2<\/strong>. <\/strong> For there is nothing covered, that shall not be revealed<\/em> ] Rather, But (unless with we omit the altogether). This whole discourse, in its vividness and compression, and the apparent abruptness of some of its causal connexions, indicates the tumult of emotion through which our Lord had been passing in the last trying scene. The line of thought is ‘Hypocrisy aims at concealment;<\/em> but, &c.’ Hypocrisy is not only sinful but useless.<\/p>\n covered<\/em> revealed<\/em> ] Literally, “ veiled over<\/em> unveiled<\/em>.” You will be made responsible<\/em> for any part of my teaching which you conceal or keep back.<\/p>\n Nothing covered – <\/B>See the notes at Mat 10:26-32<\/span>.<\/P> Luk 12:3<\/B><\/span><\/P> Shall be proclaimed upon the housetops – <\/B>See the notes at Mat 10:27<\/span>. The custom of making proclamation from the tops or roofs of houses still prevails in the East. Dr. Thomson (The Land and the Book, vol. i. p. 51, 52) says: At the present day, local governors in country districts cause their commands thus to be published. Their proclamations are generally made in the evening, after the people have returned from their labors in the field. The public crier ascends the highest roof at hand, and lifts up his voice in a long-drawn call upon all faithful subjects to give ear and obey. He then proceeds to announce, in a set form, the will of their master, and demand obedience thereto.<\/P> <\/p>\n Luk 12:2-3<\/span><\/p>\n Nothing covered, that shall not be revealed<\/em><\/p>\n The revealing process<\/strong><\/p>\n There is a tendency in things everywhere to manifest their natures, and make themselves known.<\/p>\n Seeds that are buried, seek the light; shells deep in the sea grope their way to the shore; the processes of nature are to bring things to the surface. What is true in matter has certainly its counterpart in mind. Human character, notwithstanding all efforts to keep itself back, also tends to development; what is not seen at once is found out in a lifetime. The strong passions of the soul, like smothered fires or hidden springs, at last burst their way through, and become known. There is certainly going on around us in the operations of nature, and in the unfolding of events, a revealing process, as if creation and Providence had determined to let light into all dark places, and at last uncover human hearts. This, we suppose, is the general idea taught in the text. <\/p>\n The inner world<\/strong><\/p>\n Christians weighed in the balance<\/strong><\/p>\n If we had eyes adapted to the sight, we should see, on looking into the smallest seed, the future flower or tree enclosed in it. God will look into our feelings and motives as into seeds; by those embryos of action He will infallibly determine what we are, and will show what we should have been, had there been scope and stage for their development and maturity. Nothing will be made light of. The very dust of the balances shall be taken into account. It is in the moral world as it is in the natural, where every substance weighs something; though we speak of imponderable bodies, yet nature knows nothing of positive levity: and were men possessed of the necessary scales, the requisite instrument, we should find the same holds true in the moral world. Nothing is insignificant on which sin has breathed the breath of hell: everything is important in which holiness has impressed itself in the painted characters. And accordingly There is nothing covered that shall not be revealed; and hid that shall not be known. However unimportant now, in the estimation of man, yet, when placed in the light of the Divine countenance, like the atom in the suns rays, it shall be deserving attention; and as the minutest molecule of matter contains all the primordial elements of a world, so the least atom of that mind shall be found to include in it the essential elements of heaven. (W. Harris.