When thou goest, &c.— As you are going with your adversary to the governor, endeavour to satisfy him, and get your discharge while you are in the way; lest he carry you by force before the judge, &c. We are all on our way to judgment; we might therefore see the necessity of being reconciled to our adversary, even the great God; through the Blood of the covenant. For he must be our adversary, aslongaswecontinueinwilful disobedience. His justice has claims, which nothing without this reconciliation to him in the true spirit of penitence can satisfy. See the note on Matthew 5:25.
Inferences drawn from the parable of the rich fool. Luke 12:15-21.—From this striking parable before us, particularly as explained in the note on Luke 12:16 we may easily collect what are the dangerous circumstances attending riches, which make them often prove so fatal to their owners; namely, that they beget an irreligious confidence and presumption in the heart of man, inclining him to forget God who formed him. A sense of want brings constant remembrance of our dependence, and is ever calling us to look up to him, upon whose mercy and goodness we exist.
A life spent in difficulties, and supported beyond all the reasonable hopes of narrow circumstances, suggests to us every moment, if we have any grace, how wonderfully God has brought us on our way, when we had neither staff, nor shoes, nor money in our scrip. These are the obvious thoughts and suggestions of poverty, to a soul that has any true knowledge of religion: but the man who lives in the midst of plenty, and fears no want, is not apt to think often of the need he has to be assisted. He that remembers nothing, but that his large estate has ever supplied both his necessities and superfluities, will hardly reflect farther, so as to come to an acknowledgment that God has ever been his stay from his mother's womb. This is the common case of riches; they steal the heart from God, and render it insensible to the duties of religion, by destroying that grand principle of religion—the sense of our dependence on the providence and care of Heaven; and this it was which made our Lord cry out, How hardly shall a rich man enter into the kingdom of heaven?
It is this irreligiousness of mind, this disregard to God, and every thing that is good, which are the too common companions of a plentiful fortune, that have made riches to be so severely spoken of in scripture. In the parable of the rich man and Lazarus, it is not easy to find upon what account the rich man was condemned, as the case is generally supposed to be stated. The rich man is said to be clothed in purple and fine linen, and to fare sumptuously every day. He was not covetous, it seems; he lived, as the world speaks, answerably to his fortune. His life is represented as a scene of ease and pleasure; but is not taxed with any notable vice or enormity. But was he not, you will say, uncharitable? For poor Lazarus lay at his door, desiring the crumbs that fell from his table. This circumstance rather shews that the poor used to be fed at his door. Had the intent of the parable been to have represented the rich man as hard to the poor, would it not have been said, that his servant drove away the poet from his door, or at least when they came, that they were sent empty away? Neither of these, however, is said; but Lazarus is represented as feeding upon the crumbs of the rich man's table.
And this is the image given us of their different conditions in this world. The rich man sat down to a sumptuous table: the poor man was glad to feed upon the crumbs and scraps which fell from it. The end of these men is well known; Lazarus was carried by angels into Abraham's bosom; the rich man was tormented in hell-flames!
What then does the parable teach us?—It represents to us the dangerous state of great men, who live without the fear or love of God in their hearts; and the much happier condition of the poor, who have their share of misery in this world, when it proves a means of leading them to glory and immortality hereafter.
If we look forward, we shall see that this is the true aim of the parable: when the rich man applies to Abraham for relief, and finds none, he then petitions for his brethren, that they might be warned against the danger that hung over their heads,—against coming into the same sad situation with himself. Here we may well imagine that he would desire they should be particularly warned against those crimes, which had proved his ruin; but of this nothing is said: he only desires that Lazarus might go, in quality of a prophet, and terrify the reality of a future state; which plainly shews, that his condemnation was the effect of irreligion and unbelief, rather than of intemperance or uncharitableness. He lived at ease, and God was not in all his thoughts. To his request Abraham replies, they have Moses and the prophets, let them hear them; shewing us again, that the fault of these rich men was contempt of the prophets, and irreligion. The rich man tacitly owns this contempt, both for himself and brethren, by saying, Nay, but if one went from the dead, they will repent; which was confessing that they had not reverence enough for Moses and the prophets, to repent upon their authority and admonition; but wanted some greater motive, which he thought might be found in the appearance of one coming from the grave, or from the other world. From these circumstances, it is evident, that the purport of this parable, is well as of that in the above chapter, is not to represent to us the heinousness of any one particular crime, for which the rich man suffered, but to shew how fatally riches influence the mind to irreligion, and make men forget God; while the poor, living in continual want, are likely (but all good is through the grace of God) to have a deep sense of their dependence, and in all their distress to look up to him, of whom cometh their salvation. This sense of dependence, through divine grace, creates in the poor man a fear to offend, and a desire to please; while the rich man, wanting, as he thinks, nothing from God, has no desire to court his favour; but grows negligent and remiss in all the parts of religion, whence it is a very easy step to infidelity.
