Verse-by-Verse Bible Commentary
Luke 13:4

Clarke's Commentary

Verse Luke 13:4. The tower in Siloam — This tower was probably built over one of the porticoes near the pool, which is mentioned John 9:7. See also Nehemiah 3:15.

Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed αμαρτωλοι, as this word is often used to signify heathens; Luke 7:37; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."

Bridgeway Bible Commentary

97. Warning to the Jewish nation (Luke 13:1-9)

Two recent tragedies were fresh in the minds of the Jewish people. One was caused by Pilate, the Roman governor of Judea, when he killed a number of Galilean Jews while they were offering sacrifices at the temple in Jerusalem. The other was caused by the collapse of a tower that killed a number of Jerusalem citizens. Some Jews thought that because the victims of these tragedies met such terrible deaths, they must have been worse sinners than others. Jesus pointed out that this was not so. In fact, the rest of the Jews would suffer a far worse fate if they did not repent and accept the Messiah (Luke 13:1-5).

Israel had been unfaithful and worthless to God, like a fig tree that never produced fruit. God had been patient, but now he was giving the nation one last chance to repent and accept the Messiah. If the people persisted in their stubbornness, judgment would fall upon them (Luke 13:6-9).

Coffman's Commentaries on the Bible

Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all men that dwell in Jerusalem?

The tower of Siloam … points to some construction with the pool of that name, and having to do with the aqueduct that brought water into it, and perhaps also with the Roman fortifications of the city. Josephus wrote that "Pilate expended the sacred treasure which is called corban upon the aqueducts, whereby he brought water from a distance of four hundred furlongs."Josephus, Flavius, The Life and Works of Flavius Josephus, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 677.

Upon the presumption that the eighteen men were workers on the construction when the tower fell, it is easy to see how the Jews would have accounted them especially sinful; for not only were they working for the hated Romans, but they were being paid with money that Pilate had robbed from the temple treasure. However, Jesus rejected the notion that such conduct was the reason they were killed.

Significantly, this terrible accident was introduced into the conversation, not by his hearers, but by Christ himself; but he used it in exactly the same manner as he used the other incident, demanding of all people (and specifically including Israel) that they should repent or perish.

Barnes' Notes on the Whole Bible

Or those eighteen - Jesus himself adds another similar case, to warn them - a case which had probably occurred not long before, and which it is likely they judged in the same manner.

Upon whom the tower in Siloam fell - The name Siloah or Siloam is found only three times in the Bible as applied to water - once in Isaiah 8:6, who speaks of it as running water; once as a pool near to the king’s garden in Nehemiah 3:15; and once as a pool, in the account of the Saviour’s healing the man born blind, in John 9:7-11. Josephus mentions the fountain of Siloam frequently as situated at the mouth of the Valley of Tyropoeon, or the Valley of Cheesemongers, where the fountain long indicated as that fountain is still found. It is on the south side of Mount Moriah, and between that and the Valley of Jehoshaphat. The water at present flows out of a small artificial basin under the cliff, and is received into a large reservoir 53 feet in length by 18 feet in breadth. The small upper basin or fountain excavated in the rock is merely the entrance, or rather the termination of a long and narrow subterranean passage beyond, by which the water comes from the Fountain of the Virgin. For what purpose the “tower” here referred to was erected is not known; nor is it known at what time the event here referred to occurred. It is probable that it was not far from the time when the Saviour made use of the illustration, for the manner in which he refers to it implies that it was fresh in the recollection of those to whom he spoke.

Smith's Bible Commentary

Chapter 13

Now there were present at that season ( Luke 13:1 )

And, of course, now Luke may have gone on in a period of time. We don't know how much time elapsed between verse Luk 13:59 of chapter 12, and Luke 13:1 . It could be that this synagogue is somewhere down near Jericho.

There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices ( Luke 13:1 ).

Now the Galileans were often hotheaded. They were always chaffing under the Roman rule, and most of the revolts against the Roman government came in the area of Galilee. So they are relating to Jesus how that there were some Galileans who were probably involved in a ruckus against Rome, and Herod sent his soldiers, and when the soldiers came, they were in the act of offering sacrifices to God. And the soldiers killed them right there, and their blood was mingled with the blood of the sacrifices. And, of course, to the Jew that was a very heinous thing.

And so they had just informed Jesus about this.

And Jesus answering said unto them, Do you suppose that these Galileans were sinners greater than all of the rest of the Galileans ( Luke 13:2 ),

Do you suppose that they are the worst sinners in Galilee?

because they suffered such things? ( Luke 13:2 )

Do you think that this is an act of God's judgment because they were worse sinners than all the rest?

Now it is so often that we make that mistake of when something happens to a person that is a very sad or tragic event, so many times people look on it as judgement. "Oh, ho, they are getting what they deserve, aren't they. I wonder what they did to deserve that terrible thing." And Jesus is putting down this concept. "Hey, do you think because this happened to them, they were worst sinners than the rest of the people in Galilee?" He said,

I tell you, No way: and, unless you repent, you are also going to perish. Now the eighteen people, upon whom the tower of Siloam fell, and killed them, do you think that that happened because they were sinners who were living there in Jerusalem? ( Luke 13:3-4 )

Now the pool of Siloam is down in a area that you have to go down many steps to get down to the pool of Siloam. And there are buildings around the pool of Siloam now, walls and all, and they were probably building a tower. And the people used to go to the pool of Siloam. It was a crowded place because that was the main water supply for Jerusalem. And the women would do their washing there in the pool. And it's no doubt always crowded with people. And this tower that they were building there at the pool of Siloam fell, and eighteen people were crushed to death.

And so Jesus calls attentions to this tragedy. He said, "Do you think that that happened because they were the worst sinners in Jerusalem?"

No, I tell you: unless you repent, you will all likewise perish. And then He spoke a parable to them; A certain man had a fig tree planted in his vineyard; and he came and sought fruit from it, and he found none. And he said to the dresser of his vineyard, Three years I've been waiting for this tree to produce fruit, and I have found none: cut it down; [why should it take energy or nutrients out of the soil?] Why cumbereth it the ground? But the gardener answered and said, Lord, let it go for one more year, and I'll dig about it, and fertilize it. And if it bears fruit, good: and if not, after that we'll cut it down ( Luke 13:5-9 ).

The fig tree is used in a symbolic sense of the nation Israel. The Lord desiring to receive fruit, and not receiving it. Coming for fruit, and not finding it. And the one more opportunity that is given to them to bare fruit. If they don't, then it will be cut down. Tragically they did not, and the nation was cut off.

And as he was teaching in one of the synagogues on the sabbath. There was a woman which had a spirit of infirmity for eighteen years, and was bowed together, and could not lift herself up ( Luke 13:10-11 ).

Now I have seen people over there in the orient, in the Middle East, who are bent over from their waist, the upper torso goes down, and they usually hold their head out, but they are bent double from their stomach. The upper torso down, and their head is sort of by their feet, looking up, just bent over. And it's a very grotesque sight to see. Here was a woman who had this grotesque appearance, being bent double. She was in the synagogue on the Sabbath day when Jesus was there. According to the account, her condition was caused as the result of demonic activity, a spirit of infirmity.

And when Jesus saw her, he called her to him, and he said unto her, Woman, you are loosed from your infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God ( Luke 13:12-13 ).

Imagine what that must have done in the synagogue that day. With this woman, who after eighteen years in this bent over condition, was able to stand up straight, and started praising God, and glorifying God.

Now the ruler of the synagogue responded with indignation, because Jesus had healed her on the sabbath day ( Luke 13:14 ),

And not to Jesus, he didn't have that much courage, but to the people.

he said, There are six days in which men ought to work: in them therefore come and be healed, but not on the sabbath day ( Luke 13:14 ).

So sort of rebuking the people, saying, "Look, you've got six days to be healed, don't come on the Sabbath day."

And the Lord answered him, and said, Hypocrite, do you not on the sabbath day loose your ox or your donkey from the stall, and lead him away to watering trough? ( Luke 13:15 )

One thing about the Jews was they were always very humane. A high value upon life, human and animal. This humane aspect to the date is one of the great qualities of the Jewish people. Some of the greatest hospitals, open to everybody, their value that they place upon life. And so because of that, their law would allow them to untie the donkeys, or their ox, and lead it to water, even though it was the Sabbath day, and that was work. Because of the humanness of it or the kindness of it to animals, they were allowed to do that in the law. And so Jesus said, "Which of you, if you have an ox or a donkey, don't you loose it, don't you untie it on the Sabbath day to give it water?"

And ought not this woman, being a daughter of Abraham, who Satan has bound, for lo, these eighteen years, be loosed on the sabbath day? ( Luke 13:16 )

All I have done is untie a woman that Satan had bound up for eighteen years. So what if it is the Sabbath day? You loose your donkey to give him water.

And when he said these things, all of his adversaries were ashamed [rightfully so]: and all of the people rejoiced in the glorious things that were done by him. And he said, Unto what is the kingdom of God like? ( Luke 13:17-18 )

Now here He has just had this run-in with the religious leaders. The religious systems of man, who had taken the revelation of God, the law the ordinances, the statutes, and they had made such a system out of it that it was hard for a simple man to come to God with this complex system that men had made. And so really, as Jesus said, "You won't enter the kingdom yourself, and you actually hinder those who would like to come into the kingdom."

It's tragic when religion becomes a hindrance to man's coming to God. Rather than an assistance to man's coming to God. But that's the capacity of man. He is able to take a simple thing and make it extremely complex by setting up his own hierarchy in it, and his systems of authority and power.

And Jesus said just come up against the authority who would hold back the work of God on these people because of some tradition that they had developed, a concept of man that had become popular among them. And thus, they would hold back the people from God's work in their lives.

And so Jesus said, "What shall I liken the kingdom of God to?"

what can I give to resemble it? It's like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed into a great tree ( Luke 13:18-19 );

Wait a minute, something is wrong. A mustard seed is a herb. It belonged in the herb gardens. A mustard seed never became a great tree. There is something abnormal about this. There is an abnormal growth here.

and it grew, and waxed into a great tree; and the fowls of the air lodged in the branches of it ( Luke 13:19 ).

In college I had a professor who told us not to try to preach from the parables until we had been pastoring for at least thirty years. He said, "It will take you that long to understand the parables."

What do college professors know? I started preaching from the parables immediately. I wish I could retract many of these sermons that I have preached from the parables. It's amazing how they have changed in the last thirty years.

This parable, and the following parable of the leaven hid in three measures of meal until it leavens the whole lump, have had two widely divergent interpretations. There are some, mainly liberal theologians, who use these parables to show how the kingdom of God will start very small like a mustard seed, which is so very small. Yet, it grew into a great tree and the fowls of the air came and lodged in its branches. And so they teach that, though the kingdom of God will start with a very small beginning, the twelve disciples, yet it will grow, and grow, and expand, until it encumbers the whole world. And all kinds of nations and people will be able to lodge in its branches. And they say it really doesn't matter what a person believes, they all find shelter and lodging in this great tree. It's able to accommodate a wide variety of beliefs and systems. And again, the same idea with a little bit of leaven hid in three measures of meal, until the whole of it is leavened.

Is again a symbol of how just the Gospel will begin in just a little part of the world, but will gradually expand until the whole world has been brought to Christ.

These theologians back in 1935 and '36 were proclaiming every day, and in every way, the world is getting better, and better, and better. That was before Hitler began his movement into Austria. After Hitler's rise, somehow you didn't hear that phrase anymore. Because we saw that horrible holocaust of World War II. But unfortunately, things haven't improved much since World War II. The world is perhaps in the worst shape it has ever been in. And far from the church being a healthy influence, bringing the kingdom of God. And, of course, that's what was going to happen according to this philosopher. The church is going to bring the kingdom of God to the world. And one of these days the church will take over the governments of the world, and we'll have a theocratic government, and will be able to rule, and we'll bring the glorious kingdom age. And we'll bring peace, and the men will beat their swords in the plowshares. And the church is going to bring to pass, the glorious kingdom age.

Now there are still groups that do believe this. The Mormon church, for instance, has set itself up to take over the government as soon as it collapses. And they believe that the collapse must come, and they will then step in in the shambles. And they will establish a righteous government. And we will all become Mormons. And we will have peace upon the earth.

But unfortunately, the Jehovah witnesses are planning much the same. So it looks like when the system falls into shambles that we are going to have a first class war as to who will be setting up the theocratic government. Whether it be the Mormons or the Jehovah witnesses. I am of the opinion that it will not be the accomplishment of men or of the church, but will, and can only be, accomplished by the return of Jesus Christ Himself. And I don't think that it is going to happen prior to His return. In fact, I think everyday, and in every way, the world is getting worse, and worse, and worse. And that's pretty much in keeping with what Jesus said would happen. "For evil days," He said, "shall wax worse, and worse."

Thus, the second interpretation to these parables. Guess which one I believe? Number one, the mustard seed growing into a tree is abnormal growth. It isn't natural growth; it's abnormal growth. Now there is what is known as expositional constancy, and that is, you use a figure of speech in a parabolic form, and that figure of speech remains the same in all parables. So in all of your parables the fowls or the birds are never used in a good sense, but in an evil sense. When the seed fell by the wayside, the birds of the air came and devoured it, that it could not take root. And what did Jesus say the birds of the air were? Satan comes in and snatches it away. So what Jesus is saying, is that, though the church may experience an abnormal growth, it will become the lodging place of many evil systems. And as I look at church history, that is what I see is indeed the fact.

When Constantine, for political reasons, gave the edict of toleration and supposedly embraced Christianity and joined a church to the state, that was the darkest hour in the history of the church. For in joining the church to the state, he introduced into the church a multitude of pagan practices, of which the church has never been able to fully free itself.

To the church of Sardis, the protestant reformation, Jesus said, "I have somewhat against you, I have not found your works complete before God."

The Protestant reformation came as a protest against the evil practices that had arisen within the Catholic church, especially the selling of indulgences. For the pope was desirous to build a great cathedral in Rome, St. Peters. And the money wasn't coming in fast enough to build this glorious monument that he was desiring to put up as a symbol for Christianity. And so someone in the council came up with a bright idea. "Everybody likes to sin, why don't we sell them forgiveness for sins." And they can buy an indulgence before they ever indulged. So as they're indulging, the thing is covered, because they've already bought their forgiveness. "So you want a little escapade on the side. You want to go out and get drunk? Fine, go down and buy your drunk indulgence. You want to have an affair? Go down and get an adultery indulgence." And they started selling the indulgences to the people. And this so incensed Martin Luther that he took his ninety-five thesis, his objections to the practices that had developed within the church, and he tacked them on the door, and he protested. And thus, the name Protestant. Beginning of the Protestant reformation.

A dark black history, birds in the branches, fowls. Leaven, as we mentioned earlier, when Jesus said, "Beware of the leaven of the Pharisees," creates a fermenting process, rottenness. The three measures of meal, going back into the Old Testament when the angel of the Lord visited Abraham, he ordered Sarah to prepare something for him, and she took three measures of meal, and made some bread for them. And at that point they became symbolic of fellowship with God. So that under the law, when they had made the burned offering sacrifice, which was the sacrifice of consecration of a person's life to God, they followed it with the meal offering, which was made of three measures of meal, three-tenths of an ephah of fine flour, the three measures of meal. And they would offer this as a sacrifice, which symbolized the offering of my works to God, bringing me into fellowship with Him.

Now in the offering of the sacrifices, they were never to use any leaven. So that the leaven inserted into the three measures of meal is an evil thing. But yet, that evil will permeate until it has an effect upon the whole lump. And unfortunately, this has been again the experience of the church. And as we look at the condition of the church today, we see that it is far from what Jesus said it should be. There is leaven and it has affected the whole church, and the witness of the church is sadly hindered by the leaven within it.

Now Jesus went through the cities and villages, teaching, and journeying towards Jerusalem ( Luke 13:22 ).

So He is now on His way back toward Jerusalem.

Then one said to him, Lord, are there only a few that are going to be saved? And he said unto them, Strive [the word in Greek is agoniso, strive] to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able to. When once the master of the house is risen up, and has shut the door, and you begin to stand without, and knock at the door, saying, Lord, Lord, open unto us; he will answer and say unto, I don't not know you from whence you are: Then shall ye begin to say, Oh, but we have eaten and drunk in thy presence [we've taken communion], you have taught in our streets. But he shall say, I tell you, I don't know from whence you are; depart from me, all ye workers of iniquity. And there shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. The same day there came certain of the Pharisees, saying unto him, You better get out of here; because Herod is going to kill you. And Jesus said to them, You go tell that vixen, Behold, I'm casting out devils, and I'm curing today and tomorrow, and the third day I will be perfected ( Luke 13:23-32 ).

This is the only person of which Jesus really spake in such a derogatory manner. Herod had gone over the limit. Jesus had absolutely nothing to say to him, except the message he sent, "You go tell that fox I'm going to do my work," that vixen, female fox.

When Jesus appeared before Pilate, Pilate sent Him to Herod, and Herod was glad because he had heard about Jesus and he was curious. He wanted to see Jesus work some miracle. And when Jesus came to Herod, Herod asked him a lot of questions and Jesus didn't say a word. He had no answers. He didn't say a word to Herod. It is sad when a man's condition is so bad that the Lord has no word for him at all. Jesus refused to speak to him, had no word for him, that is how far he had gone down. What a sad condition to be in. "You tell him that the third day I shall be perfected." "Herod is going to kill." He says, "I'm going to be there."

Nevertheless I must walk today, and tomorrow, and the day following ( Luke 13:33 ):

Now remember he was journeying towards Jerusalem. He said,

it isn't proper that a prophet should perish out of Jerusalem ( Luke 13:33 ).

And then He cried,

O Jerusalem, Jerusalem, which killest the prophets, and you stoned them that were sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and you would not! Behold, your house is left unto you desolate: and verily I say unto you, You will not see me, until the time come when you shall say, Blessed is he that comes in the name of the Lord ( Luke 13:34-35 ).

Now they did not see Him publicly until His triumphant entry, and what were they crying at His triumphant entry? "Hosanna, Hosanna, blessed is He who comes in the name of the Lord." You see, He had just been warned about, "Herod is about to kill you. You better be careful. Herod is about to kill you." "So, you go tell him I've got my work to do. I'll be there. I've got journey today and tomorrow, third day I'll arrive. It's not proper that a prophet should perish outside of Jerusalem." But then His lament, "O Jerusalem, Jerusalem, thou that killest the prophets and stoned them that have been sent to you; how often I would have gathered you together, as a hen gathers her brood under her wings, but you would not!"

Now when He made His triumphant entry, as we will get in the nineteenth chapter here of Luke's gospel, again, as He is looking at Jerusalem, He again laments and cries over Jerusalem, "If you had only known, at least in this thy day, the things which belonged to your peace! But they are hid from your eyes" ( Luke 19:42 ). They're crying, "Hosanna, Hosanna, blessed is He who comes in the name of the Lord."

So I feel that Jesus is perhaps referring to the fact that He will not be seen in Jerusalem until the day of His triumphant entry. It is possible that He is referring to His second coming. But it is true that at the triumphant entry they were crying, "Blessed is He who comes in the name of the Lord." But it is also true that things are going to get so bad in Jerusalem prior to the return of Jesus Christ, when the antichrist comes to the rebuilt temple and declares that he is god and demands to be worshipped as god and begins to persecute the Jews with a greater persecution than they have ever known before, then they will be crying, "O, blessed is He who comes in the name of the Lord." They'll be praying for the Messiah, and Jesus will come.

So which of two, or perhaps it refers to both, but Jesus is making reference here, "And they will not see Him until they pray, 'Blessed is He who comes in the name of the Lord.'"

Next week, chapters 14 and 15.

Now may the Lord bless you and be with you and cause you to hide His Word away in your heart. Meditate upon it, go over and review it, and then be doers of the Word and not hearers only. Adopt that concept of life that Jesus spoke of that you might be as a servant just waiting for his Lord.

May God be with you and bless you, give you a good week, help you as you begin this new year, that you might walk with Him in an ever deepening fellowship. In Jesus' name. "

Dr. Constable's Expository Notes

6. A call to repentance 13:1-9

Another comment by some people in the crowd led Jesus to give further teaching that He illustrated with another parable. The connecting idea with what precedes is judgment.

The need for repentance 13:1-5

Dr. Constable's Expository Notes

Jesus reinforced His point by citing another apparently recent tragedy and repudiating the common view of judgment again. The pool of Siloam lay in the southeastern quarter of Jerusalem. [Note: See the diagram "Jerusalem in New Testament Times" at the end of these notes.] The Greek word opheiletai ("culprits" or "more guilty") means debtors. The Jews used this term as a synonym for sinners (cf. Matthew 6:12; Matthew 18:24). Jesus asserted that people who experience calamities are not necessarily worse sinners than people who do not. More important, all people face God’s judgment unless they repent.

