Simon, the Cyrenian

Posted on April 18, 2025 by The Editor

John 19:15-18; Mark 15:20,21 (Matthew 27:32); Luke 23:26

Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: where they crucified him.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

ROBERT HAWKER (1753-1827): The first circumstance which strikes us in the hurrying away the Lord of Life and Glory to His execution, is the taking hold of a man of Cyrene, which they found in the way. Matthew, Mark, and Luke, observe that they compelled this man Simon to bear Christ’s cross. John saith, that “Jesus, bearing His cross went forth.”

MATTHEW HENRY (1662-1714): This was intended, as other things, both for pain and shame to Him.

C. H. SPURGEON (1834-1892): The other Evangelists mention Simon bearing the cross of Christ, but John, tells us that Jesus set out to Calvary carrying His own cross. If Simon had carried Christ’s cross all the way, we should have missed the type of Isaac, for Isaac, when he went to Mount Moriah to be offered up by his father, carried the wood for his own sacrifice—We are much indebted to John for inserting that fact.

ROBERT HAWKER: Both accounts no doubt are correct. Jesus fainting beneath the cross, as probably He might, could go no further: and therefore this stranger is compelled to the office.

C. H. SPURGEON: The soldiers saw that He was faint and weary, so they laid the cross, or at least one end of it, on Simon’s shoulders.

C. H. MACKINTOSH (1820-1896): Was this pity to Him in His extreme weakness?

MATTHEW HENRY: They were afraid, lest He should faint away under the load of His cross, and die, and so prevent what their malice further intended to do against Him: thus even the “tender mercies of the wicked—which seem to be so—are really cruel,” Proverbs 12:10. Perhaps it was because He could not, with the cross on His back, go forward so fast as they would have Him.

ALEXANDER MacLAREN (1826-1910): The soldiers lay hold of this stranger, press him into service and make him carry the heavy upright, which trailed on the ground behind Jesus.

MATTHEW POOLE (1624-1679): Simon was compelled to bear the hinder part; therefore Luke saith, he bare it “after Jesus.”

J. C. RYLE (1816-1900): We need not doubt that there was a deep meaning in all this circumstance.

C. H. SPURGEON: Here we may recall the language of Paul: I “fill up that which is behind,”—May I paraphrase it? I take the hind end “of the sufferings of Christ for His body’s sake, that is the Church,” Colossians 1:24.

THE EDITOR: Paul counts his own sufferings as part of his soul’s identification with Christ’s crucifixion: he says, “that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death,” Philippians 3:10. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me,” Galatians 2:20.

C. H. SPURGEON: Jesus said, “whosoever doth not bear his cross, and come after me, cannot be my disciple” Luke 14:27. Here is a representative, then, of all the godly—this Simon bearing Christ’s cross, and he carried it not before Christ, he carried it after Christ. This is the order—Christ in front bearing all our sin and we, behind, enduring shame and reproach for Him and counting it greater riches than all the treasures of Egypt!

THE EDITOR: I am convinced that this incident with Simon is yet another fulfillment of Old Testament Scripture. Think of those two men returning from the land of Canaan bearing “a branch with a heavy cluster of grapes, between them upon a staff,” Numbers 13:23-25. They were “coming out of the country,” during the time of the “first ripe grapes,” Numbers 13:20; and remember, God had commanded Abraham to “get thee out thy country,” into the land of Canaan where he dwelled “as in a strange country,” Genesis 12:1; Hebrews 11:9; Jacob’s prophecy concerning Joseph, as a type of Christ, called him a “fruitful bough,” Genesis 49:22; and Zechariah named Christ as “the BRANCH,” Zechariah 3:8; 6:12. Now, only two of the twelve spies that Moses sent into the land of Canaan, believed God’s promise that He would deliver it into their hands—Joshua, a Hebrew form of the name Jesus; and “Caleb, the son of Jephunneh the Kenezite,” Numbers 32:12.

MATTHEW POOLE: The “son of Jephunneh;” so he is called here, and 1 Chronicles 4:15, to difference him from Caleb the son of Hezron, 1 Chronicles 2:18.

THE EDITOR: This Caleb was not descended from Hezron, Judah’s grandson. The Kennizzites were one of the tribes of Canaan slated for destruction, Genesis 15:19. Thus either Caleb’s father, or Caleb himself, was likely a Gentile converted to the Jewish religion, and attached to the tribe of Judah. I suggest that Joshua carried the front end of that staff, with Caleb carrying the other end “after Joshua,” in a prophetic figure of Jesus bearing His cross with Simon bearing it “after Jesus.”

THOMAS COKE (1747-1814): “I wholly followed the Lord my God,” said Caleb, Joshua 14:8—The Hebrew literally is, “I filled after the Lord my God.”

C. H. SPURGEON: Simon was a Cyrenian—an African—I wonder if he was a black man? Acts 13:1 mentions a Simeon that was called Niger, or black. We do not know whether Simon was the same man or not, but he was an African, for Cyrene lies just west of Egypt, on the southern coast of the Mediterranean.

THE EDITOR: There is no Biblical proof that Simon was a Jew; Mark says he was merely “passing by,” implying that he had no religious interest in this sorrowful procession. So maybe Simon the Cyrenian was “coming out of that country” as a proselyte to the Jewish religion, Acts 2:10. Perhaps Joshua and Caleb carrying the staff also represents a prophetic figure of Jews and Gentiles united through the cross of Christ, “that we should be a kind of firstfruits of His creatures,” James 1:18, “redeemed from among men, being the firstfruits unto God and to the Lamb, who follow the Lamb whithersoever he goeth,” Revelation 14:4. In another sense, it illustrates Jesus showing forth the true way to our salvation through His death on the cross, and we, who “esteemed Him not,” and saw “no beauty that we should desire Him,” were “in the day of His power, made willing,” to come spiritually out of our native country, like Abraham and Simon, desiring a “better heavenly country,” Hebrews 11:14-16; thus we also were “compelled” to follow “after Jesus,” by faith in His atonement—“looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame,” Hebrews 12:2.

ALEXANDER MacLAREN: What can we say of it?

C. H. SPURGEON: What, indeed, can we say?

C. H. MACKINTOSH: It is either a divine reality, or it is absolutely nothing.

C. H. SPURGEON: For my part, I am far more afraid of making too little of the Word than of seeing too much in it…Let us learn to read our Bibles with our eyes open, to study them as men do the works of great artists, studying each figure, and even each sweet variety of light and shade.

 

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The Riches of God’s Grace in Christ Jesus

Posted on April 11, 2025 by The Editor

Titus 3:7; 2 Tim. 1:9—Eph. 1:7; 2:7; James 4:6—Colossians 2:9,10—John 1:16

Being justified by his grace, we should be made heirs according to the hope of eternal life.

Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began—in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace—that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

But he giveth more grace—for in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power—and of his fulness have all we received, and grace for grace.

CHARLES SIMEON (1759-1836): The terms “grace for grace” are variously interpreted; nor is it easy to ascertain which of the different senses is the true one.

A. W. PINK (1886-1952): When Jesus became incarnate, the only begotten of the Father was beheld by His own as “full of grace and truth,” and as the apostle added, “and of His fullness have all we received, and grace for grace,” John 1:14,16…Therefore we are exhorted to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ,” 2 Peter 3:18.

CHARLES BRIDGES (1794-1869): Think of the riches of His grace.

ALEXANDER MacLAREN (1826-1910): That word “riches,” occurs twice in Ephesians in connection with God’s grace, “the riches of His grace;” once in connection with Jesus, “the unsearchable riches of Christ;” and once in a similar connection, though with a different application, “the riches of His glory.” Always, it is applied not to the abundance of any creatural good, however exuberant and inexhaustible the store of it may be, but solely to that unwearying energy, that self-feeding and ever-burning and never-decaying light, which is God…The guarantee for eternal blessedness is the “riches” of the eternal God, and so we may be sure that no time can exhaust, nor any expenditure empty, either His storehouse or our wealth. God is King, and the kingly thing in God is infinite grace.

WILLIAM JAY (1769-1853): It means abundance. “Grace for grace” means much grace. Christians not only have strength, but they “wax stronger and stronger;” they are not only renewed, but are “renewed from day to day”—The expression includes variety. “Grace for grace” means, not grace of one kind only, but grace of all kinds. Believers are not only pardoned, but sanctified; and in vain would they receive the remission of sins, if left without renovation. Without this we could not have been happy nor able to serve God and hold communion with Him. Hence it would be vain to have the grace of knowledge without the grace of obedience…We need therefore not only the grace of commencement, but the grace of perseverance; “and He giveth more grace.” Where He hath “begun the good work, he will perform it to the day of Jesus Christ,” Philippians 1:6.

ROBERT HAWKER (1753-1827): This is what Paul calls, “the exceeding riches of His grace;” and fully proves that all salvation is of grace, and the gift of God. Not of works, for the very idea wholly sets aside free grace; but it is wholly of God. Yea, saith Paul, we are His workmanship.

MATTHEW HENRY (1662-1714): One grace is a pledge of more grace.

WILLIAM JAY: The expression includes substitution. Thus “grace for grace” means grace of one kind for grace of another…Take Paul for example. Paul prayed for deliverance from the thorn in the flesh. This was denied; but God assured him that His grace was sufficient for him. Here was “grace for grace”—the grace of consolation for the grace of deliverance—the grace of support instead of exemption. Christians pray that their trials may be diminished; but instead, their strength is increased, while their trials remain.

CHARLES BRIDGES: Expect a richer blessing from sustaining grace, than from the removal of the affliction.

C. H. MACKINTOSH (1820-1896): Bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging—it is His own gracious hand that preserves us, each moment.

MATTHEW HENRY: David prays for sustaining grace; for this grace he besought the Lord twice: “Uphold me” and again, “Hold thou me up,” Psalm 119:116,117. He sees himself not only unable to go on in his duty by any strength of his own, but in danger of falling into sin unless he was prevented by divine grace.

C. H. SPURGEON (1834-1892): “Preventing” grace is enjoyed by all the people of God—What shall I say, beside this, of the Providential circumstances which have kept us from sin?

THOMAS MANTON (1620-1677): “Lead us not into temptation, but deliver us from evil,” Matthew 6:13. The first part doth more concern preventing grace, that we may not fall into evil; and the second, recovering grace, that if we fall into evil we may not be overcome of it, nor overwhelmed by it, but may find deliverance from the Lord.

ALEXANDER MacLAREN: That, very superficially and inadequately set forth, is at least a glimpse into the fulness and greatness of meaning that lies in that profound New Testament word, “grace.” But the Apostle puts emphasis on the variety of forms which the one divine gift assumes: “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work,” 2 Corinthians 9:8. It is “all grace” which God is able to make abound toward you…The grace is many-sided to us, but one in its source and character. For that which God in His grace gives to us as His grace is what? Himself; or to put it in another form—new life through Jesus Christ. That is the encyclopædiacal gift, which contains within itself “all grace.”

WILLIAM JAY: We are here taught to view the Saviour as “The God of all Grace.” We are encouraged to open our mouth wide, and He will fill it; to ask and receive, that our joy may be full.

THE EDITOR: This Moses did—“I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight,” Exodus 33:13.

ALEXANDER MacLAREN: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” Hebrews 4:16. Now, here is a very remarkable and beautiful expression—“the throne of grace.” Look at the temper and disposition with which we come to this throne. “Let us come boldly”…The word literally means, “speaking everything,” descriptive of the temper and disposition with which men are to go to God—with cheerful and unembarrassed confidence, which expresses itself in full trust, as Psalm 62:8 says, “Ye people, pour out your heart before Him.”

A. W. PINK: At the throne of grace we “find grace to help in time of need.” The heart is “established with grace,” Hebrews 13:9; and by that grace we are enabled to “serve God acceptably with reverence and godly fear,” Hebrews 12:28. It is in “the grace that is in Christ Jesus,” 2 Timothy 2:1, that we find our strength, and He assures us of its competency to support us under all afflictions and persecutions by the promise “My grace is sufficient for thee, and my power is made perfect in weakness.” 2 Corinthians 12:9.

THOMAS GOODWIN (1600-1679): This answer thus coming in, this promise thus seasonably suggested, stayed and quieted Paul’s heart. In like manner, thou hast, it may be, been long praying against poverty or the like distress, and God lets this or the like promise fall into thy heart, “I will never leave thee nor forsake thee,” Hebrews 13:5, which quiets and contents thy mind. This is an answer—and observe such answers, for they are precious.

THE EDITOR: “In everything ye are enriched in Him,” 1 Corinthians 1:5.

 

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The Way of a Fool

Posted on April 4, 2025 by The Editor

Psalm 14:1; Prov. 1:7-12:15; Prov. 14:9-Eccles. 7:6; Prov. 13:19-14:16-Eccles. 7:9

The fool hath said in his heart, There is no God.

The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction—The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.

Fools make a mock at sin—as the crackling of thorns under a pot, so is the laughter of the fool.

It is abomination to fools to depart from evil—A wise man feareth, and departeth from evil: but the fool rageth, and is confident—Anger resteth in the bosom of fools.

