Exegetical and Hermeneutical Commentary of Luke 6:47

Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like:

47. and doeth them ] Joh 13:17. “Be ye doers of the word, and not hearers only,” Jas 1:22 .

Fuente: The Cambridge Bible for Schools and Colleges

Luk 6:47-49

Whosoever cometh to Me, and heareth My sayings, and doeth them, I will show you to whom he is like

The similitude of hearing Christs sayings

I.

WHAT IS MEANT BY THE SAYINGS OF CHRIST.

1. The doctrine of faith and repentance.

2. The doctrine of regeneration.

3. The doctrine of self-denial.

4. But, more particularly, that doctrine and those sayings which He had just concluded, urging a holy life, and explaining the nature and spirituality of the moral law.

II. WHAT IS MEANT BY HEARING CHRISTS SAYINGS.

1. TO hear His word and sayings with attention: to hear in hearing.

2. To hear His sayings and holy doctrine, as it is His word, not as the word of man, but as it is indeed the Word of God. Thus those in Thessalonica heard it, and received it, which becomes effectual in all that believe.

3. They hear Christs sayings with holy trembling. Thus the good king Josiah heard the book of the law.

4. To hear Christs sayings and heavenly doctrine believingly; Who hath believed our report? Isa 53:1.

5. To hear with understanding; may hear but remain ignorant of their state, do not understand the purport of the word, which is to convince them of the evil of sin, and of their woful and undone condition thereby, and of the necessity of a Mediator, or of a Saviour; as also of the excellency of that blessed Saviour, together with that mighty power and ability that He is clothed with to save.

6. The wise hearer hears Christs sayings and retains them, he is not a forgetful hearer; he sees the excellency of the word; likes and approves of the sayings and doctrine of Jesus Christ; he is like to Mary who pondered, And kept all these sayings in her heart. These persons, with holy David, love Gods Word above gold, yea, above fine gold; therefore I esteem,, all thy precepts concerning all things to be right, and hate every false way Psa 119:127-128).

7. It is a hearing of Christs word and sayings subjectively; such hear and come to Christ. Whosoever cometh to Me, and heareth My sayings, &c., Luk 6:47). In coming to Christ they hear, and in hearing, come, that is, then believe, and receive Jesus Christ.

III. WHAT MEANT BY DOING CHRISTS SAYINGS.

1. It is to believe whatsoever is matter of faith; and to do and practise whatsoever is matter of practice and duty.

2. He may be said to do what Christ saith that hath his whole trust and dependence upon Him, or that resteth wholly upon Christs merits and righteousness for justification and eternal life.

3. To do Christs sayings is to yield ready and hearty obedience to the precepts He hath given forth in the gospel: some will not hear what Christ says; others will hear, but they hear carelessly; others hear but do not. If I am your Lord and Master, why do ye not what I say? Not every one that saith unto Me, Lord, Lord, but he that doeth the will of My Father which is in heaven (Mat 7:21).

4. They that uprightly do Christs sayings, do them sincerely, in truth, not out of by-ends and alms; neither for loaves, not for self and carnal profit, nor for self-applause.

5. They do Christs sayings from right principles, from a principle of life, from faith in, and love to Christ: if ye love Me, keep My commandments; that obedience which proceeds not from faith and love, is not regarded, nor accepted of by Jesus Christ.

6. They are such that do all Christs sayings; Ye are My friends if ye do whatsoever I say (Joh 15:14).

7. Such continue in doing Christs sayings; they abide in their obedience, they obey always, or continue in well doing.

IV. WHAT IS MEANT BY HIS HOUSE.

1. By this house is, doubtless, meant his hope of salvation; Whose hope shall be cut off, and whose trust shall be as the spiders web (Job 8:14).

1. A house is that which we rest in, and where we take our repose; a true believer resteth on Christ, he builds his house, i.e., his hope, his soul, and all he doth, on Christ; he that hath a right hope, a true faith, he hath a firm and well-built house, where he reposeth himself, or resteth continually.

2. A house is a place of shelter to us, in a tempestuous or stormy season, when rain, hail, snow, thunder, &c., are like to annoy us; so this man that builds his hope in Christ is secured and safe, when Satan raises storms of temptations upon him; he is safe also from the thunderings of mount Sinai, or the thunderbolts of the law and of the wrath of God, which all unbelievers lie open to.

3. A house is often assaulted by thieves, and if not firm and strong, may be broke up, and all that dwell in it may be robbed, nay murdered; so is the hope of a Christian often attacked by Satan, and if his faith and hope was not built upon Christ, he was certainly in danger of losing all he hath; nay, his precious soul for ever.

V. WHAT IS MEANT BY THE ROCK. By the rock is no doubt meant Jesus Christ; He is often called a rock; The Lord is my rock and my fortress Psa 18:2). Who is a rock save our God? (Psa 18:13.) O Lord, my rock, be not silent (Psa 28:1). Upon this rock will I build My Church (Mat 16:18; 1Co 10:4). Jesus Christ may be fitly compared to a rock.

1. A rock is a firm and immovable thing, therefore good for a foundation; that which is built on a rock, stands sure; so Christ is a firm and sure foundation– Upon this rock I will build My Church, and the gates of hell shall not prevail against it (Mat 16:18).

2. Christ may be compared to a rock, in regard that in ancient times people built their houses in rocks, as well as built upon them; they hewed out houses, or habitations in rocks (Isa 22:16) Christ is a believers spiritual habitation; they, like the dove, make their dwelling in the clefts of the rock. He that dwelleth in love, dwelleth in God.

3. Rocks are strong, and were made use of for places of defence; no fortifications like some rocks, they are impregnable: David for security fled into a rock; in this respect Christ may also be compared to a rock, because He is our refuge from the wrath and vengeance of God, the curse of the law, and rage of wicked men, sin, and devils; a believer in Christ is safe, his dwelling place is impregnable.

4. Rocks are durable, permanent, and lasting; Jesus Christ hath the stability of a rock, He is the same yesterday, to-day, and for ever; hence He is called the Rock of Ages.

VI. WHY A GODLY MAN IS CALLED A WISE MAN.

1. A godly man ponders well all future dangers.

2. All future safety and security; how he may avoid and escape the one, and enjoy the other. If he builds not with wisdom, he foresees the danger that will follow, for his soul will fall into hell.

3. A godly man may be looked upon to be wise, because he so consults matters, that he may not suffer the loss of all his labour and cost; such who hear Christs sayings and do them not, that do not believe in Him, nor obey His precepts; though they may make a visible profession, and do many things, and give to the poor, and suffer much external loss, yet all their labour, pains, and costs, and future hopes, will be utterly lost; but a true Christian is so wise as to close savingly with Christ, and obey His precepts, by which he knows his labour will not be in vain in the Lord.

4. A godly man is a wise man, because he complies with, and approves of that great and glorious design and purpose of God in Jesus Christ; it being the contrivance of His infinite wisdom, this way only to restore and save lost man: Now seeing a true Christian accepteth of Christ alone, and builds upon Him as the only foundation, it shows he is a wise man.

5. Because he seeks the honour of his blessed Lord and Master, and thereby keeps in His love and favour; it is not his own good only, but Christs glory which he seeks, and this is a great point of wisdom. Because nothing but God, and an interest in Him, and the eternal enjoyment of this God, will satisfy his soul; if God be the chief good, then to place all our hope and happiness in Him, and to enjoy Him, must needs be a part of highest wisdom. He that keepeth his commandments, dwelleth in God, and God in him (1Jn 3:24). This man hath God to be his God; O what man is wise, save this man only? Others have the shell, but this man hath the kernel: others have the cabinet, and that contents them, but this man hath also the jewel.

7. Because these men are the declared friends of Jesus Christ, and only favourites of heaven: Ye are my friends, if ye do whatsoever I command Joh 15:14).

8. He is a wise man, because he is resolved to keep a good conscience: brethren, conscience is a tender thing, and to offend it is a piece of greatest folly; it is for a man to arm himself to murder his own soul, or kill himself; better to have all men in the world against us, and to reproach us, than to have our own conscience to accuse and reproach us.

VII. WHEREIN HIS WISDOM CONSISTS.

1. In his thoughtfulness of soul.

2. In his care to provide a house for his soul.

3. In building his house upon a good and safe foundation.

4. In digging deep. If it be a great and famous building, some magnificent fabric which a man designs to build, he will dig deep to lay a firm and sure foundation, he digs until he comes to a rock, or sound bottom: now it is a great and glorious fabric that a Christian is to build, a building that is to stand for ever, and endure all storms and assaults of Satan, and all other enemies of the soul. Besides, pardon of sin, justification, and eternal life, are great things; and the soul being so excellent, so precious, the house that is to be built for it, ought to bear some proportion unto it; also Jesus Christ the prince of kings of the earth, designs to dwell with the soul, so that it may be truly said to be a house for the great king; therefore, on all these respects, it beloveth us to dig deep, and to lay a safe and sure foundation.

5. In building his house of proper and fit materials.

6. In building by rule.

7. In building in the proper time.

8. In sitting down to count the cost.

(1) What the digging up the old foundation will cost him.

(2) What old habits must be changed, and what right-eye sins must be pulled out, and what right-hand sins must be cut off.

(3) What old companions must be forsaken, and what enticements must be withstood and resisted.

(4) What reproaches for Christs sake must be borne, and what external losses and persecutions must be endured.

(5) He counts his own weakness and inability to do any of these things, and so consults the power, faithful ness, and promises of Christ, on which he solely and wholly depends, and thereby knows and is sure he cannot fail; he doth not begin nor go on in his own strength, but sees his riches and strength is in Jesus Christ, and therefore strengtheneth himself in that grace that is in him, which is sufficient for him, as Paul was told after he had begun to build, when assaulted by the messenger of Satan.

(6) He accounts what temptations must be withstood, from Satan, from his carnal relations, and from the corruptions of his own heart.

