Luke 13

THere were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

I tell you, Nay: but except ye repent, ye shall all likewise perish.

Or those eighteen upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

I tell you, Nay: but except ye repent, ye shall all likewise perish. The Holy Scriptures giving us no account of these two stories, to which our Saviour does here refer, and those who have wrote the History of the Jews having given us no account of them, Interpreters are at a great loss to determine any thing about them; we read of one Iudas of Galilee, who drew away much People after him and perished, Acts 5.37. It is said, that h seduced People from their obedience to the Roman Emperor, persuading them not to acknowledge him as their Governour, nor to pay tribute to the Romans. It is guessed by Interpreters, that some of this Faction coming up to the Passover, (for they were Jews) Pilate fell upon them, and slew them while they were sacrificing. Others think that these were some remnant of Iudas his Faction, but Samaritanes, and slain while they were sacrificing at their Temple in Mount Gerazim, and that (tho Samaritanes) they were called Galileans, because Iudas the head of their Faction was such. The Reader is at liberty to choose which of these he thinks most probable, for I find no other account given by any. The latter is prejudiced by our Saviour's calling them Galileans, and advantaged by the desperate hatred which the Jews had to the Samaritanes, which might make them more prone to censure any passages of Divine Providence severe towards them. But what the certain crime, or provocation was, we cannot say; we are sure that de facto the thing was true, Pilate did mingle the Blood of some Galileans with their sacrifices, of which a report was brought to Christ. We are at the same loss for those eighteen upon whom the Tower of Siloam fell. Siloe or Siloa was the name of a small fountain, at the foot of Mount Zion, which as we are told did not constantly, but at certain times send out Waters, which running through hollow places of the Earth, and Mines and Quarries of Stone made agreat noise. Isaiah mentions it, ch. 8.6. There was also a Pool in Ierusalem which had that name, and had a Wall built by it, Neh. 3.15. Christ sent the Blind Man to go and wash there, Iohn 9.7. Turrets are (as we know) very usual upon Walls. It seems one of these Towers fell, and slew eighteen Persons, come thither either to wash themselves, or by reason of some healing virtue in those Waters, upon what occasion we cannot determine. But there they perished. This Story seems to have been something older than the other. Our Saviour either had heard, what some People had said, or at least knew what they would say upon those accidents, (for we are mightily prone to pass uncharitable Judgments upon Persons perishing suddenly, especially if they dye by a violent Death.) As he therefore took all occasions to press upon them Repentance, so he does not think fit to omit one so fair, and tho he does not by what he says, forbid us to observe such extraordinary Providences, and to whom they happen, but willeth us to hear, and fear; yet he tells them, there were many Galileans, as bad as they, who unless they repented (that is) being sensible of, heartily turned from the wickedness of their ways, would perish also; thereby teaching us, 1. That punishments come upon People for their Sins, and more signal punishments, for more signal Sinnings. 2. That altho God sometimes by his Providence signally punisheth some for notorious Sinnings, yet he spareth more such Sinners then he so signally punisheth. 3. That therefore none can conclude from such signal punishments, that such Persons punished, were greater Sinners then they. 4. That the best use we can make of such reports, and spectacles of notorious Sinners, more than ordinarily punished, is to examine our selves, and to repent lest we also perish.

He spake also this parable, A certain man had a fig-tree planted in his vine-yard, and he came and sought fruit thereon, and found none.

Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none, cut it down, why cumbreth it the ground?

And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it and dung it.