JOHN CALVIN (1509-1564): An Atheist, strictly speaking, is one who does not believe, and who absolutely ridicules, the being of a God.

C. H. SPURGEON (1834-1892): The Atheist is the fool pre-eminently, and a fool universally―to say there is no God is to belie the plainest evidence, which is obstinacy; to oppose the common consent of mankind, which is stupidity; to stifle consciousness, which is madness. “The heavens declare the glory of God; and the firmament sheweth his handywork,” Psalm 19:1.

THOMAS BROOKS (1608-1680): The name of God is written in such full, fair and shining characters upon the whole creation, that all men may run and read that there is a God.

JEREMY TAYLOR (1613-1667): Can anything in this world be more foolish than to think that all this rare fabric of heaven and earth can come by chance, when all the skill of art is not able to make an oyster?

WILLIAM GURNALL (1617-1679): Of all fools the conceited fool is the worst.

CHARLES BRIDGES (1794-1869): The tongue shows the man. The wise commands his tongue. The fool—his tongue commands him. He may have a mass of knowledge in possession. But from the want of the right use, it runs to waste. Wisdom is proved, not by the quantity of knowledge, but by its right application. “The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness,” Proverbs 15:2.

G. CAMPBELL MORGAN (1863-1945): The beginning of wisdom is the fear of the Lord. The facts of God, and man’s relation to Him, must be taken for granted and answered if there is to be any true wisdom.

JOHN WESLEY (1703-1791): Fools—that is, wicked men, are so far from attaining true wisdom, that they despise it, and all the means of getting it.

MATTHEW HENRY (1662-1714): It is the character of a wicked man that he takes pleasure in sin; “Folly is joy to him,” Proverbs 15:21. The folly of others is so, and his own much more. He sins, not only without regret, but with delight, not only repents not of it, but makes his boast of it.

JOHN TRAPP (1601-1699): “It is as sport to a fool to do mischief,” Proverbs 10:23. He is then merriest when he hath the devil for his playfellow.

ROBERT HAWKER (1753-1827): “Fools make a mock at sin.” This verse of fools making a mock at sin, is very expressive: for surely none but fools can do so; to laugh at that which offends God, ruins men, and which nothing but the blood of Christ can expiate; this must be supreme folly indeed.

WILLIAM ARNOT (1808-1875): It is emphatically the part of a fool to mock at sin. Those who make a mock at sin are obliged also to mock at holiness. To laugh at sin and to laugh at holiness are two sides of one thing. They cannot be separated. Those who make mirth of goodness persuade themselves that they are only getting amusement from a brother’s weakness. Let them take care. If that in a Christian which you make sport of, be a feature of his Redeemer’s likeness, He whose likeness it is, is looking on, and will require it—God is not mocked.

MATTHEW HENRY: There are some that will make a jest of every thing, though it be ever so prudently and pertinently spoken, that will not only despise a wise man’s words, but despise even the wisdom of them, which is most improvable for their own edification; they will particularly reproach that, as if it had an ill design upon them, which they must guard against. Those that do so forfeit the benefit of good advice and instruction, and a wise man is not only allowed, but advised, not to speak in the ears of such fools; let them be foolish still, and let not precious breath be thrown away upon them. If what a wise man says in his wisdom will not be heard, let him hold his peace, and try whether the wisdom of that will be regarded.

H. A. IRONSIDE (1876-1951): When it becomes evident a man is bent on folly with no concern about righteousness, it is best to leave him to himself. To argue or reason with such a one is useless. It is defiling to the wise and only gratifying to the pride of the fool. “From such turn away,” 2 Timothy 3:5…To seek to instruct him whose heart is set on folly and waywardness is wasting one’s breath. When there is no desire for wisdom, but knowledge and understanding have been deliberately trampled under foot, it is useless to waste words.

J. C. RYLE (1816-1900): “Don’t reprove a scoffer,” says Solomon, “lest he hate you,” Proverbs 9:8…There are many, who from violent tempers, or openly profligate habits, are utterly incapable of valuing the things of the Gospel. They will even fly into a passion, and run into greater excesses of sin, if you try to do good to their souls. To name the name of Christ to such people, is truly to “cast pearls before swine.” It rouses all their corruption, and makes them angry. In short, they are like the Jews at Corinth, Acts 18:6, or like Nabal, of whom it is written, that he was “such a worthless fellow, that a man could not speak to him,” 1 Samuel 25:17.

JOHN GILL (1697-1771): “The fool rageth, and is confident;” he fears neither God nor men—he “rages” in heart, if not with his mouth, against God and His law, which forbids the practice of such sins he delights in; and against all good men, that admonish and rebuke him for them, or dissuade him; and “is confident” that no evil shall befall him; he has no concern about a future state, and is fearless of hell and damnation, though upon the precipice of ruin; yet, as the words may be rendered, “he goes on confidently,” nothing can stop him; he pushes on, regardless of the laws of God or men, of the advice and counsels of his friends.

CHARLES BRIDGES: “Cast not your pearls before swine,” Matthew 7:6. This caution extends further, Proverbs 23:9—“Speak not in the ears of a fool,” instead of being thankful for instruction, “he will despise the wisdom of thy words,” and take occasion from them only to scoff and blaspheme more.

JOHN TRAPP: “Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge,” Proverbs 14:7. If he be a proud fool, a scorner and derider of good counsel, and one that knows not how to lisp out the least syllable of savoury language, break off society with such as soon as may be; for what good can be gotten by their company?

C. H. SPURGEON: You are not to judge, but you are not to act without judgment. Count not men to be dogs or swine; but when they avow themselves to be such, or by their conduct act as if they were such, do not put occasions in their way for displaying their evil character. Saints are not to be simpletons; they are not to be judges, but, also, they are not to be fools.

ROBERT HAWKER: Wisdom is not to be wasted on a fool.

 

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Redeeming the Time

Posted on March 28, 2025 by The Editor

Ephesians 5:15-17; Colossians 4:5

See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is.

Walk in wisdom toward them that are without, redeeming the time.

MARTYN LLOYD-JONES (1899-1981): The apostle is saying something very important. His great concern is that all Christians should realize the difference between themselves and those who are not Christians. The Christian has the wisdom of God in Jesus Christ. He knows things, he has an insight into life that nobody else has; and what he must do, therefore, is to “walk circumspectly.” He must understand the condition of the world in which he lives—the days are evil.

CHARLES BRIDGES (1794-1869): In a path where every step is strewed with snares, and beset with enemies, great need have we of the caution to “walk circumspectly, not as fools, but as wise.”

THE EDITOR: What exactly does it mean to “walk circumspectly?”