(7) And what reproaches and persecutions must be endured. VIII. EXHORTATION TO FOOLISH BUILDERS.

1. Tremble, all ye foolish builders, who hear Christs sayings, but do them not, that hear His word, but do not believe; who are reformed perhaps in your lives, but not changed in your hearts.

2. Be exhorted to try yourselves, examine your hearts, see with what materials you have built your house, I mean your hope for heaven; if it be not upon Jesus Christ, if it be on the sands of your own works, or inherent righteousness, or on your duties, or upon your external privileges, or on gifts, parts, or knowledge, or traditions; pull down your house and new build it, build it on the only and sure foundation.

3. Let all professors prepare for a storm; the winds will blow, the rain will fall, and the floods will come; you shall all be tried; God will try every mans work. If temptations of Satan, if tribulation and persecution from men, do not beat down your house and hope, yet death will.

4. We infer from hence, that the state of false professors, or all such who are no more than bare hearers of the word, is very sad and deplorable, their hope will be as the spiders web.

5. Sinners, doubtless you have got some house, or hope, or another; but any hope will not serve your turn. O how near may you be to a storm, death may be at the door, and then your hope will perish, and your souls be lost.

6. What comfort is hero for believers, they are safe! (Benjamin Keach)

The wise and the foolish hearers

The contrast intended is not that between two men deliberately selecting different foundations on which to build, but that between two men, one of whom makes the foundation a matter of deliberate consideration, while the other never takes a moments thought about a foundation, but proceeds to build at haphazard, on the surface, anywhere, just where he happens to be–on the loose sands on the banks, or even in the bed of a river dried up by severe drought and scorching heat of summer, as rivers are so apt to be in the East.

1. In the light of the true distinction between the two builders, as above stated, we can see the special appropriateness of the emblem employed by our Lord to represent two different types of men in reference to religion. The characteristics of the one builder are considerateness and thoroughness, as those of the other are inconsiderateness and superficiality.

2. But the difference between the two classes of men is too important to be disposed of in a sentence. Our Lord Himself distinguishes the two classes by representing a man of the one class as one who heareth His sayings and doeth them, and a man of the other class as one who heareth His sayings and doeth them not. No man who is thoroughly in sympathy with the teaching of the Sermon on the Mount is in danger of making any serious mistake as to the footing on which he stands before God. Thoroughgoing moral earnestness is the sure road to faith in Divine grace as the source of salvation, as the history of Paul and of Luther shows. A little earnestness may make a man a Pharisee, but a great consuming earnestness will make him a Christian, after the Pauline type. Two points of difference in character are clearly hinted at.

(1) The wise builder has a prudent regard to the future.

(2) The wise builder does not look merely to appearance.

3. We have thus ascertained the distinctive characteristics of the two classes of hearers. But it is one thing to discriminate between these two classes on paper, another thing to discern and judge between them as existing in real life. Who, then, is to decide as to the merits of the two builders? The Divine preacher, with true insight into the state of the case, replies, The elements. The rain, the winds, and the floods, are the infallible judges of the builders and their work. The elements in the metaphor represent generally times of severe trial, the judgment-days which overtake men even in this world occasionally, and in which many fair edifices of religious profession go down. The forms in which the trial may come are very diverse.

(1) The great thing to be laid to heart is that trial, in one form or another, is to be expected.

(2) And another thing should be remembered: the crisis that is to try us may come suddenly, leaving no time for preparation, no time for saving ones household furniture, barely time to save ones own life. (A. B. Bruce, D. D.)

Foundations

1. All men are building.

2. All builders have a choice of foundations.

3. All foundations will be tried.

4. Only one foundation will stand. (W. W. Wythe.)

My sayings

We may claim for Christs sayings an originality, a compass, and loving energy, such as have not been rivalled by any speaker. Never man spake like this man, was the testimony of His enemies. After reading the doctrines of Plato, Socrates, or Aristotle, we feel that the specific difference between their words and Christs is the difference between an inquiry and a revelation.

1. The sayings of Christ may be said to be Divine because they are so human.

2. The sayings of Christ determined the destiny of all who heard them. To have heard these sayings is to have incurred the gravest responsibility. (J. Parker, D. D.)

Hearers and doers

I. First then, THE DISTINCTION OF CHARACTER.

II. NOW, OBSERVE NEXT, THE CONTRAST IN THE HOPES OF THESE TWO CHARACTERS. The man who builds his house on the rock is said to dig deep before he begins to build; but the man who is likened to the foolish man takes no trouble about digging deep. He is like a man that without a foundation builds his house upon the earth.

1. Here, then, is the first contrast between a real believer in Christ, and a mere professor of religion. The believers safety is preceded by anxiety. The mere professors hope of heaven it has cost him no trouble to attain; he has formed it without any previous anxiety. Now, it is just so with a real believer in Jesus Christ–one who has any anxiety about his souls salvation. He dares not take it for granted that he is all right. A man who does take for granted that he is right for heaven, is like a man who builds on the surface. One who is really anxious about his soul digs to see whether his foundation is good before he begins to build.

2. Observe, next, that the Christians hope rests thus upon a solid foundation. Until the sinner finds that salvation which God has laid, of course he cannot rest upon a solid foundation.

3. The real believer finds that his house stands in the time of trial. There may be affliction, there may be persecution, there may be peculiar temptations; or if he escape these, there is the great trial of death and the prospect of judgment; but he who finds that he is resting on Christ–that he has been trying to know what Christ would have him do, and then to do it–finds himself secure. The promise of his Saviour, the oath of his covenant God, omnipotence itself secures his safety. He may be shaken in his mind in consequence of trouble and adversity, but he cannot be moved off from the rock on which he rests. Storms come very suddenly sometimes and very unexpectedly. Men may be in the enjoyment of health and strength and vigour, and may be lawfully pursuing their worldly duties, when some unexpected sickness reaches them, and after a few days, it may be, of pain and anguish, their medical attendants signify that there is no hope of their recovery; and now comes a time to test whether we have been building on a foundation or not. (W. Cadman, M. A.)

The two builders

Much as all men resemble one another, there is yet between us a most affecting difference. Our form and nature are the same; our conditions, and wants, and troubles are alike; but beneath this outward resemblance there lies unseen, and perhaps unthought of, a dissimilarity of the very utmost importance. Some of us are the friends of the living God, while others are His enemies.

I. AS TO THE SIMILARITY of the two men mentioned in the text.

1. They were both builders. Both are described as actually at work. Not the openly profane or careless, but professing Christians.

2. They were building a house, A dwelling-place, refuge, home. A shelter for support under the cares of life, for consolation in its troubles, and a protection from the wrath of God throughout eternity.

3. The house of each of these builders has its strength severely tried. We must expect our religion to be brought to the test, and its real character to be disclosed. Till this trial comes, we can know but little of ourselves. Almost any religion will stand in a calm. It is temptation–trifling, worldly, and sensual companions; it is affliction–disappointment, poverty, sickness, mental oppression; it is a change of scene, or circumstances, or society; these are the things which show us what manner of men we are, and often surprise and confound us by the discovery which we make.

II. THEIR DISSIMILARITIES.

1. One of these men built his house with foresight; the other heedlessly. A Christian must look forward, and labour for something that will stand a storm; a faith that will support him when everything else gives way: a hope that will bear him up when conscience stings, and Satan accuses, and death strikes; a refuge for his soul amidst all the convulsions and terrors of a departing world.

2. One of these men is a painstaking builder; the other is comparatively indolent. True religion is a laborious work, and the most important parts of it are those which require the most labour and make the least appearance. The foundations must be dug deep, and built on the solid rock.

3. One of these builders looks well to the foundation of his house; the other is indifferent about it.

4. Mark the difference in the end of these men. Conclusion: This parable may teach us–

1. The object of true religion. Salvation.

2. The nature of true religion. A building, a work, a progressive labour. An earnest and unceasing effort for the working out of salvation.

3. The wisdom of true religion. The pursuing of a good end by the best means. Simple obedience to the commands of Christ; earnest labouring after salvation in Gods way and manner.

4. The folly of that religion which trusts for salvation in itself. (C. Bradley, M. A.)

He only is a Christian who does what Christ bids him

This closing lesson is rendered impressive and memorable, not only by the vivid double simile under which it is conveyed, but still more even by the full round roll of the style; the intentional repetition of the same phrases in both halves of the parable; the continuous solemn sweep of the long, redoubled sentence which seems to dwell upon the ear, and afterwards to haunt the memory. The materials of the picture were familiar to His audience. Syrian houses of the poorer class were then probably (as they still are) very slight–built of mud or a few unhewn stones, roughly daubed with untempered mortar, and roofed in by no stouter materials than brushwood, with a layer of grass-grown earth over it. Two such houses have been erected in one of the precipitous wadys which everywhere seam the limestone ranges of Palestine, and swiftly drain off its superfluous rainfall. So long as summer lasts and the bed of the watercourse is dry, both of them stand equally well, and appear to be equally secure. But a day of testing comes. One of those terrific storms of rain and hail which the treacherous winds of the Levant bring up suddenly from the sea, swells the brook in a few hours into a torrent; and when the flood sweeps down its narrow channel like a tide, turbid and white with foam from one rocky bank to the other, while the fierce rain-storm drives up the ravine before the western gale, and lashes on roof and sides; then is put to proof the stability of both dwellings; then everything depends on the character of their foundation. The one has been built, with careless want of foresight, upon nothing better than the layer of loose sand or gravel brought down by former floods. Of course, the waters which eddy now about its base fret away from beneath it the very soil on which it stands, till the force of the storm, beating down upon its undermined and unsupported walls, crushes it into ruin. It was a refuge of lies, for it pretended to a foundation which it had not; and the overflowing scourge rolls it indignantly to the sea. The other builder, on the contrary, when he began to build, took the precaution to clear away that drift sand, deep though it was, and, digging down to the rock beneath, laid his foundation there. Now he finds the reward of his prudent pains and thoroughness. The flood may wash away, no doubt, whatever is movable from about the base of his house, even as from his neighbours; but when its walls are laid bare to the very rock, the secret strength of his hidingplace is only discovered to view; and though roof and sides may suffer here and there in their weaker portions (see 1Co 3:14-15,) from the searching of wind or rain, yet his house at least, as a place to shelter him, is secure from demolition: it falls not, for it is founded on the rock. So Jesus leaves His parable to interpret itself. The contrast betwixt a superficial profession of discipleship, in which self-deceived Christians confide as sufficient, and that thoroughgoing, profound moral earnestness which is concerned to make sure work of it, and to be all that it seems to be: this lies on the surface on the parable. But it seems not unreasonable to find in our Lords words something more than this. That moral thoroughness in the Christian life which aims at consistent obedience to Christ, succeeds in doing His word only by coming into close and trustful contact with Himself. He who would be practically a Christian, must have nothing betwixt his naked soul and the eternal Rock, Christ; for it is only as based on Him, fastened to Him, that any disciple learns to love His word, or gets strength to do it. Let us look each one to his foundation. There are so many who seem to be taking their stand for eternity on Jesus Christ; there are possibly so few whose lives are built into the Rock. So many of us hear, so few are manifestly doing, His words (Jam 1:22). (J. Oswald Dykes, D. D.)

