Reconciliation to God. CHAPTER XII. 53 The father "shall be divided against the son, 55 And when ye see the south wind blow, ye say, 56 Ye hypocrites! ye can discern the face of the Mic. 7. 6. to Matt. 16. 2, &c. z 1 Cor. 11. 14. to be delivered, and welcomes her pains, because they hasten the 2. He tells those about him, that they also must bear with (1.) "That the effect of the preaching of the Gospel will be (2.) "That this division will reach into private families, and V. 54-59. Having given his disciples their lesson in the I. Let them learn to discern the way of God toward them, that they may prepare accordingly. They were weather-wise, and by observing the winds and clouds could foresee when there would be rain, and when there would be hot weather, (v. 54, 55;) and they did, accordingly, either house their hay and corn, or throw it abroad, and equipped themselves for a journey, according as they foresaw the weather would be. Even in the change of the weather God gives warning to us what is coming, and art has improved those notices of nature in weather-glasses. These preparations here spoken of, were made by repeated observations upon the chain of causes; from what has been we sky, and of the earth; but how is it that ye do not 57 Yea, and why even of yourselves judge ye 58 When thou goest with thine adversary to the y Matt. 5. 25. z Is. 55. 6. See Mark 12. 42. conjecture what will be; see the benefit of experience, by 1. The particulars of the presages; "Ye see a cloud arising 2. The inferences from them, (v. 56,) "Ye hypocrites, who 1. We reckon it our wisdom in our temporal affairs to compound with those with whom we cannot contend, to agree with our adversary upon the best terms we can, before the equity be foreclosed, and we be left to the rigour of the law; "When thou and thou art in danger of being cast, ye know it is the most goest with thine adversary to the magistrate, to whom the appeal is made, and knowest that he has an advantage against thee, Wise men will not let their quarrels go to prudent course, to make the matter up between yourselves; as thou art in the way, give diligence to be delivered from him, to get a discharge, lest judgment be given and execution awarded 2. Let us do thus in the affairs of our souls; we have by sin according to law." an extremity, but accommodate them in time. made God our Adversary, have provoked his displeasure against us, and he has both right and might on his side; so that it is to no purpose to think of carrying on the controversy with him to appear: if we stand a trial before him, and insist upon our either at bar or in battle. Christ, to whom all judgment is committed, is the Magistrate before whom we are hastening and we shall be cast into the prison of hell, and the debt will be own justification, the cause will certainly go against us; the Judge will deliver us to the officer, the ministers of his justice, exacted to the utmost; though we cannot make a full satisfaction for it, it will be continually demanded, till the last mite be paid, which will not be to all eternity. Christ's sufferings were short, yet the value of them made them fully satisfactory. In tion of this, let us give diligence to be delivered out of the the sufferings of damned sinners, what is wanting in value, must be made up in an endless duration. Now, in considerahands of God as an adversary, into his hands as a Father, and this as we are in the way, which has the chief stress laid upon it here. While we are alive, we are in the way; and now is our time, by repentance and faith, through Christ, (who is the Mediator as well as the Magistrate,) to get the quarrel made up, while it may be done, before it be too late. Thus was God in Christ reconciling the world to himself, beseeching us to be reconciled. Let us take hold on the arm of the Lord stretched ( 379 †) out in this gracious offer, that we may make peace, and we shall make peace, (Is. 27. 4, 5,) for we cannot walk together till we be agreed. CHAPTER XIII. In this chapter, we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem, v. 1-5. II. The parable of the fruitless fig tree, by which we are warned to bring forth fruits meet for that repentance which he had in the foregoing passage called us to, v. 6-9. III. Christ's healing of a poor infirm woman on the sabbath day, and justifying of himself in it, v. 11-17. IV. A repetition of the parables of the grain of mustard-seed, and the leaven, v. 18-22. V. His answer to the question concerning the number of the saved, v. 23-30. VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read, v. 31-35. HERE were present at that season some that 2 And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? 3 I tell you, Nay: but except ye repent, ye shall all likewise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were *sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but except ye repent, ye shall I told him of the Galileans, whose blood Pilate all likewise perish. had mingled with their sacrifices. a Acts 5. 37. Lam. 2. 