MATTHEW WILKS (1746-1829): Did you ever see a tom cat walking on the top of a high wall that was covered with bits of broken glass bottles? If so, you had just then an accurate illustration of what is meant by the injunction, “See that you walk circumspectly.”

ADAM CLARKE (1760-1832): Our English word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man’s interest by every possible and lawful means. But the original Greek word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives.

MATTHEW HENRY (1662-1714): Circumspect walking is the effect of true wisdom…It follows, “redeeming the time”—which literally means “buying the opportunity.” It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to “redeem” the time.

RICHARD BAXTER (1615-1691): Time being man’s opportunity for all those works for which he liveth and which his Creator doth expect from him—the redeeming or well improving of it must necessarily be of most high importance to him.

MARTYN LLOYD-JONES: And so, we see that the Christian regards his life in this world primarily as a great opportunity—an opportunity of behaving as light, and an opportunity of witnessing to the grace of God in the Lord Jesus Christ. In this way, he redeems the time, buying up the opportunities…What, then, are we to do? How are we to redeem the time?

JOHN FLAVEL (1630-1691): By the redemption of time, we must understand the study, care, and diligence of Christians at the rate of all possible pains, at the expense of all earthly pleasures, ease, and gratifications of the flesh to rescue their precious seasons, both of salvation and service, out of the hands of temptations that so commonly rob unwary souls of them.

RICHARD BAXTER: To redeem time is to see that we cast none of it away in vain but use every minute of it as a most precious thing.

OCTAVIUS WINSLOW (1808-1878): Gathering up its unemployed hours, its spare moments; redeeming it from sleep, from frivolous calls, from vain recreation.

THOMAS MANTON (1620-1677): All complain of the shortness of time, and yet everyone hath more time than he useth well.

JONATHAN EDWARDS (1703-1758): We should set a high value upon time and be exceedingly careful that it is not lost.

MARTYN LLOYD-JONES: But how do we do so? What kind of a life must we live? The first essential, I say, is this: it must be an ordered life. It must be a disciplined life…Paul is not merely exhorting us not to waste our time. He is very positive. He says you must go out of your way to seek opportunities. You see, it is so much stronger than the negative, though the negative is, of course, included. You cannot do this if you are wasting your time. But it is not only that. Be alert, be alive, seek opportunities.

RICHARD SIBBES (1577-1635): One special and particular instance of their walking wisely is redeeming the time because the days are evil, which is done when they lose no opportunity of doing good to others. “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith,” Galatians 6:10.

MARTYN LLOYD-JONES: And so, you watch for your opportunities. You may be sitting in the train next to somebody.

THE EDITOR: Or perhaps sitting beside someone on an airplane.

MARTYN LLOYD-JONES: They begin to express their opinions, and you are able “to buy up the opportunity.” They may start by saying, “Isn’t it awful?” You do not just say, “Yes, isn’t it?” You say, “But why is it awful do you think? What is the cause of all this?” You have taken your opportunity. Let them speak. You do not suddenly go to them and say, “Are you saved?” Oh, no, you must be wise—he that is wise winneth souls,” Proverbs 11:30. Listen to their conversation. If they express a criticism or an opinion, be ready to use the Christian message. Lead them on to linking what is said to eternal principles. Or they may ask you questions. What a heaven-sent opportunity!—It is amazing how constantly people are presenting us with these very opportunities. Yes, but are we buying them up, are we looking for them? Are we always ready to improve the occasion? That is what the apostle is telling us to do. Or again, we must keep our eyes open and watch what is happening to people…When their hearts are tender, let us be there and let us be ready.

CHARLES BRIDGES: We must not only lay ourselves out to do good, but to watch the fittest seasons of doing it. Under affliction, or tender impressions of conviction, “a word fitly spoken” might be as the descent of our gracious Lord to the soul, “like rain upon the mown grass,” Psalm 72:6; Proverbs 25:11.

JOHN TRAPP (1601-1699): Grace grows by exercise, and is impaired by idleness…The common complaint is, We lack time; but the truth is, we do not so much lack it as waste it.

WILLIAM GURNALL (1617-1679): An idle man does none good.

C. H. SPURGEON (1834-1892): God forgive our idle silence and silence our idle words!

THOMAS WATSON (1620-1686): A man has not time for which he is not accountable to God…As we shall answer for “idle words,” so we shall answer for sinful silence.

MAXINE COLLINS (1920-1984): I have but today, may I make it tell

Not in history books, but that I used it well

For Jesus.

Just today, yesterday is gone

Tomorrow yet to come;

And between them hung

Is that space, of time and place

That is this day, this hour, this minute

This one breath is all that I can claim

May its aim, be to proclaim:

Jesus.

MARTYN LLOYD-JONES: Redeem the time—buy up the opportunity.

 

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The Preciousness of Time

Posted on March 21, 2025 by The Editor

1 Corinthians 7:29; James 4:14; Ephesians 5:15-17

Brethren, the time is short.

For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is.

CHARLES SIMEON (1759-1836): There is nothing wherein circumspection is more needful, than in the improvement of our time—It is lamentable to think how much time is lost for want of a due solicitude to “redeem” it.

OCTAVIUS WINSLOW (1808-1878): Time is priceless and precious.

JONATHAN EDWARDS (1703-1758): Time is very precious because when it is past, it cannot be recovered…When once that is gone, it is gone forever. No pains, no cost will recover it. Though we repent ever so much that we let it pass and did not improve it while we had it, it will be to no purpose.

C. H. SPURGEON (1834-1892): If ye knew the sterling worth of time, ye would shrink from the smallest waste of so precious a thing.

JEREMY BURROUGHS (1599-1647): We all say time is precious, and it is so. The thorough understanding and applying of this point would make us see time precious indeed. If there could be an extract of the quintessence of all the pearls in the world put into one, it would not be such a precious pearl as the time of our lives—because that which depends upon it is infinitely worth more than ten thousand worlds. However, men and women make little of their time, and play and sport it away.

CHARLES SIMEON: Even in relation to temporal concerns, there are very few who are good economists of their time. But, in reference to their eternal interests, men let ten thousand opportunities pass them unheeded, and unimproved…No greater folly can be conceived than for persons to be regardless of their eternal interests, and to trifle away that time which they ought to be employing in the concerns of their souls.

MATTHEW HENRY (1662-1714): In the affairs of our souls, delays are dangerous; nothing is of more fatal consequence than men’s putting off their conversion from time to time. They will repent, and turn to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are so much older; and then convictions cool and wear off, good purposes prove to no purpose, and they are more hardened than ever in their evil way.