It is from these considerations that the love of the world is said in scripture to be enmity with God. And therefore, the love of the world which is enmity with God, is not to be expounded by covetousness, or uncharitableness, or any other particular vice. When applied to a rich man, it denotes his whole temper and disposition,—the habit of the mind, which originates with the natural depravity of man, and grows up out of a plentiful estate: and this situation of life is very commonly characterized by enmity with God; inclining men, not only to disobey his commands, but, as far as in them lies, to throw him out of the world, and to depose him from the throne of heaven.
Thus we see plainly what it is that makes wealth to be so dangerous a possession; namely, because it is the rival of God in the heart: and if it once get possession of the mind, it will expel all trust and confidence in God, all regard to faith and religion; for, as our Lord elsewhere speaks without a parable, ye cannot serve God and mammon.
Hence then we may learn, where the rich man ought to place his guard: if he be not covetous or uncharitable, if he be not luxurious and intemperate, so far it is well. But above all, let him take heed, that the pride and insolence of mind too common in plentiful circumstances, grow not upon him; the pride, I mean, of self-sufficiency, as if he were able to guide and to guard himself through the world, and had not so much need of the care of God over him, as the poor who enjoy nothing. Let him learn to know, that in riches is no security; and that he wants the protection of heaven as much as the poorest wretch in the world. A rich man, who through grace has this sense as he ought to have it, will in consequence have the other virtues proper to his state: he will be gentle, affable, kind, and charitable; and his spirit, in the height of fortune, will be adorned with the meekness of the gospel of Christ.
A man, who duly considers these truths, and on whose heart, through grace, they are deeply written, will learn entire submission to God in the highest fortune. Our Lord's argument, Luke 12:23 will teach him the reasonableness of the duty: The life, says he, is more than meat, and the body is more than raiment. The utmost that riches can do, upon the largest concessions made to them, is, to provide food and raiment, and such like necessaries and conveniences of life. Put the case then, that by being matter of a great estate, you are master of food and raiment, and can have them in what quantity or quality you please:—what then? Have you less reason upon this account to depend upon God, and implore his aid? Consider a little, to what purpose serves food?—Is it not for the support of life?—But can food ward off death? Are you, in all your plenty of provisions, one jot more secure against sickness, or any accident which may rob you of your life, than the poorest man? If this be the case, is it not very absurd to plume yourself, and think of security, because of your plenty, when life itself, which is more than meat, is still exposed, and for which you can have no security but in the goodness of God?
You have many changes of raiment, and the poor have only rags.—But will the gout, or stone, or burning fever, pay such respect to fine clothes, as not to approach them? Will health, always attend upon gold lace and embroidery? If it will, you are right to multiply garments: but if, after all your care for raiment, you, as well as the beggar, must still depend upon God for health and strength of body,—how ridiculous is the joy over many changes of garments! Is not the body more than raiment? Since then you must trust God for your life and strength, because they are things which no care of your own, no degree of wealth, can insure; had you not even as good trust him a little farther, and ease yourself of this unreasonable care for the things of life?
From these, and the like considerations, we may see, that dependence upon God,—the great moral lesson inculcated by our Lord in the parable before us,—is as much the rich man's duty and interest, as it is the poor man's: that to trust God, and rely upon his goodness, is to be rich towards God, and is that sort of riches which will make us easy and happy in this life, and glorious and ever-blessed in that which is to come. By these means we may, through divine grace, "so pass through things temporal, that we finally lose not the things eternal."