Barclay's Daily Study Bible

Chapter 13

SUFFERING AND SIN ( Luke 13:1-5 )

13:1-5 At this time some men came and told Jesus about the Galilaeans whose blood Pilate had mingled with their sacrifices. "Do you think," he answered, "that these Galilaeans were sinners above all the Galilaeans because this happened to them? I ten you, No! But unless you repent you will all perish in like manner. Or, as for the eighteen on whom the tower in Siloam fell--do you think they were debtors to God beyond all those who dwell in Jerusalem? I tell you, No! But unless you repent you will perish in the same way ."

We have here references to two disasters about which we have no definite information and can only speculate.

First, there is the reference to the Galilaeans whom Pilate murdered in the middle of their sacrifices. As we have seen, Galilaeans were always liable to get involved in political trouble because they were a highly inflammable people. Just about this time Pilate had been involved in serious trouble. He had decided rightly that Jerusalem needed a new and improved water supply. He proposed to build it and, to finance it with certain Temple monies. It was a laudable object and a more than justifiable expenditure. But at the very idea of spending Temple monies like that, the Jews were up in arms. When the mobs gathered, Pilate instructed his soldiers to mingle with them, wearing cloaks over their battle dress for disguise. They were instructed to carry cudgels rather than swords. At a given signal they were to fall on the mob and disperse them. This was done, but the soldiers dealt with the mob with a violence far beyond their instructions and a considerable number of people lost their lives. Almost certainly Galilaeans would be involved in that. We know that Pilate and Herod were at enmity, and only became reconciled after Pilate had sent Jesus to Herod for trial ( Luke 23:6-12). It may well be that it was this very incident which provoked that enmity.

As for the eighteen on whom the tower in Siloam fell, they are still more obscure. The King James Version uses the word sinners of them also; but, as the margin shows, it should be not sinners but debtors. Maybe we have a clue here. It has been suggested that they had actually taken work on Pilate's hated aqueducts. If so, any money they earned was due to God and should have been voluntarily handed over, because it had already been stolen from him; and it may well be that popular talk had declared that the tower had fallen on them because of the work they had consented to do.

But there is far more than an historical problem in this passage. The Jews rigidly connected sin and suffering. Eliphaz had long ago said to Job, "Who that was innocent ever perished?" ( Job 4:7). This was a cruel and a heartbreaking doctrine, as Job knew well. And Jesus utterly denied it in the case of the individual. As we all know very well, it is often the greatest saints who have to suffer most.

But Jesus went on to say that if his hearers did not repent they too would perish. What did he mean? One thing is clear--he foresaw and foretold the destruction of Jerusalem, which happened in A.D. 70 (compare Luke 21:21-24). He knew well that if the Jews went on with their intrigues, their rebellions, their plottings, their political ambitions, they were simply going to commit national suicide; he knew that in the end Rome would step in and obliterate the nation; and that is precisely what happened. So what Jesus meant was that if the Jewish nation kept on seeking an earthly kingdom and rejecting the kingdom of God they could come to only one end.

To put the matter like that leaves, at first sight, a paradoxical situation. It means that we cannot say that individual suffering and sin are inevitably connected but we can say that national sin and suffering are so connected. The nation which chooses the wrong ways will in the end suffer for it. But the individual is in very different case. He is not an isolated unit. He is bound up in the bundle of life. Often he may object, and object violently, to the course his nation is taking; but when the consequence of that course comes, he cannot escape being involved in it. The individual is often caught up in a situation which he did not make; his suffering is often not his fault; but the nation is a unit and chooses its own policy and reaps the fruit of it. It is always dangerous to attribute human suffering to human sin; but always safe to say that the nation which rebels against God is on the way to disaster.

GOSPEL OF THE OTHER CHANCE AND THREAT OF THE LAST CHANCE ( Luke 13:6-9 )

13:6-9 Jesus spoke this parable, "A man had a fig-tree planted in his vineyard. He came looking for fruit on it and did not find it. He said to the keeper of the vineyard, 'Look you--for the last three years I have been coming and looking for fruit on this fig-tree, and I still am not finding any. Cut it down! Why should it use up the ground' 'Lord,' he answered him, 'let it be this year too, until I dig round about it and manure it, and if it bears fruit in the coming year, well and good; but if not, you will cut it down.'"

Here is a parable at one and the same time lit by grace and close packed with warnings.

(i) The fig-tree occupied a specially favoured position. It was not unusual to see fig-trees, thorn-trees and apple-trees in vineyards. The soil was so shallow and poor that trees were grown wherever there was soil to grow them; but the fig-tree had a more than average chance; and it had not proved worthy of it. Repeatedly, directly and by implication, Jesus reminded men that they would be judged according to the opportunities they had. C. E. M. Joad once said, "We have the powers of gods and we use them like irresponsible schoolboys." Never was a generation entrusted with so much as ours and, therefore, never was a generation so answerable to God.

(ii) The parable teaches that uselessness invites disaster. It has been claimed that the whole process of evolution in this world is to produce useful things, and that what is useful will go on from strength to strength, while what is useless will be eliminated. The most searching question we can be asked is, "Of what use were you in this world?"

(iii) Further, the parable teaches that nothing which only takes out can survive. The fig-tree was drawing strength and sustenance from the soil; and in return was producing nothing. That was precisely its sin. In the last analysis, there are two kinds of people in this world--those who take out more than they put in, and those who put in more than they take out.

In one sense we are all in debt to life. We came into it at the peril of someone else's life; and we would never have survived without the care of those who loved us. We have inherited a Christian civilization and a freedom which we did not create. There is laid on us the duty of handing things on better than we found them.

"Die when I may," said Abraham Lincoln, "I want it said of me that I plucked a weed and planted a flower wherever I thought a flower would grow." Once a student was being shown bacteria under the microscope. He could actually see one generation of these microscopic living things being born and dying and another being born to take its place. He saw, as he had never seen before, how one generation succeeds another. "After what I have seen," he said, "I pledge myself never to be a weak link."

If we take that pledge we will fulfil the obligation of putting into life at least as much as we take out.

(iv) The parable tells us of the gospel of the second chance. A fig-tree normally takes three years to reach maturity. If it is not fruiting by that time it is not likely to fruit at all. But this fig-tree was given another chance.

It is always Jesus' way to give a man chance after chance. Peter and Mark and Paul would all gladly have witnessed to that. God is infinitely kind to the man who falls and rises again.

(v) But the parable also makes it quite clear that there is a final chance. If we refuse chance after chance, if God's appeal and challenge come again and again in vain, the day finally comes, not when God has shut us out, but when we by deliberate choice have shut ourselves out. God save us from that!

MERCY MORE THAN LAW ( Luke 13:10-17 )

13:10-17 Jesus was teaching in one of the synagogues on the Sabbath; and--look you--there was a woman there who had a spirit of weakness for eighteen years. She was bent together and could not straighten up properly. When Jesus saw her he called her to him. "Woman," he said, "you are set free from your weakness"; and he laid his hands upon her; and immediately she was straightened. The president of the synagogue was vexed that Jesus had healed on the Sabbath. "Are there not six days," he said to the crowd, "in which work ought to be done? Come and be healed on them and not on the Sabbath day." "Hypocrites!" the Lord answered. "Does each one of you not loose his ox or his ass from the manger on the Sabbath, and lead him out and give him drink? And as for this woman, a daughter of Abraham, whom--look you--Satan bound for eighteen years, should she not have been loosed from this bond on the Sabbath day?" And, as he said this, his opponents were put to shame, and all the crowd rejoiced at the glorious things that were done by him.

This is the last time we ever hear of Jesus being in a synagogue. It is clear that by this time the authorities were watching his every action and waiting to pounce upon him whenever they got the chance. Jesus healed a woman who for eighteen years had not been able to straighten her bent body; and then the president of the synagogue intervened. He had not even the courage to speak directly to Jesus. He addressed his protest to the waiting people, although it was meant for Jesus. Jesus had healed on the Sabbath; technically healing was work; and, therefore he had broken the Sabbath. But he answered his opponents out of their own law. The Rabbis abhorred cruelty to dumb animals and, even on the Sabbath, it was perfectly legal to loose beasts from their stalls and water them. Jesus demanded, "If you can loose a beast from a stall and water him on the Sabbath day, surely it is right in the sight of God to loose this poor woman from her infirmity."

(i) The president of the synagogue and those like him were people who loved systems more than people. They were more concerned that their own petty little laws should be observed than that a woman should be helped.

One of the great problems of a developed civilization is the relationship of the individual to the system. In times of war the individual vanishes. A man ceases to be a person and becomes a member of such and such an age group or the like. A number of men are lumped together, not as individuals, but as living ammunition that is, in that terrible word, expendable. A man becomes no more than an item in a statistical list. Sidney and Beatrice Webb, afterwards Lord and Lady Passfield, were two great economists and statistical experts; but H. G. Wells said of Beatrice Webb that her trouble was that "she saw men as specimens walking."

In Christianity the individual comes before the system. It is true to say that without Christianity there can be no such thing as democracy, because Christianity alone guarantees and defends the value of the ordinary, individual man. If ever Christian principles are banished from political and economic life there is nothing left to keep at bay the totalitarian state where the individual is lost in the system, and exists, not for his own sake, but only for the sake of the system.

Strangely enough, this worship of systems commonly invades the Church. There are many church people--it would be a mistake to call them Christian people--who are more concerned with the method of church government than they are with the worship of God and the service of men. It is all too tragically true that more trouble and strife arise in Churches over legalistic details of procedure than over any other thing.

In the world and in the church we are constantly in peril of loving systems more than we love God and more than we love men.

(ii) Jesus' action in this matter makes it clear that it is not God's will that any human being should suffer one moment longer than is absolutely necessary. The Jewish law was that it was perfectly legal to help someone on the Sabbath who was in actual danger of his life. If Jesus had postponed the healing of this woman until the morrow no one could have criticized him; but he insisted that suffering must not be allowed to continue until tomorrow if it could be helped today. Over and over again in life some good and kindly scheme is held up until this or that regulation is satisfied, or this or that technical detail worked out. He gives twice who gives quickly, as the Latin proverb has it. No helpful deed that we can do today should be postponed until tomorrow.

THE EMPIRE OF CHRIST ( Luke 13:18-19 )

13:18-19 So Jesus said to them, "To what is the kingdom of God like, and to what will I compare it? It is like a grain of mustard seed, which a man took and cast into his garden; and it grew until it became a tree, and the birds of the air found a lodging in its branches."

This is an illustration which Jesus used more than once, and for different purposes. In the east mustard is not a garden herb but a field plant. It does literally grow to be a tree. A height of seven or eight feet is common, and a traveller tells how once he came across a mustard plant which was twelve feet high, and which overtopped a horse and its rider. It is common to see a cloud of birds around such trees, for they love the little black mustard seeds.

Matthew ( Matthew 13:31-32) also relates this parable but with a different emphasis. His version is,

Jesus put another parable before them, saying. "The kingdom of

heaven is like a grain of mustard seed, which a man took and

sowed in his field. It is the smallest of all seeds, but, when it

has grown, it is the greatest of shrubs, and becomes a tree, so

that the birds of the air come and make nests in its branches."

The point of the parable in Matthew and in Luke is quite different. Matthew stresses the smallness of the seed which Luke never even mentions; and Matthew's point is that the greatest things can start from the smallest beginnings and so does the kingdom of heaven. Luke's version leads up to the birds making nests in the branches. In the east the regular symbol of a great empire was a mighty tree; and the subject nations who found shelter and protection within it were typified by birds in the branches (compare Ezekiel 31:6; Ezekiel 17:23). As we have seen more than once, Luke is the universalist who dreamed of a world for Christ; and his point is that the kingdom of God will grow into a vast empire in which all kinds of men and nations will come together and will find the shelter and the protection of God. There is much in Luke's conception that we would do well to learn.

(i) There is room in the kingdom for a wide variety of beliefs. No man and no church has a monopoly of all truth. To think ourselves right and everyone else wrong can lead to nothing but trouble and bitterness and strife. So long as all men's beliefs are stemmed in Christ they are all facets of God's truth.

(ii) There is room in the kingdom for a wide variety of experiences. We do infinite harm when we try to standardize Christian experience and insist that all men must come to Christ in the same way. One man may have a sudden shattering experience and be able to point to the day and the hour, even the very minute, when God invaded his life. Another man's heart may open to Christ naturally and without crisis, as the petal of the lint-bell opens to the sun. Both experiences come from God and both men belong to God.

(iii) There is room in the kingdom for a wide variety of ways of worship. One man finds touch with God in an elaborate ritual and a splendid liturgy; another finds him in the bare simplicities. There is no right or wrong here. It is the glory of the church that within its fellowship somewhere a man will find the worship that brings him to God. Let him find it, but let him not think his way the only way and criticize another's.

(iv) There is room in the kingdom for all kinds of people. The world has its labels and its distinctions and its barriers. But in the kingdom there is no distinction between rich and poor, small and great, famous and unknown. The church is the only place in the world where distinctions have no legitimate place.

(v) There is room in the kingdom for all nations. In the world today are many national barriers; but none of them has any standing with God. In Revelation 21:16 we are given the dimensions of the Holy City. It is a square each of whose sides is 12,000 furlongs. 12,000 furlongs is 1,500 miles; and the area of a square whose sides are 1,500 miles is 2,250,000 square miles! There is room in the city of God for all the world and more.

THE LEAVEN OF THE KINGDOM ( Luke 13:20-21 )

13:20-21 Again Jesus said, "To what will I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened."

This is an illustration which Jesus took from his own home. In those days bread was baked at home. Leaven was a little piece of dough which had been kept over from the last baking and had fermented in the keeping. Leaven is regularly used in Jewish thought for influence, usually for bad influence, because the Jews identified fermentation with putrefaction. Jesus had seen Mary put a little bit of leaven in the dough and had seen the whole character of the dough changed because of it. "That," he said, "is how my kingdom comes."

There are two interpretations of this parable. From the first the following points emerge.

(i) The kingdom of heaven starts from the smallest beginnings. The leaven was very small but it changed the whole character of the dough. We well know how in any court, or committee, or board, one person can be a focus of trouble or a centre of peace. The kingdom of heaven starts from the dedicated lives of individual men and women. In the place where we work or live we may be the only professing Christians; if that be so, it is our task to be the leaven of the kingdom there.

(ii) The kingdom of heaven works unseen. We do not see the leaven working but all the time it is fulfilling its function. The kingdom is on the way. Anyone who knows a little history will be bound to see that. Seneca, than whom the Romans had no higher thinker, could write, "We strangle a mad dog; we slaughter a fierce ox; we plunge the knife into sickly cattle lest they taint the herd; children who are born weakly and deformed we drown." In A.D. 60 that was the normal thing. Things like that cannot happen today because slowly, but inevitably, the kingdom is on the way.

(iii) The kingdom of heaven works from inside. As long as the leaven was outside the dough it was powerless to help; it had to get right inside. We will never change men from the outside. New houses, new conditions, better material things change only the surface. It is the task of Christianity to make new men; and once the new men are created a new world will surely follow. That is why the church is the most important institution in the world; it is the factory where men are produced.

(iv) The power of the kingdom comes from outside. The dough had no power to change itself. Neither have we. We have tried and failed. To change life we need a power outside and beyond us. We need the master of life, and he is forever waiting to give us the secret of victorious living.

The second interpretation of this parable insists that so far from working unseen the work of the leaven is manifest to all because it turns the dough into a bubbling, seething mass. On this basis, the leaven stands for the disturbing power of Christianity. In Thessalonica it was said of the Christians, "These men who have turned the world upside down have come here also" ( Acts 17:6). True religion is never dope; never sends people comfortably to sleep; never makes them placidly accept the evils that should be striven against. Real Christianity is the most revolutionary thing in the world; it works revolution in the individual life and in society. "May God," said Unamuno the great Spanish mystic, "deny you peace and give you glory." The kingdom of heaven is the leaven which fills a man at one and the same time with the peace of God and with the divine discontent which will not rest until the evils of earth are swept away by the changing, revolutionizing power of God.

THE RISK OF BEING SHUT OUT ( Luke 13:22-30 )

13:22-30 Jesus continued to go through towns and villages, teaching and making his way to Jerusalem. "Lord," someone said to him, "are those who are to be saved few in number?" He said to them, "Keep on striving to enter through the narrow door, because many, I tell you, will seek to enter in and will not be able to. Once the master of the house has risen and shut the door, and when you begin to stand outside and knock, saying, 'Lord, open to us,' he will answer you, 'I do not know where you come from.' Then you will begin to say, 'We have eaten and drunk in your presence and you taught in our streets.' He will say, 'I tell you, I do not know where you come from. Depart from me all you who are workers of iniquity.' There wig be weeping and gnashing of teeth there, when you will see Abraham and Isaac and Jacob in the kingdom of God and yourselves cast out. And they will come from the east and from the west, and from the north and from the south, and take their places at table in the kingdom of God. And--look you--there are those who are last who will be first, and there are those first who will be last."

When this questioner asked his question it would certainly be on the assumption that the kingdom of God was for the Jews and that gentiles would all be shut out. Jesus' answer must have come as a shock to him.

(i) He declared that entry to the kingdom can never be automatic but is the result and the reward of a struggle. "Keep on striving to enter," he said. The word for striving is the word from which the English word agony is derived. The struggle to enter in must be so intense that it can be described as an agony of soul and spirit.

We run a certain danger. It is easy to think that, once we have made a commitment of ourselves to Jesus Christ, we have reached the end of the road and can, as it were, sit back as if we had achieved our goal. There is no such finality in the Christian life. A man must ever be going forward or necessarily he goes backward.

The Christian way is like a climb up a mountain pathway towards a peak which will never be reached in this world. It was said of two gallant climbers who died on Mount Everest, "When last seen they were going strong for the top." It was inscribed on the grave of an Alpine guide who had died on the mountain-side, "He died climbing." For the Christian, life is ever an upward and an onward way.

(ii) The defence of these people was, "We ate and drank in your presence, and you taught in our streets." There are those who think that just because they are members of a Christian civilization all is well. They differentiate between themselves and the heathen in their ignorance and blindness. But the man who lives in a Christian civilization is not necessarily a Christian. He may be enjoying all its benefits; he certainly is living on the Christian capital which others before him have built up; but that is no reason for sitting back content that all is well. Rather it challenges us, "What did you do to initiate all this? What have you done to preserve and develop it?" We cannot live on borrowed goodness.

(iii) There will be surprises in the kingdom of God. Those who are very prominent in this world may have to be very humble in the next; those whom no one notices here may be the princes of the world to come. There is a story of a woman who had been used to every luxury and to all respect. She died, and when she arrived in heaven, an angel was sent to conduct her to her house. They passed many a lovely mansion and the woman thought that each one, as they came to it, must be the one allotted to her. When they had passed through the main streets they came to the outskirts where the houses were much smaller; and on the very fringe they came to a house which was little more than a hut. "That is your house," said the conducting angel. "What," said the woman, "that! I cannot live in that." "I am sorry," said the angel, "but that is all we could build for you with the materials you sent up."

The standards of heaven are not the standards of earth. Earth's first will often be last, and its last will often be first.

COURAGE AND TENDERNESS ( Luke 13:31-35 )

13:31-35 At that hour some Pharisees came to Jesus. "Depart," they said to him, "and get on your way from this place, because Herod is out to kill you." "Go," he said, "and tell that fox, look you, I cast out demons and I work cures today and tomorrow, and on the third day my work is perfected. I must be on my way today, and tomorrow and the next day, because it is not possible for a prophet to perish out of Jerusalem. Jerusalem! Jerusalem! Killer of the prophets! Stoner of those who were sent to you! How often I wanted to gather together your children as a hen gathers her brood under her wings--and you would not! Look you, your house is desolate. I tell you, you will not see me until you shall say, 'Blessed is he who comes in the name of the Lord.'"

Because of the behind-the-scenes insight that it gives into the life of Jesus, this is one of the most interesting passages in Luke's gospel.

(i) It gives us the, at first sight, surprising information that not all the Pharisees were hostile to Jesus. Here we have some of them actually warning him that he was in danger, and advising him to seek safety. It is true that from the gospels we do get a one-sided picture of the Pharisees. The Jews themselves knew very well that there were good and bad Pharisees. They divided them into seven different classes.

(a) The Shoulder Pharisees. These wore their good deeds on their shoulder and performed them to be seen of men.

(b) The Wait-a-little Pharisees. They could always find a good excuse for putting off a good deed until tomorrow.

(c) The Bruised or Bleeding Pharisees. No Jewish Rabbi could be seen talking to any woman on the street, not even his wife or mother or sister. But certain of the Pharisees went further. They would not even look at a woman on the street; they even shut their eyes to avoid seeing a woman; they, therefore, knocked into walls and houses and bruised themselves; and then exhibited their bruises as special badges of extraordinary piety.

(d) The Pestle-and-Mortar or Hump-backed Pharisees. They walked bent double in a false and cringing humility; they were the Uriah Heeps of Jewish religion.

(e) The Ever-reckoning Pharisees. They were ever reckoning up their good deeds and, as it were, striking a balance-sheet of profit and loss with God.

(f) The Timid or Fearing Pharisees. They went ever in fear of the wrath of God. They were, as it was said of Burns, not helped but haunted by their religion.

(g) The God-loving Pharisees. They were copies of Abraham and lived in faith and charity.

