Ver. 1. Beware of the leaven] Which our eyes cannot discern from dough by the colour, but only our palate, by the taste. Such is hypocrisy, which also, as leaven, is: 1. spreading; 2. swelling; 3. souring the meal; 4. impuring and defiling the house where it is, though it be but as much as a man’s fist.
Ver. 2. [See Trapp on “Mt 10:26”]
Ver. 3. [See Trapp on “Mt 10:27”]
Ver. 4. [See Trapp on “Mt 10:28”]
Ver. 5. [See Trapp on “Mt 10:28”]
Ver. 6. [See Trapp on “Mt 10:29”]
Ver. 7. [See Trapp on “Mt 10:29”]
Ver. 8. Whosoever shall confess me] Cyprian, reproving the rashness of those Christians that would go on their own accord to the heathen magistrates, professing themselves Christians, whereby they were put to death, hath a good and elegant speech: Confiteri nos magis voluit, quam profiteri. Christ would have us confess him; he saith not profess him. Now he confesseth that doth it being asked, as he professeth that doth it of his own free accord.
Ver. 10. See Matthew 12:31,32 Mr 3:28.
Ver. 11. Take ye no thought] See the note on Matthew 10:19, and Mark 13:11. Alice Driver, martyr, at her examination, put all the doctors to silence, so that they had not a word to say, but one looked upon another. Then she said, Have ye no more to say? God be honoured; you be not able to resist the Spirit of God in me, a poor woman. I was an honest poor man’s daughter, never brought up in the university as you have been. But I have driven the plough many a time before my father, I thank God; yet notwithstanding in the defence of God’s truth, and in the cause of my Master, Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same. And if I had a thousand lives it should go for payment thereof. So the chancellor condemned her, and she returned to the prison as joyful as the bird of the day. (Acts and Mon.)
Ver. 13. Master, speak to my brother] While Christ was busily discoursing about the best things, this importunate fellow interrupts him with this unpleasing, and, therefore, unreasonable request, το ακαιρον πανταχου λυπηρον (Isoc.). But our Saviour soon rejects it, as out of the compass of his calling, and so cuts off from his adversaries all occasion of cavilling at him as a usurper of the magistrate’s office.
Ver. 14. A judge or a divider over you] It is work enough for a minister rightly to judge of the estate of his flock, and to divide the word of God unto them daily and duly. “What is that to thee?” said Christ to Peter when he meddled with that which belonged not to him, John 21:21. Age quod tui muneris est, said Valentinian to Ambrose: Do thine own business. And Verbi minister es, hoc age, was Mr Perkins’ motto. Clericus in foro est piscis in arido.
Ver. 15. Take heed, and beware of covetousness] This our Saviour adds after “who made me a judge?” to teach us not to go to law with a covetous mind; but as Charles the French king made war with our Henry VII, more desiring peace than victory. For a man’s life consisteth not, &c.] He can neither live upon them nor lengthen his life by them. Queen Elizabeth once wished herself a milk maid. Bajazet envied the happiness of a poor shepherd that sat on a hillside merrily reposing himself with his homely pipe. Therein showing, saith the historian, that worldly bliss consisteth not so much in possessing of much, subject to danger, as enjoying in a little contentment, void of fear. Covetous men by gaping after more lose the pleasure of that which they possess, as a dog at his master’s table swalloweth the whole meat he casteth him without any pleasure, gaping still for the next morsel.
Ver. 16. The ground of a certain rich man] Gr. η χωρα. The country; for he had laid field to field till he was the only landholder thereabouts, and had a country of grain, Isaiah 58:11
Ver. 17. And he thought within himself] He was up with the more and down with the less; he cast up his reckonings, as covetous men’s manner is, and after long debate to and fro, concluded what to do. He talked to himself, &c.] διελογιζετο. A marvellous proper word for the purpose.
Ver. 18. My barns] So my fruits, and my goods, all was his; God came not into this epicure’s thoughts. Hic Deus nihil fecit, Here God does nothing, one wittily twitted Pope Adrian, talking after the same rate.
Ver. 19. Eat and drink, and be merry] A right epicure, one that had made his gut his god; another Sardanapahs, that did eat that in earth which he digested in hell, as Augustine hath it. How many, alas, are there, that having one foot in the grave and the other in hell, do yet put far away thoughts of either! These, when they should be building their tombs, are building their tabernacles, Donec mors vitae studiura praevertat, longa conantes opprimat. (Sen. Consol. ad Marc. xi.)
Ver. 20. Thou fool, this night, &c.] This rich fool, when, like a jay, he was pruning himself in the boughs, came tumbling down with the arrow in his side; his hourglass had run out, when he thought it to be but recently turned. He chopped into the earth before he was aware: like as one that, walking in a field covered with snow, falleth into a pit suddenly. He was shot as a bird with a bolt, while he gazed at the bow. And this may be any man’s case. Which made Austin say he would not for the gain of a world be an atheist for one half hour; because he knew not but God might in that time call him. Then whose shall those things be? &c.] As thy friends are scrambling for thy goods, worms for thy body, so devils for thy soul. We read of Henry Beaufort, that rich and wretched cardinal, bishop of Winchester, and chancellor of England in the reign of King Henry VI, that perceiving he must needs die, he murmured that his riches could not reprieve him. Fie, quoth he, will not death be hired? will money do nothing? No; it is righteousness only that delivereth from death. (Fox, Martyrol.)
Ver. 21. Rich to God] That is, rich in faith, James 2:5; rich in good works, 1 Timothy 6:18.