A solid foundation

Yon lighthouse tower, that stands among the tumbling waves, seems to have nothing but them to rest on; yet there stately and stable it stands, beautiful in the calm, and calm in the wintry tempest, guiding the sailor on to his desired haven, past the rolling reef, through the gloom of the darkest night, and the waters of the stormiest sea. Blessed tower that with its light, piercing the gloom, shines and rises on many an eye as a star of hope. Why is it stable? You see nothing but the waves, but beneath the waves, down below the rolling, foaming, tumbling billows, its foundation is the solid rock. And what that tower is to the house on yon sand.bank, which the last storm threw up, and the next shall sweep back into the sea, Christs righteousness is to mine–Christs works to my best ones. (T. Guthrie, D. D.)

Safe on the rock

Mr. Moody, in his Christian Convention at Northfield, said, We want more Christians like the Irishman who, when asked if he didnt tremble during a certain storm when he was standing out upon a rocky eminence, said, Yes, my legs trembled, but the rock didnt, and because my feet were on the rock I felt safe.

Laying hold on the rock

The wind had been blowing–it was a dreadful hurricane, and Gotthold walked into a forest and saw many trees torn up by the roots; he marvelled much at one tree which stood alone and yet had been unmoved in the tempest. He said, How is this? The trees that were together have fallen, and this alone stands fast i He observed that when the trees grow too closely they cannot send their roots into the earth; they lean too much upon each other; but this tree, standing alone, had space to thrust its roots into the earth, and lay hold on the rock and stones, and so when the wind came, it fell not. (C. H. Spurgeon.)

The only firm foundation

Men who stand on any other foundation than the rock Christ Jesus, are like birds that build in trees by the side of rivers. The bird sings in the branches, and the river sings below, but all the while the waters are undermining the soil about the roots, till, in some unsuspected hour, the tree falls with a crash into the stream; and then its nest is sunk, its home is gone, and the bird is a wanderer. But birds that hide their young in the clefts of the rock are undisturbed, and, after every winter, coming again, they find their nest awaiting them, and all their life long brood the summer in the same places, impregnable to time or storm. (H. W.Beecher.)

Sandy foundations

Recollect that all religion which is not the work of the Holy Spirit in the heart will have to be unravelled, let it be woven ever so cunningly. We may build, as our little children do on the sea-shore, our sand houses, and we may pile them up very quickly too, and be very pleased with them, but they will all come down as the tide of time advances; only that which God the Holy Ghost builds upon the foundation of Christs finished work will stand the test of time and eternity. (C. H.Spurgeon.)

On laying foundations

All hearers are builders of houses for their souls: they are each one doing something to set up a spiritual habitation. Some of these go a considerable distance in this house-building, and even crown the structure by publicly confessing Christ. They say unto Him, Lord, Lord: they meet with His followers, and join with them in reverence to the Masters name; but they do not obey the Lord; they hear Him, but they fail to do the things which He says.

I. Our first subject will be A COMMON TEMPTATION WITH SPIRITUAL BUILDERS. A common temptation with hearers of the Word is to neglect foundation work, to get hurriedly over the first part of the business, and run up the building quickly.

1. This temptation is all the more dangerous, first, because these young beginners have no experience. Even the most experienced child of God is often deceived; how much more the pilgrim who has but just entered the wicket-gate! The tried saint sometimes mistakes that for a virtue which is only a gilded fault, and he fancies that to be genuine which is mere counterfeit; how, then, without any experience whatever, can the new babe in grace escape deception unless he be graciously preserved? Newly awakened, and rendered serious, earnest hearts get to work in the Divine life with much hurry, seizing upon that which first comes to hand, building in heedless haste, without due care and examination. Something must be done, and they do it without asking whether it is according to the teaching of the Lord. They call Jesus Lord; but they do what others say rather than what Jesus says.

2. There is this to help the temptation, too, that this plan for the present saves a great deal of trouble. Your mind is distressed, and you want comfort; well, it will comfort you to say, Lord, Lord, though you do not the things that Christ says.

3. This kind of building without foundation has this advantage to back up the temptation–it enables a man to run up a religion very quickly. He makes splendid progress. He takes every good thing for granted, and votes that all is gold which glitters. See how fast he goes! The fog is dense, but he steams through it, heedless of danger? He has joined the Church; he has commenced work for God; he is boasting of his own attainments; he hints that he is perfect. But is this mushroom building safe? Will it pass muster in the last great survey? When a man travels upon a wrong road, the faster he runs the further he will go astray. If you build quickly because you build without a foundation, your time and toll are thrown away.

4. How common, how deceptive, is this temptation I For the young beginner, the man who is just aroused to seek the Lord, will find a great many to help him in his mistake, should he neglect the foundation. Kind, good, Christian friends often, without a thought of doing so, help to mislead seeking souls. Let us beware lest we cry Peace, peace, where there is no peace.

5. No doubt many are encouraged in slight building by the fact that so many professors are making a fair show, and yet their building is without foundation. We cannot shut our eyes to the fact that in all Churches there are persons who have no depth of spiritual root, and we are afraid no real spiritual life. Beware of loose professors, who are as wreckers! lights that lure men upon the rocks. Make sure work for eternity, and bid triflers begone.

6. Again, there is always at the back of all this an inducement to build without a foundation because it will not be known, and possibly may not be found out for years. Foundation-work is quite out of sight, and the house can be got up and be very useful in a great many ways, and it may stand a good while without the underground work; for houses without foundations do not tumble down at once; they will stand for years; nobody knows how long they may keep up; perhaps they may even be inhabited with comfort till the last great flood. Death alone will discover some impostures.

II. So I advance to the second step, and there we will consider A WISE PRECAUTION WHICH SAFE BUILDERS NEVER FORGET, They dig deep, and never rest till they get a good substantial foundation; they are glad to get to the bottom of all the loose earth and to build on the rock. Let me commend this wise precaution to all of you.

1. Follow the text, and learn to see to your sincerity. The Lord Jesus says, Why call ye Me, Lord, Lord, and do not the things which I say? May the Holy Ghost make you true to the core. Be afraid to say a word more than you feel.

2. The next thing is thoroughness. For observe, according to our Lord, the wise builder digged deep. You cannot do a right thing too well. Dig deep if you do dig a foundation.

3. Next to that add self-renunciation; for that is in the parable. When a man digs a deep foundation he has much earth to throw out. So he that builds for eternity has a great deal to get rid of. Self-trust must go at the beginning; love of sin must follow; worldliness, pride, self-seeking, all sorts of iniquity–these must be cast aside. There is very much rubbish, and the rubbish must go.

4. Then must come solid principle. The man who is determined that if he does build he will build securely, digs down to the rock. What God has said is a rock; what man teaches is mere shifting sand.

5. These truthful principles must be firmly adhered to. Remember the huge shaft at Bradford, and how many were slain by its fall, and let it teach you to hold hard to foundation truths, and never depart from them.

III. Gather from the text A SET OF ARGUMENTS, URGING US TO TAKE CARE OF THE FOUNDATION.

1. We ought to build with a good foundation at the beginning, because otherwise we shall not build well in any other part of the house. Bad work in the foundation influences all the rest of the courses. In the Revised Version, at the end of the forty-eighth verse, instead of For it was founded upon a rock, we read, Because it had been well builded. The house was built well at the bottom, and that led the workman to put in good work all the way up, so that all through it had been well builded. The other man built badly underground, and did the same up to the roof. When you get into the habit of slovenly work in secret, the tendency is to be slovenly in public too. If the underground part of our religion is not firmly laid upon Christ, then in the upper part there will be rotten work, half-baked bricks, mud instead of mortar, and a general scamping of everything. When a great Grecian artist was fashioning an image for the temple, he was diligently carving the back part of the goddess, and one said to him, You need not finish that part of the statue, because it is to be built into the wall. He replied, The gods can see in the wall. He had a right idea of what is due to God. That part of my religion which no man can see should be as perfect as if it were to be observed by all. The day shall declare it. When Christ shall come everything shall be made known, and published before the universe. Therefore see to it that it be fit to be thus made known.