20. NOTES TO CHAPTER XIII. IV. 1-5. We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, v. 1. Let us consider, 6 He spake also this parable: A certain man had e Acts 3. 19. Rev. 2. 21, 22. or, debtors. d Is. 5. 1, &c. Matt. 21. 19. party and denomination, differed from them, or had difference with them; this fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what. II. Christ's reply to this report: in which, 1. He seconded it with anothor story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower in Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr. Lightfoot's conjecture is, that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folk lay, that waited for the stirring of the water, (John 5. 3,) and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Ec. 9. 12. Towers, that were built for safety, often prove men's destruction, 1. What this tragical story was: it is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing of some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizzim, where the Samaritan's temple was; but we can by no means allow that story to be the same with this. Some think these Galileans were of the faction of Judas Gaulonita, who is called Judas of Galilee, (Acts 5. 37,) who disowned Cæsar's authority, and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in with that pretender, were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate, occasioned the quarrel that was between Herod and Pilate, which we read of, ch. 23. 12. We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against; (and therefore the story is overlooked by Josephus;) but the circumstance remarked is, that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr. Lightfoot thinks it probable that they were themselves killing their sacrifices, which was allowed; for the priest's work (they said) began with the sprinkling of the blood; and that Pilate's officers came upon them by surprise, just at that time when they were off their guard, (for otherwise the Galileans were mettled men, and generally went well armed,) and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holi-expecting their cure from the pool of Siloam, were debtors to ness of the place, nor of the work, would be a protection to them from the fury of an unjust judge, that neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter. 2. He cautioned his hearers not to make an ill use of these and such like events, nor from thence to censure great sufferers, as if they were therefore to be accounted great sinners; Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, v. 2, 3. Perhaps they that told him the story of the Galileans, were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for with what measure of that kind, we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were divine justice above all men that dwelt at Jerusalem? I tell you nay." Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold, to be purified, not as dross and chaff, to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we add sorrow to the sorrowful; nay, lest we condemn the generation of the righteous, Ps. 73. 14. If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Ec. 9. 1,2. And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears, and they have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by; Judge not, that ye be not judged, Matt. 7. 1. 2. Why it was related at this season to our Lord Jesus. (1.) Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them. (2.) Perhaps, it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements; "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be 3. On these stories he founded a call to repentance, adding to of good use to us both to explain the word of God, and to en- each of them this awakening word, Except ye repent, ye shall all force it upon ourselves, by observing the providences of God. likewise perish, v. 3, 4. (1.) This intimates that we all de(3.) Perhaps they would stir him up, being himself of Galilee, serve to perish, as much as they did, and had we been dealt with and a Prophet, and one that had a great interest in that coun- according to our sins, according to the iniquity of our holy things, try, to find out a way to revenge the death of these Galileans our blood had been long ere this mingled with our sacrifices by upon Herod. If they had any thoughts of this kind, they were the justice of God. It must moderate our censures, not only quite out; for Christ was now going up to Jerusalem, to be de- that we are sinners, but that we are as great sinners as they, livered into the hands of Pilate, and to have his blood, not min- have as much sin to repent of as they had to suffer for. (2.) gled with his sacrifice, but itself made a sacrifice. (4.) Perhaps That therefore we are all concerned to repent, to be sorry for this was told Christ, to deter him from going up to Jerusalem, what we have done amiss, and to do so no more. The judg to worship, (v. 22,) lest he should serve him as he had served ments of God upon others, are loud calls to us to repent. See those Galileans, and should