And if it bear fruit, well: and if not, then after that, thou shalt cut it down. This Parable very itly cohereth with the preceding discourse, there he had let his hearers know; that tho God spareth some Sinners, and has a longer patience with them, then others, tho they be every whit as great transgressors, in expectation still that they should bring forth fruit; yet if they answer not the means which God useth with them to bring them to repentance, they shall not be spared long, but vengeance shall overtake them also. Those who think that this Parable concerned not the Jews only, but all Mankind, or more especially those who are in the pale of the Church, judge well, provided that they allow it to have been spoken with a primary reference to that Nation, amongst whom Christ had now been Preaching and Working Miracles three years, and expected the fruits of Repentance, and Reformation from them in vain. I do not think it any prejudice to this, that the Vinedresser begged but for one year longer, whereas after this Christ had patience with them forty years, before they were destroyed, for one year may not be intended strictly, (tho the three years be) but to signify some little time more, that the Apostles might use all probable means to reclaim them, and make them more fruitful. Grotius thinks the term of three years is used, because every figtree (not wholly barren) brought forth fruit one year in three, which notion (if true) of that plant is valuable, but may be of ill consequence, if any should thence conclude, that Mens days of Grace exceed not three years; yet thus much is observable, that when God sends a faithful Minister to a place, the greatest success and blessing of their Ministry is within a few of their first years in a place. The Parable doubtless extendeth much further than to the People of the Jews, and learns us all these lessons. 1. That where God plants any one within the pale of his Church, he looks he or she should bring forth the fruits of Repentance and Faith. 2. That many are so planted, yet bring forth no fruit. 3. That there is a determined time beyond which God will not bear with barren Souls. 4. That barren Souls a e not only useless, but also spoil others, they make the soil unprofitable, a quench coal spoils the fire. 5. That faithful Ministers, will be very earnest with God to spare even barren Souls. 6. That it is their work and duty to use all probable means to make barren Souls fruitful. I will dig about it, and dung it. 7. That a bearing fruit at last will save Souls from ruin, and destruction. 8. That without it, every Soul tho standing in Gods vineyard, will at last perish eternally.

And he was teaching in one of the synagogues on the sabbath.

And behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up her self.

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

And he laid his hands on her: and immediately she was made straight, and glorified God. Tho the Greek be in the Sabbaths, which might signifie any day of the Week, yet it is manifest by what followeth that this Miracle was wrought upon the Seventh day, which was the Jewish Sabbath, else the Ruler of the Synagogue would not have quarrelled with our Saviour about it. What is meant here v. 11. by a Spirit of Infirmity, would not easily be determined, whether only a very great Infirmity, or an Infirmity, in the bringing and continuing of which upon her the Devil had a great instrumentality, but for v. 16. where she is said to be one that Satan had bound, she was a cripple and so bowed down that she could not lift up her self, and thus she had been for eighteen years, so as the distemper was inveterate, and out of the course of ordinary cure. Christ who as to Peoples bodily infirmit es, was sometimes found of those that sought him not, seeing her, calleth her to him, and says, Woman thou art loosed from thy infirmity, He layeth his hands on her, and immediately she was straight. The inveterateness of the Disease, and the instantaneousness of the Ear, without the use of any means, made the Miracle evident. The Woman for it gave thanks to God, for that is meant by glorified God, she spake some things to the honour, and Glory of God who had healed her.

And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath-day. Answering here signifies no more then he spake, as in a multitude of other places in the Gospels. The Jews were both very Superstitious, and very uneven, as to the Sanctification of the Sabbaths, Superstitious because they would not do many things, which by Gods Law they might do, such as applying means to heal the Sick, defending themselves against Enemies, &c. Vneven because they would do divers things of equal bodily labour, with those things which they pretended to scruple, one of which we shall hear our Saviour by and by instancing in. This Ruler studyed to defame him before the People. His pretence was, this was a Work, and such a Work, as might be done in the six days. Let us hear how our Saviour defendeth himself.