JOHN CALVIN (1509-1564): While the Lord addresses us by the Gospel, the door of heaven is thrown open to us, that we may now, as it were, enter into the possession of God’s benefits. We must not delay, therefore, but must eagerly avail ourselves of the time and the occasion when such distinguished blessings are offered to us.

ARCHIBALD ALEXANDER (1772-1851): Religious impressions opposed leave the soul in a more hardened state than before, just as iron heated and then cooled becomes harder.

THOMAS COKE (1747-1814): The day of grace is a precious season not to be trifled with; our eternity of happiness or misery depends on our neglect or improvement of it.

OCTAVIUS WINSLOW: What madness, then, to abuse a privilege so solemn, to misuse a blessing so precious. To employ it in vain pleasures and frivolous pursuits; to use it in senseless puerilities and sinful engagements. Oh, you killers of time! How will the ghost of your murdered hours haunt and upbraid you through the interminable centuries of eternity! Oh, what would you not then give for one hour of that precious period of your existence that now you waste and fritter and destroy in vain, useless, and sinful trifles, chimeras and shadows—ponder well the inspired precept, “Redeeming the time, because the days are evil.” Consider the apostolic exhortation, “This I say, brethren, the time is short.”

JONATHAN EDWARDS: Time is very short, which is another thing that renders it very precious.

CHARLES BRIDGES (1794-1869): And does it not solemnly tell us, that the day of grace has its limits?

THOMAS COKE: If he continues ignorant of God’s visitation, despises the riches of the divine mercy, and goes on obstinately in sin, these advantages are frequently taken away from him, his day of grace ends; the utmost term of God’s patience is past for ever; the divine spirit being grieved, is provoked to depart, and the man is delivered over to a hardened heart…When the day of grace is over, nothing remains for the sinner, but a fearful looking-for of judgment.

JEREMY BURROUGHS: Oh, do not squander it away, then, about trifles and vanities. For there are things of infinite concernment that you must do in this time of your lives. Oh, the loss of the time of your lives will be a dreadful loss one day! It will pierce your souls to think that once you had a day of grace, but now you have no time. Judgment is now passed upon you, and there is no remedy. Take heed that it be not your case.

CHARLES BRIDGES: Is it time to stand idle, when we stand at the door of eternity?

JEREMY BURROUGHS: You hear that time is precious and that there are great things that concern your souls and eternal condition. Yet, you spend your time to get estates, to get a little pleasure or honour in the world. But when the conclusion of all shall come, and you shall look back to see what you have done, God shall call you to an account and say, “Well now, there is an end of your time; what have you done in this world?” It may be you can say, “Lord, I have got an estate, and I have led a merry and jovial life.” “But all this while, what hast thou done for thy soul? What hast thou done for eternity? What hast thou done for the making of thy peace? What hast thou done about those things that are of such infinite weight and consequence?”

THOMAS BROOKS (1608-1680): Time is not yours to dispose of as you please; it is a glorious talent that men must be accountable for as well as any other talent.

JEREMY BURROUGHS: You know not whether you have a week or a day more before your eternal condition be stated upon you. Oh what need you have then to improve your time!

THOMAS FULLER (1608-1661): Time misspent is not lived, but lost.

C. H. SPURGEON: Do you still imagine that there is time enough and to spare? I beseech you, do not cherish so vain a thought. It may be that you suspect me of exaggerating: that I cannot do in such a case as this. Time is rushing on, swiftly but silently. While I speak, the minutes pass, the hour is soon gone, the day is almost spent…Every time the clock ticks, it seems to say, “Now.” The time is so short that the matter is urgent.

AUGUSTINE (354-430): Time never takes time off…“So teach us to number our days, that we may apply our hearts to wisdom,” Psalm 90:11. We can never do that, except we number every day as our last day.

OCTAVIUS WINSLOW: One hour of time is of more value to a soul speeding to the judgment, unprepared to meet its dread sentence, than the ceaseless evolutions of eternity! There is no day of grace, no opportunity of conversion, no proclamation of salvation in the eternal world. “Now is the accepted time; behold, now is the day of salvation!” 2 Corinthians 6:2. Let us, then, redeem the time because the time is short.

 

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Jesus Christ, the King of Glory with Many Crowns

Posted on March 14, 2025 by The Editor

Psalm 24:10; Psalm 21:3; Revelation 14:14; 19:12-16; 1:17,18; Isaiah 44:6

Who is this King of glory? The LORD of hosts, he is the King of glory.

Thou settest a crown of pure gold upon his head.

And upon the cloud one sat like unto the Son of man, having on his head a golden crown.

His eyes were as a flame of fire, and on his head were many crowns; and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

ROBERT HAWKER (1753-1827): When Jesus, after His ascension, returned to glory, then was He crowned in heaven to testify His kingly power over all.

THOMAS COKE (1747-1814): By the “crown of pure gold,” may be meant, in general, an illustrious crown; which is here represented as being set upon our blessed Saviour’s head at his exaltation into heaven, in token of his being then advanced to the chief exercise of His regal authority. Thus He is said be “crowned with glory and honour,” Psalm 8:5; and John says, with respect to His deified humanity, in which He was made King of Kings and Lord of Lords, that “on his head were many crowns.”

ALEXANDER MacLAREN (1826-1910): On His head are many crowns; but, however many they be, they all grow out of the crown of thorns.

ROBERT HAWKER: Israel expected a king that should arise to deliver them from bondage.

ADAM CLARKE (1760-1832): They expected Him to deliver them out of the hands of the Romans.

J. C. RYLE (1816-1900): If they thought to see a King like the kings of this world, they were greatly mistaken. Our Lord would have them know that He came to carry a cross, and not to wear a crown. He came not to live a life of honour, ease, and magnificence, but to die a shameful and dishonoured death. The kingdom He came to set up was to begin with a crucifixion, and not with a coronation. Its glory was to take its rise not from victories won by the sword, and from accumulated treasures of gold and silver, but from the death of its King…He must first suffer and afterwards reign. He must first endure the cross, and afterwards, at His second advent, wear the crown.

WILLIAM PENN (1644-1718): Christ’s Cross is Christ’s way to Christ’s crown.

ADAM CLARKE: As Christ did not come as a temporal deliverer―in which character alone the Jews expected Him―the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got Him crucified, because His kingdom was not of this world.

J. C. RYLE: The difference between the mockery of the Jewish rulers and of the soldiers ought to be noticed. The Jews mocked our Lord as a helpless “Christ,” or Messiah unable to save Himself, and therefore unfit to be a Saviour of Israel. The ignorant Gentile soldiers, on the contrary, mocked Him as a helpless “King of the Jews,” without a crown, a kingdom, or an army, and therefore only fit to be ridiculed.