suggest against him, as, probably, how Christ improved every thing for the pressing of that great he had insinuated against those Galileans, in vindication of his duty which he came not only to gain room for, and give hopes cruelty, that they came to sacrifice as Absalom did, with a to, but to enjoin upon us-and that is, to repent. (3.) That seditions design, under colour of sacrificing, to raise rebellion. repentance is the way to escape perishing, and it is a sure way Now, lest Pilate, when his hand was in, should proceed further, so iniquity shall not be your ruin; but upon no other terms. (4.) they think it advisable that Christ should for the present keep That if we repent not, we shall certainly perish, as others have out of the way. (5.) Christ's answer intimates that they told done before us. Some lay an emphasis upon the word likewise, him this with a spiteful inuendo, that, though Pilate was unjust and apply it to the destruction that was coming upon the peoin killing them, yet that, without doubt, they were secretly bad ple of the Jews, and particularly upon Jerusalem, who were men, else God would not have permitted Pilate thus barbarous-destroyed by the Romans at the time of their passover, and so, ly to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they will, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their I like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fail of the tower of Siloam. But certainly it looks further; except The barren Fig-tree. CHAPTER XIII. a fig-tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, e John 15. 16. Gal. 5. 22. Phil. 4. 17. this fig-tree, and find none: cut it down: why we repent, we shall perish eternally, as they perished out of V. 6-9. This parable is intended to enforce that word of warning immediately going before, "Except ye repent, ye shall all likewise perish; except ye be reformed, ye will be ruined, as the barren tree, except it bring forth fruit, will be cut down." I. This parable primarily refers to the nation and people of the Jews. God chose them for his own, made them a people near to him, gave them advantages for knowing and serving him above any other people, and expected answerable returns of duty and obedience from them, which, turning to his praise and honour, he would have accounted fruit; but they disappointed his expectations, they did not do their duty, they were a reproach, instead of being a credit, to their profession; upon this, he justly determined to abandon them, and cut them off, to deprive them of their privileges, to unchurch and unpeople them; but, upon Christ's, as of old upon Moses's intercession, he graciously gave them further time and further mercy; tried them, as it were, another year, by sending his apostles among them, to call them to repentance, and in Christ's name to offer them pardon upon repentance; some of them were wrought upon to repent, and bring forth fruit, and with them all was well; but the body of the nation continued impenitent and unfruitful, and ruin without remedy came upon them: about forty years after they were cut down, and cast into the fire, as John Baptist had told them, (Matt. 3. 10,) which saying of his this parable enlarges upon. II. Yet it has, without doubt, a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it, that the temper of their minds and the tenor of their lives be answerable to their professions and opportunities, for that is the fruit required. Now observe here, 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, Matt. 21. 19. This fig-tree belonged to a certain man, that owned it, and was at expense upon it. Note, The church of God is his vineyard, distinguished from the common, and fenced about, Is. 5. 1, 2. We are fig-trees planted in this vineyard by our baptism; we have a place and a name in the visible church, and it is our privilege and happiness that we have so, it is a distinguishing favour. He has not dealt so with other nations. 3. The disappointment of his expectation: He found none, none at all, not one fig. Note, It is sad to think how many enjoy the privileges of the Gospel, and yet do nothing at all to the honour of God, nor to answer the end of his intrusting 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: [1.] That he had waited long, 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-will be no longer cumbered, but bettered, the vineyard beautisuffering, with many that enjoy the Gospel, and do not bring forth the fruits of it; and this patience is wretchedly abused, which provokes God to so much the greater severity. How many times three years has God come to many of us, seeking But he adds, If not then, after that, thou shalt cut it down. fruit, but has found none, or next to none, or worse than none! 12.] That this fig-tree did not only not bring forth fruit, but did hurt; it cumbered the ground, it took up the room of a fruitful tree, and was injurious to all about it. Note, Those who do Observe here, [.] That though God bear long, he will not not do good, commonly do hurt by the influence