22-53. <\/strong> Lessons of Trustfulness (Luk 12:22-32<\/span>), Almsgiving (Luk 12:33-34<\/span>), and Faithful Watchfulness (Luk 12:35-48<\/span>). The searching Effect of Christ’s Work (Luk 12:49-53<\/span>).<\/p>\n 22<\/strong>. Take no thought<\/em> ] This rendering is now<\/em> unfortunate, since it might be abused to encourage an immoral<\/em> carelessness (1Ti 5:8<\/span>).<\/p>\n But in the 17th century thought<\/em> was used for care<\/em> (1Sa 9:5<\/span>). See The Bible Word-Book<\/em>, s.5: Rather, Be not anxious about. “Cast thy burden<\/em> upon the Lord and He shall sustain thee,” Psa 55:22<\/span> ; 1Pe 5:7<\/span><\/em>.<\/p>\n See this passage explained in the notes at Mat 6:25-33<\/span>.<\/P> <\/p>\n Luk 12:22-28<\/span><\/p>\n Take no thought for your life<\/em><\/p>\n Reasons for banishing vexatious care<\/strong><\/p>\n 1.<\/strong><\/p>\n It is needless; your heavenly Father knoweth that ye have need of these things; and will certainly provide for you; and what need you take care, and God too? Cast your care upon Him. <\/p>\n 2.<\/strong> It is fruitless; which of you, by taking care, can add one cubit to his stature? We may sooner, by our carping care, add a furlong to our grief, than a cubit to our comfort. All our care, without Gods help, will neither feed us when we are hungry, nor nourish us when we are fed. <\/p>\n 3.<\/strong> It is heathenish; after all these things do the Gentiles seek Mat 6:32<\/span>). The ends and objects of a Christians thoughts ought to be higher and more sublime than that of heathens. <\/p>\n 4.<\/strong> Lastly, it is brutish, nay, worse than brutish. The birds of the air, the beasts of the field, the ravens of the valley, all are fed and sustained by God, without any care of their own, much more His children. Has God a breakfast ready for every little bird that comes chirping out of its nest, and for every beast of the field that comes leaping out of its den, and will He not much more provide for you? Surely, that God that feeds the ravens when they cry will not starve His children when they pray. (W. Burkitt.<\/em>)<\/p>\n<\/p>\n The body of less importance than the soul<\/strong><\/p>\n The body is but the husk or shell, the soul is the kernel; the body is but the cask, the soul the precious liquor contained in it; the body is but the cabinet, the soul the jewel; the body is but the ship or vessel, the soul the pilot; the body is but the tabernacle, and a poor clay tabernacle or cottage toe, the soul the inhabitant; the body is but the machine or engine, the soul that , that actuates and quickens it; the body is but the dark lanthorn, the soul or spirit is the candle of the Lord, that burns in it. And seeing that there is such difference between the soul and body, in respect of excellency, surely our better part challenges our greatest care and diligence to make provision for it Some philosophers will not allow the body to be an essential part of man, but only the vessel or vehicle of the soul; Anima cujusque est quisque. <\/em>The soul is the man. Though I would not be so unequal to it, yet I must needs acknowledge it to be but an inferior part: it is therefore so to be treated, so dieted, and provided, as to render it most calm and compliant with the soul, most tractable and obsequious to the dictates of reason; not so pampered and indulged, as to encourage it to cast its rider, and to take the reins into its own hand, and usurp dominion over the better part, the , <\/em>to sink and depress it into a sordid compliance with its own lusts, atque a affigere humi Divinae particulara aurae <\/em>(Luk 15:17<\/span>; Ecc 12:7<\/span>; Gal 6:7-8<\/span>; Rom 13:14<\/span>; 1Co 9:27<\/span>). (Ray.<\/em>)<\/p>\n<\/p>\n Vanity in dress<\/strong><\/p>\n It is enough to make one weep to think of the multitudes who are only living for the frivolities of this life. I read lately that the Emperor of Brazil had given the Queen a dress made of spiders webs; it took 17,000 webs to make it. What a curiosity! No doubt the Queen would keep it all her life. Oh, what an amount of time and labour to make this dress! It reminded me of the way we cover oursolves with vanities, wasting a life over it. Oh I give it up, and take the beautiful robe of Christs righteousness. <\/p>\n The spirit of content<\/strong><\/p>\n I once engaged in discourse with a Rosicrucian about the great secret. He talked of it as a spirit that lived in an emerald, and converted everything that was near it to the highest perfection it was capable of. It gives a lustre, said he, o the sun, and water to the diamond. It irradiates every metal, and enriches lead with all the properties of gold. It heightens smoke into flame, flame into light, and light into glory. He further added that a single ray dissipates pain and care and melancholy from the person on whom it falls. In short, said he, its presence naturally changes every place into a kind of heaven. At length I found that his great secret was nothing else but content. (Addison.