We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, Luk 13:1. Let us consider, 1. What this tragical story was. It is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also Judas of Galilee (Act 5:37), who disowned Caesar's authority and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in league with that pretender were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate occasioned the quarrel that was between Herod and Pilate, which we read of in Luk 23:12. We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against (and therefore the story is overlooked by Josephus); but the circumstance remarked is that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr Lightfoot thinks it probable that they were themselves killing their sacrifices (which was allowed, for the priest's work, they said, began with the sprinkling of the blood), and that Pilate's officers came upon them by surprise, just at the time when they were off their guard (for otherwise the Galileans were mettled men, and generally went well-armed), and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter. 2. Why it was related at this season to our Lord Jesus. (1.) Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them. (2.) Perhaps it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements: "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God. (3.) Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice. (4.) Perhaps this was told Christ to deter him from going up to Jerusalem, to worship (Luk 13:22), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way. (5.) Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they would, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their party and denomination, differed from them, or had difference with them. This fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what. II. Christ's reply to this report, in which, 1. He seconded it with another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr Lightfoot's conjecture is that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folks lay, that waited for the stirring of the water (Joh 5:3), and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple-service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Ecc 9:12. Towers, that were built for safety, often prove men's destruction. 2. He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners: Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, Luk 13:2, Luk 13:3. Perhaps they that told him the story of the Galileans were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for, with what measure of that kind we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were expecting their cure from the pool of Siloam, were debtors to divine justice above all men that dwelt at Jerusalem? I tell you nay." Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Psa 72:14. If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Ecc 9:1, Ecc 9:2. And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by: Judge not, that ye be not judged, Mat 7:1. 3. On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish, Luk 13:3-5. (1.) This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us - and that is, to repent. (3.) That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms. (4.) That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice. (5.) The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated.

This parable is intended to enforce that word of warning immediately going before, "Except ye repent, ye shall all likewise perish; except you be reformed, you will be ruined, as the barren tree, except it bring forth fruit, will be cut down." I. This parable primarily refers to the nation and people of the Jews. God chose them for his own, made them a people near to him, gave them advantages for knowing and serving him above any other people, and expected answerable returns of duty and obedience from them, which, turning to his praise and honour, he would have accounted fruit; but they disappointed his expectations: they did not do their duty; they were a reproach instead of being a credit to their profession. Upon this, he justly determined to abandon them, and cut them off, to deprive them of their privileges, to unchurch and unpeople them; but, upon Christ's intercession, as of old upon that of Moses, he graciously gave them further time and further mercy; tried them, as it were, another year, by sending his apostles among them, to call them to repentance, and in Christ's name to offer them pardon, upon repentance. Some of them were wrought upon to repent, and bring forth fruit, and with them all was well; but the body of the nation continued impenitent and unfruitful, and ruin without remedy came upon them; about forty years after they were cut down, and cast into the fire, as John Baptist had told them (Mat 3:10), which saying of his this parable enlarges upon. II. Yet it has, without doubt, a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it that the temper of their minds and the tenour of their lives be answerable to their professions and opportunities, for that is the fruit required. Now observe here, 1. The advantages which this fig-tree had. It was planted in a vineyard, in better soil, and where it had more care taken of it and more pains taken with it, than other fig-trees had, that commonly grew, not in vineyards (Those are for vines), but by the way-side, Mat 21:19. This fig-tree belonged to a certain man, that owned it, and was at expense upon it. Note, The church of God is his vineyard, distinguished from the common, and fenced about, Isa 5:1, Isa 5:2. We are fig-trees planted in this vineyard by our baptism; we have a place and a name in the visible church, and this is our privilege and happiness. It is a distinguishing favour: he has not dealt so with other nations. 