There may have been six bad Pharisees for every good one; but this passage shows that even amongst the Pharisees there were those who admired and respected Jesus.

(ii) This passage shows us Jesus talking to Herod Antipas king of Galilee, who was out to stop him. To the Jew the fox was a symbol of three things. First it was regarded as the slyest of animals. Second, it was regarded as the most destructive of animals. Third, it was the symbol of a worthless and insignificant man.

It takes a brave man to call the reigning king a fox. Latimer was once preaching in Westminster Abbey when Henry the king was one of the congregation. In the pulpit he soliloquised, "Latimer! Latimer! Latimer! Be careful what you say. The king of England is here!" Then he went on, "Latimer! Latimer! Latimer! Be careful what you say. The King of Kings is here."

Jesus took his orders from God, and he would not shorten his work by one day to please or to escape any earthly king.

(iii) The lament over Jerusalem is most important, because it is another of the passages which shows how little we really know of Jesus' life. It is quite clear that Jesus could never have spoken like this, unless he had more than once gone with his offer of love to Jerusalem; but in the first three gospels there is no indication of any such visits. Once again it is made plain that in the gospels we have the merest sketch of Jesus' life.

Nothing hurts so much as to go to someone and offer love and have that offer spurned. It is life's bitterest tragedy to give one's heart to someone only to have it broken. That is what happened to Jesus in Jerusalem; and still he comes to men, and still men reject him. But the fact remains that to reject God's love is in the end to be in peril of his wrath.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

Or those eighteen,.... Men; the Persic version reads, "those twelve"; but all copies, and other versions, agree in this number:

upon whom the tower in Siloam fell, and slew them; there was a pool near Jerusalem, called the Pool of Siloam, John 9:7 near, or over which, was a tower built, which fell down and killed eighteen men; very likely as they were purifying themselves in the pool, and so was a case very much like the other, and might be a very late one: and this Christ the rather observes, and puts them in mind of, that they might see that not Galileans only, whom they had in great contempt, but even inhabitants of Jerusalem, died violent deaths, and came to untimely ends; and yet, as not in the former case, so neither in this was it to be concluded from hence, that they were sinners of a greater size, or their state worse than that of other men:

think ye that they were sinners; or debtors; for as sins are called debts, Matthew 6:12 so sinners are called debtors:

above all men that dwelt in Jerusalem? there might be, and doubtless there were, as great, or greater sinners, in that holy city, and among such that made great pretensions to religion and holiness, as they were.

Henry's Complete Commentary on the Bible

      1 There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.   2 And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, 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 all likewise perish.

      We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices,Luke 13:1; Luke 13:1. Let us consider,

      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 some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also 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 league 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 in Luke 23:12; Luke 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 the 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 holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who 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. 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 of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God. (3.) Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice. (4.) Perhaps this was told Christ to deter him from going up to Jerusalem, to worship (Luke 13:22; Luke 13:22), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way. (5.) Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously 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 would, 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 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 another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of 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 folks 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,Ecclesiastes 9:12. Towers, that were built for safety, often prove men's destruction.

      2. He cautioned his hearers not to make an ill use of these and similar events, nor take occasion 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,Luke 13:2; Luke 13:3. 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 expecting their cure from the pool of Siloam, were debtors to 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 condemn the generation of the righteous,Psalms 72:14. 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,Ecclesiastes 9:1; Ecclesiastes 9:2. 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 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,Matthew 7:1.

      3. On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish,Luke 13:3-5; Luke 13:3-5. (1.) This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us--and that is, to repent. (3.) That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms. (4.) That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, 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 fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice. (5.) The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated.

Spurgeon's Verse Expositions of the Bible

Accidents, Not Punishments

September 8, 1861 by C. H. SPURGEON (1834-1892)

"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. 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! I tell you, Nay: but, except ye repent, ye shall all likewise perish." Luke 13:1-5 .

The year 1861 will have a notoriety among its fellows as the year of calamities. Just at that season when man goes forth to reap the fruit of his labors, when the harvest of the earth is ripe, and the barns are beginning to burst with the new wheat, Death too, the mighty reaper, has come forth to out down his harvest; full sheaves have been gathered into his garner the tomb, and terrible have been the wailings which compose the harvest hymn of death. In reading the newspapers during the last two weeks, even the most stolid must have been the subject of very painful feelings. Not only have there been catastrophes so alarming that the blood chills at their remembrance, but column after column of the paper has been devoted to calamities of a minor degree of horror, but which, when added together, are enough to astound the mind with the fearful amount of sudden death which has of late fallen on the sons of men. We have had not only one incident for every day in the week, but two or three; we have not simply been stunned with the alarming noise of one terrific clash, but another, and another, and another, have followed upon each other's heels, like Job's messengers, till we have needed Job's patience and resignation to hear the dreadful tale of woes. Now, men and brethren, such things as these have always happened in all ages of the world. Think not that this is a new thing; do not dream, as some do, that this is the produce of an overwrought civilization, or of that modern and most wonderful discovery of steam. If the steam engine had never been known, and if the railway had never been constructed, there would have been sudden deaths and terrible accidents, not withstanding. In taking up the old records in which our ancestors wrote down their accidents and calamities, we find that the old stage coach yielded quite as heavy a booty to death as does the swiftly-rushing train; there were gates to Hades then as many as there are now, and roads to death quite as steep and precipitous, and traveled by quite as vast a multitude as in our present time. Do you doubt that? Permit me to refer you to the chapter before you. Remember those eighteen upon whom the tower in Siloam fell. What if no collision crushed them; what if they were not destroyed by the ungovernable iron horse dragging them down from an embankment; yet some badly-built tower, or some wall beaten by the tempest could fall upon eighteen at a time, and they might perish. Or worse than that, a despotic ruler, having the lives of men at his girdle, like the keys of his palace, might fall upon worshippers in the temple itself, and mix their blood with the blood of the bullocks which they were just then sacrificing to the God of heaven. Do not think, then, that this is an age in which God is dealing more hardly with us than of old. Do not think that God's providence has become more lax than it was, there always were sudden deaths, and there always will be. There always were seasons when death's wolves hunted in hungry packs, and, probably, until the end of this dispensation, the last enemy will hold his periodic festivals, and glut the worms with the flesh of men. Be not, therefore, cast down with any sudden fear, neither be ye troubled by these calamities. Go about your business, and if your avocations should call you to cross the field of death itself, do it, and do it bravely. God has not thrown up the reins of the world, he has not taken off his hand from the helm of the great ship, still

"He everywhere hath sway, And all things serve his might; His every act pure blessing is, His path unsullied light."

Only learn to trust him, and thou shalt not be afraid of sudden fear; "thy soul shall dwell at ease, and thy seed shall inherit the earth." The particular subject of this morning, however, is this the use which we ought to make of these fearful texts which God is writing in capital letters upon the history of the world. God hath spoken once, yea, twice, let it not be said that man regarded it not. We have seen a glimmering of God's power, we have beheld something of the readiness with which he can destroy our fellow-creatures. Let us "hear the rod and him that hath appointed it," and in hearing it, let us do two things. First, let us not be so foolish as to draw the conclusion of superstitious and ignorant persons that conclusions which is hinted at in the text, namely, that those who are thus destroyed by accident are sinners above all the sinners that be in the land. And, secondly, let us draw the right and proper inference, let us make practical use of all these events for our own personal improvement, let us hear the voice of the Savior saying, "Except ye repent, ye shall all likewise perish." I. First, then, LET US TAKE HEED THAT WE DO NOT DRAW THE RASH AND HASTY CONCLUSION FROM TERRIBLE ACCIDENTS, THAT THOSE WHO SUFFER BY THEM SUFFER ON ACCOUNT OF THEIR SINS. It has been most absurdly stated that those who travel on the first day of the week and meet with an accident, ought to regard that accident as being a judgment from God upon them on account of their violating the Christian's day of worship. It has been stated even by godly ministers, that the late deplorable collision should be looked upon as an exceedingly wonderful and remarkable visitation of the wrath of God against those unhappy persons who happened to be in the Clayton tunnel. Now I enter my solemn protest against such an inference as that, not in my own name, but in the name of Him who is the Christian's Master and the Christian's Teacher. I say of those who were crushed in that tunnel, think ye that they were sinners above all the sinners "I tell you, all: but, except ye repent, ye shall all likewise perish." Or those who perished but last Monday, think ye that they were sinners above all the sinners that were in London? "I tell you, Nay: but, except ye repent, ye shall all likes wise perish." Now, mark, I would not deny but what there have sometimes been judgments of God upon particular persons for sin; sometimes, and I think but exceedingly rarely, such things have occurred. Some of us have heard in our own experience instances of men who have blasphemed God and defied Him to destroy them, who have suddenly fallen dead; and in such cases, the punishment has so quickly followed the blasphemy that one could not help perceiving the hand of God in it. The man had wantonly asked for the judgment of God, his prayer was heard and the judgment came. And, beyond a doubt, there are what may be called natural judgments. You see a man ragged, poor, houseless; he has been profligate, he has been a drunkard, he has lost his character, and it is but the just judgment of God upon him that he should be starving, and that he should be an outcast among men. You see in the hospitals loathsome specimens of men and women foully diseased; God forbid that we should deny that in such a case the punishment being the natural result of the sin there is a judgment of God upon licentiousness and ungodly lusts. And the like may be said in many instances where there is so clear a link between the sin and the punishment that the blindest men may discern that God hath made Misery the child of Sin. But in cases of accident, such as that to which I refer, and in cases of sudden and instant death, again, I say, I enter my earnest protest against the foolish and ridiculous idea that those who thus perish are sinners above all the sinners who survive unharmed. Let me just try to reason this matter out with Christian people, for there are some unenlightened Christian people who will feel horrified by what I have said. Those who are ready at perversions may even dream that I would apologize for the breach of the day of worship. Now I do no such thing. I do not extenuate the sin, I only testify and declare that accidents are not to be viewed as punishments for sin, for punishment belongs not to this world, but to the world to come. To all those who hastily look on every calamity as a judgment I would speak in the earnest hope of setting them right. Let me begin, then, by saying, my dear brethren, do not you see that what you say is not true? and that is the best of reasons why you should not say it. Does not your own experience and observation teach you that one event happened both to the righteous and to the wicked? It is true, the wicked man sometimes falls dead in the street; but has not the minister fallen dead in the pulpit? It is true that a pleasure-boat, in which men were seeking their own pleasure on the Sunday, has suddenly gone down; but is it not equally true that a ship which contained none but godly men, who were bound upon an excursion to preach the gospel, has gone down too? The visible providence of God has no respect of persons; and a storm may gather around the "John Williams" missionary ship, quite as well as around a vessel filled with riotous sinners. Why, do you not perceive that the providence of God has been, in fact, in its outward dealings, rather harder upon the good than upon the bad? For; did not Paul say, as he looked upon the miseries of the righteous in his day, "If in this life only we have hope in Christ, we are of all men most miserable?" The path of righteousness has often conducted men to the rack, to the prison, to the gibbet, to the stake; while the road of sin has often led a man to empire, to dominion, and to high esteem among his fellows. It is not true that in this world God does punish men for sin, and reward them for their good deeds. For, did not David say, "I have seen the wicked in great power, and spreading himself like a green bay tree?" and did not this perplex the Psalmist for a little season, until he went into the sanctuary of God, and then he understood their end? Although your faith assures you that the ultimate result of providence will work out only good to the people of God, yet your life, though it be but a brief part of the Divine drama of history, must have taught you that providence does not outwardly discriminate between the righteous and the wicked that the righteous perish suddenly as well as the wicked that the plague knows no difference between the sinner and the saint and that the sword of war is alike pitiless to the sons of God and the sons of Belial. When God sends forth the scourge, it slays suddenly the innocent as well as the perverse and froward. Now, my brethren, if your idea of an avenging and Awarding providence be not true, why should you talk as if it were? And why, if it be not correct as a general rule, should you suppose it to be true in this one particular instance? Get the idea out of your head, for the gospel of God never needs you to believe an untruth. But, secondly, there is another reason. The idea that whenever an accident occurs we are to look upon it as a judgment from God would make the providence of God to be, instead of a great deep, a fiery shallow pool. Why, any child can understand the providence of God, if it be true that when there is a railway accident it is because people travel on a Sunday. I take any little child from the smallest infant-class form in the Sunday-school, and he will say, "Yes, I see that." But then, if such a thing be providence, if it be a providence that can be understood, manifestly it is not the Scriptural idea of providence, for in the Scripture we are always taught that God's providence is "a great deep;" and even Ezekiel, who had the wing of the cherubim and could fly aloft, when he saw the wheels which were the great picture of the providence of God, could only say the wheels were so high that they were terrible, and were full of eyes, so that he cried, "O wheel!" If I repeat it to make it plain if always a calamity were the result of some sin, providence would be as simple as that twice two made four; it would be one of the first lessons that a little child might learn. But Scripture teaches us that providence is a great depth in which the human intellect may swim and dive, but it can neither find a bottom nor a shore, and if you and I pretend that we can find out the reasons of providence, and twist the dispensations of God over our fingers, we only prove our folly, but we do not prove that we have begun to understand the ways of God. Why, look, sirs; suppose for a moment there were some great performance going on, and you should step in in the middle of it and see one actor upon the stage for a moment, and you should say, "Yes, I understand it," what a simpleton you would be! Do you not know that the great transactions of providence began near six thousand years ago? and you have only stepped into this world for thirty or forty years, and seen one actor on the stage, and you say you understand it. Tush! you do not; you have only begun to know. Only He knows the end from the beginning, only He understands what are the great results, and what is the great reason for which the world was made, and for which He permits both good and evil to occur. Think not that you know the ways of God; it is to degrade providence, and to bring God down to the level of men, when you pretend that you can understand these calamities and find out the secret designs of wisdom. But next, do you not perceive that such an idea as this would encourage Phariseeism? These people who were crushed to death, or scalded, or destroyed under the wheels of railway carriages, were worse sinners than we are. Very well, then what good people we must be; what excellent examples of virtue! We do not such things as they, and therefore God makes all things smooth for us. Inasmuch as we here traveled some of us every day in the week, and yet have never been smashed to pieces, we may on this supposition rank ourselves with the favorites of Deity. And then, do not you see, brethren, our safety would be an argument for our being Christians? our having traveled on a railway safely would be an argument that we were regenerate persons, yet I have never read in the Scriptures, "We know that we have passed from death unto life, because we have traveled from London to Brighton safely twice a day." I never found a verse which looked like this; and yet if it were true that the worst of sinners met with accidents, it would follow as a natural converse to that proposition, that those who do not meet with accidents must be very good people, and what Pharisaical notions we thus beget and foster. But I cannot indulge the fully for a moment. As I look for a moment upon the poor mangled bodies of those who have been so suddenly slain, my eyes find tears, but my heart does not boast, nor my lips accuse far from me be the boastful cry, "God, I thank thee that I am not as these men are!" Nay, nay, nay, it is not the spirit of Christ, nor the spirit of Christianity. While we can thank God that we are preserved, yet we can say, "It is of thy mercy that we are not consumed," and we must ascribe it to his grace, and to his grace alone. But we cannot suppose that there was any betterness in us, why we should be kept alive with death so near. It is only because he hath had mercy, and been very long-suffering to us-ward, not willing that we should perish, but that we should come to repentance, that he has thus preserved us from going down to the grave, and kept us alive from death. And then, will you allow me to remark, that the supposition against which I am earnestly contending, is a very cruel and unkind one. For if this were the case, that all persons who thus meet with their death in an extraordinary and terrible manner were greater sinners than the rest, would it not be a crushing blow to bereaved survivors, and is it not ungenerous on our part to indulge the idea unless we are compelled by unanswerable reasons to accept it as an awful truth? Now, I defy you to whisper it in the widow's ear. Go home to her and say, "Your husband was a worse sinner than the rest of men, therefore he died." You have not brutality enough for that. A little unconscious infant, which had never sinned, though, doubtless, an inheritor of Adam's fall, is found crushed amidst the debris of the accident. Now think for a moment, what would be the infamous consequence of the supposition, that those who perished were worse than others. You would have to make it out that this unconscious infant was a worse sinner than many in the dens of infamy whose lives are yet spared. Do you not perceive that the thing is radically false and I might perhaps show you the injustice of it best, by reminding you, that it may one day turn upon your own head. Let it be your own case that you should meet with sudden death in such a way are you willing to be adjudged to damnation on that account? Such an event may happen in the house of God. Let me recall to my own, and to your sorrowful recollection, what occurred when once we met together; I can say with a pure heart, we met for no object but to serve our God, and the minister had no aim in going to that place but that of gathering Tiffany to hear who otherwise would not have listened to his voice and yet there were funerals as the result of a holy effort (for holy effort still we avow it to have been, and the after smile of God hath proved it so). There were deaths, and deaths among God's people, I was about to say, I am glad it was with God's people rather than with others. A fearful fright took hold upon the congregation, and they fled, and do you not see that if accidents are to be viewed as judgments, then it is a fair inference that we were sinning in being there an insinuation which our consciences repudiate with scorn? However, if that logic were true, it is as true against us as it is against others, and inasmuch as you would repel with indignation the accusation that any were grounded or hurt on account of sin, in being there to worship God, what you repel for yourself repel for others, and be no party to the accusation which is brought against those who have been destroyed during the last fortnight, that they perished on account of any great sin. Here I anticipate the outcries of prudent and zealous persons who tremble for the ark of God, and would touch it with Uzzah's hand. "Well," says one, "but we ought not to talk like this, for it is a very serviceable superstition, because there are many people who will be kept from traveling on a Sunday by the accident, and we ought to tell them, therefore, that those who perished, perished because they traveled on Sunday." Brethren, I would not tell a lie to save a soul, and this would be telling lies, for it is not the fact I would do anything to stop Sunday labor and sin, but I would not forge a falsehood even to do that. They might have perished on a Monday as well as on a Sunday. God gives no special immunity any day of the week, and accidents may occur as well at one time as at another, and it is only a pious fraud when we seek thus to pray upon the superstition of men to make capital for Christ. The Roman Catholic priest might consistently use such an argument, but an honest Christian man, who believes that the religion of Christ can take care of itself without his telling falsehoods, scorns to do it. These men did not perish because they traveled on a Sunday. Witness the fact that others perished on the Monday when they were on an errand of mercy. I know not why or wherefore God sent the accident. God forbid that we should offer our own reason when God has not given us his reason, but we are not allowed to make the superstition of men an instrument for the advancing the glory of God. You know among Protestants there is a great deal of popery. I meet with people who uphold infant baptism on the plea, "Well, it is not doing any hurt, and there is a great deal of good meaning in it, and it may do good, and even confirmation may be blessed to some people, and therefore do not let us speak against it." I have nothing to do with whether the thing does hurt or not, all I have to do with is whether it is right, whether it is scriptural, whether it is true, and if the truth does mischief, which is a supposition we can by no means allow, that mischief will not lie at our door. We have nothing to do but to speak the truth, even though the heavens should fall, I say again, that any advancement of the gospel which is owing to the superstition of men is a false advance, and it will by-and-bye recoil upon the people who use such an unhallowed weapon. We have a religion which appeals to man's judgment and common sense, and when we cannot get on with that, I scorn that we should proceed by any other means; and, brethren, if there be any person who should harden his heart and say, "Well, I am as safe on one day as another," which is quite true, I must say to him, "The sin of your making such a use as this of a truth must lie at your own door, not at mine; but if I could keep you from violating the Christian's day of rest by putting before you a superstitious hypothesis, I would not do it, because I feel that though I might keep you from that one sin a little time, you would by-and-bye grow too intelligent to be duped by me, and then you would come to look upon me as a priest who had played upon your fears instead of appealing to your judgment." Oh! it is time for us to know that our Christianity is not a weak, shivering thing, that appeals to the petty superstitious fears of ignorant and darkened minds. It is a manly thing, loving the light, and needing no sanctified frauds for its defense. Yes, critic! turn thy lantern upon us, and let it glare into our very eyes; we are not afraid, truth is mighty and it can prevail, and if it cannot prevail in the daylight, we have no wish that the sun should set to give it an opportunity. I believe that very much infidelity has sprung from the very natural desire of some Christian people to make use of common mistakes. "Oh," they have said, "this popular error is a very good one, it keeps people right; let us perpetuate the mistake, for it evidently does good." And then, when the mistake has been found out, infidels here said, "Oh, you see now these Christian people are found out in their tricks." Let us have no tricks, brethren; let us not talk to men as though they were little children, and could be frightened by tales of ghosts and witches. The fact is, that this is not the time of retribution, and it is worse than idle for us to teach that it is do. And now, lastly and then I leave this point do you not perceive that the un-Christian and un-Scriptural supposition that when men suddenly meet with death it is the result of sin, robs Christianity of one of its noblest arguments for the immortality of the soul? Brethren, we assert daily, with Scripture for our warrant, that God is just, and inasmuch as he is just, he must punish sin, and reward the righteous. Manifestly he does not do it in this world. I think I have plainly shown that in this world, one event happens to both; that the righteous man is poor as well as the wicked, and that he dies suddenly as well as the most graceless. Very well, then, the inference is natural and clear, that there most be a next world in which these things must be righted. If there be a God, he must be just; and if he be just, he must punish sin; and since he does not do it in this world, there therefore must be another state in which men shall receive the due reward of their works, and they that have sown to the flesh shall of the flesh reap corruption, while they that have sown to the Spirit, shall of the Spirit reap life everlasting. Make this world the reaping place, and you have taken the sting out of sin. "Oh," says the sinner, "if the sorrows men endure here be all the punishment they will have, we will sin greedily." Say to there, "No; this is not the world of punishment, but the world of probation; it is not the court of justice, but the land of mercy; it is not the prison of terror, but the house of long-suffering;" and you have opened before their eyes the gates of the future; you have set the judgment-throne before their eyes; you have reminded them of "Come, ye blessed," and "Depart, ye cursed;" ye have a more reasonable, not to say a more Scriptural, ground of appeal to their consciences and to their hearts. I have thus spoken with the view of putting down as much as I can the idea which is too current among the ungodly, that we as Christians hold every calamity to be a judgment. We do not; we do not believe that those eighteen upon whom the tower in Siloam fell were sinners above all the sinners that were in Jerusalem. II. Now to our second point. WHAT USE, THEN, OUGHT WE TO MAKE OF THIS VOICE OF GOD AS HEARD AMIDST THE SHRIEKS AND GROANS OF DYING MEN? Two uses; first, inquiry, and secondly, warning. The first inquiry we should put to ourselves is this: "Why may it not be my case that I may very soon and suddenly be cut off? Have I a lease of my life? Have I any special guardianship which ensures me that I shall not suddenly pass the portals of the tomb? Have I received a charter of longevity? Have I been covered with such a coat of armor that I am invulnerable to the arrows of death? Why am not I to die?" And the next question it should suggest is this: "Are not I as great a sinner as those who died? Are there not with me, even with me, sins against the Lord my God? If in outward sin others have exceeded me, are not the thoughts of my heart evil? Does not the same law which curses them curse me? I have not continued in all the things that are written in the book of the law to do them. It is as impossible that I should be saved by my works as that they should be. Am not I under the law as well as they by nature, and therefore am not I as well as they under the curse? That question should arise. Instead of thinking of their sins which would make me proud, I should think of my own which will make me humble. Instead of speculating upon their guilt, which is no business of mine, I should turn my eyes within and think upon my own transgression, for which I must personally answer before the Most High God." Then the next question is, "Have I repented of my sin? I need not be inquiring whether they have or not: have I? Since I am liable to the same calamity, am I prepared to meet it? Have I felt, through the Holy Spirit's convincing power, the blackness and depravity of my heart? Have I been led to confess before God that I deserve his wrath, and that his displeasure, if it light on me, will be my just due? Do I hate sin? Have I learned to abhor it? Have I, through the Holy Spirit, turned away from it as from a deadly poison, and do I seek now to honor Christ my Master? Am I washed in his blood? Do I bear his likeness? Do I reflect his character? Do I seek to live to his praise? For if not, I am in as great danger as they were, and may quite as suddenly be cut off, and then where am I? I will not ask where are they? And then, again, instead of prying into the future destiny of these unhappy men and women, how much better to inquire into our own destiny and our own state!