The Lord then answered him, and said, Thou hypocrite, does not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

And ought not this woman being a daughter of Abraham, whom Satan has bound, lo these eighteen years, be loosed from this bond on the sabbath day? Our Saviour here calleth this Ruler of the Synagogue Hypocrite, for his impudence in so severe a reflection on him for doing on the Sabbath-Day, a Work of that Nature, which he himself did, and thought himself blameless in the doing of, and his friends ordinarily did, upon whom for so working he did not reflect, thereby teaching us one note of an Hypocrite, viz. To reflect upon others for things which we do our selves. This Ruler of the Synagogue and his Party indeed did not heal on the Sabbath Day. But what kind of Work was healing? was it not a Work of Mercy? what servile labour was there in it. It is only said Christ called this poor Creature, and she came, not she was brought to him. What did Christ do? he only laid his hands upon her, and pronounced her loosed from her infirmity. Now the Jews would ordinarily upon the Sabbath-Day, loose a Beast from the Stall, to go and drink at a Pit, or lead it thither, was not this a greater labour? how came this to be Lawful, and not that act of Mercy which Christ did show to this poor Creature? Their act was capable of no other excuse, then that it was an Act of Mercy, and a good Man will show Mercy to his Beast; it could be no Act of Piety, nor of Necessity; for a Beast may live one Day without Water, or at least might have had Water set by it the Night before; nay our Lords Work of Mercy was much more Noble. Theirs was to a Beast, his to one of Mankind, to a Woman, and she a Iewish Woman, a Daughter of Abraham, a Father upon whom they much valued themselves, and their whole Nation, Matth. 3.9. Ioh. 8.39 Their Beast might not be Sick, she was under an Infirmity, and that no ordinary Infirmity, she was in the hands of the Enemy of Mankind, bound by Satan, nor was her affliction of a few days continuance, she had been so bound eighteen years.

And when he had said these things, all his adversaries were ashamed: and all the people rejoyced for all the glorious things that were done by him. It is one thing to be ashamed, another thing to be convinced, so as to confess an error; they were ashamed, that they were so put to silence before the People, but we read of no confession of their error, and mistake, and begging Christs Pardon, the People rejoyced and gave thanks to God, for all the glorious things that were done by our Saviour.

Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

It is like a grain of Mustard-seed, which a man took and cast into his garden, and it grew, and waxed a great tree: and the fowls of the air lodged in the branches of it.

And again he said, Whereunto shall I liken the kingdom of God?

It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. See the Notes on Matth. 13.31, 32, 33. They are two Parables by which Christ foretelleth the great Success of the Gospel, notwithstanding the present small appearance of the efficacy of it.

And he went through the cities, and villages, teaching and journeying towards Jerusalem. Still wherever we find our Blessed Lord, we find him teaching, and that not by an exemplary Life only, but by Word of Mouth, there are different opinions whether our Saviour was now journeying towards Ierusalem, with respect to the Passover, or some other great Festival of the Jews.

Then said one unto him, Lord, are there few that be saved? And he said unto them,

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Our Saviour has told us Matth. 7.13. that straight is the way, and narrow is the Gate, that leadeth to eternal Life, and few there be that find it. Upon this this exhortation is founded contend, or strive to enter in at this straight Gate, a Word which signifies a labouring against opposition, and the utmost indeavour of the Mind, and Body; not that our own labouring will bring us thither, for eternal Life is the Gift of God, and without the influence of his Grace, we can do nothing effectually; but to let us know, that the Lord will give Heaven, to none but such as labour, and strive for it, yea and also strive lawfully, he tells us that many shall seek and shall not enter. Either seeking in a wrong way, or in an undue time. By this Speech of our Saviours he diverts them from that curious Question, about the number of those that shall be saved. That was not so much their concern to know, as that they should be some of that Number.

When once the master of the house is risen up, and has shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer, and say unto you, I know you not whence you are.