<\/em>)<\/p>\n<\/p>\n No secrecy for sin<\/strong><\/p>\n A man broke into a small church in Scotland, with the sacrilegious intention of stealing the communion plate. Hearing steps outside the building, and expecting that he should be discovered, he hurried to the end of the church, where, seeing a long rope depending to the ground, he laid hold of it for the purpose of climbing out of sight. But it proved to be the bell rope, and his weight rang the bell, which attracted his pursuers immediately to the spot. The man, of course, was caught; and thus wittily addressed the unconscious cause of his detection:–If it had not been for thy long tongue and empty head I should not have been in my present predicament. This is the story as we get it from Mr. Gattys book upon the Bell; but it has its lesson. Those who sin are pretty sure, sooner or later, to turn kings-evidence against themselves. There is a voice in wrong-doing; its long tongue will not always be quiet. All unaware, the offender puts out his hand and pulls the bell which tells against himself and summons vengeance to overtake him. Let no man dream that he can secure secrecy for his wickedness. Every timber in floor or roof is really to cry out against him, and before he is aware of it, he will himself be ringing out his own infamy. What will be his dismay when he stands self-convicted before the assembled universe! (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n Guilt strangely revealed<\/strong><\/p>\n Once, in a certain part of Germany, a box of treasure that was being sent by railway was found to have been opened and emptied of its contents, and filled with stones and rubbish. The question was, Who was the robber? Some sand was found sticking to the box, and a clever mineralogist, having looked at the grains of sand through his microscope, said that there was only one station on the railway where there was that kind of sand. Then they knew that the box must have been taken out at that station, and so they found out who was the robber. The dust under his feet, where he had set down the box to open it, was a witness against him. (Clerical Library.<\/em>)<\/p>\n<\/p>\n The quickening of conscience<\/strong><\/p>\n Just as the manipulations of the photographer in his dark chamber bring forth a picture which has been burnt into the plate by rays of light before, that when completed it may be brought to light again, and set before men that they may see what manner of persons they were; so, in the dark chambers of the dead, in the hidden spirit-world, there shall be a quickening of conscience. Many a dull picture, burnt into the mind amid the brightness of life shall be made terribly clear, the whole to be exposed as a finished view in the light of the judgment throne, and of Him who sits thereon. We are taught that we had better cultivate this photography of life ourselves. God has given to us the dark chambers of the night, no chambers of horror, but chambers in which, away from busy life, we may still be workers for Him, bringing forth the pictures of the day that are imprinted on conscience, and that may all be lost, unless we thus draw them forth. <\/p>\n Everything is recorded<\/strong><\/p>\n It is related that, some time since, a gentleman visiting England called upon a gentleman there living in princely grandeur. After being passed from one liveried servant to another, with almost as much ceremony as if he were about to be brought into the presence of the Queen, he was shown into a large and elegantly furnished drawing-room, where he was received by the gentleman whom he sought. He saw that there were two other persons seated at a table in the room, but not being introduced to them, proceeded with his business. At the close of the interview, as he was about to leave, the gentleman remarked, I am accustomed to have conversations with me recorded, and, that there may be no misunderstanding, these my amanuenses will read to you what you have said. The visitor was thunderstruck. He little thought, while sitting there, that two pairs of ears were catching up every word he uttered, and two pairs of hands were putting it into a permanent record. So with many in this world. They seem not to know that there is a Being about their path who hears every syllable they utter, and who, when the books are opened, will bring everything to view. In a late work of fiction the Recording Angel is represented as dropping a tear, just as he enters the celestial gates, upon an oath uttered in haste by a favourite character, and blotting it out for ever. But that is fiction, and not truth. A greater than man declares that whatsoever is spoken in darkness shall be heard in the light, and that every idle word that men shall speak, they shall give account thereof in the day of judgment. (W. H. Baxendale.<\/em>)<\/p>\n<\/p>\n Eastern proclamations<\/strong><\/p>\n Our Lord spent most of His life in villages; and, accordingly, the reference here is to a custom observed only in such places, never in cities. At the present day, writes Thompson, local governors in country districts cause their commands thus to be published. Their proclamations are generally made in the evening, after the people have returned from their labours in the field. The public crier ascends the highest roof at hand, and lifts up his voice in a long-drawn call upon all faithful subjects to give ear and obey. He then proceeds to announce, in a set form, the will of their master, and demands obedience thereto. <\/p>\n Verse 2<\/span>. There is nothing covered<\/B><\/I>] See the notes on Mt 5:15<\/span>; Mt 10:26<\/span>, Mt 10:27<\/span>; Mr 4:22<\/span>.