C. H. SPURGEON (1834-1892): Surely the world never saw a more marvellous scene than the King of kings thus derided as a mimic monarch by the meanest of men. “The whole band of soldiers was gathered unto him,” for seldom was such sport provided in “the common hall.” Jesus is a king, so He must wear the garb of royalty: “they stripped him, and put on him a scarlet robe,” some old soldier’s scarlet or purple coat. The king must be crowned: “when they had platted a crown of thorns, they put it upon his head.” He must sway a sceptre: “a reed in his right hand.” Homage must be paid to Him―and they bowed their knees before Him and mocked Him, saying, “Hail, King of the Jews!” Then they spat upon Him and took the reed from His hand, and struck Him on the head.

A. W. PINK (1886-1952): Jesus was the very King of meekness.

MATTHEW HENRY (1662-1714): See His crown of thorns turned into a crown of laurels.

ALEXANDER MacLAREN: The crown of thorns proclaims a sovereignty founded on sufferings. The sceptre of feeble reed speaks of power wielded in gentleness. The brow that was pierced by the sharp acanthus wreath, therefore wears the diadem of the universe. The hand that passively held the mockery of the worthless, pithless reed, therefore rules the princes of the earth with the rod of iron. He who was lifted up to the Cross, was, by that very act, lifted up to be a Ruler and Commander to the peoples.

MATTHEW HENRY: The superscription over His head, setting forth His crime, was, “This is the King of the Jews,” Luke 23:38. He is put to death for pretending to be the king of the Jews; so they meant it; but God intended it to be a declaration of what He really was, notwithstanding His present disgrace: He is the king of the Jews, the king of the church, and His cross is the way to His crown. This was written in what were called the three learned languages, Greek, and Latin, and Hebrew―that it might be known and read of all men; but God designed by it to signify that the gospel of Christ should be preached to all nations, beginning at Jerusalem, and be read in all languages. The Gentile philosophy made the Greek tongue famous, the Roman laws and government made the Latin tongue so, and the Hebrew excelled them all for the sake of the Old Testament. In these three languages is Jesus Christ proclaimed King.

ROBERT HAWKER: I admire what is said of the many crowns of the Lord Jesus. Who indeed can number them? He hath the essential crown of Godhead. He hath the Personal crown of the God-Man, which was, and is His native right, by virtue of that special character of His. And He hath the Mediatorial crown, both of office and of work, from the infinite merit and dignity of His labours in redemption―the crown of victory over sin, death, hell, and the grave. And there is another coronation which takes place on the day when any, and every poor sinner bends the knee of the heart to the sceptre of His grace, and crowns Him for his Lord and his God.

A. W. PINK: His cleansing blood is only available for those who are willing to throw down the weapons of their warfare against God, and surrender themselves to His holy rule…The day is coming when the Judge of all the earth shall recompense every evil-doer, and reward all the righteous.

R. BEACON (circa 1893): This present time is pre-eminently the day of grace. God is longsuffering and man is heaping up sin. But the day is coming when Christ will take the immediate rule of this world; for when His judgments will be seen in the earth, then also the inhabitants of the world will learn righteousness. But the day is coming when men shall be eye-witnesses of His power and glory, and all then shall know that He is Jehovah.

THOMAS COKE: Christ is a king; and they who refuse to bow as willing subjects to His government, will find Him able to punish the rebels that will not have Him to reign over them.

C. H. MACKINTOSH (1820-1896): The day is coming when they shall look on Him whom they rejected, and see in Him the glories and perfection of the Godhead.

WILLIAM KELLY (1821-1906): The world will know Him as Judge and King—“ruling by His power for ever.”

WILLIAM GURNALL (1617-1679): Speak, soul, hath the Spirit of God thus put his golden key into the lock of thy will, to open the everlasting door of thy heart to let Christ the King of glory in?

 

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Jesus Christ’s Parable of the Leaven: Part 3

Posted on March 7, 2025 by The Editor

Matthew 13:33 (Luke 13:20,21); Galatians 5:7-9

Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump.

J. C. RYLE (1816-1900): There are some who see allegorical meanings in the “woman,” the number “three,” and the “meal.” My own conviction is that these meanings were not in our Lord’s mind when the parable was spoken. One great truth was intended to be conveyed. That truth was the small beginning of grace in a heart, and the influence which it gradually acquires over the whole character. To this view let us adhere.

MARTYN LLOYD-JONES (1899-1981): We must remember that men who are equally honest may differ.

C. H. SPURGEON (1834-1892): Is not leaven here used simply as another picture of an influence which appears feeble, but turns out to be active, conquering, and at length all-pervading? This, though hidden in obscurity, in the midst of nations comparable to “three measures of meal,” wrought with a mysterious rapidity, and will still continue to work in the whole mass of the world, and subdue the nations to itself.

THE EDITOR: So now the “three measures of meal” signifies the nations of the world? But read what our Lord said in Matthew 16, regarding His disciples not understanding His warnings concerning the leaven of the Pharisees and Sadducees: “How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees,” Matthew 16:11,12.

A. W. PINK (1886-1952): The last passage in the New Testament in which “leaven” is mentioned is Galatians 5:7-9, Note there three things: first, it’s called a “persuasion”—something which exerts a powerful and moving influence. Second, it hinders men “from obeying the truth.” Third, it is expressly said to be “not from Him which calleth you.” Thus, that which is a thing of fermentation—really, incipient putrefaction—is, throughout Scripture, uniformly a figure of corruption—evil.

C. H. MACKINTOSH (1820-1896): Without a doubt, then, leaven signifies evil doctrine—as “the tares,” and “the birds of the air,” pointed out evil persons, and, as its name implies, it works secretly, as yeast when mixed with meal. And can any one be so blind as not to see how wide-spread are evil doctrines in this our day?

C. H. SPURGEON: Many expositors argue that this relates to the power of evil in the church, or in the heart. On this interpretation we see why “a woman took” the leaven, and why she was so secret about it, that it is said she “hid it.” According to the rule which is observed in the use of this symbol, leaven must be taken as the type of evil; and if the rule must be applied in this case, the teaching is obvious and valuable. The leaven soon began its corrupting influence in the church, and it continues, in one form or other, working still.

A. W. PINK: If the “leaven” is the symbol of corrupting evil, and the meal stands for the pure Truth of God, and that this parable also supplies a picture of the Christian profession—then it necessarily follows that, ultimately, the Truth of God is to be corrupted throughout Christendom.