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity. Our Saviour in these verses does represent himself by a Man, who having invited guests to his Supper, stays till all those who were invited, and accepted the invitation were come in; then rising up, shuts the Door, and after that is shut, turns a deaf ear to any that shall come knocking, let them plead for admittance what they can plead. By this Parabolical expressing of himself, he both openeth in part, what he meant by the foregoing Words. Many shall seek to enter in, and shall not enter, and also lets us know, that there is a determinate time, wherein Souls must (if ever) accept of the offers of Grace and Salvation, when they are made to them, which if they slip, they will not be able to obtain of God an entrance into the Kingdom of Heaven. Seek the Lord while he may be found, says the Prophet, Isaiah 55.6.7. In an acceptable time I have heard thee,) says the Prophet) Isaiah 49.8. which the Apostle, 2 Cor. 6.2. applyeth to persuade Men, that they should not receive the Grace of God (in the Gospel) in vain, what this determinate time is, God has hidden from us, and it is probable that it is not the same as to all Persons, we know nothing to the contrary, but while there is life there is hope, which warranteth us to Preach Faith and Repentance to all. We are also further instructed. That no outward Priviledges, tho Christ has taught in our Streets. No external acts of Communion with Christ, tho we can say, we have Eat and Drunk with him, will justifie our hopes of entrance into Heaven, if in the mean time, we be workers of iniquity, we had much the same, Matth. 7.21, 22, 23. See the Notes there.

There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you your selves thrust out.

And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. We have the same Matth. 8.11, 12. only he says, only from the East, and from the West. See the Notes there, wailing, and gnashing of teeth, are usual expressions by which the pains of the Damned are expressed, especially by the Evangelist Matthew, ch. 8.12. ch. 13.42.50. ch. 22.13. ch. 24.51. ch. 25.30. One cause of this vexation of Spirit expressed under this Notion, is the Jews sight of the rest and happiness that their Relations, nay some to whom they upon Earth were Enemies, should enjoy in Heaven. Nay which some which were Heathens should enjoy there, when as they took themselves to be the only Church, and to have the same right to the Kingdom of Heaven, that Children have to the Inheritances of their Father, should he cast out, as having no portion there.

And behold, there are last which shall be first, and there are first which shall be last. This is a Sentence which our Saviour often made use of and not always to the same purpose. See the Notes on Matth. 19.30 & 20.16. Mark 10.31. As to the sense of them here it is plain. Our Saviour here foretelleth the Conversion of the Gentiles, but yet I do not take the Gentiles to be all who are intended under the Notion of the Last, but divers others also. Men who both in their opinion of themselves, and in reality with respect to Priviledge, are the first, whether in respect of Gifts, or Office, or the means of Grace, or Profession, will many of them be the last, that is, furthest off from the Kingdom of God; and many who are the last, upon these accounts will in the Day of Judgment be first, that is, appear so, as having more of the favour of God, and be so, taken to Heaven, when the others shall be cast to Hell, Matth. 11.20, 21, 22, &c.