2. See, again, that we ought to have good foundations when we look at the situation whereon the house is to be built. It is clear from this parable that both these houses were built in places not far from a river, or where streams might be expected to come. Certain parts of the South of France are marvellously like Palestine, and perhaps at the present moment they are more like what the Holy Land was in Christs day than the Holy Land now is. When I reached Cannes last year I found that there had been a flood in the town. This flood did not come by reason of a river being swollen, but through a deluge of rain. A waterspout seems to have burst upon the hill side, tearing up earth, and rocks, and stones, and then hurrying down to the sea. It rushed across the railway station, and poured down the street which led to it, drowning several per sons in its progress. When I was there a large hotel–I should think five stories high–was shored up with timber, and was evidently doomed; for when this stream rushed down the narrow street it undermined the lower courses of the building and as there were no foundations at all able to bear such a test, the whole erection was rendered unsafe. The Saviour had some such case in His minds eye. A torrent of water would come tearing down the side of the mountain, and if a house was built on the mere earth, it would be carried away directly, but if it were fastened into the rock so that it became part and parcel of it, then the flood might rush all around it, but it would not shake the walls. Beloved builder of a house for your soul, your house is so situated that one of these days there must come great pressure upon it. How do you know? Well, I know that the house wherein my soul lives is pitched just where winds blow, and waves rise, and storms beat. Where is yours? Do you live in a snug corner? Yes, but one of these times you will find that the snug corner will be no more shielded than the open riverside; for God so orders providence that every man has his test sooner or later.

3. The next argument is, build deep, because of the ruin which will result from a bad foundation. What happened to this house without a foundation? The stream beat vehemently on it. The rivers bed had long been dry, but suddenly it was flooded, and the torrent rolled with tremendous power. Perhaps it was persecution, perhaps prosperity, perhaps trouble, perhaps temptation, perhaps prevalent scepticism, perhaps death; but, anyhow, the flood beat vehemently upon that house–and immediately it fell! It did not stand a prolonged assault, it was captured at once. Then it is added, And the ruin of that house was great. The house came down with a crash, and it was the mans all. The man was an eminent professor, and hence his ruin was all the more notable. For, lastly, and perhaps this will be the best argument, observe the effect of this good, sure building, this deep building. We read that when the flood beat upon the wise mans house it could not shake it. That is very beautiful. Not only could it not carry it away, but it could not shake it. I see the man; he lost his money and became poor, but he did not give up his faith–It could not shake it. He was ridiculed and slandered, and many of his former friends gave him the cold shoulder, but It could not shake it. He went to Jesus under his great trial, and he was sustained–It could not shake it. He was very sick, and his spirit was depressed within him, but still he held his confidence in Christ–It could not shake it. He was near to die; he knew that he must soon depart out of this world, but all the pains of death and the certainty of dissolution could not shake him. He died as he lived, firm as a rock, rejoicing as much as ever, nay, rejoicing more, because he was nearer to the kingdom and to the fruition of all his hopes. It could not shake it. It is a grand thing to have a faith which cannot be shaken. I saw one day a number of beech trees which had formed a wood; they had all fallen to the ground through a storm. The fact was they leaned upon one another to a great extent, and the thickness of the wood prevented each tree from getting a firm hold of the soil. They kept each other up, and also constrained each other to grow up tall and thin, to the neglect of root-growth. When the tempest forced down the first few trees the others readily followed one after the other. Close to that same spot I saw another tree in the open, bravely defying the blast, in solitary strength. The hurricane had beaten upon it, but it had endured all its force unsheltered. That lone, brave tree seemed to be better rooted than before the storm. I thought, Is it not so with professors? They often hold together, and help each other to grow up, but if they have not firm personal foothold, when a storm arises they fall in rows. (C. H. Spurgeon.)

The two builders

1. We are here admonished of the duty, and vast importance, of what has been called building for eternity; that is, attending to the salvation of our souls. Every one is building, labouring corporeally and materially, or speculating mentally, in one way or another. Some are engaged with great schemes; and some, who have neither substance nor strength to expend on great works, are nevertheless as deeply engaged as those who have. How many, however, are building, as we may say, only for this world! Their schemes terminate here. But he builds too tow, who builds beneath the skies. To have a hope for heaven ought to be the great object with us all. This is the one thing needful.

2. Every wise man will be careful to found well–on the rock. Some even proceed on religion so much at random that they have never thought of any determinate principles; they cannot tell what their foundation is; in fact, they have no foundation at all–they are, spiritually, building castles in the air. It is not so, however, with the wise builder; he is not so easily satisfied. And, as in the literal case of a building, so in the spiritual case under consideration, two things are necessary to be attended to in laying the foundation–the one is, that the builder know what is a sufficient foundation; and the other is, that he do actually cause his building to rest upon it. An error with respect to either of these things is fatal. God has laid the foundation, and we must build upon it. A Saviour is offered, and we must accept Him.

3. The wise do not neglect the superstructure because they have a good foundation. Rather, the knowledge that he has begun well is an encouragement for him to go on well–with confidence and with care.

4. In the time of trial, the hope of the true Christian, like the house of the wise builder, will stand; while the hope of the hypocrite and the formalist, like the house of the foolish builder, will be overthrown. When the great day of wrath is come, then it will be seen who shall be able to stand. God will set His own peoples feet on a rock, and will establish their goings. (James Foote, M. A.)

The rock and the sand

Last April, on the same morning I set my eyes on the island of Corsica where Napoleon I. was born, and on the island of Elba on which he was confined as a discomfited prisoner–the coming shadows of Waterloo hung over his bleak exile. The next day I saw the spot where another famous prisoner landed on his way to Rome, and where he thanked God and took courage. Napoleons boasted rock of imperial power proved to be but a fog-bank. What a contrast between the defeated and disappointed exile of Elba, and the glorious old prisoner of Caesar who sang triumphantly in his cell: I have fought a good fight! Henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge, shall give me at that day! The French Emperors crown was a lost bauble; the apostles diadem will blaze with stars through all eternity. There is no sharper contrast in all history between the wisdom of building on the rock and the fatal folly of building on the quicksand. Yet, on a smaller scale, tens of thousands among us are constantly repeating this folly. One man rears his expectations upon wealth. This is his foundation on which he will build up solid happiness for himself and his family. He means to be happy in making money, happy in holding it, and happy in all the social eclat and luxuries which it will purchase for him. Other men dont know how to keep money or to enjoy it; but 1 mean to enjoy mine. He calls it mine–not the Lords; and he does not mean that the Lord shall have it. Ere long the coveted riches take wing, like a swallow, and fly away. Even if he holds on to them, they do not give the happiness he dreamed of; they do not fill up the gnawing emptiness of his soul. They do not bring quiet sleep or a contented conscience; his Government bonds cannot stop the heartache. Gold, unless used for God, makes a hard dying pillow. When the richest American of his day was in his last fatal sickness, a Christian friend proposed to sing for him; and the hymn he named was Come, ye sinners, poor and needy. Yes, yes, replied the dying millionaire, sing that for me, I feel poor and needy. Yet at that moment the stock-markets of the globe were watching and waiting for the demise of the man who could shake them with a nod of his head. Poor and needy! How the sand sweeps from under a mans soul in much an hour as that! Literary fame is no solider a footing for an immortal beings happiness than wealth. There is hardly a sadder verse in the English language than that which the brilliant Byron addressed to his own weary and wretched soul–

Count oer the joys thine hours have seen;

Count oer thy days from anguish free;

And know–whatever thou hast been,

Tis something better–not to be!

What a fearful thought that a human soul, in the very height of its coveted intellectual renown, should seek a refuge for its misery in utter annihilation! Last year a poverty-stricken invalid in Brooklyn, who sustained her helpless husband and only child by her needle, made her little dingy home bright as sunshine by her brave, cheerful trust in God. Her daily song was, The Lord liveth, and blessed be my Rock. In many a hut of poverty, where faith eats its scanty loaf and gives thanks for it; from many a room of sickness, where Jesus has cheered the long wakeful nights; over many a casket in which a darling child was sleeping in its last slumber, has the believers testimony come forth clear and strong: I know whom I have believed; He is able to keep that which I have committed to Him until that day. God never intended that we should have more than one rock. All else is quicksand. When we take His inspired Word for our guide, embrace Christ as our Saviour, rest on His atonement for pardon and His grace for support, then are we founded on a rock. A solid character for this life and a solid hope for eternity can be built on this sure foundation. Christ really underlies a genuine Christian as the everlasting mass of Moriahs rook-bed underlay the ancient temple of Jerusalem. Those only are the solid, reliable, and enduring members in our various Churches, who have Christ embedded in the very depths of their hearts. Such never fall away under the stress of strong temptations. (T. L. Cuyler, D. D.)

Deep life

I. THE LIFE WHICH IS SIMPLY A SURFACE LIFE. Not exactly what we call a wicked life, but a vain, thoughtless, shallow life. An animal life, finding pleasure only in the senses; a childish life, occupied only with trifles; a life in which there is no deep thought, feeling, conviction, purpose. One would think it almost impossible to lead such a life. The Spirit of God within us is ever seeking to awaken solemn and holy thoughts. And this is truly a thought-provoking world. Many will scarcely suffer a large thought, a serious thought. They dwell on the most exterior surfaces, and their little-mindedness is seen in everything, felt in everything. Mark their pleasures. Consider their reading–the emptiest, silliest trash. Listen to their conversation–chaff which the wind driveth away. And all their aims in life are unspeakably contemptible. Better be the desolate tree on the naked heath bowed by the storm, stripped by the storm, if it only give us depth of life, than the green bay-tree rooted only in the sod. We may be thankful for anything that knocks the toys out of our hands, that stops our idiot joy, and drives us inward, downward, to the reality of things and the grand purpose of existence. Notice again–

II. THE LIFE WHICH DIES BELOW THE SURFACE AND YET DOES NOT REACH THE DEPTHS. Many men consider themselves as serious, deep-sealed men who are not really so. There is an iron pillar at Delhi, a very ancient column, and the Hindus believed that its roots were in the centre of the earth, but the profane European took to digging and found its foundation only twenty inches below the surface. And so many among us fancy their life rooted in the centre of things when a little examination would show them they have only dipped below the surface. There is an intellectual life which goes beneath the surface, but not to the depths. Thinking men, full of intellectual power and penetration, but who concern themselves only with the universe that passes away, are of this order. One would think the scientific men who sound the depths of the ocean or the star-depths of the heaven, had gone deep, but in truth, with all their parade of dredges, telescopes, spectroscopes, they have gone but twenty inches below the surface who miss the Almighty Spirit, of whom are all things, by whom are all things, to whom are all things. There is a moral life which goes below the surface, and yet fails to grasp the depths. A morality which finds its origin, its reasons, its sanctions, its inspirations, its compensations altogether within human society and temporal interests, is but rooted in the sand. There is a religious life which sinks below the surface without sounding the depths. The Pharisees failed here–they thought the pillar on which they leaned had its roots in the centre of the world, but Christ made them understand that proud ancient pillar of theirs was only twenty inches in the sand.