of their bad ex-bear always, with unfruitful professors; his patience will have ample; they grieve and discourage those that are good, they harden and encourage those that are bad. And the mischief is the greater, and the ground the more cumbered, if it be a old foil based och (381) an end, and if it be abused, will give way to that wrath which will have no end. Barren trees will certainly be cut down at last, and cast into the fire. [2.] The longer God has waited, 8 And he answering said unto him, Lord, let it | alones this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down. 10 And he was teaching in one of the synagogues on the sabbath: 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. and the more cost he has been at upon them, the greater will their destruction be: to be cut down after that, after all these expectations from it, these debates concerning it, this concern for it, will be sad indeed, and will aggravate the condemnation. [3.] Cutting down, though it is work that shall be done, is work that God doth not take pleasure in: for observe here, the Owner said to the Dresser," Do thou cut it down, for it cumbereth the ground." "Nay," said the Dresser, "if it must be done at last, thou shalt cut it down, let not my hand be upon it." [4] Those that now intercede for barren trees, and take pains with them, if they persist in their unfruitfulness, will be even content to see them cut down, and will not have one more word to say for them. Their best friends will acquiesce in, nay they will approve and applaud, the righteous judgment of God, in the day of the manifestation of it, Rev. 15. 3, 4. V. 10-17. Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his sabbaths in the synagogues, v. 10. We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home in reading a good book, for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And when he was in the synagogues on the sabbath day, he was teaching there 13 And he laid his hands on her and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed" on the sabbath day, and said unto the people, There" are six days in which men ought to work in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter m Matt. 12. 10. Mark 3. 2. c. 6. 7. 14. 3. John 5, 16. n Ex. 20.9. o Prov. 11. 9. Matt. 7. 5. 23. 13, 28. c. 12. 1. p c. 14. 5. and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked, (Ec. 7. 13,) yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Ps. 38. 6. But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up. 4. The present effect of this cure upon the soul of the patient as well as upon her body; she glorified God, gave him the praise of her cure, to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God. didáckov; it denotes a continued act; he still taught the people knowledge. He was in his element when he was teach-indeed the impudence to quarrel with Christ, but he said to the ing. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy. 1. The object of charity that presented itself, was, a woman in the synagogue, that had a spirit of infirmity eighteen years, v. 11. She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such, that she was bowed together by strong convulsions, and could in no wise lift up herself; and having been so long thus, the disease was incurable, she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on sabbath days; for God can help us, beyond our expectation. 2. The offer of this cure to one that sought it not, bespeaks the preventing mercy and grace of Christ; (v. 11,) When Jesus saw her, he called her to him. It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him, to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls, do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his Gospel calls and invites those to come to him for healing, that labour under spiritual infirmities, and if he calls us, he will undoubtedly help us when we come to him. 3. The cure effectually and immediately wrought, bespeaks his almighty power. He laid his hands on her, and said, Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair, whose disease is inveterate, who have been long in affliction, God can at length relieve them, therefore though he tarry, wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked, was immediately made straight, and the scripture was fulfilled, (Ps. 146. 8,) The Lord raiseth them that are bowed down. II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, v. 14. One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to evade the conviction; but what light can shine so clear, so strong, which a spirit of bigotry and enmity to Christ and his Gospel will not serve to shut men's eyes against? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come, and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day; "You may come and be healed, any day of the week." Christ's cures were become, in his eyes, cheap and common things, See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful, (chesed,) to intimate that works of mercy and charity are in a manner works of piety, (1 Tim. 5. 