<\/P><\/p>\n It is a proverbial expression: those, and parabolical expressions, may be applied in several cases, and to several subjects: we have met with this before variously applied, Mat 10:26<\/span>; Mar 4:22<\/span>; and in this Gospel, Luk 8:17<\/span>. Here it is applied as an argument against hypocrisy, or the concealing of naughty and corrupt hearts under the vizor and disguise of demure looks, or fair conversation. In the day of judgment sinners shall walk naked, and men shall see their shame; God will in that day make known all the secrets of mens hearts, to be sure the secrets of all their hearts, whose iniquities are not forgiven, and whose sins are not covered. <\/P> <\/p>\n 2. hid<\/B>from knowledge. “Tisno use concealing anything, for all will one day come out. Give freeand fearless utterance then to all the truth.” (Compare 1Co 4:3<\/span>;1Co 4:5<\/span>).<\/P><\/p>\n For there is nothing covered that shall not be revealed<\/strong>,…. No sin, be it ever so secret or privately done, as nothing is more covered than hypocrisy, but what shall be detected sooner or later; if not in this world, which is often the case, yet the last judgment, and in the world to come:<\/p>\n neither hid, that shall not be known<\/strong>; for how careful soever men may be to hide their vices from others, they are known to God; who will bring every thing into judgment, and make manifest the secrets of all hearts. These were general sentences, which were used by Christ at different times, upon different occasions, and applied to particular cases; [See comments on Mt 10:26]<\/span>.<\/p>\n Covered up <\/B> ( <\/SPAN><\/span>). Periphrastic perfect passive indicative of <\/SPAN><\/span>, an old verb, but here only in the N.T., to cover up on all sides and so completely. Verses 2-9<\/span> here are parallel with Mt 10:26-33<\/span> spoken to the Twelve on their tour of Galilee, illustrating again how often Jesus repeated his sayings unless we prefer to say that he never did so and that the Gospels have hopelessly jumbled them as to time and place. See the passage in Matthew for discussion of details. <\/P> <\/p>\n Covered up [] <\/SPAN><\/span>. Only here in New Testament : implying close concealment.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For there is nothing covered,” <\/strong>(ouden de sunkekalumenon estin) “Now there is (exists) not one thing that has been covered up,” concealed, or hidden, Mat 10:26<\/span>; Mar 4:22<\/span>.<\/p>\n 2) “That shall not be revealed;” <\/strong>(ho ouk apokaluphthesetai) “Which will not be uncovered,” unveiled or disclosed, Mat 10:26<\/span>; 1Sa 15:14<\/span>; 2Ki 5:26<\/span>.<\/p>\n 3) “Neither hid, that shall not be known.” <\/strong>(krupton ho ou gnosthesetai) “And hidden (deliberately) which will not be known,” come to be known, to be uncovered and exposed, to righteous judgment, Php_2:15-16; Mat 10:27<\/span>.<\/p>\n (2) For there is nothing covered.<\/strong>More accurately, but there is nothing<\/em> . . . The Greek conjunction cannot possibly have the meaning of for, and the latter word suggests a logical connection which is different from that of the original. What our Lord seems to say is, Beware ye of . . . hypocrisy . . .; but, whether ye beware or not, know that all that is now secret will one day be manifested. On the verse itself, see Note on Mat. 11:25<\/span>. The connection in the two passages is, however, very different. There the underlying thought of a future day of revelation (see 1Co. 4:5<\/span>) is made a motive to courage in proclaiming truths that had been received in secret; here as a motive to caution, lest we should be trusting in the counterfeits of truth and holiness. The force of the two Greek words would, perhaps, be better expressed by, There is nothing veiled that shall not be unveiled. 2<\/strong>. <\/strong> Covered revealed hid known<\/em> For the day shall declare it. Profound as are the concealments of the dissembling hierarchy, the great day of analysis will disclose it.<\/p>\n “But there is nothing covered up, that will not be revealed, and hid, that will not be known.”