JOHN GILL (1697-1771): If the leaven of error is intended, that woman Jezebel is meant, who calls herself a prophetess, and teaches, and seduces the servants of God, Revelation 2:20; and “hid in three measures of meal,” among a few of God’s people at first, both among Jews and Gentiles, “till the whole was leavened,”—until all the elect of God are gathered in…But if the parable is to be understood of the false doctrine and discipline of the Antichristian and apostate church of Rome, it may denote the small beginnings of the mystery of iniquity, which began to work in the apostle’s time by the errors and heresies then propagated, and the manner in which the man of sin was privately introduced, 2 Thessalonians 2:7; whose coming is after the working of Satan, with signs and lying wonders, and with all deceivableness of unrighteousness.

H. A. IRONSIDE (1876-1951): The woman in the parable is the false Church.

THE EDITOR: I cannot agree that the woman in this parable represents a false church like Roman Catholicism, nor the Jezebel of Thyatira, Revelation 2:18-23; given that Sarah, despite her dreadful unbelief in Genesis 18, was indeed a true believer and a holy woman, 1 Peter 3:5,6—and even a symbolic figure of Christ’s relationship with His true church, being both Abraham’s sister and his spouse, Genesis 20:12; Song of Solomon 4:12. But the leaven certainly represents a form of evil, and it does work secretly and insidiously, and will continue to do so until the “whole” truth of God is generally undermined in professing Christianity—but not absolutely, given the certain survival of God’s elect believing remnant, Matthew 24:22. Indeed this is that “mystery of iniquity” that Paul said “doth already work,” and which will appear ever more prevalent as God’s day of judgment draws nigh, Matthew 24:4-14, 32-33. The global apostasy happening today, suggests the “fullness of the Gentiles” mentioned in Romans 11:25 and Luke 21:24 is nearing its completion, and Christ’s return is fast approaching, Matthew 24:32-33.

C. H. SPURGEON: But the connection does not lead us so to interpret. The parable begins with the same words as the other, “The kingdom of heaven is like;” and there is not a word to warn us that the theme is changed, and that our Lord is not now speaking of the kingdom itself, but of evil in the kingdom.

THE EDITOR: There is no theme change. It’s in perfect context. Christ’s parable of the wheat and tares speaks of the removal “of evil in the kingdom” on the day of His final judgment, as does His parable about the net cast into the sea, Matthew 13:24-30; 37-43; 47-50; and they also begin with the phrasing, “the kingdom of heaven is like.”

JOHN GILL: How does it appear to thee, to thy reason and understanding?

THE EDITOR: See that same context in Genesis 18—when our Lord and His two angels stopped at Abraham’s tent that day, the destruction of Sodom was imminent, which our Lord said prefigures His final judgment upon the world, Luke 17:26-30. At that time, the entire believing church on earth consisted only of Abraham’s household, and Lot dwelling in Sodom. Given Sarah’s spiritual condition that day, and that of Lot, a “righteous man,” who “lingered” in Sodom when the angels urged him to flee to the mountain, and then begged the angel to let him enter Zoar, Genesis 19:12-23, it seems that many true believers in Christ’s church will not be in a very healthy spiritual condition when our Lord returns. Regarding my particular interpretation, I draw your attention to our Lord’s words of Matthew 13:52, “Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.”

C. H. SPURGEON: Let our friends take their choice of the two interpretations, and learn a good lesson from either or both. From evil leaven, the Lord preserve us; and by holy influences may we all be wrought upon!

 

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Jesus Christ’s Parable of the Leaven: Part 2

Posted on February 21, 2025 by The Editor

Matthew 13:33 (Luke 13:20,21)

Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

MATTHEW HENRY (1662-1714):  Wonderfully did the leaven of the gospel diffuse itself.

J. C. RYLE (1816-1900): Let us learn from this parable never to “despise the day of small things” in religion, Zechariah 4:10…If we see any symptom of grace beginning in a brother, however feeble, let us thank God and be hopeful. The leaven of grace once planted in his heart, shall yet leaven the whole lump. “He that begins the work, will perform it unto the day of Jesus Christ,” Philippians 1:6.

A. W. PINK (1886-1952): It is apparent at once that our understanding and interpretation of this parable turns upon a correct definition of the “leaven.”

H. A. IRONSIDE (1876-1951): They talk about the leaven of the Gospel—There is no such thing as the “leaven of the Gospel.” Of the leaven of the Pharisees, of the Sadducees and of the Herodians we are warned. They seem to speak of hypocrisy, false teaching and worldliness. We read of the “leaven of malice and wickedness” in 1 Corinthians 5:8; but of the “leaven of grace” there is not a hint in the Bible.

THE EDITOR: Those who insist the leaven is something good ignore the other details in this parable. What does the woman represent? And the “whole” of the “three measures of meal” is what? The individual’s soul? The world? Why is the phrase specifically “three measures of meal,” instead of an unspecified amount?

MATTHEW POOLE (1624-1679): I do not think it worthwhile to inquire into the contents of these measures of meal, and why He mentioned but three. They are curiosities, the knowledge of which turns to no account. Our Saviour certainly, by the expression, designed only to hint the small number of Jews that believed in Him, but foretold a greater harvest.

THE EDITOR: That’s not the attitude to details that Jesus displayed in expounding His parables of the sower, or the wheat and tares, Matthew 13:18-23; 37-43. And after finishing His parables, our Lord asked His disciples, “Have ye understood all of these things?” When they claimed that they did, Jesus said, “Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is a householder, which bringeth forth out his treasure things new and old,” Matthew 13:51,52. What did He mean by “things new and old?”

AUGUSTINE (354-430): The New is in the Old concealed; the Old is by the New revealed.

MARTYN LLOYD-JONES (1899-1981): There are many senses in which it can be said that the New Testament cannot be truly understood except in the light that is provided by the Old. For example, it is almost impossible to make anything of the Epistle to the Hebrews unless we know our Old Testament Scriptures.

THE EDITOR: I think you’re right.

THOMAS COKE (1747-1814): Our Saviour mentions “three measures of meal,” in particular, because this seems to be the quantity they usually kneaded at once. See Genesis 18:6, “And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.”

THE EDITOR: That’s the only other place in the Bible where that exact same phrase is used. But you draw a wrong inference from it. Remember, our Lord was present there that day. Jesus used that specific phrase in His parable intentionally, to draw attention to what happened there. Abraham had seen three men approaching his tent: the Lord Himself, accompanied by two angels, who were on their way to investigate the wickedness of Sodom. Abraham offered them his hospitality, and told Sarah to prepare three measures of meal. Why? To make a cake for each “man,” verses 3-6. Aha!—now there is a “woman” kneading “three measures of meal.”