The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

Nevertheless, I must walk to day and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. It is plain from this Text, that our Saviour was at this time in Galilee, for that was the Tetrachy or Province of Herod Antipa, who is the Herod here mentioned; whether these Pharisees came upon their own heads, or as sent by Herod is not so plain, nor so well agreed by Interpreters. If they came upon their own heads, it is certain they came not out of kindness, for the whole History of the Gospel, lets us know, that the Pharisees, had no kindness for Christ, but were his most implacable Enemies, and continually consulting how to destroy him, but they either came to scare him out of Galilee, whose repute was so great, and who did them so much mischief there, or to drive him into the trap, which they had laid for him in Iudea. But it is most probable, that they came as secretly sent by Herod, who tho of himself he be reported to be of no Bloody disposition, yet upon the Pharisees continual sollicitations might be persuaded, to send them on this errand, choosing rather cunningly to scare him out of his Province, then by violence to fall upon him. This opinion looks more probable, because v. 32. Our Saviour sends them back with a Message to Herod, Go and tell that Fox. Herod had gained himself no reputation amongst the Jews, by his Murthering Iohn the Baptist, whom the Jews generally valued as a Prophet, and probably seeing our Saviour exceeding him in popular applause, he was not willing to augment the Odium, which already lay upon him for that Fact, yet to gratifie the Pharisees, (many of which were in his Province) he was willing if he could effect it cleaverly, and without noise, to be quit of Christ, especially considering (as we before heard) he had an opinion, that he was Iohn Baptist risen from the Dead, or the Soul of Iohn the Baptist in another Body, and possibly he could not tell what might be the effect of his Ghost, so haunting his Province. It is certain, that either he, or the Pharisees or both had a mind to have him gone some whither else, to which purpose this Message is brought to him. Our Saviour either discerning Herods craft in this thing, or having observed the craft he used in the whole managery of his Government, that he might keep favour both with the Roman Emperor, and with the Jews, bids them, Go and tell that Fox. I do not much value their Critical observation, who observe that it is not but that is, this Fox, from whence they would observe that our Saviour might mean the Pharisees not Herod, nor is there any need of it to excuse our Saviour, from the violation of that Law of God, Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy People, which Law Paul reflected on, Acts 23.5. and pleads ignorance for his calling Ananias, a white Wall. For we shall observe that the Prophets all along (being immediately sent from God) took a further liberty then any others, in severely reproving Kings and Princes. Elijah tells Ahab was he that troubled Israel, the Prophets call the Rulers of the Jews Rulers of Sodom, and Princes of Gomorrha, &c. But Christ may be allowed a liberty neither Lawful, nor decent for other Persons, no tho they were Prophets. But what is the message which Christ sends by these Pharisees? Behold I cast out Devils, and I do cures to day, and to Morrow, and the third day I shall be perfected. Tell him says he what I am doing, I am freeing his Subjects from molestations by evil Spirits, and the incumbrances of many Diseases. What do I do worthy of Death? I have but a little time to trouble him, for in a little time I must Dye, which is that which he means by being perfected, it is plain that those Words to Day, and to Morrow, and the third Day, must not be taken strictly, for Christ lived more then three Days after this. If this will not satisfie him, tell him, (says our Saviour.) That I must walk to Day and to Morrow, and the Day following. I know, that as to this thing I am not under his Command, or Power, I must walk, &c. My Days are not in his hands, and I know that he cannot kill me, for it cannot be that a Prophet perish out of Ierusalem. Ierusalem is the place where I must die, not Galilee; the Sanhedrim sits at Ierusalem who alone can take cognisance of the case of false Prophets, and Ierusalem is the place where the People must fill up the measure of their iniquities by spilling my Blood. Upon this our Saviour breaketh out into a sad Lamentation of the case of that once Holy City, the praise of the whole Earth.

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together, as a hen does gather her brood under her wings, and ye would not?

Behold, your house is left unto you desolate: And verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. See the Notes on Matth. 23 37, 38, 39. These five last verses afford us much for our instruction. 1. We may from them learn the craft of the Enemies of the Gospel, as well as their Malice, they are Lions, and will like Lions tear and rend, when they see an opportunity; but when they see it convenient, then they put on the fox's skin, doing the same thing by subtilty, which they durst not attempt to effect by cruelty. 2. Their Malice is as much perspicuous; who but the Children of the Devil could have found in their hearts, to have desired Christ to go out of their Country, who did nothing there, but innocently, and diligently Preach the Gospel, deliver People from grievous Diseases, and the Power of Satan, who miserably possest and tormented them? 3. When the most Malicious Enemies of Gods People have done what they can, they shall finish their course, and work the time God has set them. 4. When they have perfected their Work, they shall be perfected. Death is but the perfecting the Saints, as it was the perfecting of Christ. 5. Men shall Dye as at the time, so at the place which God has set. 6. God sending of his Ministers faithfully to reveal his Will to People, is a declaration of his willingness to gather them under the Wings of his special favour and protection. 7. The perverse Wills of Men, are those things which hinder Men and Women from being gathered. 8. Temporal judgments, and that of the severest Nature will first or last follow Mens contempt of the offers of Grace and Salvation. 9. Those that do contemn the means of Grace, shall not see them long.—Ye shall not see me. 10. The Proudest Scorners and Contemners of Christ and his Grace, shall one Day wish, that one would or might come unto them in the Name of the Lord, and do but now contemn what hereafter they would be glad they might enjoy.