<\/p>\n And one good reason for this is that one day all will be revealed and laid bare at the judgment. Anything covered up will be revealed. Anything hidden will be brought to light. All hypocrisy will be unmasked. It is best therefore for them not to have anything in their lives of which they will feel ashamed. All of us therefore need to examine our lives and ask ourselves, is there anything in my life of which I will be ashamed in that day?<\/p>\n Luk 12:2-10<\/span> . See on Mat 10:26-33<\/span> . The connection<\/em> is indicated by means of the continuative : “Ye must the more, however, be on your guard against this hypocritical , since your teaching is destined to the greatest publicity for the future.” Comp. Mar 4:22<\/span> . Publicity which lies open to the world’s judgment, and hypocritical character which must shun disclosure, are irreconcilable. If you would not dread the former, the latter must remain far from you. According to Weiss, Luke has given to the whole saying only the meaning, that everything concealed by hypocrisy nevertheless one day comes to light, and therefore, even every word, however secretly it is spoken, shall come one day to publicity. But this supposition, without any ground for it, attributes to Luke a complete misapprehension of the meaning.<\/p>\n Luk 12:3<\/span> . ] quare, wherefore<\/em> . See Hermann, ad Viger<\/em> . p. 710; Schaefer, Appar. Dem<\/em> . I. p. 846.<\/p>\n . . .] Everything which (in dread of persecutions) ye shall have spoken in the darkness, i.e.<\/em> shall have taught in secret, shall (in the triumph of my cause) be heard in the clear daylight, i.e.<\/em> shall be known in full publicity by your preaching and the preaching of others. The expression used of the apostolic<\/em> agency is not inappropriate (de Wette), since it characterizes it not in general, but only under certain circumstances (Luk 12:4<\/span> ). But certainly the original form of the saying is found in Mat 10:27<\/span> , while in Luke it was altered to suit the apostolic<\/em> experiences after these had often enough proved the necessity of teaching in secret what at a later period came to be publicly proclaimed before the whole world, [153] when the gospel, as in Luke’s time, was triumphantly spread abroad.<\/p>\n ] in the clear day; Hom. Od<\/em> . xxi. 429; Xen. Cyr<\/em> . iv. 2. 26; Wis 18:4 .<\/p>\n Luk 12:4<\/span> . If Jesus reminded His disciples by and . , Luk 12:3<\/span> , of the impending pressure of persecutions, He now exhorts them to fearlessness in presence of their persecutors<\/em> .<\/p>\n ] for as such they were the object of persecution.<\/p>\n ] . The plural<\/em> depends on the idea of being put to death, comprising all the modes of taking away life<\/em> . See Khner, II. p. 423.<\/p>\n Luk 12:5<\/span> f. Observe the marked emphasis on the .<\/p>\n Luk 12:8-10<\/span> . Not an admonition for the disciples to remain faithful, for Luk 12:10<\/span> would not be appropriate to that, inasmuch as there was no occasion to be anxious at all about their speaking against the Son of man, and it would have been even inappropriate to bid them beware of the blasphemy against the Holy Ghost; [154] but Jesus adds to the previous encouragements a new one ( , comp. Luk 12:4<\/span> ), saying to them how momentous for the eternal destiny<\/em> of men is the apostolic work conducted by the Holy Spirit, how even the decision of the judgment on men would be given in accordance with the result of the work of the apostles among them<\/em> . Hence, Luk 12:10<\/span> has been wrongly regarded as not pertinent to this (Kuinoel, de Wette); while, on the other hand, Schleiermacher considers the arrangement of Mat 12<\/span> as less appropriate, in that he introduces a contrast of the present time<\/em> (in which the Son is resisted) with the future<\/em> (when the more rapid and mighty agency of the Spirit is blasphemed). In itself the saying is appropriate in both places, nay, it may have been uttered more than once; but in Matthew and Mark we have its closest historical connection and position.<\/p>\n As to the blasphemy against the Holy Spirit<\/em> , see on Mat 12:31<\/span> f.<\/p>\n [153] According to Hilgenfeld, Evang<\/em> . p. 192 (comp. his Zeitschrift<\/em> , 1865, p. 192), and Kstlin, p. 147, this publicity is regarded as having been meant as a contrast to the ministry of the Twelve<\/em> , because they had chiefly limited themselves to the circle of Judaism<\/em> . It is not indeed in agreement with this that that which is secret<\/em> should so purposely be made prominent. The Twelve neither limited their ministry merely<\/em> to Judaism, nor did they minister among the Jews in quietness and secrecy like preachers in a corner.