REFLECTIONS.—1st, Our Lord inculcated the same truths on different occasions. We need line upon line, and precept upon precept. A vast auditory was assembled; and, as he was ever ready to speak when they desired to hear, he took occasion,
1. To caution his disciples in public against that hypocrisy of the Pharisees, which he had just before so sharply rebuked in private. He calls it the leaven of the Pharisees. Their hearts, lips, and lives were wholly infested thereby: swoln with pride and self-importance, and soured with envy and malice, all their specious pretences to religion were but an abomination. Christ therefore warns his disciples to shun this hateful evil themselves, and not to be imposed upon by the fair professions of these designing men. And he urges, as a powerful argument, the sure detection of hypocrisy, either in this world, or in the day when the secrets of all hearts shall be revealed. Their most retired communications, even the whispers in a closet, must all shortly be proclaimed before the assembled world. How careful then need we be over every thought and word, considering that all-seeing and heart-searching God, with whom we have to do.
2. He charges them to be faithful to their trust, and never to suppress, through fear or shame, one tittle of their message; but what they have learned of him in private, that must they boldly and publicly declare in the face of all opposition. And to encourage them to approve their fidelity unshaken, he addresses them, [1.] As his friends, whom he dearly loved, and was able and willing to support under every trial. [2.] He lets them know, that the most inveterate malice of their foes can only reach the perishing body; they cannot touch the immortal soul. Better, therefore, infinitely better would it be for them, by a steady testimony of the truth, with divine fortitude to put their lives in their hands, and meet, if the Lord so permitted, the worst death their enemies could inflict; than by a cowardly silence, or suppression of the offensive doctrines of the gospel, to provoke a jealous God, whose wrath reaches, not only to the body, but to the soul sinking both into the flames of hell, and enduring to eternity. The fear of him should swallow up every other fear. [3.] That guardian Providence, which watches over and orders the most minute events, would take peculiar care of them. Not a sparrow is forgotten of God, or falls unnoticed: the very hairs of their head are numbered; their most invenomed foes cannot touch one of them without divine permission; therefore they need not fear what man can do unto them. [4.] According to their fidelity or unfaithfulness, so would they be owned or disowned by him at the last day. They who, fearless of reproach or suffering, dared make confession of him in the world, shall be with honour acknowledged as his disciples in the presence of angels at the resurrection of the just; while to decline bearing a testimony for him before men, to avoid loss or infamy, would infallibly provoke Jesus to renounce all relation to them, and expose them to shame, and contempt, and the sentence of eternal punishment, in the dreadful day of judgment. When we are tempted to be ashamed of or deny our profession, let us seriously remember this warning, and be wise. [5.] Blasphemy against the Holy Ghost, would expose those who committed it, to endless wrath. All the revilings now cast out against the Son of man in his state of humiliation, were within the reach of pardon; but after his ascension, and the descent of the Holy Ghost upon them, to ascribe the miracles the apostles should work in confirmation of the resurrection of Jesus, to diabolical agency, would be to resist the only remaining means of conviction, and must exclude such blasphemers from the possibility of repentance or forgiveness. [6.] In all emergencies, where they are called to answer before the tribunals of their persecutors, whether Jews or Gentiles, Christ undertakes to furnish them with a tongue, and wisdom which none of their adversaries shall be able to gainsay or resist. They need not take thought a moment what to speak in their own defence; the Holy Ghost should effectually furnish them with every thing proper for the occasion; and, with such encouragements before them, they may boldly go forth, and not fear.
2nd, We have,
1. The application made to Christ by one of the company, desiring him, as a person of authority, to interpose on his behalf with his brother, who either unjustly kept him out of his part of the inheritance, or being the elder, and having by law a double portion, this worldly-minded man would fain come in for an equal share.
2. Christ refuses to interpose. The exercise of temporal power and authority did not belong to that kingdom which he came to establish; nay, had he interfered, they would have perhaps made it a ground of accusation, and quarrelled with him for daring to make himself a ruler and a judge. (See Exodus 2:14.)