2. The owner's expectation from it: He came, and sought fruit thereon, and he had reason to expect it. He did not send, but came himself, intimating his desire to find fruit. Christ came into this world, came to his own, to the Jews, seeking fruit. Note, The God of heaven requires and expects fruit from those that have a place in his vineyard. He has his eye upon those that enjoy the gospel, to see whether they live up to it; he seeks evidences of their getting good by the means of grace they enjoy. Leaves will not serve, crying, Lord, Lord; blossoms will not serve, beginning well and promising fair; there must be fruit. Our thoughts, words, and actions must be according to the gospel, light and love. 3. The disappointment of his expectation: He found none, none at all, not one fig. Note, It is sad to think how many enjoy the privileges of the gospel, and yet do nothing at all to the honour of God, nor to answer the end of his entrusting them with those privileges; and it is a disappointment to him and a grief to the Spirit of his grace. (1.) He here complains of it to the dresser of the vineyard: I come, seeking fruit, but am disappointed - I find none, looking for grapes, but behold wild grapes. He is grieved with such a generation. (2.) He aggravates it, with two considerations: - [1.] That he had waited long, and yet was disappointed. As he was not high in his expectations, he only expected fruit, not much fruit, so he was not hasty, he came three years, year after year: applying it to the Jews, he came one space of time before the captivity, another after that, and another in the preaching of John Baptist and of Christ himself; or it may allude to the three years of Christ's public ministry, which were now expiring. In general, it teaches us that the patience of God is stretched out to long-suffering with many that enjoy the gospel, and do not bring forth the fruits of it; and this patience is wretchedly abused, which provokes God to so much the greater severity. How many times three years has God come to many of us, seeking fruit, but has found none, or next to none, or worse than none! [2.] That this fig-tree did not only not bring forth fruit, but did hurt; it cumbered the ground; it took up the room of a fruitful tree, and was injurious to all about it. Note, Those who do not do good commonly do hurt by the influence of their bad example; they grieve and discourage those that are good; they harden and encourage those that are bad. And the mischief is the greater, and the ground the more cumbered, if it be a high, large, spreading tree, and if it be an old tree of long standing. 4. The doom passed upon it; Cut it down. He saith this to the dresser of the vineyard, to Christ, to whom all judgment is committed, to the ministers who are in his name to declare this doom. Note, No other can be expected concerning barren trees than that they should be cut down. As the unfruitful vineyard is dismantled, and thrown open to the common (Isa 5:5, Isa 5:6), so the unfruitful trees in the vineyard are cast out of it, and wither, Joh 15:6. It is cut down by the judgments of God, especially spiritual judgments, such as those on the Jews that believed not, Isa 6:9, Isa 6:10. It is cut down by death, and cast into the fire of hell; and with good reason, for why cumbers it the ground? What reason is there why it should have a place in the vineyard to no purpose? 5. The dresser's intercession for it. Christ is the great Intercessor; he ever lives, interceding. Ministers are intercessors; they that dress the vineyard should intercede for it; those we preach to we should pray for, for we must give ourselves to the word of God and to prayer. Now observe, (1.) What it is he prays for, and that is a reprieve: Lord, let it alone this year also. He doth not pray, "Lord, let it never be cut down," but, "Lord, not now. Lord, do not remove the dresser, do not withhold the dews, do not pluck up the tree." Note, [1.] It is desirable to have a barren tree reprieved. Some have not yet grace to repent, yet it is a mercy to them to have space to repent, as it was to the old world to have 120 years allowed them to make their peace with God. [2.] We owe it to Christ, the great Intercessor, that barren trees are not cut down immediately: had it not been for his interposition, the whole world had been cut down, upon the sin of Adam; but he said, Lord, let it alone; and it is he that upholds all things. [3.] We are encouraged to pray to God for the merciful reprieve of barren fig-trees: "Lord, let them alone; continue them yet awhile in their probation; bear with them a little longer, and wait to be gracious." Thus must we stand in the gap, to turn away wrath. [4.] Reprieves of mercy are but for a time; Let it alone this year also, a short time, but a sufficient time to make trial. When God has borne long, we may hope he will bear yet a little longer, but we cannot expect he should bear always. [5.] Reprieves may be obtained by the prayers of others for us, but not pardons; there must be our own faith, and repentance, and prayers, else no pardon. (2.) How he promises to improve this reprieve, if it be obtained: Till I shall dig about it, and dung it, Note, [1.] In general, our prayers must always be seconded with our endeavours. The dresser seems to say, "Lord, it may be I have been wanting in that which is my part; but let it alone this year, and I will do more than I have done towards its fruitfulness." Thus in all our prayers we must request God's grace, with a humble resolution to do our duty, else we mock God, and show that we do not rightly value the mercies we pray for. [2.] In particular, when we pray to God for grace for ourselves or others, we must follow our prayers with diligence in the use of the means of grace. The dresser of the vineyard engages to do his part, and therein teaches ministers to do theirs. He will dig about the tree and will dung it. Unfruitful Christians must be awakened by the terrors of the law, which break up the fallow ground, and then encouraged by the promises of the gospel, which are warming and fattening, as manure to the tree. Both methods must be tried; the one