<\/p>\n [154] Hofmann, Sehriftbew<\/em> . II. 2, p. 342, insists on regarding the blasphemy against the Spirit in this place as not distinct from the denial of Jesus. He says that this denial, in the case of those, namely, who had not only had the earthly human manifestation of Jesus before them, but had received the Holy Spirit, is blasphemy against the Spirit. But it is very arbitrary to assume, in contradiction to Mat 12:31<\/span> , Mar 3:29<\/span> , that the blasphemy against the Holy Spirit presupposes that the Spirit has already been received. The blasphemers of the Spirit are malevolently conscious and hardened opposers of Christ. They may certainly have already had the Spirit and have apostatized and become such opposers (Heb 10:29<\/span> ); but if such people were to be understood in this passage, some clearer indication should have been given. Still, how far from the Lord must even the mere thought have been, that the disciples, His friends, ver. 4, could ever change into such malignant blasphemers!<\/p>\n 2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 2. See Trapp on “<\/em> Mat 10:26 “<\/em> <\/p>\n 2 9.<\/strong> ] See on Mat 10:26-33<\/span> .<\/p>\n Luk 12:2<\/span> = Mat 10:26<\/span> , there connected with a counsel not to fear men addressed to persons whose vocation imposes the obligation to speak out. Here = dissimulation, concealment of your faith, is vain; the truth will out sooner or later.<\/p>\n nothing. Greek. ouden. Compound of ou. App-105. <\/p>\n covered = concealed. Greek sunkaluptomai. Only here in N.T. <\/p>\n not. Greek. ou. App-105. Not the same word as in verses: Luk 12:4, Luk 12:6 -, Luk 4:7, Luk 4:21, Luk 4:26, Luk 4:27-; Luk 4:29; Luk 4:32; Luk 4:33; Luk 4:47; Luk 4:48; Luk 4:59. <\/p>\n be = become. <\/p>\n revealed = uncovered. Greek. apokalupto. See App-106. <\/p>\n known. Greek. ginosko. App-132. <\/p>\n 2-9.] See on Mat 10:26-33.<\/p>\n Luk 12:2. , [for, Engl. Vers.] but nothing) All things, both bad and good, shall be revealed: and they who reveal the truth, are removed (shrink) from hypocrisy.-, covered all over) removed from the eyes of men: so, in darkness ( ), Luk 12:3.-, hidden) removed also from the knowledge of men: so, to the ear ( ), Luk 12:3.<\/p>\n Luk 8:17, Ecc 12:14, Mat 10:26, Mar 4:22, Rom 2:16, 1Co 4:5, 2Co 5:10, Rev 20:11, Rev 20:12 <\/p>\n Reciprocal: Gen 44:16 – God hath Exo 30:33 – compoundeth Jos 7:21 – they are hid 2Sa 11:8 – go down 2Sa 12:12 – secretly 1Ki 14:2 – disguise thyself Job 8:13 – the hypocrite’s Job 20:27 – heaven Job 22:14 – General Psa 90:8 – our Pro 10:9 – but Ecc 10:20 – in thy bedchamber Jer 16:17 – General Dan 2:22 – he knoweth Hos 2:10 – now Hos 7:2 – I remember Mic 7:3 – wrap Zep 3:5 – bring Mal 1:14 – cursed Mar 8:15 – Take Act 5:13 – of Eph 5:12 – in Jam 3:17 – hypocrisy<\/p>\n 2<\/p>\n The persecutors perform their evil work in an underhanded and cowardly manner. But their deeds will finally be exposed and all false accusations be disproved.9<\/p>\n Luk 12:2-9. See on Mat 10:26-33, which was also spoken to the disciples.<\/p>\n My friends (Luk 12:4) is peculiar, see Joh 15:13-15.<\/p>\n Fear him (Luk 12:5). This refers to God, we hold<\/p>\n Power (Luk 12:5), or authority.<\/p>\n Luk 12:2-5. For there is nothing covered, &c. All your actions shall be brought to light, either in this world or in the next. Wherefore take great care never to do any thing which cannot bear the light, but let the whole of your behaviour be fair, honest, and good. This argument against hypocrisy he proceeded to improve as a reason for their acquiring another quality, which would serve all the ends they could propose by their hypocrisy, and to much better purpose; an undaunted resolution in the performance of their duty, founded on faith in God, who now governs the world by a particular providence, and in the end will reward or punish every man according to his deeds. I say unto you, my friends With all possible seriousness, and tender concern for your everlasting welfare; Be not afraid of them that kill the body Let not the fear of man make you act the hypocrite, or conceal any thing which I have commissioned you to publish: and after that have no more that they can do The immortal soul being entirely out of their reach. But I will forewarn you Greek, , I will show you; whom you shall fear Whose displeasure you shall be afraid to incur; fear him, which after he hath killed the body, hath power to cast into hell Is able to torment the soul eternally, and whose displeasure, therefore, is infinitely to be dreaded. Yea, I say unto you, Fear him And rather choose to venture on the greatest dangers, and to sacrifice your lives, than to do any thing which may offend his Divine Majesty. See on Mat 10:28. It is remarkable that Christ gives this direction even to his peculiar friends: therefore the fearing of God, as having power to cast into hell, is to be pressed even upon true believers.