"What am I? my soul, awake, And an impartial survey take."

Am I prepared to die? If now the gates of hell should be opened, shall I enter there? if now beneath me the wide jaws of death should gape, am I prepared with confidence to walk through the midst of them, fearing no evil, because God is with me? This is the proper use to make of these accidents; this is the wisest way to apply the judgments of God to our own selves and to our own condition. O sirs, God has spoken to every man in London during these last two weeks; he has spoken to me, he has spoken to you, men, women, and children. God's voice has rung out of the dark tunnel, has spoken from the sunset and from the glaring bonfire round which lay the corpses of men and women, and he has said to you, "Be ye also ready, for in such an hour as ye think not, the Son of Man cometh." It is so spoken to you that I hope it may set you inquiring, "Am I prepared? am I ready? am I willing now to face my Judge, and hear the sentence pronounced upon my soul?" When we have used it thus for inquiry, let me remind you that we ought to use it also for warning. "Ye shall all likewise perish." "No," says one, "not likewise. We shall not all be crushed, many of us will die in our beds. We shall not all be burned, many of us will tranquilly close our eyes." Ay, but the text says, "Ye shall all likewise perish." And let me remind you that some of you may perish in the same identical manner. You have no reason to believe that you may not also suddenly be cut off while walking the streets. You may fall dead while eating your meals how many have perished with the staff of life in their hands! Ye shall be in your bed, and your bed shall suddenly be made your tomb. You shall be strong, hale, hearty, and in health, and either by an accident or by the stoppage of the circulation of your blood, you shall be suddenly hurried before your God Oh! may sudden death to you be sudden glory! But it may happen with some of us that in the same sudden manner as others have died, so shall we. But lately in America, a brother, while preaching the Word, laid down his body and his charge at once. You remember the death of Dr. Beaumont, who, while proclaiming the gospel of Christ, closed his eyes to earth. And I remember the death of a minister in this country, who had but just given out the verse

"Father, I long, I faint to see The place of thine abode; I'd leave thine earthly courts and flee Up to thy house, my God,"

when it pleased God to grant him the desire of his heart, and he appeared before the King in his beauty, then, may not such a sudden death as that happen to you and to me? But it is quite certain that, let death come when it may, there are some few respects in which it will come to us in just the same manner as it has to those who have so lately been hurried away. First, it will come quite as surely. They could not, travel as fast as they would, escape from the pursuer. They could not journey where they may, from home or to home, escape the shaft when the time had come. And so shall we perish. Just as surely, as certainly as death has set his seal upon the corpses which are not covered with the sod, so certainly shall he set his seal on us (unless the Lord should come before), for "it is appointed unto all men once to die, and after death the judgment." There is no discharge in this way; there is no escape for any individual by any bye-path, there is no bridge over this river; there is no ferry-boat by which we may cross this Jordan dryshod. Into thy chill depths, O river, each one of us must descend, in thy cold stream, our blood must be frozen; and beneath thy foaming billows our head must sink! We, too, must surely die. "Trite," you say, "and commonplace" and death is commonplace, but it only happens once to us. God grant that that once dying may perpetually be in our minds, till we die daily, and find it not hard work to die at the last. Well, then, as death comes both to them and to us surely, so will it come both to them and to us most potently and irresistibly. When death surprised them, then what help had they? A child's card house was not more easily crushed than these ponderous carriages. What could they do to help one another? They are sitting talking side by side. The scream is heard, and ere a second cry can be uttered, they are crushed and mangled. The husband may seek to extricate his wife, but heavy timbers have covered her body, he can only find at last her poor head, and she is dead, and he takes his sorrowful seat by her side, and puts his hand upon her brow, until it is stone cold, and though he has seen one and another plucked with broken bones from the midst of the ruined mass, he has to leave her body there. Alas! his children are motherless, and himself robbed of the partner of his bosom. They could not resist; they might do what they would, but as soon as the moment came, on they went, and death or broken bones was the result. So with you and me, bribe the physician with the largest fee, but he could not put fresh blood into your veins; pay him in masses of gold, but he could not make the pulse give another throb. Death, irresistible conqueror of men, there is none that can stand against thee, thy word is law, thy will is destiny! So shall it come to us as it did to them; it shall come with power, and none of us can resist. When it came to them, it came instantly, and would not brook delay. So will it come to us. We may have longer notice than they, but when the hour has struck there shall be no postponing it. Gather up thy feet in thy bed, O Patriarch, for thou must die and not live! Give the last kiss to thy wife, thou veteran soldier of the cross put thy hands upon thy children's head, and give them the dying benediction, for all thy prayers cannot lengthen out thy life, and all thy tears cannot add a drop to the dry wellspring of thy being. Thou must go, the Master sends for thee, and he brooks no delay. Nay, though thy whole family should be ready to sacrifice their lives to buy thee but an hour of respite, it must not be. Though a nation should be a holocaust, a willing sacrifice, to give its sovereign another week in addition to his reign, yet it must not be. Though the whole flock should willingly consent to tread the dark vaults of the tomb, to let their pastor's life be spared but for another year, it must not be. Death will have no delay; the time is up, the clock has struck, the sand has run out, and as certainly as they died when their time was come, in the field by sudden accident, so certainly must we. And then, again, let us remember that death will come to us as it did to them, with terrors. Not with the crash of broken timbers, perhaps, not with the darkness of the tunnel, not with the smoke and with the steam, not with the shrieks of women and the groans of dying men, but yet with terrors. For meet death where we may, if we be not in Christ, and if the shepherd's rod and staff do not comfort us, to die must be an awful and tremendous thing. Yes, in thy body, O sinner, with downy pillows beneath thy head, and a wife's tender arm to bear thee up, and a tender hand to wipe thy clammy sweat, thou will find it awful work to face the monster and feel his sting, and enter into his dread dominion. It is awful work at any time, and at every time, under the best and most propitious circumstances, for a man to die unprepared. And now I would send you away with this one thought abiding on your memories; we are dying creatures, not living creatures, and we shall soon be gone. Perhaps, as here I stand, and rudely talk of these mysterious things, soon shall this hand be stretched, and dumb the mouth that lisps the faltering strain, power supreme, O everlasting King, come when thou may, oh! may thou ne'er intrude upon an ill-spent hour; but find me wrapped in meditation high, hymning my great Creator; doing works of mercy to the poor and needy ones, or bearing in my arms the poor and weary of the flock, or solacing the disconsolate, or blowing the blast of the gospel trumpet in the ears of deaf and perishing souls! Then come when thou wilt, if thou art with me in life, I shall not fear to meet thee in death but oh, let my soul be ready with her wedding-garment, with her lamp trimmed and her light burning, ready to see her Master and enter into the joy of her Lord? Souls, ye know the way of salvation, ye have heard it often, hear it yet again! "He that believeth on the Lord Jesus has everlasting life." "He that believeth and is baptized shall be saved; he that believeth not shall be damned." "Believe thou with thy heart, and with thy mouth make confession." May the Holy Ghost give the grace to do both, and this done, thou may say,

"Come, death, and some celestial band, To bear my soul away!"

Accidents, Not Punishments

September 8, 1861 by C. H. SPURGEON (1834-1892)

"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. 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! I tell you, Nay: but, except ye repent, ye shall all likewise perish." Luke 13:1-5 .

The year 1861 will have a notoriety among its fellows as the year of calamities. Just at that season when man goes forth to reap the fruit of his labors, when the harvest of the earth is ripe, and the barns are beginning to burst with the new wheat, Death too, the mighty reaper, has come forth to out down his harvest; full sheaves have been gathered into his garner the tomb, and terrible have been the wailings which compose the harvest hymn of death. In reading the newspapers during the last two weeks, even the most stolid must have been the subject of very painful feelings. Not only have there been catastrophes so alarming that the blood chills at their remembrance, but column after column of the paper has been devoted to calamities of a minor degree of horror, but which, when added together, are enough to astound the mind with the fearful amount of sudden death which has of late fallen on the sons of men. We have had not only one incident for every day in the week, but two or three; we have not simply been stunned with the alarming noise of one terrific clash, but another, and another, and another, have followed upon each other's heels, like Job's messengers, till we have needed Job's patience and resignation to hear the dreadful tale of woes. Now, men and brethren, such things as these have always happened in all ages of the world. Think not that this is a new thing; do not dream, as some do, that this is the produce of an overwrought civilization, or of that modern and most wonderful discovery of steam. If the steam engine had never been known, and if the railway had never been constructed, there would have been sudden deaths and terrible accidents, not withstanding. In taking up the old records in which our ancestors wrote down their accidents and calamities, we find that the old stage coach yielded quite as heavy a booty to death as does the swiftly-rushing train; there were gates to Hades then as many as there are now, and roads to death quite as steep and precipitous, and traveled by quite as vast a multitude as in our present time. Do you doubt that? Permit me to refer you to the chapter before you. Remember those eighteen upon whom the tower in Siloam fell. What if no collision crushed them; what if they were not destroyed by the ungovernable iron horse dragging them down from an embankment; yet some badly-built tower, or some wall beaten by the tempest could fall upon eighteen at a time, and they might perish. Or worse than that, a despotic ruler, having the lives of men at his girdle, like the keys of his palace, might fall upon worshippers in the temple itself, and mix their blood with the blood of the bullocks which they were just then sacrificing to the God of heaven. Do not think, then, that this is an age in which God is dealing more hardly with us than of old. Do not think that God's providence has become more lax than it was, there always were sudden deaths, and there always will be. There always were seasons when death's wolves hunted in hungry packs, and, probably, until the end of this dispensation, the last enemy will hold his periodic festivals, and glut the worms with the flesh of men. Be not, therefore, cast down with any sudden fear, neither be ye troubled by these calamities. Go about your business, and if your avocations should call you to cross the field of death itself, do it, and do it bravely. God has not thrown up the reins of the world, he has not taken off his hand from the helm of the great ship, still

"He everywhere hath sway, And all things serve his might; His every act pure blessing is, His path unsullied light."