III. THE LIFE WHICH DIGS DEEP AND RESTS ON A ROCK. The Word of God assures us that there is rock. The universe is not a theatre of dissolving views, itself a dissolving view. There is an Eternal Being. There is an Eternal World. A city that hath foundations–a realm of infinite endless perfection and blessedness. There is an Eternal Righteousness. There is an Eternal Life. He only digs deep who gets down to these central realities.

1. Only in this deeper life do we find true satisfaction. Men think sometimes, I know, that a deeper life means much of strife, of sorrow, of sadness; and so it does. But, you must remember, out of those depths breaks forth the sunshine, out of those depths breaks forth the music. You will never find true light, harmony, joy, until you reach the depths of self-despair, until you live the life of thought, contrition, prayer, humility, reverence.

2. Only as we live this deeper life does our character acquire strength and fulness. The superficial Pharisee was ever working at the outside of character; Christ showed them more radical work was wanted; they must go to the depths of life. And this is the teaching of the Epistles. Our modern gardeners think far less of pruning the branches of trees than the old husbandmen used to think; the gardeners of to-day are persuaded that the tree must be treated in its roots.

3. Only as we live this deeper life is our joy assured for ever. The teaching of our Lord in this parable is that, whatever in character, joy, hope, is not based on the deepest life, life in Himself, must be overthrown. As most of you know, in connection with the principal palace at Babylon was the remarkable construction known to the Greeks as the Hanging Garden. Several tiers of arches formed an artificial imitation of a mountain, and on the top of this structure was a mass of earth on which grew flowers, and shrubs, and trees. Where are these artificial elevations now? Gone, gone long ago, shaken to the earth, buried in the ditch. Now all around us you see the glory, the joy, the hope of men resting like the Hanging Gardens of Babylon on quite an artificial basis, and any slight accident brings the whole fabric to the ground. A sickness, a death, any one of a thousand changes wrecks the treasure and pride of life. But the natural gardens of Babylon which rested on the granite pillars of the earth bloom to-day as they ever did–the grass as green, the blossoms as sweet, the trees as magnificent. So it is when we build on Christ, and find our strength and felicity and hope in Him.

What can our foundations shock?

Though the shattered earth remove,

Stands our city on a rock,

On the rock of heavenly Love.

Live below the senses, live above society, live beyond time, get to the root truths that are in Christ, nay, get to Christ Himself, the root-truth, and your life shall be full of energy, freedom, brightness, fruitfulness, blessing, and you shall bloom for ever in the paradise of God. (W. L. Watkinson.)

The two principles of life

It is here indicated by our Lord that every one must live his life on some principle or plan; and He plainly states the utter ruin of any life which hears the Word of God, and does not act accordingly.

I. Apply it first to THE CONSCIOUS ACTION OF MEN UNDER THE INFLUENCE OF THE SPIRIT. To build without foundation is to put off, make only some slight resolution for good, go on the old way, only with a little more earnestness, or choosing the easiest way of religion as a salve to the conscience.

II. THE WARNINGS THAT COME GENERALLY LATER IN LIFE.

III. THE WAY OF DEALING WITH SORROW FOR SIN. Two kinds.

1. The sorrow of the world–mere regret: hopes to do better; time will bring relief.

2. Godly sorrow, real repentance–going to the very root of the matter; content with nothing but laying bare the whole heart to God; probing to the very centre the wounds of nature, in spite of pain and discomfort; determined at any cost to get rid of all corruption and its cause. The result of this is true healing and benefit. Conclusion: The great lesson is one of thoroughness and heartiness in all our life; no more trifling; no resting satisfied with partial relief–the pleasant weather for the present, without any thought of the storms that may be coming. (George Low, M. A.)

Doing and dreaming

Now, in the course of my travels, I have met with three distinct dreamers.

I. There is the rationalistic dreamer. He beholds his face in a glass, and stands before it, admiring it. To him religion is a system of ideas, and no idea represents reality. His religion is a face in the glass or an unsubstantial house on the sand.

II. There is the sentimental dreamer. He will talk to you for hours of the presence of God in nature, A house of sentiment is the last place I should fly to, to shelter me from the storm.

III. There is the pietistic dreamer. There is a form of church-going piety which does not influence daily conduct; people whose religion is an impersonated sigh.

1. The religion of the dreamer is a religion of theory. The religion of the doer is one of experience.

2. The religion of the dreamer will always be one of doubt. The religion of the doer will always be a religion of evidence. This follows the last remark, because doing leads to knowing.

3. Hence, let me say, the dreamer confines his religion to solitude; the doer finds a vent for his in society. Religion comforts solitude, and consoles it; it does not encourage the spirit of it. If we are to enter the solitude, it is that we may collect the moral forces of our nature, and come forth, inspired by the Divine Spirit, to cry aloud, O earth, earth, earth, hear the word of the Lord.

4. The religion of the dreamer is a religion without love. But the life of the doer is love. Our love, in fact, is proportioned to our labours–our labour proportions our love. Love is the fountain of all true knowledge. Every man understands more by his affections than by his reason.

5. And there is, finally, no salvation for the dreamer. Come, let us walk along the sands, and see the houses they build there; these are tile buildings of which the apostle spoke, wood, hay, and stubble; these are the buildings which will not stand either the flood or the fire; these are the buildings reared by the religious dreamers, whose houses are unsubstantial as the palaces in the clouds. Here is the house of wood–the building reared out of notions of natural amiability and goodness, a religion of politeness and native grace: in this house the inhabitants will talk to you of God, and of worshipping God, but you will hear nothing of God in Christ, nothing of the love of the Father for a lost world. The Unitarian builds his edifice from such material, and thus all those buildings rise which leave out of view the supernatural in the ruin and recovery of man. How unsubstantial i there is not one brick of all the building made from these sayings of Mine, and here the flood will come and sweep them all away. Let us walk further along the sands. Here is a house, strangely built of hay; of rhetoric, and philosophy, and superstitious notions; and sometimes, when the ice hangs its pendulets on the absurd, grotesque building, and the sun shines in its cold wintry ray, it seems an uncouth but glittering cave upon the sand: within, the inhabitants have so many pretty sentiments about religion, and so many brilliant sayings, and so many deep and philosophical views, and strange pretences glide to and fro through the heavy chambers, and even the neighbourhood to the awful sea makes the building sometimes seem so safe for shelter; but in the incongruous building nothing is reared from these sayings of Mine, and the flood will come and sweep them all away. Now, come, I will carry you to two death-beds; for they die in the castle on the rock and in the palace on the sand. Ah! how fine it looks! By the two death-beds you may hear the two confessions. I draw the curtain in the palace: let us hear. How are you; are you happy? Well, I am easy. What are your foundations? Well, Lord, Thou knowest I have had some very pretty notions in religion. I have usually gone to church once a day. I was certainly away frequently on account of our dinner-parties; but I am sure God wont be strict. On the whole, I am happy I I have ever tried to pay everybody their own, twenty shillings in the pound–and God is love. Now step into the poor room on the Rock. How do you feel? I feel happy, but only by taking hold on Christ. Lord, I feel I am a poor creature, but I come to Thee through Christ; and I can only cry, Mercy, Mercy, Mercy, Mercy. Hark! the rain is on the roof; what a tempest. Oh that cry–The Flood! the Flood! the Flood! Yes; the rain descends, and the flood comes, and the winds blow and beat; behold yonder the advancing floods; and see yonder the drifting soul on the broken spar. What is the hope of the hypocrite, when God shall take away his soul? Yonder they drift away. Hark! it is a voice of singing from the eternal Rock, a strain from the heights of the strong foundations. (E. P. Hood.)

Designing the house not enough

It is not enough to have gotten an abstracted mathematical scheme, or diagram, of this spiritual building in our brain; it is the mechanical labouring part of religion, that must make up the edifice, the work, and toil, and sweat of the soul, the business not of the designer, but the carpenter; that, which takes the rough unpolished, though excellent, materials, and trims and fits them for use; which cuts and polishes the rich but, as yet, deformed jewels of the soul, and makes them shine indeed, and sparkle, like stars in the firmament The divinity and learning of these times floats and hovers too much in the brain, hath not either weight or sobriety enough in it, to sink down and settle in the heart. (Dr. Hammond.)

Digging deep

Inasmuch as it is said that the wise builder digged deep, let us remember that God is not to be found on the surface. (Gregory.)

Insecure foundations

There is a twice-told tale about Julian the apostate: how in youth he essayed to raise a memorial shrine to the holy Mamas; but as he built, the earth at the foundations crumbled; for God and His holy martyr deigned not to accept the labour and offering of his hands. It is an allegory of men who toil and build on rotten and insecure foundations.

Neglecting the foundation

On the comer of one of the busiest streets of a certain town, there is a large brick building with stone finishings and no little display of fancy work, both on cornice and corners. It looks well at a distance. Closer inspection, however, shows that this building is sadly disfigured with ugly cracks and misshapen walls, and the whole structure is in danger of tumbling down. On investigation it was discovered that the cause of all this was the bad foundation put under the building by an inefficient and dishonest contractor. He had employed cheap workmen and put in cheap material, because the foundation being out of sight, he thought no one would ever see it, and it would make no difference.