<\/em>)<\/p>\n<\/p>\n Do not borrow trouble<\/strong><\/p>\n There is no one who acts more unwisely than he that borrows trouble. He that borrows money may invest it to great advantage. The borrower of a good book may be a great gainer by its study and perusal. But who gains by borrowing trouble ? Is trouble so joyous and enriching that we shall be happier if we can only enjoy it a few days before it comes? Does it not withdraw the light of joy from our countenance? Does it not withdraw our thoughts from the present, and unfit us for its joys and pleasures? Where, then, is the wisdom of prophesying evil that we may borrow trouble from it? (Alliance News.<\/em>)<\/p>\n<\/p>\n The folly of caring more for the body than the soul<\/strong><\/p>\n The <\/em>body is to the soul as a barren turf to a mine of gold, as a mud wall about a delicate garden, as a wooden box wherein the jeweller carries his precious gems, as a coarse case to a fair and rich instrument, as a rotten hedge to a paradise, as Pharaohs prison to a Joseph, or as a mask to a beautiful face. (T. Adams.<\/em>)<\/p>\n<\/p>\n The soul foremost<\/strong><\/p>\n I do not approve the sullenness of that soul which wrongs the body; but I worse like to have the body wrong the soul, to have Hagar tricked up in Sarahs garments and set at upper end of the table. If the painted popinjay that so dotes on her own beauty, had an eye to see how her soul used, she would think her practice more ill-favoured and unhandsome than perfuming a putrefied coffin, or putting mud into a glass of crystal. For shame, let us put the soul foremost again, and not set heaven lowest and earth uppermost. (T. Adams.<\/em>)<\/p>\n<\/p>\n Both body and soul lost<\/strong><\/p>\n There is a parable of a woman, who, having twin children, and both being presented to her, she falls deeply and fondly in love with the one, but is careless and disrespectful of the other: this she will nurse herself, but that is put forth. Her love grows up with the child she kept herself she decks it fine, she feeds it choicely; but at last, by overmuch pampering of it, the child surfeits, becomes mortally sick, and when it was dying she remembers herself, and sends to look after the other child that was at nurse, so the end she might now cherish it; but when the messenger came she finds it dying and gasping likewise, and examining the truth, she understands that through the mothers carelessness and neglect to look after it, the poor child was starved; thus was the fond, partial mother, to her great grief, sorrow, and shame, deprived of both her hopeful babes at once. Thus, every Christian is this mother, the children are our body and soul: the former of these it is that men and women fall deeply and fondly in love with, whilst indeed they are careless and neglect the other; this they dress and feed, nothing is too good or too dear for it; but at the last the body surfeits, comes by some means or other to its deathbed, when there is very little or no hope of life; then men begin to remember the soul, and would think of some course to save it: the minister he is sent for in all haste to look after it; but, alas! he finds it in part dead, in part dying; and the very truth is, the owner, through neglect and carelessness, hath starved the soul, and it is ready to go to hell before the body is fit for the grave. God is the universal Provider<\/strong><\/p>\n There is no such thing recognized in Scripture as laws of nature, by which the various creatures are sustained. God is here and elsewhere represented to us as feeding them Himself: He giveth food to all flesh. He may employ secondary means, but He must Himself be present with these secondary means, or they would not continue in action for a single day. And in this respect the Bible is infinitely more philosophical than modern books of science: for these books represent the present state of things as carried on by laws themselves, whereas a law, being an unconscious rule or limitation, can do nothing of itself. It must be kept in action by a will, i.e., <\/em>an Intelligence, which, considering the boundless field it has to occupy, we can hold to be nothing less than the Supreme Will. (M. F. Sadler.