Only learn to trust him, and thou shalt not be afraid of sudden fear; "thy soul shall dwell at ease, and thy seed shall inherit the earth." The particular subject of this morning, however, is this the use which we ought to make of these fearful texts which God is writing in capital letters upon the history of the world. God hath spoken once, yea, twice, let it not be said that man regarded it not. We have seen a glimmering of God's power, we have beheld something of the readiness with which he can destroy our fellow-creatures. Let us "hear the rod and him that hath appointed it," and in hearing it, let us do two things. First, let us not be so foolish as to draw the conclusion of superstitious and ignorant persons that conclusions which is hinted at in the text, namely, that those who are thus destroyed by accident are sinners above all the sinners that be in the land. And, secondly, let us draw the right and proper inference, let us make practical use of all these events for our own personal improvement, let us hear the voice of the Savior saying, "Except ye repent, ye shall all likewise perish." I. First, then, LET US TAKE HEED THAT WE DO NOT DRAW THE RASH AND HASTY CONCLUSION FROM TERRIBLE ACCIDENTS, THAT THOSE WHO SUFFER BY THEM SUFFER ON ACCOUNT OF THEIR SINS. It has been most absurdly stated that those who travel on the first day of the week and meet with an accident, ought to regard that accident as being a judgment from God upon them on account of their violating the Christian's day of worship. It has been stated even by godly ministers, that the late deplorable collision should be looked upon as an exceedingly wonderful and remarkable visitation of the wrath of God against those unhappy persons who happened to be in the Clayton tunnel. Now I enter my solemn protest against such an inference as that, not in my own name, but in the name of Him who is the Christian's Master and the Christian's Teacher. I say of those who were crushed in that tunnel, think ye that they were sinners above all the sinners "I tell you, all: but, except ye repent, ye shall all likewise perish." Or those who perished but last Monday, think ye that they were sinners above all the sinners that were in London? "I tell you, Nay: but, except ye repent, ye shall all likes wise perish." Now, mark, I would not deny but what there have sometimes been judgments of God upon particular persons for sin; sometimes, and I think but exceedingly rarely, such things have occurred. Some of us have heard in our own experience instances of men who have blasphemed God and defied Him to destroy them, who have suddenly fallen dead; and in such cases, the punishment has so quickly followed the blasphemy that one could not help perceiving the hand of God in it. The man had wantonly asked for the judgment of God, his prayer was heard and the judgment came. And, beyond a doubt, there are what may be called natural judgments. You see a man ragged, poor, houseless; he has been profligate, he has been a drunkard, he has lost his character, and it is but the just judgment of God upon him that he should be starving, and that he should be an outcast among men. You see in the hospitals loathsome specimens of men and women foully diseased; God forbid that we should deny that in such a case the punishment being the natural result of the sin there is a judgment of God upon licentiousness and ungodly lusts. And the like may be said in many instances where there is so clear a link between the sin and the punishment that the blindest men may discern that God hath made Misery the child of Sin. But in cases of accident, such as that to which I refer, and in cases of sudden and instant death, again, I say, I enter my earnest protest against the foolish and ridiculous idea that those who thus perish are sinners above all the sinners who survive unharmed. Let me just try to reason this matter out with Christian people, for there are some unenlightened Christian people who will feel horrified by what I have said. Those who are ready at perversions may even dream that I would apologize for the breach of the day of worship. Now I do no such thing. I do not extenuate the sin, I only testify and declare that accidents are not to be viewed as punishments for sin, for punishment belongs not to this world, but to the world to come. To all those who hastily look on every calamity as a judgment I would speak in the earnest hope of setting them right. Let me begin, then, by saying, my dear brethren, do not you see that what you say is not true? and that is the best of reasons why you should not say it. Does not your own experience and observation teach you that one event happened both to the righteous and to the wicked? It is true, the wicked man sometimes falls dead in the street; but has not the minister fallen dead in the pulpit? It is true that a pleasure-boat, in which men were seeking their own pleasure on the Sunday, has suddenly gone down; but is it not equally true that a ship which contained none but godly men, who were bound upon an excursion to preach the gospel, has gone down too? The visible providence of God has no respect of persons; and a storm may gather around the "John Williams" missionary ship, quite as well as around a vessel filled with riotous sinners. Why, do you not perceive that the providence of God has been, in fact, in its outward dealings, rather harder upon the good than upon the bad? For; did not Paul say, as he looked upon the miseries of the righteous in his day, "If in this life only we have hope in Christ, we are of all men most miserable?" The path of righteousness has often conducted men to the rack, to the prison, to the gibbet, to the stake; while the road of sin has often led a man to empire, to dominion, and to high esteem among his fellows. It is not true that in this world God does punish men for sin, and reward them for their good deeds. For, did not David say, "I have seen the wicked in great power, and spreading himself like a green bay tree?" and did not this perplex the Psalmist for a little season, until he went into the sanctuary of God, and then he understood their end? Although your faith assures you that the ultimate result of providence will work out only good to the people of God, yet your life, though it be but a brief part of the Divine drama of history, must have taught you that providence does not outwardly discriminate between the righteous and the wicked that the righteous perish suddenly as well as the wicked that the plague knows no difference between the sinner and the saint and that the sword of war is alike pitiless to the sons of God and the sons of Belial. When God sends forth the scourge, it slays suddenly the innocent as well as the perverse and froward. Now, my brethren, if your idea of an avenging and Awarding providence be not true, why should you talk as if it were? And why, if it be not correct as a general rule, should you suppose it to be true in this one particular instance? Get the idea out of your head, for the gospel of God never needs you to believe an untruth. But, secondly, there is another reason. The idea that whenever an accident occurs we are to look upon it as a judgment from God would make the providence of God to be, instead of a great deep, a fiery shallow pool. Why, any child can understand the providence of God, if it be true that when there is a railway accident it is because people travel on a Sunday. I take any little child from the smallest infant-class form in the Sunday-school, and he will say, "Yes, I see that." But then, if such a thing be providence, if it be a providence that can be understood, manifestly it is not the Scriptural idea of providence, for in the Scripture we are always taught that God's providence is "a great deep;" and even Ezekiel, who had the wing of the cherubim and could fly aloft, when he saw the wheels which were the great picture of the providence of God, could only say the wheels were so high that they were terrible, and were full of eyes, so that he cried, "O wheel!" If I repeat it to make it plain if always a calamity were the result of some sin, providence would be as simple as that twice two made four; it would be one of the first lessons that a little child might learn. But Scripture teaches us that providence is a great depth in which the human intellect may swim and dive, but it can neither find a bottom nor a shore, and if you and I pretend that we can find out the reasons of providence, and twist the dispensations of God over our fingers, we only prove our folly, but we do not prove that we have begun to understand the ways of God. Why, look, sirs; suppose for a moment there were some great performance going on, and you should step in in the middle of it and see one actor upon the stage for a moment, and you should say, "Yes, I understand it," what a simpleton you would be! Do you not know that the great transactions of providence began near six thousand years ago? and you have only stepped into this world for thirty or forty years, and seen one actor on the stage, and you say you understand it. Tush! you do not; you have only begun to know. Only He knows the end from the beginning, only He understands what are the great results, and what is the great reason for which the world was made, and for which He permits both good and evil to occur. Think not that you know the ways of God; it is to degrade providence, and to bring God down to the level of men, when you pretend that you can understand these calamities and find out the secret designs of wisdom. But next, do you not perceive that such an idea as this would encourage Phariseeism? These people who were crushed to death, or scalded, or destroyed under the wheels of railway carriages, were worse sinners than we are. Very well, then what good people we must be; what excellent examples of virtue! We do not such things as they, and therefore God makes all things smooth for us. Inasmuch as we here traveled some of us every day in the week, and yet have never been smashed to pieces, we may on this supposition rank ourselves with the favorites of Deity. And then, do not you see, brethren, our safety would be an argument for our being Christians? our having traveled on a railway safely would be an argument that we were regenerate persons, yet I have never read in the Scriptures, "We know that we have passed from death unto life, because we have traveled from London to Brighton safely twice a day." I never found a verse which looked like this; and yet if it were true that the worst of sinners met with accidents, it would follow as a natural converse to that proposition, that those who do not meet with accidents must be very good people, and what Pharisaical notions we thus beget and foster. But I cannot indulge the fully for a moment. As I look for a moment upon the poor mangled bodies of those who have been so suddenly slain, my eyes find tears, but my heart does not boast, nor my lips accuse far from me be the boastful cry, "God, I thank thee that I am not as these men are!" Nay, nay, nay, it is not the spirit of Christ, nor the spirit of Christianity. While we can thank God that we are preserved, yet we can say, "It is of thy mercy that we are not consumed," and we must ascribe it to his grace, and to his grace alone. But we cannot suppose that there was any betterness in us, why we should be kept alive with death so near. It is only because he hath had mercy, and been very long-suffering to us-ward, not willing that we should perish, but that we should come to repentance, that he has thus preserved us from going down to the grave, and kept us alive from death. And then, will you allow me to remark, that the supposition against which I am earnestly contending, is a very cruel and unkind one. For if this were the case, that all persons who thus meet with their death in an extraordinary and terrible manner were greater sinners than the rest, would it not be a crushing blow to bereaved survivors, and is it not ungenerous on our part to indulge the idea unless we are compelled by unanswerable reasons to accept it as an awful truth? Now, I defy you to whisper it in the widow's ear. Go home to her and say, "Your husband was a worse sinner than the rest of men, therefore he died." You have not brutality enough for that. A little unconscious infant, which had never sinned, though, doubtless, an inheritor of Adam's fall, is found crushed amidst the debris of the accident. Now think for a moment, what would be the infamous consequence of the supposition, that those who perished were worse than others. You would have to make it out that this unconscious infant was a worse sinner than many in the dens of infamy whose lives are yet spared. Do you not perceive that the thing is radically false and I might perhaps show you the injustice of it best, by reminding you, that it may one day turn upon your own head. Let it be your own case that you should meet with sudden death in such a way are you willing to be adjudged to damnation on that account? Such an event may happen in the house of God. Let me recall to my own, and to your sorrowful recollection, what occurred when once we met together; I can say with a pure heart, we met for no object but to serve our God, and the minister had no aim in going to that place but that of gathering Tiffany to hear who otherwise would not have listened to his voice and yet there were funerals as the result of a holy effort (for holy effort still we avow it to have been, and the after smile of God hath proved it so). There were deaths, and deaths among God's people, I was about to say, I am glad it was with God's people rather than with others. A fearful fright took hold upon the congregation, and they fled, and do you not see that if accidents are to be viewed as judgments, then it is a fair inference that we were sinning in being there an insinuation which our consciences repudiate with scorn? However, if that logic were true, it is as true against us as it is against others, and inasmuch as you would repel with indignation the accusation that any were grounded or hurt on account of sin, in being there to worship God, what you repel for yourself repel for others, and be no party to the accusation which is brought against those who have been destroyed during the last fortnight, that they perished on account of any great sin. Here I anticipate the outcries of prudent and zealous persons who tremble for the ark of God, and would touch it with Uzzah's hand. "Well," says one, "but we ought not to talk like this, for it is a very serviceable superstition, because there are many people who will be kept from traveling on a Sunday by the accident, and we ought to tell them, therefore, that those who perished, perished because they traveled on Sunday." Brethren, I would not tell a lie to save a soul, and this would be telling lies, for it is not the fact I would do anything to stop Sunday labor and sin, but I would not forge a falsehood even to do that. They might have perished on a Monday as well as on a Sunday. God gives no special immunity any day of the week, and accidents may occur as well at one time as at another, and it is only a pious fraud when we seek thus to pray upon the superstition of men to make capital for Christ. The Roman Catholic priest might consistently use such an argument, but an honest Christian man, who believes that the religion of Christ can take care of itself without his telling falsehoods, scorns to do it. These men did not perish because they traveled on a Sunday. Witness the fact that others perished on the Monday when they were on an errand of mercy. I know not why or wherefore God sent the accident. God forbid that we should offer our own reason when God has not given us his reason, but we are not allowed to make the superstition of men an instrument for the advancing the glory of God. You know among Protestants there is a great deal of popery. I meet with people who uphold infant baptism on the plea, "Well, it is not doing any hurt, and there is a great deal of good meaning in it, and it may do good, and even confirmation may be blessed to some people, and therefore do not let us speak against it." I have nothing to do with whether the thing does hurt or not, all I have to do with is whether it is right, whether it is scriptural, whether it is true, and if the truth does mischief, which is a supposition we can by no means allow, that mischief will not lie at our door. We have nothing to do but to speak the truth, even though the heavens should fall, I say again, that any advancement of the gospel which is owing to the superstition of men is a false advance, and it will by-and-bye recoil upon the people who use such an unhallowed weapon. We have a religion which appeals to man's judgment and common sense, and when we cannot get on with that, I scorn that we should proceed by any other means; and, brethren, if there be any person who should harden his heart and say, "Well, I am as safe on one day as another," which is quite true, I must say to him, "The sin of your making such a use as this of a truth must lie at your own door, not at mine; but if I could keep you from violating the Christian's day of rest by putting before you a superstitious hypothesis, I would not do it, because I feel that though I might keep you from that one sin a little time, you would by-and-bye grow too intelligent to be duped by me, and then you would come to look upon me as a priest who had played upon your fears instead of appealing to your judgment." Oh! it is time for us to know that our Christianity is not a weak, shivering thing, that appeals to the petty superstitious fears of ignorant and darkened minds. It is a manly thing, loving the light, and needing no sanctified frauds for its defense. Yes, critic! turn thy lantern upon us, and let it glare into our very eyes; we are not afraid, truth is mighty and it can prevail, and if it cannot prevail in the daylight, we have no wish that the sun should set to give it an opportunity. I believe that very much infidelity has sprung from the very natural desire of some Christian people to make use of common mistakes. "Oh," they have said, "this popular error is a very good one, it keeps people right; let us perpetuate the mistake, for it evidently does good." And then, when the mistake has been found out, infidels here said, "Oh, you see now these Christian people are found out in their tricks." Let us have no tricks, brethren; let us not talk to men as though they were little children, and could be frightened by tales of ghosts and witches. The fact is, that this is not the time of retribution, and it is worse than idle for us to teach that it is do. And now, lastly and then I leave this point do you not perceive that the un-Christian and un-Scriptural supposition that when men suddenly meet with death it is the result of sin, robs Christianity of one of its noblest arguments for the immortality of the soul? Brethren, we assert daily, with Scripture for our warrant, that God is just, and inasmuch as he is just, he must punish sin, and reward the righteous. Manifestly he does not do it in this world. I think I have plainly shown that in this world, one event happens to both; that the righteous man is poor as well as the wicked, and that he dies suddenly as well as the most graceless. Very well, then, the inference is natural and clear, that there most be a next world in which these things must be righted. If there be a God, he must be just; and if he be just, he must punish sin; and since he does not do it in this world, there therefore must be another state in which men shall receive the due reward of their works, and they that have sown to the flesh shall of the flesh reap corruption, while they that have sown to the Spirit, shall of the Spirit reap life everlasting. Make this world the reaping place, and you have taken the sting out of sin. "Oh," says the sinner, "if the sorrows men endure here be all the punishment they will have, we will sin greedily." Say to there, "No; this is not the world of punishment, but the world of probation; it is not the court of justice, but the land of mercy; it is not the prison of terror, but the house of long-suffering;" and you have opened before their eyes the gates of the future; you have set the judgment-throne before their eyes; you have reminded them of "Come, ye blessed," and "Depart, ye cursed;" ye have a more reasonable, not to say a more Scriptural, ground of appeal to their consciences and to their hearts. I have thus spoken with the view of putting down as much as I can the idea which is too current among the ungodly, that we as Christians hold every calamity to be a judgment. We do not; we do not believe that those eighteen upon whom the tower in Siloam fell were sinners above all the sinners that were in Jerusalem. II. Now to our second point. WHAT USE, THEN, OUGHT WE TO MAKE OF THIS VOICE OF GOD AS HEARD AMIDST THE SHRIEKS AND GROANS OF DYING MEN? Two uses; first, inquiry, and secondly, warning. The first inquiry we should put to ourselves is this: "Why may it not be my case that I may very soon and suddenly be cut off? Have I a lease of my life? Have I any special guardianship which ensures me that I shall not suddenly pass the portals of the tomb? Have I received a charter of longevity? Have I been covered with such a coat of armor that I am invulnerable to the arrows of death? Why am not I to die?" And the next question it should suggest is this: "Are not I as great a sinner as those who died? Are there not with me, even with me, sins against the Lord my God? If in outward sin others have exceeded me, are not the thoughts of my heart evil? Does not the same law which curses them curse me? I have not continued in all the things that are written in the book of the law to do them. It is as impossible that I should be saved by my works as that they should be. Am not I under the law as well as they by nature, and therefore am not I as well as they under the curse? That question should arise. Instead of thinking of their sins which would make me proud, I should think of my own which will make me humble. Instead of speculating upon their guilt, which is no business of mine, I should turn my eyes within and think upon my own transgression, for which I must personally answer before the Most High God." Then the next question is, "Have I repented of my sin? I need not be inquiring whether they have or not: have I? Since I am liable to the same calamity, am I prepared to meet it? Have I felt, through the Holy Spirit's convincing power, the blackness and depravity of my heart? Have I been led to confess before God that I deserve his wrath, and that his displeasure, if it light on me, will be my just due? Do I hate sin? Have I learned to abhor it? Have I, through the Holy Spirit, turned away from it as from a deadly poison, and do I seek now to honor Christ my Master? Am I washed in his blood? Do I bear his likeness? Do I reflect his character? Do I seek to live to his praise? For if not, I am in as great danger as they were, and may quite as suddenly be cut off, and then where am I? I will not ask where are they? And then, again, instead of prying into the future destiny of these unhappy men and women, how much better to inquire into our own destiny and our own state!

"What am I? my soul, awake, And an impartial survey take."

Am I prepared to die? If now the gates of hell should be opened, shall I enter there? if now beneath me the wide jaws of death should gape, am I prepared with confidence to walk through the midst of them, fearing no evil, because God is with me? This is the proper use to make of these accidents; this is the wisest way to apply the judgments of God to our own selves and to our own condition. O sirs, God has spoken to every man in London during these last two weeks; he has spoken to me, he has spoken to you, men, women, and children. God's voice has rung out of the dark tunnel, has spoken from the sunset and from the glaring bonfire round which lay the corpses of men and women, and he has said to you, "Be ye also ready, for in such an hour as ye think not, the Son of Man cometh." It is so spoken to you that I hope it may set you inquiring, "Am I prepared? am I ready? am I willing now to face my Judge, and hear the sentence pronounced upon my soul?" When we have used it thus for inquiry, let me remind you that we ought to use it also for warning. "Ye shall all likewise perish." "No," says one, "not likewise. We shall not all be crushed, many of us will die in our beds. We shall not all be burned, many of us will tranquilly close our eyes." Ay, but the text says, "Ye shall all likewise perish." And let me remind you that some of you may perish in the same identical manner. You have no reason to believe that you may not also suddenly be cut off while walking the streets. You may fall dead while eating your meals how many have perished with the staff of life in their hands! Ye shall be in your bed, and your bed shall suddenly be made your tomb. You shall be strong, hale, hearty, and in health, and either by an accident or by the stoppage of the circulation of your blood, you shall be suddenly hurried before your God Oh! may sudden death to you be sudden glory! But it may happen with some of us that in the same sudden manner as others have died, so shall we. But lately in America, a brother, while preaching the Word, laid down his body and his charge at once. You remember the death of Dr. Beaumont, who, while proclaiming the gospel of Christ, closed his eyes to earth. And I remember the death of a minister in this country, who had but just given out the verse

"Father, I long, I faint to see The place of thine abode; I'd leave thine earthly courts and flee Up to thy house, my God,"

when it pleased God to grant him the desire of his heart, and he appeared before the King in his beauty, then, may not such a sudden death as that happen to you and to me? But it is quite certain that, let death come when it may, there are some few respects in which it will come to us in just the same manner as it has to those who have so lately been hurried away. First, it will come quite as surely. They could not, travel as fast as they would, escape from the pursuer. They could not journey where they may, from home or to home, escape the shaft when the time had come. And so shall we perish. Just as surely, as certainly as death has set his seal upon the corpses which are not covered with the sod, so certainly shall he set his seal on us (unless the Lord should come before), for "it is appointed unto all men once to die, and after death the judgment." There is no discharge in this way; there is no escape for any individual by any bye-path, there is no bridge over this river; there is no ferry-boat by which we may cross this Jordan dryshod. Into thy chill depths, O river, each one of us must descend, in thy cold stream, our blood must be frozen; and beneath thy foaming billows our head must sink! We, too, must surely die. "Trite," you say, "and commonplace" and death is commonplace, but it only happens once to us. God grant that that once dying may perpetually be in our minds, till we die daily, and find it not hard work to die at the last. Well, then, as death comes both to them and to us surely, so will it come both to them and to us most potently and irresistibly. When death surprised them, then what help had they? A child's card house was not more easily crushed than these ponderous carriages. What could they do to help one another? They are sitting talking side by side. The scream is heard, and ere a second cry can be uttered, they are crushed and mangled. The husband may seek to extricate his wife, but heavy timbers have covered her body, he can only find at last her poor head, and she is dead, and he takes his sorrowful seat by her side, and puts his hand upon her brow, until it is stone cold, and though he has seen one and another plucked with broken bones from the midst of the ruined mass, he has to leave her body there. Alas! his children are motherless, and himself robbed of the partner of his bosom. They could not resist; they might do what they would, but as soon as the moment came, on they went, and death or broken bones was the result. So with you and me, bribe the physician with the largest fee, but he could not put fresh blood into your veins; pay him in masses of gold, but he could not make the pulse give another throb. Death, irresistible conqueror of men, there is none that can stand against thee, thy word is law, thy will is destiny! So shall it come to us as it did to them; it shall come with power, and none of us can resist. When it came to them, it came instantly, and would not brook delay. So will it come to us. We may have longer notice than they, but when the hour has struck there shall be no postponing it. Gather up thy feet in thy bed, O Patriarch, for thou must die and not live! Give the last kiss to thy wife, thou veteran soldier of the cross put thy hands upon thy children's head, and give them the dying benediction, for all thy prayers cannot lengthen out thy life, and all thy tears cannot add a drop to the dry wellspring of thy being. Thou must go, the Master sends for thee, and he brooks no delay. Nay, though thy whole family should be ready to sacrifice their lives to buy thee but an hour of respite, it must not be. Though a nation should be a holocaust, a willing sacrifice, to give its sovereign another week in addition to his reign, yet it must not be. Though the whole flock should willingly consent to tread the dark vaults of the tomb, to let their pastor's life be spared but for another year, it must not be. Death will have no delay; the time is up, the clock has struck, the sand has run out, and as certainly as they died when their time was come, in the field by sudden accident, so certainly must we. And then, again, let us remember that death will come to us as it did to them, with terrors. Not with the crash of broken timbers, perhaps, not with the darkness of the tunnel, not with the smoke and with the steam, not with the shrieks of women and the groans of dying men, but yet with terrors. For meet death where we may, if we be not in Christ, and if the shepherd's rod and staff do not comfort us, to die must be an awful and tremendous thing. Yes, in thy body, O sinner, with downy pillows beneath thy head, and a wife's tender arm to bear thee up, and a tender hand to wipe thy clammy sweat, thou will find it awful work to face the monster and feel his sting, and enter into his dread dominion. It is awful work at any time, and at every time, under the best and most propitious circumstances, for a man to die unprepared. And now I would send you away with this one thought abiding on your memories; we are dying creatures, not living creatures, and we shall soon be gone. Perhaps, as here I stand, and rudely talk of these mysterious things, soon shall this hand be stretched, and dumb the mouth that lisps the faltering strain, power supreme, O everlasting King, come when thou may, oh! may thou ne'er intrude upon an ill-spent hour; but find me wrapped in meditation high, hymning my great Creator; doing works of mercy to the poor and needy ones, or bearing in my arms the poor and weary of the flock, or solacing the disconsolate, or blowing the blast of the gospel trumpet in the ears of deaf and perishing souls! Then come when thou wilt, if thou art with me in life, I shall not fear to meet thee in death but oh, let my soul be ready with her wedding-garment, with her lamp trimmed and her light burning, ready to see her Master and enter into the joy of her Lord? Souls, ye know the way of salvation, ye have heard it often, hear it yet again! "He that believeth on the Lord Jesus has everlasting life." "He that believeth and is baptized shall be saved; he that believeth not shall be damned." "Believe thou with thy heart, and with thy mouth make confession." May the Holy Ghost give the grace to do both, and this done, thou may say,

"Come, death, and some celestial band, To bear my soul away!"

Kelly Commentary on Books of the Bible

The ninth chapter opens with the mission not the setting apart, but the circuit of the twelve sent out by the Lord, who therein was working after a fresh sort. He communicates power in grace to men, chosen men, who have to preach the kingdom of God and to heal the sick; for in this Gospel, although it be at first in Israel, it is the working of divine grace that is evidently destined for an incomparably larger sphere and yet deeper objects. This mission of the twelve in the Gospel of Matthew has a decidedly Jewish aspect, even to the very end, and contemplates the messengers of the kingdom occupied with their work till the Son of man come, and therefore entirely leaves out what God is now doing in the call of the Gentiles. Here we have clearly the same mission presented in a wholly different point of view. What is peculiarly Jewish, though all was then to the Jew, disappears; what makes known God, and this, too, in mercy and goodness towards needy man this we have fully in our Gospel. It is said here, "Preach the kingdom of God." Instead of leaving man to himself, the intervention of divine power is the central thought of God's kingdom; and instead of man being left to his resources and wisdom to take and keep the upper hand in the world by the providence of God, as if he had a certain vested right in the realm of nature, God will Himself take up this scene for the purpose of introducing His own power and goodness into it in the person of Christ, the Church being thus associated, and man thus exalted truly, and blessed more than ever. This will be displayed in what we commonly call the millennium. But meanwhile the twelve were to go out as Christ's messengers; for God always gives a testimony before He brings in the thing that is testified of. Attached to this apostolate was power over all demons, and the cure of diseases. But this was only accessory. The chief and evident aim was no display of deeds, though He did arm the messengers of the kingdom with such energy as that the powers of Satan should be defied, as it were, though this is more detailed in Matthew. Not, of course, that there is silence here as to the miraculous powers of healing. But we do not find in Luke the especial details of Jewish appeal up to the end of the age, nor the vacuum as to intermediate dealings with Gentiles. What the Holy Ghost singles out and brings into prominence here is all that manifests the goodness and compassion of God towards man in both soul and body.

We have along with this the solemnity of refusing, the testimony of Christ. Indeed, this is true even of the gospel now, where it is not merely the kingdom preached, but the grace of God; and, in my opinion, it is an accompaniment of the gospel that never can be severed from it without loss. To preach love alone is defective. Love is essential to the gospel, which assuredly is the very brightest manifestation of God's grace to man in Christ; for it is a message of love which not only gave the only begotten Son of God, but dealt with Him unsparingly on the cross in order to save sinners. To preach love alone is another and serious thing, a different gospel which is not another. Yea, to keep back the awful and ruinous consequences of indifference to the gospel, I do not mean absolutely rejecting it, but even making light of the gospel, is fatal. Never is it real love to keep back or hide that man is already lost and must be cast into hell, unless he be saved through believing the gospel. To occupy men with other things, however seemingly or really good in their place, is no proof of love to man, but insensibility to the grace of God, the glory of God, the evil of sin, the truest deepest need of man, the sureness of judgment, the blessedness of the gospel. This neglected, God in vain is otherwise shown out in His goodness. To return, however, we see that in this part of our Gospel the Lord is testifying to the Jews in view of His rejection, the disciples being invested with the powers of the world to come.

Then we have the working of conscience shown out in a bad man. Herod even, far removed as he was from such a testimony, still was so far moved by it as to enquire what it all meant, and whose power it was that thus wrought. He had known John the Baptist as a great personage, who struck the attention of all Israel in his day. But John was gone. Herod had good reason to know how it was an evil conscience that troubled him, particularly as he heard what was going on now, when men pretended, among various rumours, that John was risen from the dead. This did not satisfy Herod; he had no sense of the power of God, but, at least, he was disturbed and perplexed.

The apostles tell the Lord on their return what they had done, and He takes them into a desert place, where, on their failure to enter into the character of Christ, He displays Himself as not only a man who was the Son of God, but as God, Jehovah Himself. There is no Gospel where the Lord Jesus does not show Himself thus. He may have other objects, He may not always manifest Himself in the same elevation; but there is no gospel that does not present the Lord Jesus as the God of Israel upon earth. And hence this is a miracle found in all the Gospels. Even John, who ordinarily does not give the same sort of miracles as the others, presents this miracle along with the other evangelists. Hence, it is plain, that God was showing His presence in beneficence to His people on the earth. The very character of the miracle speaks it. He who once rained the manna is here; once more He feeds His poor with bread. It was the Jew particularly, but still the poor and despised, who were like sheep ready to perish in the wilderness. Thus we find that, while it is perfectly in harmony with the character of Luke, it nevertheless comes within the range of all the Gospels, some for one reason and some for another.