Two kinds of foundations

Two young fishermen came to the water-side to live, and to try their luck in a new home. Now, here they were very successful, and soon had a ready sale for all they caught in the village beyond the hill. Now, we will each build a hut for ourselves, for this is a good place, and here we will each bring a wife, and have a home. That is a good thought, replied Simplex; here is a fine stretch of beach, and we shall have no trouble in drawing stones and timber, and making comfortable dwellings at small cost and labour. Oh, no, answered Prudens; the storms and winds and waves will come and sweep away our houses. Look yonder among that grass there; up beyond are some rocks. They will make a fine foundation, and we need fear nothing. Oh, you foolish Prudens, to give yourself so much trouble I The season of storms is past; the beautiful days are coming; and how will you climb up among those rocks when you are worn out and tired? See how easy it will be to run up a house here, and then to sit, after our days work is over, and gaze out upon the water, and see that no one molests our boats or nets. Well, brother, storms may come even during the beautiful days, and I shall build up yonder on the rocks. So each man built during the next few weeks each a neat little hut, and I must confess that Prudens was not nearly so pretty as Simplexs, because it was much harder for Prudens to draw his materials away up the rocks, and to plan so that the foundations should be firm, and the windows protected. But in time both houses were complete, and in each a pretty little wife kept the home in good order, and the men were well content with their plans. But one night there were signs of a change of weather. The waters sighed and moaned and groaned and muttered as if they were angry, and the men hastened to make all secure, for, said they, the waves are coming and the tide is rising. Prudens went to Simplex to beg that he and his wife would come up to his house, lest haply the waters should come over the beach. Simplex laughed at the fears of his friend; but the wife was timid, and she persuaded her husband just for one night to accept the invitation. You will smile at your fears in the morning, Gretchen dear, but for your sake I will go–what can harm our home except a few dashes of salt water? You are not much of a sailors wife. Then they went, and the fearful storm came, and the wind rose and beat away the nets and the boats. The women could not sleep, and, when the morning broke, they hastened to see what had happened in the night. They looked first towards the cottage of Simplex. There was no cottage there, but timbers and a heap of stones and a low wall, and the beach strewn with the wreck of the house. Gretchen began to cry, but Simplex dared not look at Prudens. Safe on the rocks, his house had stood out the storm. Alas, my brother, why did I not heed your advice? I built on the sand, and my house has fallen. Yours stood because founded on a rock. This story is a parable. Who will tell what it means, and from what part of Scripture it is taken?.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 47. I will show you] , I will show you plainly. I will enable you fully to comprehend my meaning on this subject by the following parable. See this word explained Mt 3:7.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Whosoever cometh to me,…. To be a disciple and follower:

and heareth my sayings, and doth them;

[See comments on Mt 7:24].

I will show you to whom he is like; or “to what thing he is like”; so the Syriac and Arabic versions; though what follows seems better to agree with person than thing.

Fuente: John Gill’s Exposition of the Entire Bible

Hears and does ( ). Present active participles. So in Mt 7:24. (Present indicative.)

I will show you ( ). Only in Luke, not Matthew.

Fuente: Robertson’s Word Pictures in the New Testament

I will shew you to whom he is like. Peculiar to Luke. See on Mt 7:24.

Fuente: Vincent’s Word Studies in the New Testament

BUILDING ON THE ROCK OR THE SAND V. 47-49

1) “Whosoever cometh to me,” (pas ho erchomenos pros me) “Everyone who comes to me,” of his own volition, will, accord, or choice, to find refuge and salvation from his sin, Joh 6:37.

2) “And heareth my sayings, and doeth them,” (kai akouon mou ton logon kai poion autous) “And both hears (heeds) my words and does them,” as a pattern of life, even does or pursues them, as also recounted Mat 7:24-27; 1Jn 2:5.

3) I will shew you to whom he is like:” (hupodeikso humin tini estin homoios) I will show you to whom he is like,” to be compared, Jas 1:22-25; Joh 14:21.

Fuente: Garner-Howes Baptist Commentary

(47-49) Whosoever cometh to me .See Notes on Mat. 7:24-27. Here again the all but verbal reproduction of the parable shows the impression which its repetition had left on the minds of men. The variations, however, are not without significance. St. Luke alone reports that the wise man digged deep (better, digged, and made it deep), and so brings out the toil and labour which attends the laying the foundation. It is not a passing emotion of assurance, a momentary act of faith, but involves a process that goes deep through the surface strata of the life, till it finds a foundation in a purified and strengthened will, or, to anticipate St. Pauls teaching, in the new man within us, which is one with the presence of Christ as the hope of glory (Eph. 4:24; Col. 1:27).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

The Security Of The One Who Hears The Words Of Jesus And Does Them (6:47-48).

F f Every one who comes to me, and hears my words, and does them (Luk 6:47 a),

g g I will show you to whom he is like (Luk 6:47 b),

h h He is like a man building a house, who dug and went deep (Luk 6:48 a),

i i And laid a foundation on the rock (Luk 6:48 b),

j j And when a flood arose, the stream broke against that house (Luk 6:48 c),

k k And could not shake it, because it had been built well (48d).

Fuente: Commentary Series on the Bible by Peter Pett

Every one who comes to me, and hears my words, and does them,

I will show you to whom he is like,

He is like a man building a house, who dug and went deep,

And laid a foundation on the rock,

And when a flood arose, the stream broke against that house,

And could not shake it, because it had been built well.

There is a difference between this parable here and the parallel one in Mat 7:24-27. Sometimes in different messages Jesus emphasised His previous words by repetition. Sometimes He did it by alteration. Here the man is seen as putting in effort. He ‘digs deep’. He wants to be certain of the soundness of the foundation (it hints at nothing about a cellar). Then he lays a foundation on a rock. (This is done equally by both Jews and Gentiles). The result is that when the bad years come and floods arise his house is able to cope with the pounding of the water. In the same way the man who hears Jesus’ words and does them will be able to stand against all that life can throw at Him and against all the attacks of the Enemy. Nothing will hurt him (Luk 10:19). He is unshakeable.

When a person tells you that they are having difficulty believing, ask them about their lives. The problem in all probability lies in what they are doing, or planning to do, rather than with their faith or lack of it. The house is being shaken because it is no longer on the rock.

Disaster For Those Who Hear the Words of Jesus and Do Not Do Them (Luk 6:49).

Fuente: Commentary Series on the Bible by Peter Pett

Luk 6:47-49 . See on Mat 7:24-27 .

. ] not a Hebraism for: he dug deep (Grotius and many others), but a rhetorically emphatic description of the proceeding: he dug and deepened . See Winer, p. 416 [E. T. 588]. Even Beza aptly says: “Crescit oratio.”

. ] down to which he had deepened (sunk his shaft). This is still done in Palestine in the case of solid buildings. See Robinson, Palestine , III. p. 428.

] (see the critical remarks) because it (in respect of its foundation) was well built (namely, with foundation laid upon the rock).

] shall have heard shall have done , namely, in view of the irruption of the last times, full of tribulation, before the Parousia.

. . .] in close connection with , and both with : and the ruin of that house was great; a figure of the in contrast with the everlasting , Luk 6:48 , at the Messianic judgment.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:

Ver. 47. See Mat 7:24 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Luk 6:47-49 . The epilogue (Mat 7:24-27 ).

Fuente: The Expositors Greek Testament by Robertson

Luk 6:47 . , etc.: the style of address here corresponds to the idea of the discourse suggested by Lk.’s presentation throughout, the historical Sermon on the Mount converted into an ideal sermon in a church = every one that cometh to me by becoming a Christian, and heareth my words generally, not these words in particular.

Fuente: The Expositors Greek Testament by Robertson

Whosoever = Every one. Figure of speech Synecdoche (of Genus), App-6. Put for those only who come. to. Greek. pros. App-104.

sayings = words. Plural of logos. Not the same word a in Luk 7:1. See note on Mar 9:32.

I will shew . . . is like. Peculiar to Luke.

Fuente: Companion Bible Notes, Appendices and Graphics

cometh: Luk 14:26, Isa 55:3, Mat 11:28, Joh 5:40, Joh 6:35, Joh 6:37, Joh 6:44, Joh 6:45, 1Pe 2:4

heareth: Mat 7:24, Mat 7:25, Mat 17:5, Joh 8:52, Joh 9:27, Joh 9:28, Joh 10:27

doeth: Luk 8:8, Luk 8:13, Luk 11:28, Mat 11:29, Mat 12:50, Joh 13:17, Joh 14:15, Joh 14:21-24, Joh 15:9-14, Rom 2:7-10, Heb 5:9, Jam 1:22-25, Jam 4:17, 2Pe 1:10, 1Jo 2:29, 1Jo 3:7, Rev 22:14

Reciprocal: Job 8:15 – it shall not stand Psa 106:3 – Blessed Jam 1:23 – General Jam 1:25 – this

Fuente: The Treasury of Scripture Knowledge

9

This paragraph is explained at Mat 7:24-27.

Fuente: Combined Bible Commentary

Luk 6:47. This verse is to be closely connected with Luk 6:16, which should end with a semicolon; this close connection seems to preclude the previous delivery of a discourse on the top of the mountain.

On a level place. This refers more naturally to a plain below the mountain, but it can mean a level place on the mountain side. This sense is adopted by those who uphold the identity of the two discourses, and is favored by the appearance of the locality where the discourse was most probably delivered: the Horns of Hattin (see the Chapter comments on Matthew 5).The Apostles are here represented as immediately about Him, then a great multitude of his disciples (in the wider sense), then, a great number of the people, etc. This agrees with the probable position and composition of the audience as implied in Mat 5:1, while the specification of the places from which they came agrees with Marks account (Luk 3:7-8) of the multitude attending Him about this time.