4,) and therefore very proper on sabbath days. III. Christ's justification of himself in what he had done; (v. 15,) The Lord then answered him, as he had answered others, who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites, whom it would be presumption for us to call so, who must judge charitably, and can judge but according to the outward appearance. Christ knew that he had a real enmity to him and to his Gospel, that he did but cloak that with a pretended zeal for the sabbath day, and that when he bid the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him: and, 1. He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day; those cattle that are kept up in the stable, are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed or drink water, John 3. 7. 2. He applies this to the present case; (v. 16,) “Must an or or an ass have compassion showed them on the sabbath day, This cure represents the work of Christ's grace upon the and have so much time and pains bestowed upon them every souls of people. (1.) In the conversion of sinners. Unsanctified sabbath, to be loosed from the stall, led away perhaps a great hearts are under this spirit of infirmity, they are distorted, the way to the water, and then back again; and shall not this faculties of the soul are quite out of place and order; they are woman, only with a touch of the hand and a word's speaking, bowed down toward things below. O curve in terram anima!-be loosed from a much greater grievance than that which the Base souls that bend toward the earth! They can in no wise lift cattle undergo, when they are kept a day without water? For up themselves to God and heaven: the bent of the soul, in its consider," (1.) "She is a daughter of Abraham, whom you all natural state, is the quite contrary way. Such crooked souls pride yourselves in a relation to; she is your sister, and shall seek not to Christ; but he calls them to him, lays the hand of she be denied a favour that you grant to an ox or an ass, dishis power and grace upon them, speaks a healing word to them, pensing a little with the supposed strictness of the sabbath by which he looses them from their infirmity; makes the soul day? She is a daughter of Abraham, and therefore is entitled straight, reduces it to order, raises it above worldly regards, to the Messiah's blessings, to the bread which belongs to the CHAPTER XIII. of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. 18 Then said he, Unto 'what is the kingdom of God like? and whereunto shall I resemble it? 19 It is like a grain of mustard-seed, which a man took and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. c. 19. 9. Is. 45. 24. 1 Pet. 3. 16. e Ex. 15. 11. Ps. 111. 3. Is. 4. 2. t Matt. 13. 31. Mark 4. 30, &c. children." (2.) "She is one whom Satan has bound, he had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough. IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe, 1. What a confusion this was to the malice of his persecutors; When he had said these things, all his adversaries were ashamed, (v. 17,) they were put to silence, and were vexed that they were so, that they had not a word to say for themselves; it was not a shame that worked repentance, but indignation rather. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed. 2. What a confirmation this was to the faith of his friends; All the people, who had a better sense of things, and judged more impartially than their rulers, rejoiced for all the glorious things that were done by him. The shame of his foes was the joy of his followers; the increase of his interest was what the one fretted at, and the other triumphed in. The things Christ did, were glorious things; they were all so, and, though now clouded, perhaps will appear so, and we ought to rejoice in them. Every thing that is the honour of Christ, is the comfort of Christians. V. 18-22. Here is, 1. The Gospel's progress foretold in two parables, which we had before, Matt. 13. 31, 33. The kingdom of the Messiah is the kingdom of God, for it advances his glory; this kingdom was yet a mystery, and people were generally in the dark, and under mistakes, about it. Now, when we would describe a thing to those that are strangers to it, we choose to do it by similitudes; "Such a person you know not, but I will tell you whom he is like;" so Christ undertakes here to show what the kingdom of God is like, (v. 18;) Whereunto shall I liken the kingdom of God? v. 20. It will be quite another thing from what you expect, and will operate, and gain its point, in quite another manner.' (1.) "You expect it will appear great, and will arrive at its perfection all of a sudden; but you are mistaken, it is like a grain of mustard-seed, a little thing, takes up but little room, makes but a little figure, and promises but little; yet, when sown in soil proper to receive it, it waxes a great tree," v. 19. Many perhaps were prejudiced against the Gospel, and loath to come in to the obedience of it, because its beginning was so small; they were ready to say of Christ, Can this man save us? And of his Gospel, Is this likely ever to come to any thing? Now Christ would remove this prejudice, by assuring them that though its beginning was small, its latter end should greatly increase; so that many should come, should come upon the wing, should fly like a cloud, to lodge in the branches of it with more safety and satisfaction than in the branches of Nebuchadnezzar's tree, Dan. 4. 