Matthew was given, I suppose, to illustrate the great dispensational change then imminent; because Christ is there shown us as dismissing the multitude, and going to pray on high, while the disciples toil on the troubled sea. There was no real faith in the poor Jews; they only wanted Jesus for what He could give them, not for His own sake. Whereas faith receives God in Jesus; faith sees the supreme glory of a rejected Jesus: no matter what the outward circumstances may be, still it owns Him; the multitude did not. They would have liked such a Messiah as their eyes saw in His power and beneficence; they would have liked such an One to provide and fight their battles for them; but there was no sense of God's glory in His person. The consequence is, the Lord, though He feeds them, goes away; the disciples are meanwhile exposed to toil and tempest, and the Lord Jesus rejoins them, calling out the energy of one who symbolises the bolder ones in the last days. For even the godly remnant in Israel will not then have precisely the same measure of faith. Peter appears to represent the more advanced, going forth out of the ship to meet the Lord, but like him, no doubt, ready to perish for their boldness. Although there was the work of affection, and so far of confidence, to abandon all for Jesus, still Peter was occupied with the troubles, as they undoubtedly will be in that day. As for him, so for them will the Lord mercifully interpose. Thus it is evident that Matthew has in view the complete change that has taken place: the Lord gone away and taking another character altogether above, and then rejoining His people, working in their hearts, and delivering them in the last days. Of this we have nothing in M Mark or Luke. The scope of neither admitted of such a sketch of circumstances as could become a type of the events of the last days in connection with Israel, any more than of the present separation of the Lord to be a Priest on high, before He returns to the earth and especially to Israel. We can easily understand how perfectly all this suits Matthew.

But again, inJohn 6:1-71; John 6:1-71, the miracle furnished the occasion for the wonderful discourse of our Saviour, occupying the latter part of the chapter, which will be touched on another occasion. At present my point is simply to show, that while we have it in all, the setting, so to speak, of the jewel differs, and that particular phase is brought out which suits the object of God's Spirit in each Gospel.

After this, as indeed is found everywhere, our Lord calls out the disciples more distinctly into a separate place. He had shown what He was, and all the blessings reserved for Israel, but there was no real faith in the people. There was, to a certain extent, a sense of need; there was willingness enough to receive what was for the body and the present life, but there their desires stop; and the Lord proved this by His questions, because these revealed the agitation of men's minds, and their want of faith. Hence, therefore, the reply of the disciples to the Lord's question, "Whom say the people that I am? They answering, said, John the Baptist; but some say Elias; and others say that one of the old prophets is risen again." Whether it were Herod and his servants, or Christ with the disciples, the same tale meets the ear of varying uncertainty but constant unbelief.

But now we find a change. In that little group which surrounded the Lord, there were hearts to whom God had unveiled the glory of Christ; and Christ loved to hear the declaration, not for His own sake, but for God's, and for theirs too. In divine love He heard their confession of His person. No doubt it was His due; but in truth His love desired rather to give than to get, to seal the blessing that had been already given of God, and to pronounce a fresh blessing. What a moment in God's eyes! Jesus "said unto them, But whom say ye that I am?" Peter then answers, unequivocally, "The Christ of God." At first sight it might seem remarkable that, in the Jewish Gospel of Matthew, we have a far fuller acknowledgment. There he owns Him not only to be the Christ, but the "Son of the living God." This is left out here. Along with the acknowledgment of that deeper glory of Christ's person, the Lord is reported as saying, "Upon this rock I will build my Church." As the expression of the divine dignity of Christ is left out here, so the building the Church is not found. There is only the acknowledgment of Christ as the true Messiah, the anointed of God; not one anointed by human hands, but the Christ of God. The Lord, therefore, entirely omits all intimation of the Church, that new thing which was going to be builded, just as we have here the omission of Peter's brightest confession. "And He straitly charged them, and commanded them to tell no man that thing." It was no use to proclaim Him as the Messiah. After prophecies, miracles, preaching, the people had been altogether at fault. As the disciples themselves told the Lord, some said one thing, some said another, and no matter what they said, it was all wrong. No doubt there was this handful of disciples who followed Him; and Peter, speaking for the rest, knows and confesses the truth. But it was in vain for the people, as a whole; and this was the question for the Messiah, as such. The Lord accordingly, at this point of time, introduces that most solemn change, not dispensational, not the cutting off of the Jewish system, and the Church building coming into view. That, we have seen, comes in the Gospel where we have ever found the question of dispensational crisis discussed. In Luke it is not so; for there is found the great moral root of the matter; and after such a full I would not say adequate, but abundant testimony had been rendered to Christ, not merely by His intrinsic energy, but even by communicated power to His servants, it was altogether in vain to proclaim Him any longer as the Messiah of Israel. The manner in which He had come as Messiah was foreign to their thoughts, their feelings, their preconceptions, their prepossessions; the lowliness, the grace, the path of suffering and contempt all this was so hateful to Israel, that such a Messiah, though He were the Christ of God, they would have nothing to do with. They wanted a Messiah to gratify their national ambition, and to meet their natural wants. Earthly glory, as a present thing too, they desired, being simply men of the world; and whatever struck a blow at this, whatever brought in God and His ways, His goodness, His grace, His necessary judgment of sin, His introduction of that for faith now, which would, and alone could, stand throughout eternity, was abhorrent to them. Of all this they had no sense of want, and One who came for these ends was altogether odious to them. Hence, then, our Lord acts upon this at once, and announces the grand truth that it was no longer a question of the Christ accomplishing what had been promised to the fathers, and which, no doubt, would yet be made good to the children in another day. Meanwhile He was going to take the place of a rejected, suffering man the Son of man; not only One whose person was despised, but who was going to the cross: His testimony thoroughly discredited, and Himself to die. This, then, He first announced. "The Son of man," says He, "must suffer many things, and be rejected of the elders, and chief priests, and scribes (it is not here the Gentiles, but the Jews), and be slain, and be raised the third day." On that, I need not say, hangs not merely the glorious building of the Church of God, but the ground on which any sinful soul can be brought to God. But here it is presented, not in the view of atonement, but as the rejection and suffering of the Son of man at the hands of His own people, that is, of their leaders.

One must carefully remember that the death of Christ, infinite in value, accomplishes many and most worthy ends. To reduce ourselves to a single particular view of Christ's death, is no better than voluntary poverty in the presence of the inexhaustible riches of the grace of God. The sight of other objects met there does not in the least degree detract from the all-importance of atonement. I can perfectly understand, that when a soul is not thoroughly free and happy in peace, the one thing desired is that which will set such an one at ease. Hence, even among saints, the tendency to shut oneself up to the atonement. The looking for nothing else in the death of Christ is the proof that the soul is not satisfied that there is still a void in the heart, which craves what has not yet been found. Hence, therefore, persons who are more or less under the law restrict the cross of Christ only to expiation, i.e., the means of pardon. When it is a question of righteousness, so thoroughly d Mark are they, that anything beyond the remission of sins they must look somewhere else for. What is it to them that the Son of man was glorified, or God glorified in Him? In every respect, save that there is a place left for atonement in the mercy of God, the system is false.

Our Saviour speaks not as putting away man's guilt, but as rejected and suffering to the utmost because of man's or Israel's unbelief. It is here not a revelation of the efficacious sacrifice on God's part. The heads of earthly religion kill Him; but He is raised the third day. Then comes in, not a development of the blessed results of the atonement, however surely this was what God was going to effect at that very time; but Luke, as his manner is, insists, in connection with Christ's rejection and death, on the great moral principle: "If any man will come after me, let him deny himself." The Lord will have the cross true, not only for a man, but to him too. Blessed as it is to know what God has wrought in the cross of Christ for us, we must learn what it writes on the world and human nature. And that is what our Lord presses: "If any man will come after me, let him deny Himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." We have here a remarkable fulness of glory spoken of in connection with that great day when eternal things begin to be displayed.

"But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God." Here, therefore, as in the first three Gospels, we have the scene of the transfiguration. The only difference is, that in Luke's Gospel it appears to come a great deal earlier than in the others. In Matthew's case there is the waiting, as it were, till the last. I need not say that the Spirit of God had the exact point of time just as clearly before His mind in one as in another; but the ruling, object necessarily brought in other topics in one Gospel, as it put them aside in another. In a word, the point in Matthew was to show the fulness of testimony before that which was so fatal for Israel. God, I may say, exhausted every means of warning and testimony to His ancient people, giving them proof upon proof, all spread out before them. Luke, on the contrary, brings in a special picture of His grace "to the Jew first" at an early time; and then, that rejected, turns to larger principles, because in point of fact, what ever might be the means through the responsibility of man, it was all a settled thing with God.

John does not introduce the details of the offer to the Jews at all. From the very first chapter of John's gospel the trial is closed, and all decided. From the first it was apparent that Christ was thoroughly rejected. Therefore most consistently the particulars of the testimony and the transfiguration itself find no place in John: they are not in the line of his object. What answers to the transfiguration, as far as anything can be said so to do in the Gospel of John, is given in the first chapter, where it is said, "We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." Even if this be conceived to be an allusion to what was beheld on the holy mount, it is here mentioned only in a parenthetical way. The object was not to speak of the glory of the kingdom, but to show that there was a glory deeper far in His person: the kingdom is abundantly spoken of elsewhere. The theme of this Gospel is to show man completely worthless from the very first, the Son all that was blessed, not only from the beginning, but from everlasting. Hence it is that there is no room for the transfiguration in the Gospel of John.

But in Luke, the effect being that He displays the moral roots of things, we have it put much earlier as to its place. The reason is manifest. From the time of the transfiguration, or immediately before it, Christ made the announcement of His death. There was no question any longer about setting up the kingdom in Israel at that time; no object consequently in preaching Messiah as such or the kingdom now. The point was this: He was going to die; He was about shortly to be cast off by the chief priests, and elders, and scribes. What was the use then of talking, about reigning now? Hence there is gradually made known in prophetic parables another kind of manner in which the kingdom of God was to be meanwhile introduced. A sample of the kingdom as it will be was seen on the mount of transfiguration; for the system of glory is only postponed, and in no wise given up. Thus that mount discloses a picture of what God had in His counsels. Before this, as is manifest, the preaching even of Christ was of One presented on the footing of man's responsibility. That is, the Jews were responsible to receive Him and the kingdom that He came with title to set up. The end of this was what is seen uniformly in such moral tests man, when tried, always found wanting. In his hands all comes to nothing. Here, then, He shows that it was all known to Him. He was going to die. This, of course, closes all pretension of man to meet his obligation on the ground of the Messiah, as before on that of law. His duty was plain, but he failed miserably. Consequently we are at once brought here in view of the kingdom, not provisionally offered, but according to the counsels of God, who had of course before Him the end from the beginning.

Let us then look at the peculiar manner in which the Spirit of God presents the kingdom through our evangelist. "And it came to pass about an eight days after these saying's, he took Peter and John and James, and went up into a mountain to pray." The very mode of presenting the time differs from the others. All may not be aware that some men have found a difficulty here: where will they not? It seems to me a small difficulty this, between "after six days" (in Matthew and Mark), and "about an eight days after" (in Luke). Clearly, the one is an exclusive statement of time as the other is inclusive: a person has only to think in order to see that both were perfectly true. But I do not believe that it is without a divine reason that the Spirit of God was pleased to use the one in Matthew and Mark, and the other only in Luke. There appears to be a connection between the form, "about an eight days after," with our Gospel rather than the others; and for this simple reason, that this notation of time brings in that which, spiritually understood, goes beyond the work-a-day world of time, or even the kingdom in its Jewish idea and measure. The eighth day brings in not only resurrection, but the glory proper to it. Now this is what connects itself with the glimpse of the kingdom we catch in Luke, more than any other. No doubt there is that understood in the others, but it is not so openly expressed as in our Gospel, and we shall find this confirmed as we pursue the subject.

"And as he prayed, (that is, when there was the expression of His human perfectness in dependence upon God, of which Luke often speaks,) the fashion of his countenance was altered, and his raiment was white and glistering." The appearance set forth that which will be wrought in saints when they are changed at the coming of Christ. So even in our Lord's case; though Scripture is most guarded, and it becomes us to speak reverently of His person, yet surely was He sent in the likeness of sinful flesh; but could He be so described when it was no longer the days of His flesh when risen from the dead, when death has no more dominion over Him when received up in glory? What then was seen on the holy mount, I judge to be rather the anticipatory semblance of what He is as glorified the one being but temporary, while His present condition will endure for ever. "And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease [departure] which he should accomplish at Jerusalem." Other elements of the deepest interest crowd on us; companions of the Lord, men familiarly talking with Him, yet appearing in glory. Above all, note that when the full character of the change or resurrection is more clearly attested, and even beheld more distinctly than anywhere else, the all-importance of the death of Christ is invariably felt just as the value of the resurrection rises. Nor is there any better device of the enemy for weakening the grace of God in Christ's death than to hide the power of His resurrection. On the other hand, he who speculates on the glory of the resurrection, without feeling that the death of Christ was the only possible ground of it before God, and the only way open to us whereby we could have a share with Him in that glorious resurrection, is evidently one whose mind has taken in but a part of the truth. Such an one wants the simple, living faith of God's elect; for if he had it, his soul would be keenly alive to the claims of God's holiness and the necessities of our guilty condition, which the resurrection, blessed as it is, could in no way meet, nor righteously secure any blessing for us, save as founded upon that departure which He accomplished at Jerusalem

But here no such thoughts or language appear. Not only is the glorious result before our eyes, the veil taken away, that we might see (as it were in company with these chosen witnesses) the kingdom as it will be, shown us here in a little sample of it, but we are admitted to hear the converse of the glorified saints with Jesus on its yet more glorious cause. They talked with Him, and the subject was His departure, which He should accomplish at Jerusalem. How blessed to know that we have that same death, that same most precious truth, nearest of all for our hearts, because it is the perfect expression of His love, and of His suffering love; that we have it now; that it is the very centre of our worship; that it is what habitually calls us together; that no joy in hope, no present favour, no heavenly privilege can ever obscure, but only give a fuller expression to our sense of the grace of His death, as, in truth, they are its fruits. Peter, and they that were with him, were asleep even here; and Luke mentions the circumstance, as especially introducing to our notice the moral state. Such, then, was the condition of the disciples, yea, of those who seemed to be pillars; the glory was too bright for them-they had scanty relish for it. The same disciples, who afterwards slept in the garden of agony, then slept in the mount of glory. And I am persuaded that the two tendencies are very closely akin, insensibility indifference; he who is apt to go asleep in the presence of the one indicates too plainly that you cannot expect from him any adequate sense of the other.

But there is more for us to see, however passingly. "And when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias; not knowing what he said." How little human, natural honour for Christ can be trusted even in a saint! Peter meant to magnify his Master. Let us trust God for it. His word brings in not now glorified men, but the God of glory. The Father could not suffer such a speech to come from Peter without a rebuke. No doubt Peter sincerely meant by it to honour the Lord on the mount, as Matthew and M Mark relate how he failed similarly just before; it was the indulgence of traditional thoughts and human feeling in view both of the cross and the glory. So many now, too, like Peter, intend nothing but honour to the Lord by that which would really deprive Him of a special and blessed part of His glory. The word of God alone judges all things; but man, tradition, heeds it little. So it was with Peter; the same disciple who would not have the Lord to suffer, now proposes to put the Lord on a level with Elias or Moses. But God the Father speaks out of the cloud that well-known sign of Jehovah's presence, of which every Jew, at least understood the meaning. "There came a voice out of the cloud, saying, This is my beloved Son: hear him." Hence, whatever might be the place of Moses and Elias in the presence of Christ, it is no question of giving signal and like dignity to them all three, but of hearing the Son of God. As witnesses, they vanish before His testimony who was the object testified of. They were of the earth, He of heaven, and above all. To the Christ as such had they borne witness, even as the disciples hitherto; but He was rejected; and this rejection, in God's grace and wisdom, opened the way and laid the ground for the higher dignity of His person to shine as the Father knew Him, the Son, for the Church to be built thereon, and for communion with the heavenly glory. The Son has His own sole claim as the One to be heard now. So God the Father decides. What, in effect, could they say? They could only speak about Him, whose own words best declare what He is, as they only reveal the Father; and He was here to speak without their aid; He was here Himself to make known the true God; for this He is, and eternal life. "This is my beloved Son: hear him." Such is what the Father would communicate to the disciples upon earth. And this is most precious. "Truly our fellowship is with the Father, and with his Son Jesus Christ." For it is not merely the glorified speaking with Jesus, but the Father communicating about Him, the Son, to saints on earth; not to saints glorified, but to saints in their natural bodies, giving them a taste of His own delight in His Son. He would not have them weaken the glory of His Son. No effulgence which shone out from the glorified men must be allowed for a moment to cause forgetfulness of the infinite difference between Him and them. "This is my beloved Son." They were but servants, their highest dignity at best to be witnesses of Him. "This is my beloved Son: hear him. And when the voice was past, Jesus was found alone. And they kept it close."

Yet have I omitted another point that ought not to be left without special notice. While Peter spake, even before the Father's voice was heard, there came a cloud and overshadowed them, and they feared as they entered the cloud. And no wonder; because this was something entirely distinct from and above the glory of the kingdom for which they waited. Blessed as the kingdom is, and glorious, they did not fear when they saw the glorified men, nor Jesus Himself, the centre of that glory; they did not fear when they beheld this witness and sample of the kingdom; for every Jew looked for the kingdom, and expected the Messiah to set it up gloriously; and they knew well enough that, somehow or another, the saints of the past will be there along with the Messiah when He reigns over His willing people. None of these things produced terror; but, when the excellent glory came, overshadowing with its brightness (for light was there, and no darkness at all) the Shechinah of Jehovah's presence, and when Peter, James, and John saw the men with the Lord Jesus entering that cloud, this was something entirely above all previous expectation. No person from the Old Testament would gather such a thought as man thus in the same glory with God. But this is precisely what the New Testament opens out; this is one large part of what was hidden in God from ages and generations before. Indeed, it could not be disclosed till the manifestation and rejection of Christ. Now, it is that which forms the peculiar joy and hope of the Christian in the Son of God. It is not at all the same as the promised blessing and power when the kingdom dawns upon this long benighted earth. As star differs from star, and there is a celestial glory as well as a terrestrial, so there is that which is far above the kingdom that which is founded upon the revealed person of the Son, and in communion with the Father and the Son, now enjoyed in the power of the Spirit sent down from heaven. Accordingly we have, immediately after this, the Father proclaiming the Son; because there is no key, as it were, to open that cloud for man, except His name no means to bring Him there save His work. It is not the Messiah as such. Had He been merely the Messiah, into that cloud man never could have entered. It is because He was and is the Son. As He therefore came, so to speak, out of the cloud, so it was His to introduce into the cloud, though for this His cross too is essential, man being a sinner. Thus the fear of Peter and James and John at this particular point, when they saw men entering into and environed by Jehovah's presence-cloud, is, to my own mind, most significant. Now, that is given us here; and this, one may see, is connected very intimately with, not the kingdom, but the heavenly glory the Father's house as entered in communion with the Son of God.

The Lord comes down from the mountain, and we have a picture, morally, of the world. "A man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him." It is a picture of man as now the object of Satan's continual assault and possession; or, as elsewhere described, led captive of the devil at his will. "And I besought thy disciples to cast him out; and they could not." It grieves the Lord deeply, that though there was faith in the disciples, that faith was so dormant before difficulties, that it so feebly knew how to avail itself of the power of Christ on the one hand, for the deep distress of man on the other. Oh, what a sight this was to Christ! what feeling to His heart, that those who possessed faith should at the same time so little estimate the power of Him who was its object and resource! It is exactly what will be the ruin of Christendom, as it was the ground of the Lord closing all His dealings with His ancient people. And when the Son of man comes, will He find faith on the earth? Look at all now, even at the present aspect of that which bears His name. There is the recognition of Christ and of His power, no doubt. Men are baptized in His name. Nominally His glory is owned by everybody but open infidels; but where is the faith He looks for? The comfort is this, however, that Christ never fails to carry on His own work; and, therefore, though we find the very gospel itself made merchandise of in the world, though you may see it prostituted in every way to minister to the vanity or pride of men, God does not therefore abandon His own purposes. Thus He does not forego the conversion of souls by it, even though grievously fettered and perverted. Nothing is more simple. It is not that the Lord approves of the actual state of things, but that the grace of the Lord never can fail, and the work of Christ must be done. God will gather out of the world; yea, out of its worst. In short, the Lord shews here that the unbelief of the disciples was manifested by their little power to draw upon the grace that was in Him, to apply it to the case in hand. "And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither." And so after a manifestation of Satan's power, the Lord delivers him again to his father.