Fuente: A Popular Commentary on the New Testament

CHAPTER 21

THE TRUE FOUNDATION

Luk 6:47. Every one coming to Me, and hearing My words, and doing them, I will show you to whom he is like. He is like unto a man building his house, who dug down, and went deep, and laid the foundation on the rock; and the storm coming, the river beat against that house, and was not able to shake it; for it had been founded upon the rock. But the one hearing and not doing is like unto a man who built his house on the ground, without foundation, against which the river dashed, and immediately it fell, and great was the ruin of that house. With your mind on the wooden houses all around you, this seems a little defective; as a swelling river, beating against an American house, would knock it down even if it were built on a rock. In the Holy Land all the houses are stone, cemented from top to bottom, and consolidated, so it would stand indefinitely amid floods and storms, if the foundation did not give way. In the metaphoric language of the Bible, high and deep have the same meaning, really the same word stands for both. Sanctification is a high experience, and it is equally true that it is a deep experience. Luke here says that the man digs down; there is justification. Then he goes deep; that is sanctification. The result of all his laborious excavations is, that he lays the foundation on the rock. Petra, rock, is the very word which our Savior applies to Himself. (Mat 16:18)

This word really means the great strata underlying the whole surface of the globe. Consequently the foundation can never give way, and the solid stone edifice stands indefinitely. You see the foolish man, in His contrast, did not go down to the rock bottom of the earth, but built his house on the ground. Consequently the floods and storms soon undermined it; so it fell, a hopeless ruin. Probably this man built a very nice edifice, as to external appearance, comparing well with his neighbor, who did so much work beneath the surface and out of sight. The world abounds in beautiful and showy Christian characters, which really and experimentally have no Christ. Storms are coming; death, hell, and eternity will bring awful issues, which must be met.

Fuente: William Godbey’s Commentary on the New Testament

6:47 {10} Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:

(10) Affliction at length discerns true godliness from false and feigned godliness.

Fuente: Geneva Bible Notes

The parable of the two builders 6:47-49 (cf. Matthew 7:24-27)

This final parable is an appeal to the hearers, primarily Jesus’ disciples (Luk 6:20), to obey the teaching that they had heard (cf. Jas 1:21-25; Eze 13:10-16). As such it is a conclusion to the whole sermon. Luke omitted the response of the people, which Matthew mentioned.

Jesus compared a disciple who heard His teachings and then put them into practice to a house built on a solid foundation. Luke stressed the digging of a proper foundation. Perhaps he had Hellenistic houses with basements in mind. [Note: J. Jeremias, The Parables of Jesus, p. 27, n. 9.] The floodwaters represent the forces of enemies and temptations that seek to move the disciple from these moorings, perhaps even divine testing. The disciple who does not both hear and apply Jesus’ teachings, specifically what He had just taught about commitment choices and loving conduct, could anticipate ruin. It is as foolish to hear Jesus’ teachings without obeying Him as it is to build a house without first laying a solid foundation.

". . . in Matthew the difference between the two men is that they chose different sites on which to build; here they differ in what they do on the sites." [Note: Morris, p. 134.]

Throughout this sermon Jesus was not contrasting believers and unbelievers but disciples who followed Him and people who did not. The Gospel writers were not too concerned about identifying the moment when a person placed saving faith in Jesus and passed from death to life. This became a greater concern to the writers of the New Testament epistles. However even they were not as interested in nailing down the moment of regeneration as some of us sometimes are. Jesus and the Gospel writers put more emphasis on the importance of people making decisions to follow Jesus, to learn from Him, and to become wholehearted participants with Him in His mission. That was particularly Luke’s interest in relating what Jesus taught His disciples in the Sermon on the Mount. I am not depreciating the vital importance of trusting in Jesus in a moment of saving faith. Normally learning from Jesus precedes that moment.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

9

Chapter 23

THE ESCHATOLOGY OF THE GOSPEL.

COIFI, in his parable to the thanes and nobles of the North Humber country, likened the present life of man to the flight of a sparrow through one of their lighted halls, coming out of the night, and then disappearing in the dark winter whence it came; and he asked for Christianity a candid hearing, if perhaps she might tell the secrets of the beyond. And so indeed she does, lighting up the “dark winter” with a bright, though a partial apocalypse. It is not our purpose to enter into a general discussion of the subject; our task is simply to arrest the beams of inspired light hiding within this Gospel, and by a sort of spectrum analysis to read from them what they are permitted to reveal. And-

1. The Gospel teaches that the grave is not the end of life. It may seem as if we were stating but a truism in saying this: yet if a truism, it perhaps has not been allowed its due place in our thought, and its restatement may not be altogether a superfluous word. We cannot study the life Of Jesus without noticing that His views of earth were not the views of men in general. To them this world was everything; to possess it, even in some infinitesimal quantity, was their supreme ambition; and though in their better, clearer moments they caught glimpses of worlds other than their own, yet to their distant vision they were as tile twinkling stars of the azure, far off and cold, soon losing themselves in the haze of unreality, or setting in the shadows of the imposing earth. To Jesus earth was but a fragment of a vaster whole, a fragment whose substances were but the shadows of higher, heavenlier realities. Nor were these outlying spaces to His mind voids of silence, a “dark inane,” without life or thought; they were peopled with intelligences whose personalities were as distinctly marked as is this human “Ego,” and whose movements, unweighted by the gyves of flesh, seemed subtle and swift as thought itself. With one of these worlds Jesus was perfectly familiar. With heaven, which was the abode of His Father, and immeasurable hosts of angels, He was in close and constant correspondence, and the frequent prayer, the frequent upward looks tell us how near and how intensely real the heavenly places were to Him. But in the mind of Jesus this empyrean of happiness and light had its antipodes of woe and darkness, a penal realm of fearful shadow, and which, borrowing the language of the city, He called the Gehenna of burning. Such were the two invisible realms, lying away from earth, yet closely touching it from opposite directions, and to one or other of which all the paths of human life turned, to find their goal and their self-chosen destiny.

And not only so, but the transition from the Seen to the Unseen was not to Jesus the abrupt and total change that it seems to man. To us the dividing-line is both dark and broad. It seems to us a transmigration to some new and strange world, where we must begin life de novo. To Jesus the line was narrow, like one of the imaginary meridians of earth, the “here” shading off into the “hereafter,” while both were but the hemispheres of one round life. And so Jesus did not often speak of “death”; that was too human a word. He preferred the softer names of “sleep” or “exodus,” thus making death the quickener of life, or likening it to a triumphal march from bondage to liberty. Nor was “the Valley of the Shadow” to Jesus a strange, unfamiliar place. He knew all its secrets, all its windings. It was His own territory, where His will was supreme. Again and again He throws a commanding voice across the valley, a voice which goes reverberating among the heights beyond, and instantly the departed spirit retraces its steps, to animate again the cold clay it had forsaken. “He is not the God of the dead, but of the living,” said Jesus, as He claimed for Abraham, Isaac, and Jacob an existence altogether apart from the crumbling dust of Hebron; and as we see Moses and Elias coming to the Mount of Transfiguration, we see that the departed have not so far departed as to take no interest in earthly things, and as not to hear the strike of earthly hours. And how clearly this is seen in the resurrection life of Jesus, with which this Gospel closes! Death and the Grave have done their worst to Him, but how little is that worst! How insignificant the blank it makes in the Divine Life! The few hours in the grave were but a semibreve rest in the music of that Life; the Easter morning struck a fresh bar, and the music went on, in the higher spaces, it is true, but in the same key and in the same sweet strain. And just so is it with all human life”; the grave is not our goal.” Conditions and circumstances will of necessity change, as the mortal puts on immortality, but the life itself will be one and the same life, here amid things visible and temporal, and there amid the invisible and eternal.

2. The Gospel shows in what respects the conditions of the after-life will be changed. In Luk 20:27 we read how that the Sadducees came to Jesus, tempting Him. They were the cold materialists of the age, denying the existence of spirits, and so denying the resurrection. They put before Him an extreme, though not impossible case, of a woman who had been the wife, successively, of seven brethren; and they ask, with the ripple of an inward laugh in their question, “In the resurrection therefore whose wife of them shall she be?” Jesus answered, “The sons of this world marry, and are given in marriage: but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage: for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection.” It will be observed how Jesus plays with the word around which the Sadducean mind revolves. To them marriage was a key-word which locked up the gates of an after-life, and threw back the resurrection among the impossibilities and absurdities. But Jesus takes up their key-word, and turning it round and round in His speech, He makes it unlock and open the inner soul of these men, showing how, in spite of their intellectuality, the drift of their thoughts was but low and sensual. At the same time Jesus shows that their test-word is altogether mundane. It is made for earth alone; for having a nature of flesh and blood, it cannot enter into the higher kingdom of glory. Marriage has its place in the life whose termini are birth and death. It exists mainly for the perpetuation and increase of the human race. It has thus to do with the lower nature of man, the physical, the earthly; but in the world to come birth, marriage, death will be outdated, obsolete terms. Man then will be “equal unto the angels,” the coarser nature which fitted him for earth being shaken off and left behind, amongst other mortalities.

And exactly the same truth is taught by the three posthumous appearances recorded in this Gospel. When they appeared upon the Mount of Transfiguration, Moses and Elias had been residents of the other world, the one for nine, the other for fourteen centuries. But while possessing the form, and perhaps the features of the old body of earth, the glorious body they wear now is under conditions and laws altogether different. How easy and aerial are its movements! Though it possesses no wings, it has the lightness and buoyancy of a bird, moving through space swiftly and silently as the light pulses through the ether. Or take the body of Christs resurrection life. It has not yet become the glorified body of the heavenly life; it is in its transition state, between the two: yet how changed it is! Lifted above the needs and laws of our earth-bound nature, the risen Christ no longer lives among His own; He dwells apart, where we cannot tell. When He does appear He comes in upon them suddenly, giving no warning of His approach; and then, after the bright though brief apocalypse, He vanishes as mysteriously as He came, passing at the last on the clouds to heaven. There is thus some correspondence between the body of the old and that of the new life, though how far the resemblance extends we cannot tell; we can only fail back upon the Apostles words, which to our human ear sound like a paradox, but which give us our only solution of the enigma, “It is raised a spiritual body”. {1Co 15:44} It is no longer the “natural body,” but a supernatural one, with a spiritual instead of a material form, and under spiritual laws.