Ver. 22. See Matthew 6:25-27.
Ver. 23. See Matthew 6:25-27
Ver. 24. See Matthew 6:25-27
Ver. 25. See Matthew 6:25-27
Ver. 26. For the rest] For superfluities, when ye cannot provide yourselves of necessaries.
Ver. 27. Consider the lilies, &c.] Women and children use herbs and flowers to look on and smell to; apothecaries and others use them for food and physic; divines and all good people, for information and instruction in the best things; this being the chief use and end of all the creatures, ut scalae nobis, et alae fiant, that they help us on towards heaven.
Ver. 29. Neither be ye of doubtful mind] μη μετεωριζεσθε. Hang not in suspense, as meteors do in the air, not certain whether to hang or fall to the ground. Meteora dicta volunt quod animos hominum suspensos, dubios, et quasi fluctuantes faciant. Aristotle himself confesseth, that of some meteors he knew not what to say, though of some other he could say somewhat. One interpreter renders this word, “make not discourses in the air,” as the covetous man doth, when his head is tossed with the cares of getting or fears of losing commodity; or it may note his endless framing of projects for the compassing of his desires. The Syriac rendereth it, “Let not your thoughts be distracted about these things.” Surely as a clock can never stand still, so long as the plummets hang thereat; so neither can a worldling’s heart, for cares and anxieties. These suffer him not to rest night nor day; being herein like unto the flies of Egypt, or those tyrants, Isaiah 16:10.
Ver. 32. Fear not, little flock] Gr. little, little flock. There is in the original a double diminutive. If we divide the known parts of the world into three equal parts, the Christians’ part is but as five, the Mahometans’ as six, and the idolaters’ as nineteen. Among the best Churches, the most are the worst, as Philippians 3:18. Chrysostom could not find a hundred in Antioch that he could be well persuaded that they should be saved.
Ver. 33. A treasure in the heavens] As a merchant being to travel into a far country, doth deliver his money here upon the exchange that so he may be sure to receive it again at his arrival in that country; so let us that are passing into another country lay up something that may stand us in stead in that day.
Ver. 34. There will your heart be] Your most inward affection, your chief joy and trust.
Ver. 35. Let your loins be girded] It implies, 1. readiness; 2. nimbleness, handiness, and handsomeness. A loose, discinct, and diffluent mind is unfit to serve God. Here it is ungirt, unblest.
Ver. 36. And knocketh] sc. By the hammer of his word and Spirit, or by the hand of death, summoning you thereto by some sickness, death’s harbinger.
Ver. 37. Blessed are those servants] So Luke 12:38,43. They are three times said to be blessed that watch. Terque quaterque beati: Faelices ter et amplius. Horat.
Ver. 38. In the second watch] For serius aut citius, death will be upon us; neither is it sure that he will knock or give warning. Watch, therefore; since at the next puff of breath thou mayest blow away thy life. Fablus Senator, poto in lactis haustu uno pilo, strangulatus est, saith Pliny. Fabius was choked with a hair in a draught of milk.
Ver. 39. See Matthew 24:43.
Ver. 40. Be ye therefore ready] See Matthew 24:46; [See Trapp on “Mt 24:46”]
Ver. 41. Lord, speakest thou, &c.] The disciples ever dreamed of some singular happiness, some immunity and privilege, that they should have above others. Hence this question, that gave occasion to the ensuing parables.
Ver. 42. See Matthew 24:46-51.
Ver. 43. See Matthew 24:46-51.
Ver. 44. See Matthew 24:46-51.
Ver. 45. See Matthew 24:46-51.
Ver. 46. See Matthew 24:46-51.
Ver. 47. Which knew his Lord’s will] None are so filled with God’s wrath as knowing men. Sapientes sapienter descendunt in infernum, The wise wisely go down into hell, saith Bernard. The devil is too hard for them.
Ver. 48. Much is given] To know our Master’s will is the great talent of all other. There is a “much” in that. There is a special depositum, as the word here used importeth. (παρεθεντο. here παρακαταθηκη, 1 Timothy 1:18 6:20)
Ver. 49. To send fire on the earth] That is, that persecution that is evangelii genius, guardian of the gospel, as Calvin wrote to the French king, and dogs at the heels the preaching of the truth. And what will I if it be already kindled?] As if he should say, Let it kindle as soon as it will, I am contented; I know much good will come of it.
Ver. 50. And how am I staitened] This painful preconceit of his passion was a part of our Saviour’s passion. This made him spend many a night in prayer, bewailing our sins, and imploring God’s grace, and he was heard in that which he requested, Hebrews 5:7.
Ver. 51. See Matthew 10:34.
Ver. 52. See Matthew 10:34.
Ver. 53. See Matthew 10:34.
Ver. 54. See Matthew 16:2.
Ver. 57. Yea, and why even of yourselves] By consulting with your own consciences, which would, if rightly dealt with, tell you, that I am that Messiah you have so long looked for.
Ver. 58. Give diligence] δος εργασιαν, Purus Putus Latinismus, saith Drusius. Da operam Id eat, festina, et labora, omnesque modos cogita quomodo ab eo libereris, as Theophylact expounds it. Be at utmost pains to get freed from him.
Ver. 59. Till thou hast paid the very last mite] It is good to compound quickly with the Lord, and to take up the suit before it come to execution and judgment, lest we be forced to pay, not only the main debt, but the arrearages too, that is, the time of God’s longsuffering and patience, here and hereafter.