<\/em>)<\/p>\n<\/p>\n A lesson from the birds<\/strong><\/p>\n Luther had a quick eye to detect and read the lessons of nature. Thus, on a certain calm summer evening he happened to be standing at a window, when he observed a small bird quietly settle down for the night. Look how that little fellow preaches faith to us all! he exclaimed. He takes hold of his twig, tucks his head under his wing, and goes to sleep, leaving God to think for him. Add to his stature one cubit<\/p>\n Limitations<\/strong><\/p>\n It is well for men to think that there are some things which, with all their power, they cannot do. Some of these things are apparently very simple, yet even though simple and easy as in some cases they appear to be, cannot be done, even when men give the whole stress and pith of their minds to the attempt. This is implied in the phraseology of the text: Which of you by taking thought, by anxiously considering, by most perseveringly endcavouring, by straining his wit and strength to the very utmost, by spending his days and nights in the effort, can add one cubit unto his stature? There are some difficult things which we can do by putting out all our strength. There are others which mock the fulness of our power, and the tenacity of our patience. We resolve to do them, and we are beaten back, and taught a lesson of self-impotence which otherwise we never could have learned. Can you add one cubit unto your stature? You may wear high-heeled boots, you may order the tallest hats, but the height of your stature you are utterly unable to increase. God Himself sovereignly draws certain boundary lines. In some instances God allows us to a large extent to draw our own boundaries; in others He presently gives the final and decisive word, Hitherto–no further. It is important to know the difference between quantities which are variable and quantities which are fixed. This knowledge may save us a great deal of trouble, and prevent very much pain. Can your teeth bite the rock? However hungry you are, is there strength in your jaw to bite the granite? Can your feet stand upon the flowing river? Can you lay your finger upon the lowest of all the stars that shine in heaven? A thousand such questions show that we are hemmed in by the impassable; we walk upon the edge of a gulf; and our mightiest endeavours show us that after all we are only beating ourselves against the bars of a great cage! A painted cage, but a cage still–a cage lamplit, but a cage still. Now this limitation of our power must have some meaning. Jesus Christ makes use of it in illustrating not only the sovereignty, but the goodness of God. He teaches us to trust the Father, who has determined the height of our stature. He shows that if we cannot do such apparently little things as He has specified in His sermon, it is absurd to suppose we can do things which are infinitely greater; checks our anxiety by showing that our keenest solicitude about earthly concerns boots nothing when it gets beyond trust, and becomes practical atheism. This argument is as beautiful in its simplicity as it is universal in its application. Wherever there is a man, whatever his colour, language, age, he can understand this challenge, Can you add one cubit unto your stature? Why are you not taller? There seems to be room enough above you to admit of growth. Why dont you grow? You would not shut out the light of the sun even if you were half an inch taller! You would not imperil the stars if you did stand half a hairs breadth higher! Why do you not add to your stature? You can scheme, and arrange, and plot, and suggest. Sir! why not add to your stature? You cannot. Then consider–ask yourself a few plain searching questions. See how God rules in all the things–in your height, in the bounds of your habitation, in all the limits which He has set to your life. This great fact of the Divine limitation of human power is to rule us in the deepest of our studies, and in the profoundest of our worship. If we lay hold of this truth, and have a clear, deep, tender conviction of it, and of all the truths which it represents, three great effects ought to be produced upon our life. <\/p>\n Verse 22<\/span>. Take no thought<\/B><\/I>] Be not anxiously careful<\/I>. See Clarke on <\/span>Mt 6:25<\/span><\/span>.