21. (2.) "You expect it will make its way by external means, by subduing nations and vanquishing armies; though it shall work Like leaven, silently and insensibly, and without any force or violence, v. 21. A little leaven leaveneth the whole lump, so the doctrine of Christ will strangely diffuse its relish into the world of mankind: in this it triumphs, that the savour of the Knowledge of it is unaccountably made manifest in every place, beyond what one could have expected, 2 Cor. 2. 14. But you must give it time, wait for the issue of the preaching of the Gospel to the world, and you will find it does wonders, and alters the property of the souls of men. By degrees the whole will be leavened, even as many as are, like the meal to the leaven, prepared to receive the savour of it." 2. Christ's progress toward Jerusalem recorded; (v. 22,) He went through the cities and villages, teaching and journeying. Here we find Christ an Itinerant, but an itinerant Preacher, journeying toward Jerusalem, to the feast of dedication, which was in the winter, when travelling was uncomfortable, yet he would be about his Father's business; and therefore, whatever cities or villages he could make in his way, he gave them a 20 And again he said, Whereunto shall I liken 22 And he went through the cities and villages, 24 Strive to enter in at the strait gate: for many, 25 When "once the master of the house is risen sermon or two, not only in the cities, but in the country villages. I. A question put to our Lord Jesus; who it was that put it, 1. Perhaps it was a captious question; he put it to him, 2. Perhaps it was a curious question, a nice speculation, 3. Perhaps it was an admiring question; he had taken notice and comparing these together, cries out, "How few are there how strict the law of Christ was, and how bad the world was, that will be saved!" Note, We have reason to wonder, that of the many to whom the word of salvation is sent, there are so few to whom it is indeed a saving word. 4. Perhaps it was an inquiring question; "If there be few me?" Note, It concerns us all seriously to improve the great that be saved, what then? What influence should this have upon truth of the fewness of those that are saved. II. Christ's answer to this question, which directs us what use to make of this truth. Our Saviour did not give a direct answer to his inquiry, for he came to guide men's consciences, saved?" But, be they more or fewer, "Shall I be one of them?" not to gratify their curiosity. Ask not, "How many shall bo man do?" But, "What shall I do, and what will become of Not, "What shall become of such and such, and what shall this me?" Now in Christ's answer observe, 1. A quickening exhortation and direction; Strive to enter in at the strait gate. This is directed not to him only that asked the question, but to all, to us, it is in the plural number; Strive ye. Note, (1.) All that will be saved, must enter in at the strait gate, must undergo a change of the whole man, such as amounts to no less than being born again, and must submit to a strict discipline. (2.) Those that would enter in at the strait gate, must strive to enter. It is a hard matter to get to heaven, and a point that will not be gained without a great deal of care and pains, of difficulty and diligence. We must strive with we must strive in every duty of religion, strive with our own God in prayer, wrestle as Jacob, strive against sin and Satan; hearts, dywvcode-" Be in an agony, strive as those that run for a prize, excite and exert ourselves to the utmost." 2. Divers awakening considerations, to enforce this exhortation, O that we may be all awakened and quickened by them! They are such considerations as will serve to answer the question, Are there few that shall be saved? (1.) Think how many take some pains for salvation, and yet perish because they do not take enough; and you will say that there are few that will be saved, and that it highly concerns us to strive; Many will seek to enter in, and shall not be able; they seek, but they do not strive. Note, The reason why many come of that which will not be attained without a laborious striving. short of grace and glory, is, because they rest in a lazy seeking They have a good mind to happiness, and a good opinion of holiness, and take some good steps toward both; but their convictions are weak, they do not consider what they know and believe, and consequently, their desires are cold, and their endeavours feeble, and there is no strength or steadiness in their (383) resolutions; and thus they come short, and lose the prize, be cause they do not press forward. Christ avers this upon his |