3. He takes occasion from this unseasonable application to warn his disciples against the great sin and danger of covetousness, which, being a most insinuating evil, they had need carefully to guard their hearts against it. Men are apt to fancy, that this world's goods are essential to happiness; but a man's life consisteth not in the abundance of the things which he possesseth: they conduce nothing to the spiritual satisfaction of the soul; they cannot prolong our lives a day, an hour: often, instead of being comforts to us, they prove a plague and snare here below, besides all the hindrances they put in our way, to obstruct our entrance into the kingdom of heaven. To give the greater force to his admonition, he illustrates it by a striking example.
The ground of a certain rich man brought forth plentifully, (χωρα, a region.) His estate was vast, as the produce of it was abundant. These common gifts of Providence the evil and unthankful often enjoy in the largest measure; but we must not judge hence of God's love, or of real felicity. The rich man is far from being usually the happy man. We are told,
[1.] What anxious cares his wealth occasioned. He thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? He appears as full of perplexity, as if he knew not where to get another morsel to satisfy the wants of hunger. Such is the usual effect of increasing wealth; it brings an increase of cares and disquietude.
[2.] The result of his thoughts was this: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods; a resolution that spoke great folly, as well as ungodliness. He calls those his fruits, which were really but lent him of the Lord. To hoard up all, when so many empty barns of the poor, and hungry bellies, might have charitably eased him of somewhat of his load of plenty, was vilely covetous. To call these his goods, which must perish in the using, proved his utter ignorance of a better portion. Greater barns would only bring greater expence and greater care, besides the plague of building; and his presumptuous I will, shewed that he left God far above out of his sight. So ready are they who trust in uncertain riches, to forget the living God.
[3.] He flatters himself with the most pleasing prospects, when his schemes should be completed, of sitting down and enjoying at ease the store he had collected. I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. How absurd the conclusion? Could his soul relish the gratifications of a beast, or feel any satisfaction from the indulgence of appetite? The wealth of the world, and the pleasures of sense, are not a portion at all suited to its wants: these God alone with a sense of his love and favour can supply. He promised himself many years to enjoy his affluence, when he knew not what a day might bring forth; and ensured the safety of his goods, when in the shortest space fire or tempest might lay his storehouses in ruins: so precarious are all our earthly possessions. But if he saw his barns rise, and brooded over his plenty, ease was what he could no more secure to his body than his soul. All his fruits and his goods could no more alleviate the pains of an aching head, than cure the pangs of an aching heart. One stroke of sickness or disease might embitter all his abundance, and leave him pining in the midst of plenty; one unhappy incident in his family might forbid him to taste the least satisfaction in all his affluence. So poor, so precarious a portion is all sublunary good.
[4.] God suddenly confounds his schemes, and blasts his hopes. He said unto him, Thou fool, this night thy soul shalt be required of thee: then whose shall those things be which thou hast provided? Death in a moment darkens all the gay prospect, and dashes the gaudy bubble which flattering hope had blown. The day is near, when every carnal worldling, whom men admired as wise, and praised as doing well for himself, (Psalms 49:18.) shall feel with terrible conviction his egregious folly, and hear Thou fool pronounced upon him by the lips of eternal wisdom. The affluence of the wicked must quickly change its owner, and nothing remain for them but a dreary grave and a certain fearful looking-for of judgment. Death, whenever it comes to them, will be a terrible surprise; a dreadful night of horror will surround them; and, dragged reluctant from the body, their soul, their guilty soul, must go where riches profit not to bribe a verdict in their favour; nor can all their wealth procure one drop of water to cool their tongue in those eternal flames which never shall be quenched.
[5.] Our Lord applies the parable in general to every worldly-minded man, that layeth up treasure for himself; sets his heart upon riches; expects his happiness from them; and every one whose concerns are engrossed merely about himself, without regard to God's glory, or care for his neighbour; and is not rich towards God, destitute of the treasures of grace, and without the least title to the eternal inheritance: so is he: so absurd are his schemes, so fruitless his cares, and so miserable will be his end. Let us be warned therefore in time, and not foolishly prefer gold to godliness, the body to the soul, and time to eternity.
3rdly, The instructions given us, Luke 12:22-40 we have considered before in the other evangelists; but they are of such importance, as to deserve our hearing once, yea, twice, that they may be graven on our hearts; for nothing is a more fatal snare to the soul than inordinate desire after the wealth of this world.