<\/P> <\/p>\n See Poole on “Mat 6:25<\/span>“, and following verses to Mat 6:32<\/span>, where we before met with all that is here. The thoughtfulness here forbidden is not moderate, prudent thoughtfulness, or care; but, <\/P> 1. A distrustful thoughtfulness; <\/P> 2. Distracting or dividing cares, such as make a man live in suspense, and to be wavering as a meteor, <\/span>; or, <\/P> 3. A thoughtfulness for high things, as some interpret that word; but possibly it better signifies such a thoughtfulness to be forbidden, as keeps the mind of man from rest, in a continual motion and fluctuation; or: <\/P> 4. Any such thoughtfulness as is inconsistent with our seeking first the kingdom of God. <\/P> Against this thoughtfulness our Lord arms his disciples with the consideration: <\/P> 1. Of their dependence on God necessarily for their lives, which are better than meat and raiment, Luk 12:23<\/span>. <\/P> 2. Of the providence of God, which extending to all orders of creatures, particularly to such as merely have life, (such are vegetables, the grass and flowers), and such as have only life and sense, (such are the ravens), it cannot be reasonably presumed that it will be wanting to men, who are the most noble order of sublunary creatures, having being, life, sense, and reason (which is the image of God in man). <\/P> 3. From the consideration of the vanity of this care, by which we cannot contribute a cubit to our stature. <\/P> 4. From the consideration that the heathens make these things their care, whom Christians ought to excel, as knowing more, and living under more excellent hopes and promises than they have. Lastly, From the consideration of their relation to God as a Father, and their Fathers knowing what they have need of, of whom therefore it were unreasonable to presume, that he should suffer them to want what is necessary for his children. See more in the notes before mentioned. <\/P> <\/p>\n 22-31.<\/B> (See on Mt6:25-33<\/span>).<\/P><\/p>\n And he said unto his disciples<\/strong>,…. Having finished the parable which he spake to the whole audience in common, he directed himself to his disciples, who were poor, and apt to be over anxious about their living in the world:<\/p>\n therefore I say unto you, take no thought for your life, what ye shall eat<\/strong>. The Ethiopic version adds, “and what ye shall drink”; and so a manuscript in Gonvill and Caius College in Cambridge, which seems to be transcribed from Mt 6:27<\/span> life is very near and dear to man; all that a man has, he will give for it; and it is his duty to be careful to preserve it, and to make use of means for the support of it; but then, as he should not be dainty about the food he eats, and should refuse no good creature of God, but receive it with thanksgiving, so he should not distress himself for fear of wanting bread, nor distrust the promises of God, and a supply from him; but should cast all his care upon the Lord, who daily cares for him:<\/p>\n neither for the body, what ye shall put on<\/strong>: it is highly proper and necessary that the body should be clothed, partly for decency, and partly to secure it from the inclemency of the weather; but then persons should not be difficult and over nice about what they wear, nor be distressed, fearing they should be clothed with rags; but should trust in the Lord, who gives food and raiment, and all things richly to enjoy.<\/p>\n Inordinate Care Reproved.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23 The life is more than meat, and the body is more<\/I> than raiment. 24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25 And which of you with taking thought can add to his stature one cubit? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest? 27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe<\/I> you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31 But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. 33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let your loins be girded about, and your<\/I> lights burning; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are<\/I> those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them<\/I> so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.<\/P> Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: “Therefore,<\/I> because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you,<\/I> my disciples, take heed of it.” Thou, O man of God, flee these things,<\/I> as well as thou, O man of the world, 1 Tim. vi. 11<\/span>.<\/P> I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life,<\/I> v.<\/span> 22<\/span><\/U><\/I><\/span>. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency<\/I> in the abundance of this world’s goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude<\/I> about the necessary supports of life: “Take no thought for your life,<\/I> either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat<\/I> or what ye shall put on.<\/I>” This is the caution he had largely insisted upon, Matt. vi. 25<\/span>, c. and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way<\/I> to ease<\/I> ourselves of it. Consider then,<\/P> 1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life<\/I> and a body,<\/I> and therefore we may cheerfully leave it to him to provide meat<\/I> for the support of that life, and raiment<\/I> for the defence of that body.<\/P> 2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. “Trust God for meat,<\/I> for he feeds the ravens<\/I> (v.<\/I><\/span> 24<\/span>); they neither sow nor reap,<\/I> they take neither care nor pains beforehand to provide for themselves, and yet they are fed,<\/I> and never perish for want. Now consider how much better ye are than the fowls,<\/I> than the ravens. Trust God for clothing, for he clothes the lilies (Luk 12:27<\/span>; Luk 12:28<\/span>); they make no preparation for their own clothing, they toil not,<\/I> they spin not,<\/I> the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified.<\/I> Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe<\/I> you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?” When God fed Israel with manna<\/I> in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them,<\/I> Deut. viii. 4<\/I><\/span>. Thus will he clothe his spiritual Israel; but then let them not be of little faith.<\/I> Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations.<\/P> 3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (v.<\/I><\/span> 25<\/span>): “Which of you by taking thought can add to his stature one cubit,<\/I> or one inch, can add to his age<\/I> one year or one hour? Now if ye be not able to do that which is least,<\/I> if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?” Note, As in our stature,<\/I> so in our state,<\/I> it is our wisdom to take it as it is,<\/I> and make the best of it; for fretting and vexing, carping and caring, will not mend it.<\/P> 4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (Luk 12:29<\/span>; Luk 12:30<\/span>): “Whatever others do, seek not ye what ye shall eat, or what ye shall drink;<\/I> do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink,<\/I> as David’s enemies, that wandered up and down for meat<\/I> (Ps. lix. 15<\/span>), or as the eagle that seeks the prey afar off,<\/I> Job xxxix. 29<\/I><\/span>. Let not the disciples of Christ thus seek<\/I> their food, but ask it of God day by day; let them not be of doubtful mind;<\/I> me meteorizesthe<\/B><\/I>—Be not as meteors in the air,<\/I> that are blown hither and thither with every wind; do not, like them, rise<\/I> and fall,<\/I> but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense;<\/I> let not your minds be continually perplexed between hope and fear, ever upon the rack.” Let not the children of God make themselves uneasy; for,<\/P> (1.) This is to make themselves like the children of this world: “All these things do the nations of the world seek after,<\/I> v.<\/span> 30<\/span><\/U><\/I><\/span>. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat<\/I> and drink;<\/I> and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people,<\/I>” Isa 8:11<\/span>; Isa 8:12<\/span>. When inordinate cares prevail over us, we should think, “What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?”<\/P> (2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: “Your Father knows that you have need of these things,<\/I> and considers it, and will supply your needs according to his riches in glory;<\/I> for he is your Father,<\/I> who made<\/I> you subject to these necessities, and therefore will suit his compassions to them: your Father,<\/I> who maintains<\/I> you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing.<\/I>“<\/P> (3.) They have better things to mind and pursue (v.<\/I><\/span> 31<\/span>): “But rather seek ye the kingdom of God,<\/I> and mind this, you, my disciples, who are to preach the kingdom of God;<\/I> let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God,<\/I> in which only they can be safe.<\/I> Seek admission into it, seek advancement in it; seek the kingdom of grace,<\/I> to be subjects in that; the kingdom of glory,<\/I> to be princes in that; and then all these things shall be added to you.