"And they were all amazed at the mighty power of God." But Jesus at once speaks about His death. Nothing can be sweeter. There was that done which might well make Jesus appear great in their eyes as a matter of power. At once He tells them that He was going to be rejected, to die, to be put to death. "Let those sayings sink down into your ears; for the Son of man shall be delivered into the hands of men." He was the Deliverer from Satan's power. The disciples were as nothing in the presence of the enemy: this was natural enough; but what shall we say when we hear that the Son of man shall be delivered into the hands of men? Here unbelief is ever at fault never knows how to put these two things together; it does seem such a moral and mental contradiction, that the mightiest of deliverers should be apparently the weakest of all beings, delivered into the hands of men, His own creatures! But so it must be. If a sinner was to be saved for eternity if the grace of God was to make a righteous basis for justifying the ungodly, Jesus, the Son of man, must be delivered into the hands of man; and then an infinitely fiercer fire must burn the divine judgment when God made Him sin for us; for all that men, Satan, even God Himself could do, comes upon Him to the uttermost.

The Lord, then, having Himself shown what He was, not only in His power which vanquished Satan but also in that weakness in which He was crucified of men, now reads a lesson to the disciples on the score of their reasoning; for the Spirit of God brings this in now, their discussion which of them should be greatest a vain, unworthy contest at any time, but how much more so in the presence of such a Son of man! It is thus, one can see, that Luke brings facts and principles together in his Gospel. He makes a child, despised of those who would be great, to be a rebuke to the self exalting disciples. They had been little enough against Satan's power: would they be great in spite of their Master's humiliation? Again, He lays bare what manner of spirit was in John, though not giving it in the point of view of service, as we saw in Mark. It may not have been forgotten, that there we had it very particularly as the vehicle for instructing us in the weighty duty that we are to acknowledge the power of God in the service of others, though they may not be "with us." But that point does not appear in Luke at least not its details, but simply the moral principle. "Forbid him not: for he that is not against us is for us."

Then, again, we have His censure of the spirit of James and John in consequence of the affront the Samaritans put on our Lord. It was the same egotism in another form, and the Lord turns and rebukes them, telling them that they knew not what manner of spirit they were of; for the Son of man was not come to destroy men's lives, but to save them. All these lessons are plainly impressions, so to speak, of the cross its shame, rejection, anguish, whatever men chose to put on the name of Jesus, or on those that belong to Jesus Jesus who was on His way to the cross; for so it is expressly written here. He was steadfastly setting His face to go to Jerusalem, where His departure was to be accomplished.

Accordingly we have given here another set of lessons closing the chapter, but still connected with what went before the judgment of what should not work, and the indication of that which ought to work, in the hearts of those that profess to follow the Lord. These are brought together after a notable manner. First, "A certain man said unto him, Lord, I will follow thee whithersoever thou goest." Here it is the detection of what was cloked under an apparent frankness and devotedness; but these seemingly fine fruits were entirely after the flesh, utterly worthless, and offensive to the Lord, who at once puts His finger upon the point. Who is the man that is really ready to follow the Lord whithersoever He goes? The man that has found all in Him, and wants not earthly glory from Him. Jesus was going to die Himself; here He had not a place where to lay His head. How could He give anything to him? "And he said to another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto Him, Let the dead bury their dead: but go thou and preach the kingdom of God." Now, here is real faith; and where this exists, it is more than a theory difficulties are felt. Thus the man begins to make excuse, because he feels, on the one side, the attraction of the word of Jesus; but at the same time he is not freed from the force that drags him into nature; he is alive to the seriousness of the matter in conscience, but realises the obstacles in the way. Hence, he pleads the strongest natural claim upon his heart, a son's duty to a dead father. But the Lord would have him leave that to those who had no such call of the Lord. "Let the dead bury their dead: but go thou and preach the kingdom of God." To another, who says, "Lord, I will follow thee; but let me first go bid them farewell, which are at home in my house." The Lord replies that the kingdom of God is necessarily paramount, and its service all-engrossing; so that if a man has put his hand to the plough, woe to him if he look back! He is unfit for the kingdom of God. Throughout who can fail to see the judgment of the heart, man's nature proved, however fair the form? What death to self the service of Christ implies! Otherwise, what personal faithlessness, even if one escape the evil of bringing in rubbish into God's house and, it may be, of defiling His temple! Such is the fruit of self-confidence where Satan acquires a footing.

Luke 10:1-42. Next comes before us the remarkable mission of the seventy, which is peculiar to Luke. This has, indeed, a solemn and final character, with an urgency beyond that of the twelve, in chapter 9. It is an errand of grace, sent out as they were by One whose heart yearned over a great harvest of blessing; but it is clothed with a certain last warning, and with woes here pronounced on the cities where He had wrought in vain. "He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me." This gives it, therefore, a serious and peculiar force, yet withal suitable to our Gospel. Without dwelling upon the particulars, I would simply remark that, when the seventy returned, saying, "Lord, even the devils are subject unto us through thy name," the Lord (while he saw in clear vista before Him Satan fallen from heaven, the casting out of devils by the disciples being but the first blow, according to that power which will utterly put down Satan at the end) at the same time states that this is not the better thing, the proper subject for their joy. No power over evil, however true now, however in the end displaying in full the glory of God, is to be compared to the joy of His grace, the joy of not merely seeing Satan turned out, but of God brought in; and meanwhile of themselves, in the communion of the Father and of the Son, leaving their portion and their names enrolled in heaven. It is a heavenly blessedness, as it becomes more and more manifest that is to be the place of the disciples, and that in Luke's Gospel more than in any other of the synoptists. "Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven." Not that it is the Church which is here revealed, but at the least a very characteristic feature of the Christian place which is breaking through the clouds. In that hour Jesus accordingly rejoiced in spirit, and said, "I thank thee, Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight."

Here you will observe it is not, as in Matthew, in connection with the break up of Judaism. Not only was the total destruction of Satan's power before Him, the woman's Seed, by man, for man; but, diving deeper than the kingdom, He explains those counsels of the Father in the Son, to whom all things are delivered, and whose glory was inscrutable to man, the key to His present rejection, and the secret and best blessing for His saints. It is not so much here the Christ rejected and suffering Son of man: but the Son, the revealer of the Father, whom the Father alone knows. And with what delight He congratulates the disciples privately on that which they saw and heard (ver. 3, 4), though we find some declarations coming out more emphatically afterwards; but still it was all clear before Him. Here it is the satisfaction of the Lord in the bright side of the subject, not merely the contrast with the dead body of Judaism, as it were, which was completely judged and left behind.

What we find after this is an unfolding of the Sabbath-days, in which the Lord demonstrated to the unwilling Jews that the bond between God and Israel was broken (seeMatthew 11:1-30; Matthew 11:1-30; Matthew 12:1-50): for this was the meaning of the apparent breach of the Sabbaths, when He vindicated the disciples in eating of the corn on the one, and healed the withered hand publicly on the other. But here we meet with another line of things; we have, according to Luke's manner, one who was instructed in the law weighed and found wanting morally. A lawyer comes and says, "Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour?"

This sets forth, then, the difficulties of the legal mind; it is a technicality: he cannot understand what is meant by his "neighbour." Intellectually it was no such feat to penetrate the meaning of that word, "neighbour." But the consequences morally were grave; if it meant what it said, had he ever in his life felt and acted as if he had a neighbour? He gave it up, therefore. It was a mysterious something that the elders had nowhere solved, a case that was not yet ruled in the Sanhedrim, what was meant by this inscrutable "neighbour." Alas! it was the fallen heart of man that wanted to get out of a plain duty, but a duty which demanded love, the last thing in the world he possessed. The great difficulty was himself; and so he sought to justify himself an utter impossibility! For in truth he was a sinner; and the thing for him is to confess his sins. Where one has not been brought to own himself, and to justify God against himself, all is wrong and false; everything of God is misunderstood, and His word seems darkness, instead of light.

Mark how our Lord puts the case in the beautiful parable of the good Samaritan. It was, if I may so say of Him as a man, the single eye and the heart that perfectly understood what God was, and enjoyed it; that never, therefore, had difficulty in finding out who was his neighbour. For, in truth, grace finds a neighbour in every one that needs love. The man that needs human sympathy, that needs divine goodness and its clear testimony, though it be through a man upon the earth, he is my neighbour. Now, Jesus was the only man who was walking in the whole power of divine love, though, I need not say, this was but a little part of His glory. As such, therefore, He found no riddle to solve in the question, Who is my neighbour?

Evidently it is not the mere dispensational setting aside of the ancient people of God, but the proving of the heart, the will of man detected where it used the law to justify itself, and to get rid of the plain demand of duty to one's fellows. Where in all this was love maintained, that necessary answer in man to the character of God in an evil world? Certainly not in the lawyer's question, which betrayed the duty unknown; as surely was it in Him whose parabolic reply most aptly imaged His own feelings and life, the sole perfect exhibition of God's will in love to a neighbour, which this poor world has ever had before it.

The rest of the chapter belongs to the eleventh, properly and naturally following up this truth. What a mercy that, through us then, in Jesus, there is active goodness here below, which, after all, is the only thing that ever accomplishes the law! It is very important to see that grace really does fulfil God's will in this: "That the righteousness of the law," as it is said, "might be fulfilled in us, who walk not after the flesh, but after the Spirit." The lawyer was walking after the flesh; there was no perception of grace, and consequently no truth in him. what a miserable life he must have been living, and he a teacher of God's law, without even knowing who was his neighbour! At least, so he pretended.

On the other hand, as we are next taught, where there is grace, everything is put in its place, and it shows itself in two forms. The first is the value for the word of Jesus. Grace prizes it above all things. Even if you look at two persons who may both be objects of Christ's love, what a difference it makes for the one whose heart delights most in grace! And where there is the opportunity of hearing the word of God from Jesus, or of Jesus, this is the chief jewel at the feet of Jesus. Such is the true moral posture of the one who knows grace best. Here it was Mary who was found sitting, at the feet of Jesus, to hear His word. She had decided rightly, as faith (I say not the believer) always does. As for Martha, she was distracted with bustle. Her one thought was what she could do for Jesus, as One known after the flesh, not without a certain thought, as ever, of what was due to herself. No doubt it was meant for, and after a certain style was, honour to Him; but still it was honour of a Jewish, carnal, worldly sort. It was paid to His bodily presence there, as a man, and the Messiah, with a little bit of honour to herself; no doubt, and to the family. This naturally comes out in Luke, the delineator of such moral traits. Still as for Mary's conduct, it seemed to Martha no better than indifference to her many anxious preparations. Vexed at this, she goes to the Lord with a complaint against Mary, and would have liked the Lord to have joined her, and set His seal to its justice. The Lord, however, at once vindicates the hearer of His word. "But one thing is needful." Not Martha, but Mary, had chosen that good part which should not he taken away from her. When grace works in this world it is not to bring in what suits a moment of passing time, but that which ensures eternal blessing. As part of God's grace, therefore, we have the word of Jesus revealing and communicating what is eternal, what shall not be taken away.

Remark another thing next. It is not only the all-importance of the word of Jesus, not man's misuse of the law (which we have seen but too clearly in the lawyer, who ought to have taught, instead of asked, who my neighbour is), but now we have the place and value of prayer. This is equally needful in its season, and is found here in its true place. Clearly I must receive from God before there can be the going out of my heart to God. There must first be what is imparted by God His revelation of Jesus. There is no faith without His word. (Romans 10:1-21) My thoughts of Jesus may be ruin to me; indeed, I am very sure, if they were only my thoughts of Jesus, they must deceive and destroy my soul, and be injurious to everybody else. But here we find the weighty intimation, that it is not enough that there should be the reception of the word of Jesus, and even at the feet of Jesus. He looks at the disciples need of the exercise of heart with God. And this is shown in more ways than one.

Luke 11:1-54. First of all we have prayer, according to the mind of Jesus, for the disciples in their actual wants and state; and a most blessed prayer it is, leaving out the millennial allusions ofMatthew 6:1-34; Matthew 6:1-34, but retaining all the general and moral petitions. The Lord next insists on the importunity or perseverance of prayer, with the blessing attached to earnestness with God. Thirdly, it may be added, that the Lord touches on the gift of the Spirit, and in connection with this only in our Gospel "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give [not merely good things, but] the Holy Spirit [the best gift] to them that ask him?" Thus the great characteristic blessing to the Gentiles (compare Galatians 3:1-29), and of course to the believing Jew also, was this gift which the Lord here instructs the disciples to ask for. For the Holy Ghost was not yet given. There was exercise of heart Godward. They were really disciples; they were born of God, yet had they to pray for the Holy Spirit to be given them. Such was the state going on while the Lord Jesus was here below. It was not only (as in John 14:1-31) that He would ask the Father, and the Father would send; but they too were to ask the Father, who would assuredly, as He did, give the Holy Spirit to them that asked Him. And I am far from denying that there might be cases at this present time, of what some might call an abnormal kind, where persons were really convinced of sin, but without the settled peace which the gift of the Holy Ghost imparts. Here, at the very least, the principle of this would apply; and for this it might be of moment, therefore, that we should have it plainly in the Gospel of Luke; because this was not the dispensational instruction as to the great change that was coming in, but rather filled with profound moral principles of larger import, though to be influenced, no doubt, by the development of the great facts of divine grace. Thus the sending down of the Holy Ghost at Pentecost brought in an immense modification of this truth. His presence from that moment undoubtedly involved greater things than the heavenly Father giving the Spirit to the individuals who sought it of Him. And there was the grand point of the Father's estimate of the work of Jesus, to which the Spirit's descent was an answer. Therefore, a person might be brought in, so to speak, all at once; he might be converted and rest upon the redemption of Jesus, and receive the Holy Ghost, practically, all at once. Here, however, it is the case of the disciples taught to ask before the blessing had ever been given. Certainly, at that time, we see the two things distinctly. They were born of the Spirit already, but were waiting for the further blessing the gift of the Spirit: a privilege given them in answer to prayer. Nothing can be plainer. There is no good in enfeebling Scripture. Evangelical tradition is as false to the Spirit, as popish is to Christ work and its glorious results for the believer even now on earth. What we need is, to understand the Scriptures in the power of God.

After this, the Lord cast out a dumb devil from one who, when delivered, spoke. This kindles into a flame the hatred of the Jews. They could not deny the power, but wickedly impute it to Satan. In their eyes or lips it was not God, but Beelzebub, the chief of the devils, who cast them out. Others, tempting Him, sought for a sign from heaven. The Lord thereon spreads out the awful consequence of this unbelief and imputation of God's power in Him to the Evil One. In Matthew, it is a sentence on that generation of the Jews; here on wider grounds for man, whoever and wherever he may be; for all here is moral, and not merely the question of the Jew. It was folly and suicidal for Satan to cast out his own. Their own sons condemned them. The truth was, the kingdom of God was come upon them; and they knew it not, but rejected it with blasphemy. Finally He adds, When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first." There is no application specially to the Jew, as in Matthew; it is left general to man. Hence, "So shall it be with this wicked generation , disappears.

Thus, although the Lord was as yet dealing with a remnant, and was here in view of the doom of that Christ-rejecting generation of the Jews, for this very reason the Spirit of God makes His special design by Luke the more apparent and undeniable. It would have been natural to have left these instructions within those precincts. Not so: Luke was inspired to enlarge their bearing, or rather record what would deal with any soul in any place or time. It is made a question here of man, and of the last state of him whom the unclean spirit has somehow left for a season, but without salvation, or the positive new work of divine grace. He may be a changed character, as men say; he may become moral, or even religious; but is he born again? If not, so much the more sorrowful so much the worse is his last state than the first. Supposing you have that which is ever so fair, if it be not the Holy Ghost's revelation to, and the life of Christ in, your soul, every privilege or blessing short of this will surely be proved to fail. And this the Lord follows up afterwards, when a woman, hearing Him, lifts up her voice and says, " Blessed is the womb that bare thee, and the paps which thou hast sucked." Immediately He answers, "Yea rather, blessed are they that hear the word of God, and keep it." It is evidently the same great moral lesson: no natural link with Him is to be compared with hearing and keeping God's word; and so our Lord pursues next. Were they asking for a sign? They proved their condition, and lowered themselves morally beneath the Ninevites, who repented at Jonah's preaching. Did not the report of Solomon's wisdom draw from the utmost parts of the earth a queen of the south? Jonah is here a sign, not of death and resurrection, but by his preaching. What sign had the queen of Sheba? What sign had the men of Nineveh? Jonah preached; but was not Christ preaching? That queen came from afar to hear the wisdom of Solomon; but what was the wisdom of the wisest to compare with Christ's wisdom? Was He not the wisdom and the power of God? Yet, after all they had seen and heard, they could ask a sign! It was evident that there was no such guilt of old; but, on the contrary, these Gentiles, whether in or from the ends of the earth, spite of their gross darkness, repulsed the unbelief of Israel, and proved how just would be their doom in the judgment.

Our Lord here adds an appeal to conscience. The light (set in Himself) was not secret, but in the right place: God had failed in nothing as to this. But another condition was requisite to see the state of the eye. Was it simple, or evil? If evil, how hopeless the darkness before that light! If received with simplicity, not only is light enjoyed, but shines all around, with no part dark. To the Pharisees, who wondered that the Lord washed not His hands before dining, He pronounces a most withering rebuke upon their care for exterior cleanness, and indifference to their inward corruption, their jealousy for details of observance, and forgetfulness of the great moral obligations, their pride, and their hypocrisy. To one of the lawyers, who complained that thereby He reproached them, the Lord utters woe upon woe for them also. Tampering with the law and holy things of God, where there is no faith, is the direct road to ruin, the sure occasion of divine judgment. A like doom awaits Babylon as then was about to fall on Jerusalem. (Revelation 18:1-24)

In Luke 12:1-59 the Lord furnishes the disciples with the path of faith in the midst of men's secret evil, open hatred, and worldliness. On His rejection their testimony must go on. First, they were to beware of the Pharisees' leaven, which is hypocrisy, and to cherish the consciousness of the light of God to which the believer belongs (ver. Luke 12:1-3; Luke 12:1-3). This, then, is the preservative power. Satan works by deceit as well as by violence. (ver. Luke 12:4). God works not only in light, as we have seen, but by love (Luke 12:5-7), and the confidence He invites to in Himself. "But I will forewarn you whom ye shall fear: Fear Him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." Then immediately guarding against the abuse of this, which is always true, and true for a believer, although it be, so to speak, the lower end of the truth the Lord brings in the love of the Father, asking, "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows."

He shows next the all-importance of the confession of His name, with the consequence of denying Him; then, the blasphemy against the Holy Ghost, which would not be forgiven, whatever grace is shown to those who blasphemed the Son of man; and in contrast with this the promised succour of the Spirit in presence of a hostile world-church (ver. Luke 12:8-12; Luke 12:8-12). Then a person appeals to the Lord to settle a question of this world. This, however, is not His work now. Of course, as Messiah, He will have to do with the earth, and will set the world right when He comes to reign; but His actual task was dealing with souls. For Him, and for men too, did not unbelief shroud their eyes, it was a question of heaven or hell, of what is eternal and of another world. Hence He absolutely refuses to be a judge and divider of what appertained to the earth. It is that which many a Christian has not learned of his Master.

Next the Lord exposes the folly of man in his covetous desire after present things. In the midst of prosperity, suddenly, that very night, God requires of the rich fool his soul. "So is he that layeth up treasure for himself, and is not rich toward God." The Lord then shows the disciples where their true riches should lie. Faith is meant to deliver from anxiety and lust. It is not food and raiment. He who fed the uncareful ravens would not fail His children, who were far more to Him than the birds. Such care, on the contrary, is the plain evidence of poverty Godward. Why are you so busy providing? It is the confession that you are not satisfied with what you have got. And what does it all come to? The lilies outshine Solomon in all his glory: how much does God interest Himself in His children? What occupies the nations who know Him not is unworthy of the saint who is called to seek God's kingdom, sure that all these thing's shall be added. "Your Father knoweth that ye have need of these things."

Again, this leads me to notice briefly the way in which this ineffable love is shown, not only by the Father, but by the Son, and that in two forms the Son's love to those that wait for Him, and to those that work for Him. The waiting for Him we have in verses 35, 36: "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately." It is the heart filled with Christ; and the consequence is, Christ's heart goes out towards them. When He comes, He seats them, so to speak, at table, does everything for them even in glory. But then there is working for the Lord: this comes in afterwards. "Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath." It is not "so watching," but "so doing." It is a question of working for Him. and this has its own sweet and needed place. Still remark that it is secondary to watching: Christ Himself always, even before His work. Nevertheless He is pleased to associate the Gospel with Himself; very graciously, as we know in the Gospel of Mark; and it is exact]y there we might expect it, if we knew its character: He binds up the work, so to speak, with Himself. But when we come in Luke to moral analogies, if I may so term it, instead of giving it all together, like the Gospel devoted to the workman and the work, here we listen to One who unfolds to us distinction of heart and hand in relation to His coming. Blessed he who shall be found working for the Lord when He comes: surely he shall be made ruler over all that the Son of man has. Yet mark the difference. This is exaltation over His inheritance. As for those that are found watching for Him, it will be association -joy, rest, glory, love with Himself.