<\/p>\n Nevertheless what is now unknown because of hypocrisy will one day become known. This is a general principle. On the human level there are exceptions to this principle, but Jesus undoubtedly had God who knows all secrets in mind. Luk 12:3 probably is a positive encouragement rather than an ominous threat. Jesus used it that way in the other contexts in which He made this statement (cf. Luk 8:17; Mat 10:26-27; Mar 4:22). If so, He meant the good witness that the disciples might try to hide because of the threat of persecution would come out into the open eventually.<\/p>\n For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 2. For there is nothing covered, that shall not be revealed ] Rather, But (unless with we omit the altogether). This whole discourse, in its vividness and compression, and the apparent abruptness of some of its causal connexions, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 12:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25443","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25443","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25443"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25443\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25443"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25443"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25443"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>THERE ARE REVEALING PROCESSES GOING ON IN THE WORLD AROUND US, AND UNDER CIRCUMSTANCES WHICH MAKE IT EXCEEDINGLY PROBABLE THAT, IN THE WORLD TO COME, THEY WILL CONTINUE TO GO ON WITH ACCELERATED AND OVERWHELMING POWER. One fact often discloses a great deal, when brought into connection with another fact, which, when it stood by itself, told nothing. The ancient kings of the East were aware of this, when they sent messages from one to another on business which they wished to be kept secret from all but themselves. The message was written upon a piece of parchment, but so written that it could not be deciphered unless first bound upon a staff, which contained a counterpart and key to that which was sent, and each king kept one of these staffs; hence, if the messenger should lose the scrip, the secret would not be divulged, because not intelligible, unless wrapped round the wood: the one was read by the help of the other, though each spoke nothing by itself. So with events in human life; they throw light on each other when brought together. <\/p>\n
II. <\/strong>ALL THE HINDRANCES WHICH PREVENTED A PERFECT REVELATION OF THE CHARACTER IN THIS WORLD, WILL, IN THE NEXT, BE REMOVED. If even in such a world as this, where the body, and old associations, and friends, and forgetfulness, and ignorance of the consequences, contribute to quiet the goadings of conscience, men are still driven by remorse to give a detailed and minute account of the evil they have done, what may not be expected when, with conscience all alive, and memory quickened, the soul dismantled of its clay, stung by its sins, bereft of friends, and hindered by nothing, meets the eye of its Maker without a veil? Surely there is a provision in our nature, by reason of which every one shall give an account of himself unto God. <\/p>\n
III. <\/strong>MUCH OF THE BIBLE IS WRITTEN, AND ALL PROBATION ARRANGED, WITH REFERENCE TO A JUDGMENT IN THE MIDST OF MINUTE AND AMAZING REVELATIONS. There is a foretokening all along our earthly way. If the wicked hear a dreadful sound, what does he hear? If he sees a hand others do not see, what is it that he sees? The fear of God is not before his eyes, and yet he is afraid. There was a sound, a rustle of a leaf, yet to him a sound that spoke of discovery–a whisper of betrayal and development; he sees things around him working to the surface. Even a stain upon his robe, a paler hue upon his cheek, may have a voice to some one; many things have come out in ways most unexpected and who shall say, after all, he may not have been observed! Perhaps the words of the aged preacher peal again upon his soul–Every work into judgment, with every secret thing, whether it be good or whether it be evil. For every idle word which men shall speak, shall they give account; Whatsoever ye have spoken in darkness shall be heard in the light; and The sea gave up the dead which were in it, and death and the grave the dead which were in them, and they were judged, every man according to his works, out of the things that were written in the books. <\/p>\n