But taking the Apostles words as our baseline, and measuring from them, we may throw our lines of sight across the hereafter, reading at least as much as this, that whatever may be the pleasures or the pains of the afterlife, they will be of a spiritual, and not of a physical, kind. It is just here that our vision sometimes gets blurred and indistinct, as all the descriptions of that after-life, even in Scripture, are given in earthly figures. And so we have built up before us a material heaven, with jasper walls, and gates of pearl, and gardens of perennial fruits, with crowns and other palace delights. But it is evident that these are but the earthly shadows of the heavenly realities, the darkened glasses of our earthly speech, which help our dull vision to gaze upon glories which the eye of our mortality hath not seen, and which its heart cannot conceive, except dimly, as a few “broken lights” pass through the dark lenses of these earthly figures. What new senses may be created we do not know, but if the body of the after-life is “a spiritual body,” then its whole environment must be changed. Material substances can no longer affect it, either to cause pleasure or pain; and though we may not yet tell in what the delights of the one state, or the pains of the other will consist, we do know that they must be something other than literal palms and crowns, and other than material fires. These figures are but the stammerings of our earthly speech, as it tries to tell the unutterable.

3. Our Gospel teaches that character determines destiny. “A mans life,” said Jesus, when rebuking covetousness, {Luk 12:15} “consisteth not in the abundance of the things which he possesseth.” These are not lifes noblest aim, nor its truest wealth. They are but the accidents of life, the particles of floating dust, caught up by the stream; they will be left behind soon as the sediment, if not before, when they reach the barrier of the grave. A mans possessions do not constitute the true life, they do not make the real self, the man. Here it is not what a man has, but what a man is. And a man is just what his heart makes him. The outer life is but the blossoming of the inner soul, and what we call character, in its objective meaning, is but the subtle and silent influence, the odor, as we might call it, fragrant or otherwise, which the soul unconsciously throws out. And even in this world character is more than circumstance, for it gives aim and direction to the whole life. Men do not always reach their goal in earthly things, but in the moral world each man goes to his “own place,” the place he himself has chose, and sought; he is the arbiter of his own destiny.

And what we find to be a law of earth is the law of the kingdom of heaven, as Jesus was constantly affirming. The future life would simply be the present life, with eternity as its coefficient. Destiny itself would be but the harvest of earthly deeds, the hereafter being only the after-here. Jesus shows us how while on earth we may lay up “treasures in the heavens,” making for ourselves “purses which wax not old,” and thus becoming “rich toward God.” He draws a vivid picture of “a certain rich man,” whose one estimate of life was “the abundance of the things which he possessed,” the size and affluence of his barns, and whose soul was required of him just when he was congratulating it on the years of guaranteed plenty, bidding it, “Take thine ease, eat, drink, and be merry”. {Luk 12:16-22} He does not here trace for us the destiny of such a soul-He does this in another parable-but He pictures it as suddenly torn away, and eternally separated, from all it had possessed before, leaving it, perhaps, to be squandered thriftlessly, or consumed by the fires of lust; while, starved and shriveled, the pauper soul is driven out from its earthly stewardship, to find, alas! no welcome in the “eternal tabernacles.” In the appraisement of this world such a man would be deemed wise and happy, but to Heaven he is the “foolish one,” committing the great, the eternal folly.

The same lesson is taught in the parables of the House-builders {Luk 6:47} and of the Talents. {Luk 19:12} In each there comes the inevitable test, the down-rush of the flood and the reckoning of the lord, a test which leaves the obedient secure and happy, the faithful promoted to honor and rewards, passed up among the kings; but the disobedient, if not entombed in the ruins of their false hopes, yet all shelterless from the pitiless storm, and the unfaithful and slothful servant stripped of even the little he had, passed downwards into dishonor and shame.

In another parable, that of the Rich Man and Lazarus, {Luk 16:19-31} we have a light thrown upon our subject which is at once vivid and lurid. In a few graphic words He draws for us the picture of strange contrasts. The one is rich, dwelling in a palatial residence, whose imposing gateway looked down upon the vulgar crowd; clothed in garments of Tyrian purple and of Egyptian byssus, which only great wealth could purchase, and faring sumptuously every day. So, with perpetual banquets, the rich man lived his selfish, sensual life. With thought all centered upon himself, and that his lowest self, he has no thoughts or sympathies to spare for the outlying world. They do not even travel so far as to the poor beggar who is cast daily at his gate, in hopes that some of the shaken-out crumbs of the banquet may fall within his reach. Such is the contrast-the extreme of wealth, and the extreme of poverty; the one with troops of friends, the other friendless-for the verb shows that the hands which laid him down by the rich mans gate were not the gentle hands of affection, but the rough hands of duty or of a cold charity; the one clothed in splendid attire, the other not possessing enough even to cover his sores; the one gorged to repletion, the other shrunken and starved; the one the anonymous Epicurean, the other possessing a name indeed, but naught beside, but a name that had a Divinity hidden within it, and which was an index to the soul that bore it. Such were the two characters Jesus portrayed; and then, lifting up the veil of shadows, He shows how the marked contrast reappears in the after-life, but with a strange inverting. Now the poor man is blessed, the rich in distress; the one is enfolded in Abrahams bosom, the other enveloped in flames; the one has all the delights of Paradise, the other begs for just a drop of water with which to cool the parched tongue.

It may be said that this is simply parable, set forth in language which must not be taken literally. So it is; but the parables of Jesus were not merely word-pictures; they held in solution essential truth. And when we have eliminated all this figurative coloring there is still left this residuary, elementary truth, that character determines destiny that we cast into our future the shadow of our present selves; that the good will be blessed, and the evil unblessed, which means accursed; and that heaven and hell are tremendous realities, whose pleasures and whose pains lie alike deep beyond the sounding of our weak speech. When the rich man forgot his duties to humanity; when he banished God from his mansion and proscribed mercy from his thoughts; when he left Heavens foundling to the dogs, he was writing out his book of doom, passing sentence upon himself. The tree lies as it falls, and it falls as it leans; and where is there place for the unforgiven, the unregenerate, for the sensual and the selfish, the unjust and the unclean, but somewhere in the outer darkness they themselves have helped to make? To the sensual and the vile heaven itself would be a hell, its very joys curdling into pain, its streets, thronged with the multitudes of the redeemed, offering to the guilty and unrenewed soul but a solitude of silence and anguish; and even were there no final judgment, no solemn pronouncement of destiny, the evil could never blend with the good, the pure with the vile; they would gravitate, even as they do now, in opposite directions, each seeking its “own place.” Wherever and whatever our final heaven may be, no one is an outcast but who casts himself out, a self-immolator, a suicide.

But is it destiny? It may be asked. May there not be an after-probation, so that character itself may be transformed? May not the “great gulf” itself disappear, or at least be bridged over, so that the repentant may pass out of its penal but purifying fires? Such, indeed, is the belief, or rather the hope, of some; but “the larger hope” as they are pleased to call it, as far as this Gospel is concerned, is a beautiful but illusive dream. He who was Himself the “Resurrection and the Life,” and who holds in His own hands the keys of death and of hades, gives no hint of such a posthumous palingenesis. He speaks again and again of a day of test and scrutiny, when actions will be weighed and characters assayed, and when men will be judged according to their works. Now it is at the “coming” of the Son of man, in the glory of His Father, and with a retinue of “holy angels”; now it is the returning of the lord, and the reckoning with his servants; while again it is at the end of the world, as the angel-reapers separate the wheat from the tares; or as He Himself, the great Judge, with His “Come ye,” passes on the faithful to the heavenly kingdom, and at the same time, with His “Depart ye,” drives from His presence the unfaithful and unforgiven into the outer darkness. Nor does Jesus say one word to suggest that the judgment is not final. The blasphemy against the Holy Ghost, whatever that may mean, shall not be forgiven, {Luk 12:10} as St. Matthew expresses it, “neither in this world, nor in that which is to come.” The unfaithful servant is “cut asunder”; {Mat 12:46} the enemies who would not have their Lord to reign over them are slain {Luk 19:27}; and when once the door is shut it is all in vain that those outside cry, “Lord, open to us!” they had an open door, but they slighted and scorned it, and now they must abide by their choice, outside the door, outside the kingdom, with the “workers of iniquity,” where “there is weeping and gnashing of teeth” {Luk 13:28}.

Or if we turn again to the parable of the Rich Man, where is there room for “the larger hope?” where is the suggestion that these “pains of hell” may be lessened, and ultimately escaped altogether? We listen in vain for one syllable of hope. In vain he makes his appeal to “father Abraham”; in vain he entreats the good offices of Lazarus; in vain he asks for a momentary alleviation of his pain, in the boon of one drop of water: between him and help, yea, between him and hope, is a “great gulf fixed that none may cross.” {Luk 16:26}

“That none may cross.” Such are the words of Jesus, though here put in the mouth of Abraham; and if finality is not here, where can we find it? What may be the judgment passed upon those who, though erring, are ignorant, we cannot tell, though Jesus plainly indicates that the number of the stripes will vary, as they knew, or they did not know, the Lords will; but for those who had the light, and turned from it, who saw the right, but did it not, who heard the Gospel of love, with its great salvation, and only rejected it-for these there is only an “outer darkness” of eternal hopelessness. And what is the outer darkness itself but the darkness of their own inner blindness, a blindness which was willful and persistent?

Our Gospel thus teaches that death does not alter character, that character makes destiny, and that destiny once determined is unalterable and eternal. Or, to put it in the words of the angel to the seer, “He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and be that is holy, let him be made holy still”. {Rev 22:11}

Fuente: Expositors Bible Commentary