1. Christ enjoins his disciples to cast their care upon God, and never to disquiet or perplex themselves about a worldly provision, anxious solicitude being as criminal as sensual indulgence. We must take no thought about the necessaries of life, disquieting ourselves with the fears of hunger and nakedness; but in the way of duty cheerfully trust him with our support, who gave us our being, Luke 12:23. Even the ravens are fed by his providence, and the lily is clothed with beauty, such as Solomon arrayed in all his glory could not vie with: and shall he not much more feed and clothe us, who in excellence, as creatures, are so much better, and, as his believing people, are so much dearer to him? The cause of all our anxious cares and fears is our unbelief: not that our solicitude will mend our circumstances; it is as useless as it is needless. We cannot add to our stature a cubit, or to our age a day; and if in the least things all our thought must be unavailing, why should we distress ourselves about the rest? Dependant therefore on the divine Providence, we need not be distressed, perplexed, and fluctuating like meteors, about a subsistence; for this would shew that we had no more confidence in God than heathens, and intimate the most criminal distrust of the power and care of him whom we call our Father, who knows all our wants, is able to supply them, and has engaged that we shall want no manner of thing that is truly good for us, if we love him. We have indeed greater things in view than food and raiment, even the kingdom of God, the blessings of grace and glory: these must engage our first concern, and then we may safely trust the Lord with all our temporal affairs.
2. He encourages them not to fear want, when they are the heirs of the eternal King. Fear not, little flock: Christ's children are like a flock, united in love under their kind shepherd's care: a little flock; few compared with the world which lieth in wickedness: yet, though compassed with enemies, they need not fear: their Redeemer is as mighty as he is gracious. It is your Father's good pleasure to give you the kingdom; and if he has provided a throne in the heavens for his faithful people, we may rest assured that he will not leave them to want upon earth. Instead therefore of desiring to hoard unnecessary wealth, or being under anxiety about food or raiment, our hearts and hands should be open, according to our abilities, to relieve the necessitous; and, when God's providence calls for it, we should be ready to part with all that we possess, sending it before us, as the surest and most abiding portion, which will enrich us in the eternal world, where it will be incorruptible and inexhaustible. This will raise our affections to high and heavenly things; and then, where our treasure is, our heart will be also.
3. He bids them prepare for the day when he, their Master, shall come to take his saints with him to the mansions provided for them, to partake of the pleasures which are at his right hand for evermore. Christ, our Master, is gone up to heaven, to prepare for himself his spouse the church—even all who will perseveringly believe in him: we are his servants, appointed to watch till his return, and to be ready to meet him, the oil of grace burning in our lamps, and our souls active in his service. As many as he finds thus expecting him, and welcoming his arrival, he will reward with distinguished blessedness, and entertain them with all the unutterable delights of the eternal world, taking them with him to sit down in his kingdom of glory. As the time of Christ's coming is uncertain, like the wise householder, we need be habitually on our guard, and awake with the first alarm, that we may not be unexpectedly surprised, as by a thief in the night; for the Son of man cometh at an hour when ye think not, and woe to those whom he then finds sleeping in sin and carnal security.