IV. <\/strong>IF THERE WERE NO BOOKS WITH MANS NEEDS RECORDED IN THEM, NO CONSCIENCE IN THE SOUL TO URGE THEM FORTH, NO WITNESSES TO TESTIFY, AND NO FORMAL SENTENCE TO BE PRONOUNCED AND VINDICATED, STILL THE FUTURE CONDITION OF THE SOUL WILL ITSELF POINT BACK TO SPECIFIC ACTS OF SIN OR UNRIGHTEOUSNESS ON EARTH, AS THE GROUND OF ITS PECULIAR DESTINY. (W. Neill.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Now, we believe that God has dealt with man according to his temperament. He knows us far better than we know ourselves; and He would therefore work upon us in a manner most likely to produce a good effect. It may be, indeed, that the abstract idea of the Lords coming to judgment, would have been in itself too lofty for a man fully to appreciate; so that in order to make man realize it, and thus to let it have a practical bearing upon our conduct, it has been necessary to enter into the detail, and describe one of the scenes connected with it. Or, to regard the subject in another light, it is noticeable that man feels no shame of Gods knowledge of sin. This may be proved from the fact that we are guilty, all of us, of many secret sins, which we should blush to own to our dearest friend, but which we are ready enough to acknowledge to God. On the other hand, we are not often content that our good deeds should be known to God alone, but the majority of persons would seem to wish that men should regard them also. These considerations may lead us to understand, that it was from a complete knowledge of human nature that Christ warned His disciples by the announcement of the truth–that all secrets would eventually be brought to light. Beware, He says, of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. <\/p>\n
II. <\/strong>By laying as de a 1 further reference to Gods perfect knowledge of human nature implied in the text, we would lead your minds to the doctrine which the text conveys–and, indeed, it is a most important one. Christ here speaks of the revealing at the last day, of all that we now hide in the closest secrecy. He tells us that there is nothing, hide it as we now may from the knowledge of others, which He will not reveal before the masses of the universe. The actions of a single day, who can number them? Go, examine your own hearts. Each man for himself must go down to the region of his own soul, and find out what is there going on. Thoughts and passions, motives and wishes, hopes and fears, hatred, lusts and affections, intentions of good, and designs of evil; these are the shadowy dwellers of that weed within, whose name is legion, for indeed they are many. At one time they prompt us to external deeds; at another time, our external deeds are only the cloak beneath which they disguise themselves, so that men perceive them not. Oh, who can turn the mental eye inwards, and not marvel at, and fear the secret world which toils and burns in the heart? Yet we see it not all. He knows all things now, and there shall come a day when they shall be known no longer to God alone, but they shall be all declared to the gathered masses of the universe; for Christ has told us, that there is nothing covered that shall not be revealed. <\/p>\n
III. <\/strong>And if this be true, does it not especially behove us constantly to regard the state of that heart which God so closely inspects? <\/p>\n
IV. <\/strong>And here we may notice a remarkable distinction between the judgment passed on our conduct by man on the one side, and by God on the other. Man takes into account our wicked actions only, while God often discerns matter of condemnation, long before the wicked action is committed. As viewed by an earthly tribunal, it is of little account what designs we may have had, if those designs have never been put into execution. If we are placed in positions where unavoidable circumstances really debar us often from those privileges which the gospel of Christ affords to man, we may safely commit ourselves to the hands of God; He knows our hearts; and the day will come when it will be proved that, although debarred from many privileges, it was not really our own fault; our inclinations were good, and these inclinations shall be openly declared; for there is nothing covered, no secret wish, no concealed desire, that shall not be revealed; there is nothing hid that shall not be known. (H. Palmer.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"