Observe another thing in this part of Luke, and strikingly characteristic too. Blessed as all we have heard is for those that are His, what will it be for those that believe not? Accordingly, and in a form that commends itself to the conscience, we see the difference between the servant who knew his master's will and did it not, and the servant who knew not his master's will (ver. 47, 48). Neither Matthew, nor Mark, nor John, of course, say anything like this. Luke here sheds the light of Christ on the respective responsibility of the Gentile graffed into the olive tree and of the Pagan world. As there is in Christendom the servant cognizant of his Master's will, but indifferent or rebellious, so on the other hand, outside Christendom there is the servant wholly ignorant of His will, and, of course, lawless and evil. They are both of them beaten; but he that knew his Master's will and did it not shall be beaten with more stripes. To be baptized, and to call on the Lord's name in outward profession, instead of lightening the burden in the day of judgment for the hypocrites, will, on the contrary, bring on them so much more severity. The righteousness and the wisdom of this dealing, is so much the more remarkable, as it is the exact opposite of the early doctrine of Christendom. A notion prevailed, perhaps universally after the first century or two, that while all persons dying in sin would be judged, the baptized would have a far better portion in hell than the unbaptized. Such was the doctrine of the fathers; Scripture is dead against it. In what we have just had before us, Luke gives the Lord Jesus not only anticipating but completely and for ever excluding, the folly.

Next, whatever may be the fulness of Christ's love, the effect would now be to kindle a fire. For that love came with divine light which judged man; and man would not bear it. The consequence is, that the fire was already kindled. It did not merely await another day or execution from God, but even then was it at work. Assuredly the love of Christ was not produced by His sufferings, any more than God's love. Ever was it there only awaiting the full expression of man's hatred before it would burst all bounds, and flow out freely in every direction of need and misery. Such is our Lord's wonderful opening out of great moral principles in this chapter. Men, professors, heathen, saints, in their love for Christ, and service too, all have their portion.

The state, then, was the worst possible utter, hopeless, social ruin. which His coming and presence had brought to light. How was it they had not discerned this time? Why even of themselves did they not judge aright? It was from no lack of evil in His adversaries, or of trace in Him. The close of the chapter takes up the Jew, showing that they then were in imminent danger, that a great question pressed on them. In their suit with God, the Lord advised them, as it were, to use arbitration while He was in the way: the result of despising this would be their committal to prison till the uttermost farthing was paid. Such was the admonition to Israel, who are now, as all know, under the consequence of neglecting the word of the Lord.

Luke 13:1-35 insists on this, and shows how vain it was to talk of the objects of signal judgments. Except they repented, they must likewise perish. Judgments thus misused lead men to forget their own guilty and ruined condition in the sight of God. He urges, therefore, repentance strongly. He admits, no doubt, that there was a term of respite. Indeed, it was Himself; the Lord Jesus, who had pleaded for a further trial. If; after this the fig tree should be unfruitful, it must be cut down. And so it was: judgment came after grace, not law. How little they felt that it was a most true picture of themselves, Christ and God Himself so dealing with them because of Him. But the Lord subsequently lets us see that grace could act in the midst of such a state. Accordingly, in His healing, of the woman bowed down with the spirit of infirmity, he displays the goodness of God even in such a day when judgment was at the doors, and rebuked the hypocritical wickedness of the heart that found fault with His goodness, because it was the sabbath day. "Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 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." As ever, the heart is made manifest in Luke the adversaries of the truth on the one hand, and those on the other whom grace made the friends of Christ or the objects of His bounty. But the Lord also shows the form that the kingdom of God would take. It would not have power now, but rather from a little beginning become great in the earth, with noiseless progress, as of leaven conforming to itself till the three measures were leavened. And such, in point of fact, has been the character of the kingdom of God presented here below. It is here no question of seed, good or bad, but of the spread of doctrine nominally, at least, Christian. How far such a progress meets the mind of God, we must compare facts with Scripture in order to judge aright. If Israel was then in danger of a judgment which would surely come, what would be the case with the kingdom of God outwardly in the world? In truth, instead of occupying themselves with the question whether those destined to salvation (or the godly Jews) were few, it would be well to think of the only way in which any one could be put morally right before God; it was by striving to enter in at the strait gate: without the new birth none can enter. Many might seek to enter in, but would not be able. What is here meant? Is it a difference between striving and seeking? I doubt that this covers the true bearing of our Lord's language; for thus he who throws the stress upon striving or seeking, makes it a question of energy, greater or less. This does not seem to me what our Lord meant; but that many would seek to enter into the, kingdom, not at the strait gate, but by some other way. They might seek to enter in by baptism, by law-keeping, by prayer, or some vain plea of God's mercy: all these unbelieving resources dishonour Christ and His work.

The striving to enter in at the strait gate implies, to my mid, a man brought to a true sense of sin, and casting, himself upon God's grace in Christ repentance towards God, and faith in our Lord Jesus Christ. Christ Himself is the strait gate at least, Christ Himself received thus by faith and repentance. So our Lord, in opening out this, proclaims the judgment of Israel indeed, of any who should like well the blessing, but refuse God's way, even Christ. He presents, accordingly, the Jewish people cast aside, the Gentiles coming, from east, west, north, and south, and brought into the kingdom of God. "Behold, there are last which shall be first, and first which shall be last." And then the chapter closes with the Pharisees pretending zeal for Him: "Get thee out, and depart hence: for Herod will kill thee." But the Lord proclaims in their ears that He would not be hindered in His service till His hour was come; and that it was not a question of Herod and Galilee, but of Jerusalem, the proud city of solemnities; it was there the prophet of God must fall. No prophet should be cut off except at Jerusalem; such is its painful, fatal peculiarity, the honour of providing a grave for God's rejected and slain witness. Men might say, as they did, that no prophet arose out of Galilee; and it was false; but certainly this was true, that if a prophet fell, he fell in Jerusalem. Yet the Lord then mourned over such a Jerusalem, and does not leave the Jews absolutely desolate, except for a time, but holds out the hope that the day should come when their heart should turn to Him (2 Corinthians 3:1-18), saying) "Blessed is he that cometh in the name of the Lord." This closes, then, the Lord's dealings in reference to Jerusalem, in contrast with the heavenly light in the disciples' portion. He depicts grace from first to last, save only in those that had no faith in Him; and on the other hand, he lets us know, that whatever might be the yearnings of grace over Jerusalem, this is the end of it all in man's hands.

The Lord is seen, in Luke 14:1-35 resuming the ways of grace. Once more He shows that, spite of those who preferred the sign of the Old covenant to Messiah in the grace of the New, the sabbath day furnished Him an opportunity for illustrating the goodness of God. In chapter 13. it was the spirit of infirmity the power of Satan; Here it was a simple case of human malady. The lawyers and Pharisees were then watching Him, but Jesus openly raises the question; and as they held their peace, He takes and heals the man with the dropsy, and lets him go, answering their thought by an irresistible appeal to their own ways and conscience. Man who seeks to do good to what belongs to himself, is not entitled to dispute God's right to act in love to the miserable objects that He deigns to count His.

Then the Lord takes notice of another thing, not man's hypocritical selfishness, which would not have God to gratify His love to suffering wretchedness, but man's love of being somebody in this world. The Lord brings into evidence another great principle of His own action self-abasement in contrast with self-exaltation. If a man desires to be exalted, the only ways according to God, is to be lowly, to abase himself; it is the spirit that suits the kingdom of God. So He tells the disciples that, in making a feast, they were not to act on the principle of asking friends, or men who could return it, but as saints called to reflect the character and will of God. Therefore it should be rather those that could make no present requital, looking to the day of recompense, on God's part, at the resurrection of the just.

On some one crying, out, What a blessed thing it must be to eat bread in the kingdom of God! the Lord shews the fact to be quite the contrary. For what is it that the Lord has been doing ever since? He is inviting men to eat bread, as it were, in His kingdom. But how do they treat the invitation of grace in the gospel? "A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse." Difference is observable. In Luke there is the omission of Matthew's first message. But, besides that, the excuses are gone into individually. One person says, "I have bought a piece of ground," which he must go and see; another man says he has bought five yoke of oxen, which he has to prove; another says he has married a wife, and on this account he cannot come. That is, we have the various decent plausible reasons that man gives for not submitting to the righteousness of God, for delaying his acceptance of the grace of God. So the servant comes and reports to his lord, who thereupon, being angry, says, "Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room." Thus the persistence of grace, spite of just displeasure, is a characteristic and beautiful feature of this Gospel. The lord sent his servant thereupon to the highways and hedges (or enclosures), compelling them to come in, that, as it is said, "my house may be filled." Of this we hear nothing in Mark and Matthew. Indeed, Matthew gives us quite a different aspect from that which we have here. There the king is seen sending forth his armies, and burning up the city. How marvellous the wisdom of God, both in what He inserts, and in what He leaves out! Matthew adds also the judgment of the robeless guest at the end the man who had intruded, trusting to his work, or to any or all ordinances, or to both, but who had not put on Christ. This was peculiarly in its place, because this Gospel attests the dealings of grace which would take the place of Judaism, both externally and internally.

After this the Lord turns to the multitude. As He had shown the hindrance on man's part to coming, so He gravely warns those that were following Him in great numbers, and says, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." The moral difficulties are most earnestly pressed upon those who were so ready to follow Him. Would it not be well and wise to sit down first and count the cost of building the tower completely? to consider whether, with the strength they had, they could cope with the vastly greater forces against them? Yet is it no question of mustering resources after a human way, but of forsaking all one's own, and so being Christ's disciple. There is such a thing as persons beginning well, and turning out good-for-nothing. "Salt is good;" but what if it becomes savourless? Wherewith shall it be seasoned? It is fit neither for land nor dunghill. They cast it out (or, it is cast out). "He that hath ears to hear, let him hear."

Then follows a profound and lovely unfolding of grace in Luke 15:1-32. In the close of the preceding chapter, the impossibility for man in flesh to be a disciple was made evident. Such was the great lesson there. But now we have the other side of grace. If man failed in attempting to be a disciple, how is it that God makes disciples? Thus we have the goodness of God to sinners brought out in three forms. First, the shepherd goes after the wandering sheep. This is very clearly grace as shown in Christ the Son of man, who came so seek and to save that which was lost.

The next parable is not of the Son who bears the burden; for there is but one Saviour, even Christ. Nevertheless the Spirit of God has a part, and a very blessed part, in the salvation of every soul brought to God. It is not as the Good Shepherd who lays down His life, nor as the Great Shepherd brought again from the dead through the blood of the everlasting covenant, laying the sheep once lost, now found, on His shoulders rejoicing, as it is presented in Luke only. What we have here is the figure of a woman that lights a candle, sweeps the house, and uses the most diligent exertion till the lost thing is found. Is not this in beautiful harmony with the function of the Spirit as to the sinner's soul? I cannot doubt this is seen in the woman's part (not, if I may so say, the prominent public actor, who is ever Christ the Son). The Spirit of God has rather the energetic agency, comparatively a hidden power, however visible the effects. It is not One that acts as a person outside; and this therefore was most fitly set forth by the woman inside the house. It is the Spirit of God working within, His private and searching operation in secret with the soul however truly also the candle of the word is made to shine. Need I remark that it is the Spirit of God's part to cause the word to bear on men as a shining light? It is not the Shepherd who lights the candle, but He bears the stray sheep on His shoulders. We know very well that the Word of God, the Shepherd, is looked at elsewhere as the true light Himself; but here it is a candle which is lit, and therefore quite inapplicable to the person of Christ. But it is precisely that which the Spirit of God does. The word of God preached, the Scripture, may have been read a hundred times before; but at the critical moment it is light to the lost one. Diligence is used in every way; and we know how the Spirit of God condescends to this, what painstaking He uses in pressing the word home upon the soul, and causing the light to shine exactly at the right moment where all before was dark. In this second parable, accordingly, it is not active going away from God which is seen; a condition worse than this appears a dead thing. It is the only parable of the three which presents the lost one not as a living creature, but as dead. From elsewhere we know that both are true; and the Spirit of God describes the sinner both as one alive in the world going away from God (Romans 3:1-31), and as dead in trespasses and sins. (Ephesians 2:1-22) We could not have a proper conception of the sinner's condition unless we had these two things. One parable was needed to shew us a sinner in the activities of life departing from God, and another to represent the sinner as dead in trespasses and sins. Here exactly these two things are seen, the lost sheep shewing the one, and the lost piece of money the other.

But in addition to these, there is a third parable necessary: not only a strayed sheep and a lost inanimate piece of money, but, besides, the moral history of man away from the presence of God, but coming to Him again. Hence the parable of the lost son takes man from the very first, traces the beginning of his departure, and the course and character of the misery of a sinner on the earth, his repentance, and his final peace and joy in the presence of God, who Himself rejoices as truly as man objects. Practically this is true of every sinner. In other words, there is a little yielding to sin, or desire to be independent of God a farther and farther depth of evil in every person's history. I do not believe that the chapter discusses the question of a backsliding child of God, though a common principle of course, here and there, would apply to the restoration of a soul. This is a favourite idea with some who are more familiar with doctrine than with Scripture. But there are objections, plain, stronger, and decisive, against understanding the chapter thus. First, it does not suit, in the smallest degree, what we have just seen in the parables of the lost sheep and the lost piece of money. Indeed it seems to me impossible to reconcile such an hypothesis even with the simple and repeated expression "lost." For who will affirm that, when a believer slips away from the Lord, he is lost? The most opposed to this, singular to say, is the very school most prone to that misinterpretation. When a man believes, he is a lost sheep found; he may not run well, no doubt; but never does Scripture view him afterwards as a lost sheep. Just so is it with the lost drachma; and so, finally, with the lost son. The prodigal was not, in the first instance, an unfaithful saint; he was not a backslider merely, but "lost" and "dead." Are these strong figures ever true of him who is a child of God by faith? They are precisely true, if we look at Adam and his sons, viewed as children of God in a certain sense. So the apostle Paul told the Athenians, that "we are also his offspring." Men are God's offspring, as having souls and moral responsibility to God, made after His similitude and His image here below. In these and other respects men differ from the beast, which is merely a living creature that perishes in death. A beast, of course, has a spirit (else it could not live); but still, when it dies, the spirit goes down to the earth, even as its body; whereas a man's spirit, when he dies (no matter as to this whether lost or saved), goes to God, as it came directly from God. There is that which, either for good or evil, is immortal in the spirit of man, as being breathed directly and immediately from God in the nostrils of man. Of the evangelists, Luke is the one who most speaks of man in this solemn light; and this, not only in his Gospel, but in the Acts of the Apostles. It connects itself with the large moral place he gives man, and as the object of divine grace. "A certain man had two sons;" so that man is looked at from his very origin. Then we have this son going farther and farther away from God, till he comes to the worst. There lay the opportunity of grace; and God brought him to a sense, not perhaps deep but most real, of his distance from God Himself as well as his degradation, sin, and ruin. It was by the pinch of want he was brought to himself by intense personal misery; for God deigns to use any and every method in His grace. It was shame, and suffering, and wretchedness, which led him to feel he was perishing; and wherefore? He looks back to Him from whom he departed, and grace puts into his heart the conviction of goodness in God as of badness in himself. This was really wrought in him; it was repentance repentance towards God; for it was not a mere conscientious judgment upon himself and his past conduct, but self-judgment from God, to which His goodness led Him led him by faith back to Himself "I will arise"' then he says, "and go to my father, and say, Father, I have sinned against heaven, and in thy sight."

However there is no need at present to dwell on this, which no doubt, is familiar to most here. This only it may be well to add, that we have here evidently a moral history; but then there is another side, and that is, the ways of Christ, and the Father's grace with the returned prodigal. Accordingly we have this in two parts: first, the reception of the prodigal; next, the joy and love of God the Father, and the prodigal's communion with it when he had been received. The father receives him with open arms, ordering the best robe, everything worthy of himself, to be brought out in honour of the prodigal. Afterwards, we see the son in the father's presence. It sets forth the joy of God reproducing itself in all that are there. It is not a sketch of what we shall taste when we go to heaven, but rather the spirit of heaven made good now on earth in the worship of those who are brought to God. It is not at all a question of what we were, save only to enhance that which grace gives and makes us. All turns on the excellent efficacy of Christ and the Father's own joy. This forms the material and the character of the communion, which is in principle Christian worship.

On the other hand, it was too true that the joy of grace is intolerable to the self-righteous man; he has no heart for God's goodness to the lost; and the scene of joyful communion with the Father provokes in him outrageous opposition to God's way and will. For he is not a self-righteous Christian, any more than the prodigal represents a believer overtaken in a fault. No Christian is contemplated as cherishing such feeling as these though I deny not that legalism involves the principle. But here it is one who would not come in. Every Christian is brought to God. He may not fully enjoy or understand his privileges, but he has a keen sense of his short-comings, and feels the need of divine mercy, and rejoices in it for others. Would the Lord describe the Christian as outside the presence of God? Accordingly, the elder brother here, I have no doubt, represents such as condemned Jesus for eating with sinners; the self-righteousness more particularly of the Jew, as indeed of any denier of grace.

The next chapter (Luke 16:1-31) opens out distinct and weighty instruction for the disciples, and this in reference to earthly things. First of all, our Lord explains here that the tenure of earthly things is now gone. It was no longer a question of holding a stewardship, but of giving it up. The steward was judged. Such was the truth manifest in Israel. Continuance in his old earthly position was now closed for the unjust steward; and for him it was simply a question of his prudence in present opportunities, with a view to the future. The unjust steward is made the vehicle of divine teaching to us how to make the future our aim. He, being, a prudent man, thinks of what is to become of him when he loses his stewardship; he looks before him; he thinks of the future; he is not engrossed in the present; he weighs and considers how he is to get on when he is no longer steward. So he makes a wise use of his master's goods. With people indebted to his master, he strikes off a great deal from this bill and a great deal from that, in order to make friends for himself. The Lord says this is the way we are to treat earthly things. Instead of tenaciously clutching at what you have not yet got, and keeping what you have not yet got, and keeping what you have, on the contrary, regard them as your master's goods, and treat them as the unjust steward in the parable. Rise above the unbelief which looks at money, or other present possessions, as if they were your own things. It is not so. What you have after an earthly sort now belongs to God. Show that you are above a Jewish, earthly, or human feeling about it. Act on the ground that all belongs to God, and thus secure the future.

This is the grand point of our Gospel, from the transfiguration more particularly, but indeed all through. It is the slight of present treasure on earth, because we look on to the unseen, eternal, and heavenly things. It is the faith of disciples acting on the prudence of the far-seeing steward, though of course hating his injustice. The principle to act on is this, that what nature calls my own is not my own, but God's. The best use to make of it is, treating it as His, to be as generous as may be, looking out against the future. It is easy to be generous with another's goods. This is the way of faith with what flesh counts its own things. Do not count them your own, but look at and treat them as God's. Be as generous as you please: He will not take it amiss. This is evidently what our Lord insists on; and here is the application to the disciples: "Make to yourselves friends of the mammon of unrighteousness, that when ye fail [or, it fails], they may receive you into everlasting habitations." You are not going to be on the earth long Other habitations are for ever. Sacrifice what nature calls its own, and would always hold fast if it could. Faith counts these things God's; freely sacrifice them, in view of what shall never pass away. Then he adds the pregnant lesson "He that is faithful in that which is least (after all it is only the least things now) is faithful also in much." Indeed there is more than this. It is not only the littleness of the present compared with the greatness of the future, but besides "If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another's (I leave out the word "man's", it is really God who is meant by it), who shall give you that which is your own?" What can be of its kind a more wonderfully divine touch than this? Exactly where man counts things his own, faith admits God's claim, another's; exactly where we might count things only God's, it sees one's own. Our own things are in heaven. He that is faithful in the little now will have much entrusted then; he that knows how to use the unrighteous mammon now, whose heart is not in it, who does not value it as his treasure, on the contrary, will have then the true riches. Such is the Lord's remarkable teaching in this parable.

Next, He gives us the rich man and Lazarus; which brings all out to view, the bright and dark side, in appearance and in reality, of the future as well as of the present. See one sumptuously faring every day, attired in fine linen and purple, a man living for self; near whose door lies another, suffering, loathsome, so abjectly in want and so friendless that the dogs do the service which man had no heart for. The scene changes suddenly. The beggar dies, and angels carry him into Abraham's bosom. The rich man died, and was buried (we hear not that Lazarus was); his funeral was as grand as his life; but in hell he lifted up his eyes, being tormented. There and then he sees the blessedness of him he had despised in presence of his own grandeur. It is the solemn light of eternity let into the world; it is God's estimate underneath outward appearances. The truth is for souls now. It is given not to think of in hades, but here; and yet we have, as most fitly winding up the tale, the earnest pleadings of the man who never before thought in his life seriously of eternal things. Hear now his anxiety for his brothers. There was no real love for souls, but a certain anxious desire for his brothers. At least one learns how real a thing his anguish was. But the Lord's comment is decisive. They had Moses and the prophets; if they heard not them, neither would they hear if one rose from the dead. What a truth, and how thoroughly about to be verified in His own rising from the dead, not to speak of another Lazarus raised in witness of His glory as the Son of God! Those who believed not Moses rejected Christ's resurrection, as they consulted to put Lazarus also to death, and sunk themselves under their own base lie (Matthew 28:11-15). even to this day.