prepares for the other, and all little enough. (3.) Upon what foot he leaves the matter: "Let us try it, and try what we can do with it one year more, and, if it bear fruit, well, Luk 13:9. It is possible, nay, there is hope, that yet it may be fruitful." In this hope the owner will have patience with it, and the dresser will take pains with it, and, if it should have the desired success, both will be pleased that it was not cut down. The word well is not in the original, but the expression is abrupt: If it bear fruit! - supply it how you please, so as to express how wonderfully well-pleased both the owner and dresser will be. If it bear fruit, there will be cause of rejoicing; we have what we would have. But it cannot be better expressed than as we do: well. Note, Unfruitful professors of religion, if after long unfruitfulness they will repent, and amend, and bring forth fruit, shall find all is well. God will be pleased, for he will be praised; ministers' hands will be strengthened, and such penitents will be their joy now and their crown shortly. Nay, there will be joy in heaven for it; the ground will be no longer cumbered, but bettered, the vineyard beautified, and the good trees in it made better. As for the tree itself, it is well for it; it shall not only not be cut down, but it shall receive blessing from God (Heb 6:7); it shall be purged, and shall bring forth more fruit, for the Father is its husbandman (Joh 15:2); and it shall at last be transplanted from the vineyard on earth to the paradise above. But he adds, If not, then after that thou shalt cut it down. Observe here, [1.] That, though God bear long, he will not bear always with unfruitful professors; his patience will have an end, and, if it be abused, will give way to that wrath which will have no end. Barren trees will certainly be cut down at last, and cast into the fire. [2.] The longer God has waited, and the more cost he has been at upon them, the greater will their destruction be: to be cut down after that, after all these expectations from it, these debates concerning it, this concern for it, will be sad indeed, and will aggravate the condemnation. [3.] Cutting down, though it is work that shall be done, is work that God does not take pleasure in: for observe here, the owner said to the dresser, "Do thou cut it down, for it cumbereth the ground." "Nay," said the dresser, "if it must be done at last, thou shalt cut it down; let not my hand be upon it." [4.] Those that now intercede for barren trees, and take pains with them, if they persist in their unfruitfulness will be even content to see them cut down, and will not have one word more to say for them. Their best friends will acquiesce in, nay, they will approve and applaud, the righteous judgment of God, in the day of the manifestation of it, Rev 15:3, Rev 15:4.

Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his Sabbaths in the synagogues, Luk 13:10. We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home reading a good book; for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And, when he was in the synagogues on the sabbath day, he was teaching there - ēn didaskōn. It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy. 1. The object of charity that presented itself was a woman in the synagogue that had a spirit of infirmity eighteen years, Luk 13:11. She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such that she was bowed together by strong convulsions, and could in no wise lift up herself; and, having been so long thus, the disease was incurable; she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on the sabbath days; for God can help us, beyond our expectation. 2. The offer of this cure to one that sought it not bespeaks the preventing mercy and grace of Christ: When Jesus saw her, he called her to him, Luk 13:12. It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his gospel calls and invites those to come to him for healing that labour under spiritual infirmities, and, if he calls us, he will undoubtedly help us when we come to him. 3. The cure effectually and immediately wrought bespeaks his almighty power. He laid his hands on her, and said, "Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair whose disease is inveterate, who have been long in affliction. God can at length relieve them, therefore though he tarry wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked was immediately made straight, and the scripture was fulfilled (Psa 146:8): The Lord raiseth them that are bowed down. This cure represents the work of Christ's grace upon the souls of the people. (1.) In the conversion of sinners. Unsanctified hearts are under this spirit of infirmity; they are distorted, the faculties of the soul are quite out of place and order; they are bowed down towards things below. O curvae in terram animae! They can in no wise lift up themselves to God and heaven; the bent of the soul, in its natural state, is the quite contrary way. Such crooked souls seek not to Christ; but he calls them to him, lays the hand of his power and grace upon them, speaks a healing word to them, by which he looses them from their infirmity, makes the soul straight, reduces it to order, raises it above worldly regards, and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked (Ecc 7:13), yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Psa 38:6. But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up. 4. The present effect of this cure upon the soul of the patient as well as upon her body. She glorified God, gave him the praise of her cure to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God. II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, Luk 13:14. One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to counteract the conviction; but what light can shine so clear, so strong, that a spirit of bigotry and enmity to Christ and his gospel will not serve to shut men's eyes against it? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not indeed the impudence to quarrel with Christ; but he said to the people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day: "You may come and be healed any day of the week." Christ's cures were become, in his eyes, cheap and common things. See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and, when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful (chesed), to intimate that works of mercy and charity are in a manner works of piety (Ti1 5:4) and therefore very proper on sabbath days. III. Christ's justification of himself in what he had done (Luk 13:15): The Lord then answered him, as he had answered others who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites whom it would be presumption for us to call so. We must judge charitably, and can judge only according to the outward appearance. Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and, 1. He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day. Those cattle that are kept up in the stable are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed nor drink water, Jon 3:7. 2. He applies this to the present case (Luk 13:16): "Must the ox and the ass have compassion shown them on the sabbath day, and have so much time and pains bestowed upon them every sabbath, to be loosed from the stall, led away perhaps a great way to the water, and then back again, and shall not this woman, only with a touch of the hand and a word's speaking, be loosed from a much greater grievance than that which the cattle undergo when they are kept a day without water? For consider," (1.) "She is a daughter of Abraham, in a relation to whom you all pride yourselves; she is your sister, and shall she be denied a favour that you grant to an ox or an ass, dispensing a little with the supposed strictness of the sabbath day? She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children." (2.) "She is one whom Satan has bound. He had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore, now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough." IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe, 1. What a confusion this was to the malice of his persecutors: When he had said these things, all his adversaries were ashamed (Luk 13:17); they were put to silence, and were vexed that they were so, that they had not a word to say for themselves. It was not a shame that worked repentance, but rather indignation. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed. 2. What a confirmation this was to the faith of his friends: All the people, who had a better sense of things, and judged more impartially than their rulers, rejoiced for all the glorious things that were done by him. The shame of his foes was the joy of his followers; the increase of his interest was what the one fretted at, and the other triumphed in. The things Christ did were glorious things; they were all so, and, though now clouded, perhaps will appear to, and we ought to rejoice in them. Every thing that is the honour of Christ is the comfort of Christians.

Here is, I. The gospel's progress foretold in two parables, which we had before, Mat 13:31-33. The kingdom of the Messiah is the kingdom of God, for it advances his glory; this kingdom was yet a mystery, and people were generally in the dark, and under mistakes, about it. Now, when we would describe a thing to those that are strangers to it, we choose to do it by similitudes. "Such a person you know not, but I will tell you whom he is like;" so Christ undertakes here to show what the kingdom of God is like (Luk 13:18): "Whereunto shall I liken the kingdom of God? Luk 13:20. It will be quite another thing from what you expect, and will operate, and gain its point, in quite another manner." 1. "You expect it will appear great, and will arrive at its perfection all of a sudden; but you are mistaken, it is like a grain of mustard-seed, a little thing, takes up but little room, makes but a little figure, and promises but little; yet, when sown in soil proper to receive it, it waxes a great tree," Luk 13:19. Many perhaps were prejudiced against the gospel, and loth to come in to the obedience of it, because its beginning was so small; they were ready to say of Christ, Can this man save us? And of his gospel, Is this likely ever to come to any thing? Now Christ would remove this prejudice, by assuring them that though its beginning was small its latter end should greatly increase; so that many should come, should come upon the wing, should fly like a cloud, to lodge in the branches of it with more safety and satisfaction than in the branches of Nebuchadnezzar's tree, Dan 4:21. 2. "You expect it will make its way by external means, by subduing nations and vanquishing armies, though it shall work like leaven, silently and insensibly, and without any force or violence, Luk 13:21. A little leaven leaveneth the whole lump; so the doctrine of Christ will strangely diffuse its relish into the world of mankind: in this it triumphs, that the savour of the knowledge of it is unaccountably made manifest in every place, beyond what one could have expected, Co2 2:14. But you must give it time, wait for the issue of the preaching of the gospel to the world, and you will find it does wonders, and alters the property of the souls of men. By degrees the whole will be leavened, even as many as are, like the meal to the leaven, prepared to receive the savour of it." II. Christ's progress towards Jerusalem recorded: He went through the cities and villages, teaching and journeying, Luk 13:22. Here we find Christ an itinerant, but an itinerant preacher, journeying towards Jerusalem, to the feast of dedication, which was in the winter, when travelling was uncomfortable, yet he would be about his Father's business; and therefore, whatever cities or villages he could make in his way, he gave them a sermon or two, not only in the cities, but in the country villages. Wherever Providence brings us, we should endeavour to be doing all the good we can.