<\/I> Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs.”<\/P> (4.) They have better things to expect and hope for: Fear not, little flock,<\/I> v.<\/span> 32<\/span><\/U><\/I><\/span>. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock,<\/I> but hope to the end;<\/I> for it is your Father’s good pleasure to give you the kingdom.<\/I> This comfortable word we had not in Matthew. Note, [1.] Christ’s flock in this world is a little flock;<\/I> his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (1 Kings xx. 27<\/span>), who were like two little flocks of kids, when the Syrians filled the country.<\/I> [2.] Though it be a little flock, quite over-numbered,<\/I> and therefore in danger of being overpowered,<\/I> by its enemies, yet it is the will of Christ that they should not be afraid: “Fear not, little flock,<\/I> but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy.” [3.] God has a kingdom<\/I> in store for all that belong to Christ’s little flock,<\/I> a crown of glory (1 Pet. v. 4<\/span>), a throne of power (Rev. iii. 21<\/span>), unsearchable riches, far exceeding the peculiar treasures of kings and provinces.<\/I> The sheep on the right hand<\/I> are called to come<\/I> and inherit the kingdom;<\/I> it is theirs for ever; a kingdom for each. [4.] The kingdom is given according to the good pleasure<\/I> of the Father; It is your Father’s good pleasure;<\/I> it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee.<\/I> The kingdom is his; and may he not do what he will with his own? [5.] The believing hopes and prospects of the kingdom<\/I> should silence and suppress the fears of Christ’s little flock in this world. “Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near.” (That is not an evil worth trembling at the thought of which cannot separate us from the love of God). “Fear not the want of any<\/I> thing that is good for you; for, if it be your Father’s good pleasure to give you the kingdom,<\/I> you need not question but he will bear your charges<\/I> thither.”<\/P> II. He charged them to make sure work for their souls, by laying up their treasure in heaven, Luk 12:33<\/span>; Luk 12:34<\/span>. Those who have done this may be very easy as to all the events of time.<\/P> 1. “Sit loose to this world,<\/I> and to all your possessions in it: Sell that ye have,<\/I> and give alms,<\/I>” that is, “rather than want wherewith to relieve those that are truly necessitous,<\/I> sell what you have that is superfluous,<\/I> all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have,<\/I> if you find it a hindrance from, or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers.<\/I> Do not sell to hoard up<\/I> the money, or because you can make more of it by usury, but sell and give alms;<\/I> what is given in alms, in a right manner, is put out to the best<\/I> interest, upon the best<\/I> security.”<\/P> 2. “Set your hearts upon the other world,<\/I> and your expectations from that world. Provide yourselves bags that wax not old,<\/I> that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last.” Grace will go with us<\/I> into another world, for it is woven in<\/I> the soul; and our good works will follow us,<\/I> for God is not unrighteous to forget<\/I> them. These will be treasures in heaven,<\/I> that will enrich us to eternity. (1.) It is treasure that will not be exhausted;<\/I> we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it. (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches<\/I> near it; what is laid up in heaven is out of reach of enemies. (3.) It is treasure that will not spoil<\/I> with keeping,<\/I> any more than it will waste<\/I> with spending;<\/I> the moth<\/I> does not corrupt<\/I> it, as it does our garments which we now wear. Now by this<\/I> it appears that we have laid up our treasure in heaven if our hearts<\/I> be there<\/I> while we are here<\/I> (v.<\/I><\/span> 34<\/span>), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if your hearts be set upon the earth and the things of it, it is to be feared that you have your treasure and portion in it, and are undone when you leave it.<\/P> III. He charges them to get ready, and to keep in a readiness for Christ’s coming, when all those who have laid up their treasure in heaven shall enter upon the enjoyment of it, v.<\/I><\/span> 35<\/span>, c.<\/P> 1. Christ is our Master,<\/I> and we are his servants,<\/I> not only working<\/I> servants, but waiting<\/I> servants, servants that are to do him honour, in waiting<\/I> on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes.<\/I> But that is not all: they must do him honour in waiting for him,<\/I> and expecting his return. We must be as men that wait for their Lord,<\/I> that sit up late while he stays out late, to be ready to receive him.<\/P> 2. Christ our Master, though now gone from us,<\/I> will return again,<\/I> return from the wedding,<\/I> from solemnizing<\/I> the nuptials abroad, to complete<\/I> them at home. Christ’s servants are now in a state of expectation, looking for their Master’s glorious appearing,<\/I> and doing every thing with an eye to that,<\/I> and in order to that.<\/I> He will come<\/I> to take cognizance of his servants, and, that being a Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
And so the foolish fond Christian, to his eternal shame and sorrow, loseth both his body and soul for ever. (Spencer.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>IT SHOULD FOSTER THE MOST LOVING AND CONFIDENT TRUST IN THE GOODNESS OF GOD. There is a point where we cannot go one iota further, where we are compelled to one of two things–reverent and intelligent trust, or the ostrich blindness which seems to proceed upon the principle that to shut the eyes is to escape all observation and all control. The course of reasoning in our minds ought to be this: I cannot add one cubit unto my stature; God has determined my height. If He has been mindful of such a little thing as that, will he be unmindful of great things? <\/p>\n
II. <\/strong>In the next place, this truth should MODERATE OUR TONE RESPECTING OPINIONS WHICH ARE NOT DECISIVELY SETTLED BY REVELATION. If a man cant increase his stature, how can he increase the volume of Gods truth? If a man cant increase his stature, who gives him authority to speak where God has been silent? <\/p>\n
III. <\/strong>In the last place, THIS TRUTH SHOULD ENCOURAGE US TO CULTIVATE WITH FULLER PATIENCE AND INTENSER ZEAL THE POWERS WHICH WE KNOW TO BE CAPABLE OF EXPANSION. We see some things most sharply by contrast. Here we have a point which challenges contrast of the most practical and instructive kind. For example: You cannot add one cubit unto your stature, yet you can increase the volume and force of your mind. See the truthfulness of the doctrine we have laid down, that in some things God sharply gives the final line, in others He leaves great liberty, and calls men to growth that seems to have no end. See how apparently arbitrary is Divine sovereignty in some of its workings A man cant increase his height one inch, and yet I find nowhere a limit to intellectual supremacy and to the expansion of intellectual power. Your body has done growing, but your mind may just have began to look at the alphabet of truth. When the animal has reached the utmost limit of its capability, the intellectual, the Divine may go on increasing, expanding, refining, for God constantly says to the faithful servant, Thou hast been faithful over a few things, I will make thee ruler over many things. Whatsoever a mans mind legitimately attains, God still says, Come up higher. <\/p>\n
IV. <\/strong>Again, though you cannot add one cubit unto your stature, You MAY RELIEVE THE PAIN OF A THOUSAND HEARTS. <\/p>\n
V. <\/strong>Again, though you cannot add one cubit unto your stature, You MAY CULTIVATE AN EVER-DEEPENING ACQUAINTANCE WITH THE WILL OF GOD; you may know God more perfectly, read His Word with a clearer eye, receive the suggestions and instructions of His Holy Spirit more lovingly, more loyally and trustfully, so that you may be men in understanding. Let us go to them, then, knowing that we are limited in our little sphere; that there are marked and positive limitations in some cases; and that everywhere–excepting when we are growing up into the likeness of God–there is limitation. Let that rebuke human reason–let that curb humanselfishness let that stand by us when we read the Holy Word and try to solve its mysteries. And when we become weary of looking at our littleness, our experiments, and our impotence, and turn round in other directions, we find that we may take wings–strong, great, unwearying pinions–and fly away right up to the very heart and heaven of God! Though we be little we are great. Though we are shut in and confined and mocked in some directions, in other directions we are citizens of the universe, freemen of the whole creation. Blessed are they who know alike the limit and the liberty of human life! (J. Parker, D. D.<\/em>)<\/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
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