4thly, Peter, the warm-hearted disciple, the ready spokesman, desires to know, if our Lord's discourse was directed to the apostles in particular, or to all the disciples in general? Hereupon,
1. Christ replies to his question. What he had spoken, had both a general view to all the disciples, and was particularly applicable to them who were advanced to the most honoured posts, as stewards of the Lord's household. (1.) Their duty was, as put in trust with the care of men's souls, to be wise and faithful dispensers, of the gospel and the instituted ordinances of grace, considering the several cases and states of those to whom they ministered, and seasonably and rightly dividing to each the word of truth for their conviction, edification, or comfort. (2.) The blessedness of fidelity would be great: whoever shall be found at Christ's appearing thus zealously, diligently, perseveringly employed, shall be highly advanced by him in glory, and placed, like Joseph in Egypt, at the king's right hand. (3.) As great will be the misery, sin, and danger of those who shall be found unfaithful. It is shocking to think there should be such a character as a minister of Christ in profession, quarrelsome, oppressive, abusive, profane, drunken; yet such there have been, there are; and the cause of these, and the like enormities, is intimated; such a one says, My Lord delayeth his coming, and therefore in security goes on negligent and treacherous to his trust, and insensible to the aweful account that he must shortly make. But such insensibility retards not the approach of danger; the dreadful hour of reckoning draws near; the judge will suddenly and unexpectedly appear, and pronounce the tremendous doom of such: according to the light and advantages that they have enjoyed, shall be the measure of their punishment. The stripes shall be fewer, where partly through ignorance men have erred and offended; while the heaviest strokes of vengeance shall fall on those who have abused the greatest gifts, and in opposition to clear knowledge and the strong remonstrances of conscience have been unfaithful to their trust: and this is agreeable to the strictest rules of equity, that where a greater trust has been committed, a proportionable improvement should be required; while unfaithfulness and negligence, in such a case, become more highly criminal.
2. Christ admonishes them of the fiery trials which he and they must pass through. His gospel, though breathing the spirit of peace and love, yet being so opposite to the pride and prejudices of men, would give occasion to the bitterest animosities and persecutions. This fire was already kindled in the rancour shewn to him by the scribes and Pharisees: but will he desist from his glorious undertaking, or suppress the offensive truths? No, in no wise. Since by no other means than the sufferings that he foresaw, the redemption of the world could be obtained, he willingly offers himself to the bloody baptism before him, eagerly longing for the time when it should be accomplished in the garden, and on the cross. How astonishing his love towards us! he forewarns his disciples, that they must expect their cross also: far from that temporal kingdom of peace and prosperity with which they flattered themselves, war and tumult are before them. The gospel which they preached, would be opposed with the fiercest rage of men and devils, and the greater miseries and confusions be the consequence. Even among nearest relatives it would occasion the most grievous divisions: in families where part should be converted, and part remain in their sins, the bitterest animosities would arise in the bosoms of those who rejected the counsel of God. And such will be their enmity against those who embrace the truth, that it will break through all ties of blood, duty, and friendship, making the father unnatural, the son undutiful: even in the hearts of those, whose softer sex should breathe greater mildness, the spirit of superstition and bigotry will quench all natural affection, so that even parents will persecute their children, and children their parents, exasperated by the reproof of their holy lives, and inflamed with rage at the gentlest remonstrances, and the most endearing persuasions of those who labour for their conversion. And thus it continues to this day, and must to the end of the world, or at least to the great millennium. Let us not then think it strange.
5thly, The former discourse was addressed to the disciples; the following to the multitude.
1. Christ upbraids them for their stupidity and perverseness in not attending to, or rejecting, the evidences of his mission. They judged what weather there would be by the prognostics which experience had taught them: how inexcusable then were they not to discern this time, fixed for the Messiah's appearing; and how hypocritical and false their pretences to wisdom and the knowledge of the prophets, when they disregarded or perverted the plainest declarations of the scriptures, concerning the birth, family, life, doctrine, and kingdom of the Messiah, and thus knew not the day of their visitation! Amazing, that they should not, even of themselves, discern what was right, where the evidence was so cogent; and that while they shewed observation and judgment in matters of less concern, in this, of infinitely greater moment to their souls, they should act so strangely infatuated!
2. He admonishes them of the necessity of a speedy accommodation of their matters with an offended God, before it was too late. As common prudence would dictate the necessity of seeking an amicable agreement with our adversary, rather than push matters to extremities, where the cause must infallibly be carried against us, and a prison be the issue of the trial; much more should we, in the matters of our souls, shew greater concern to obtain reconciliation with God, who by our sins is become our adversary. To attempt our own justification before him, were folly; as to escape from his sentence, is impossible. While, therefore, we are in the way of life, our wisdom is to cast ourselves at his feet, acknowledging our offences; and through faith in Jesus, our surety, to plead for mercy, lest death should drag us to his dread tribunal in unpardoned guilt, and the ministers of vengeance seize us in consequence of the judgment pronounced, and cast us into the prison of hell; where even eternal torments can never satisfy eternal justice, or cancel the infinite debt of sin.