debt canceled." "You have judged correctly," Jesus said.
A certain creditor; It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, because of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I would guess to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred.
Even though this was a great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both were not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper.
A certain creditor; It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, because of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I would guess to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred.
Even though this was a great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both were not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper.
Tuesday, June 1, 2010
Growing Seed; Mark 4:26-29
Church History: 26He also said, "This is what the kingdom of God is like. A man scatters seed on the ground. 27Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. 28All by itself the soil produces grain--first the stalk, then the head, then the full kernel in the head. 29As soon as the grain is ripe, he puts the sickle to it, because the harvest has come."
This parable is an instructive lesson to the ministers of the gospel. They are instructed to act faithfully, doing their parts in sowing the seed of the word among their people. They are told not to be over-solicitous about the event, but to leave the issue to God; They are told not to be discouraged, though the fruit of their labor does not appear right away.
Accordingly Christ sets forth the laborious husbandman to his ministers' imitation. As the husbandman, when he has prudently and painfully cast his seed into the ground, is not anxiously upset, but goes to bed, and rests in hope, and at length the corn springs up; first the blade, then the ear, then the grain.
In like manner let the ministers of God do their duty without discouragement; in the morning they sow their seeds. Although the seed sown does not appear immediately, (it may not be in our days,) and seems rotting among the clods of dirt; it may appear afterwards with a plentiful increase, when our own heads are laid to rest; verifying that saying of our Savior, One sows, and another reaps.
From this we learn:
1. The ministry of the word is the ordinary, the necessary and the principal means which God has appointed for sowing the seed of grace in the hearts of his people: So is the kingdom of God, as if a man should cast seed into the ground.
2. That the virtue and efficacy of the word preached does not depend upon the parts of a man, but upon the power of God; The seed springs up, he knows not how.
3. That the word of God sincerely preached may be successful, though it is not presently successful; the seed sown in one minister's days, may spring up in another's.
Happy we, if as God's husbandmen we be employed in plowing, sowing, or reaping; our Lord will reward us not according to our success, but according to our endeavors. The care and endeavor is ours, but the blessing and success is God's.
This parable is an instructive lesson to the ministers of the gospel. They are instructed to act faithfully, doing their parts in sowing the seed of the word among their people. They are told not to be over-solicitous about the event, but to leave the issue to God; They are told not to be discouraged, though the fruit of their labor does not appear right away.
Accordingly Christ sets forth the laborious husbandman to his ministers' imitation. As the husbandman, when he has prudently and painfully cast his seed into the ground, is not anxiously upset, but goes to bed, and rests in hope, and at length the corn springs up; first the blade, then the ear, then the grain.
In like manner let the ministers of God do their duty without discouragement; in the morning they sow their seeds. Although the seed sown does not appear immediately, (it may not be in our days,) and seems rotting among the clods of dirt; it may appear afterwards with a plentiful increase, when our own heads are laid to rest; verifying that saying of our Savior, One sows, and another reaps.
From this we learn:
1. The ministry of the word is the ordinary, the necessary and the principal means which God has appointed for sowing the seed of grace in the hearts of his people: So is the kingdom of God, as if a man should cast seed into the ground.
2. That the virtue and efficacy of the word preached does not depend upon the parts of a man, but upon the power of God; The seed springs up, he knows not how.
3. That the word of God sincerely preached may be successful, though it is not presently successful; the seed sown in one minister's days, may spring up in another's.
Happy we, if as God's husbandmen we be employed in plowing, sowing, or reaping; our Lord will reward us not according to our success, but according to our endeavors. The care and endeavor is ours, but the blessing and success is God's.
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