JOHN GILL (1697-1771): What is your opinion of this matter?

THE EDITOR: Well, let’s unfold the scene as Scripture tells it: Abraham “took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.”—but there is no mention that they ate Sarah’s cakes. Sometimes what Scripture doesn’t say, is as instructive as what it does say. Look what happened next. “They said unto him, Where is Sarah thy wife?” Note Abraham’s answer: “Behold!—in the tent.” According to Strong’s Hebrew Dictionary, “behold”  not only means “See,” but it is derived from a root word meaning, “Lo, as expressing surprise.”

A. W. PINK: That expressive term is the Spirit’s intimation that something extraordinary is before us.

THE EDITOR: Yes. Notice what our Lord says now: “I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him,” clearly indicating that she was behind our Lord’s back, kneading the meal. Now something extraordinary happens: “Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?” 

JOHN GILL: What is your sense of it?

THE EDITOR: That’s the leaven of Herod. The Hebrew word translated “pleasure” is derived from a root word meaning to “delight self,” or reflexively, “to live voluptuously.” Herod’s besetting sin was not worldliness, but fleshy lusts, according to Matthew 14:3-6. Sarah’s thought also expressed her unbelief in the power of God, the leaven of the Sadducees, as Jesus told them, “Ye do err, not knowing the scriptures, nor the power of God,” Matthew 22:29; accordingly, our Lord said to Abraham, “Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.” 

JOHN GILL: Which words are repeated not merely for the confirmation of Abraham’s faith, which staggered not, but to remove Sarah’s unbelief, and to encourage her faith in the divine promise.

THE EDITOR: Yes. “Then Sarah denied, saying, I laughed not.” That was surely a bold lying hypocrisy, the leaven of the Pharisees. “And he said, Nay; but thou didst laugh.” Thus Sarah spiritually leavened the “whole” of the three measures of meal she was kneading—no wonder they didn’t eat her cakes. Immediately afterwards, “the men rose up, and looked toward Sodom,” Genesis 18:16.

A. W. PINK: The first time “leaven” in its negative form occurs is in Genesis 19:3: where we read Lot “did bake un-leavened bread” for the angels, and that “they did eat.” No doubt leavened bread was a common commodity in the wicked city of Sodom. Why then, did not righteous Lot place some of it before the angels? Because he knew better. He must have known that they, like Peter, allowed “nothing common or unclean” to pass their lips.

JOHN DUNCAN (1796-1870): The Old Testament together with the New Testament is an organic whole; they correspond as lock and key.

THE EDITOR: It removes all misconceptions about the real character of the leaven in this parable, and provides the proper key to unlock its prophetic mystery. Next, let’s examine the true meaning of Christ’s parable.

 

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Jesus Christ’s Parable of the Leaven: Part 1

Posted on February 14, 2025 by The Editor

Matthew 13:33 (Luke 13:20,21)

Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

J. C. RYLE (1816-1900): It is thought by many, that “leaven” in this parable was intended by our Lord to mean an evil and corrupt principle, and that the object of the parable was to describe the silent entrance and rapid growth of corruption and false doctrine in the Church of Christ. I am quite unable to see the correctness of this view.

A. W. PINK (1886-1952): In Exodus 12:14-20, Jehovah commanded the Israelites to purge their houses of all “leaven’’ at the Passover season. Why was this, if “leaven” is a type of something good? Exodus 34:25 tells us that God prohibited “leaven” from accompanying offerings of blood. Leviticus 2:11 informs us “leaven” was also excluded from every offering of the Lord made by fire…In Matthew 6:11, our Lord Jesus says to the disciples, “Beware of the leaven of the Pharisees and the Sadducees.” There it is plainly a figure of evil. Would He then deliberately confuse His disciples by using it as the figure of good in Matthew 13?

J. C. RYLE: I can see no force in the objection that “leaven” is generally used as an emblem of evil, and therefore it must be so used here. I don’t see why the word is to be rigorously tied down to be only an emblem of evil; and why it may not be in this case an emblem of good.

A. W. PINK: What then, is the meaning of the parable of the leaven?

J. C. RYLE: The parable of the leaven is intended to show the progress of the Gospel in the heart of a believer.

MATTHEW HENRY (1662-1714): This parable is much the same with that of the foregoing parable of the mustard seed, to show that the gospel should prevail and be successful by degrees, but silently and insensibly; the preaching of the gospel is like leaven, and works like leaven in the hearts of those who receive it.

ADAM CLARKE (1760-1832): Both those parables were prophetic, and intended to show, principally, how from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness.

CHARLES SIMEON (1759-1836): Leaven changes not the substance of the meal in which it is hid, but materially alters its qualities: it impregnates the meal as to transform it, as it were, into its own likeness. Thus does the Gospel affect those who receive it: it makes us partakers of a Divine nature, 1 Peter 1:4. It does not indeed essentially change either the faculties of the soul, or the members of the body; but it communicates to them a new life and power, a new direction and tendency.

A. W. PINK: When leaven is placed into meal it causes it to swell—it puffs it up! Is that what the Gospel does when it enters human hearts? No indeed. It produces the very opposite effect. It humbles, it abases. In 1 Corinthians 5:6,7, we read, “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump.” Would they be told to “purge out” that which was good?

G. CAMPBELL MORGAN (1863-1945): That which produces fermentation issues in disintegration, and leaven is the very principle of decay in active condition. The figure of leaven is uniformly used in Scripture to typify evil. This is no exception to the rule.

JOHN GILL (1697-1771): But it seems to be taken in a good sense here, and the Gospel to be compared unto it—not for its disagreeable qualities, but on account of its small quantity; “it is a little leaven that leavens the whole lump,” and may express, as the grain of mustard seed does, the small beginnings of the Gospel, and its meanness in the eyes of men; and on account of its piercing, penetrating, and spreading nature. The Gospel reaches the conscience, pierces the heart, enlightens the understanding, informs the judgment, raises and sets the affections on right objects, subdues the will, and brings down all towering thoughts, to the obedience of Christ, in particular persons; and has penetrated and made its way, under divine influence, through towns, cities, kingdoms, and nations.

C. H. SPURGEON (1834-1892): Some read this as a parable to set forth the power of evil, and I do not doubt that it does set it forth. At the same time, it sets forth the power of good, too, for it is put side by side with the other as the likeness of the Kingdom of God. And the Truth of God in the soul does work, ferment and permeate the entire nature if it is placed there!

THE EDITOR: What! Leaven here is both evil and good? But exactly what does the leaven represent? The truth of God? The preaching of the Gospel? The Gospel itself? Is it Grace?—or the Spirit’s work in the soul? Be specific.

C. H. SPURGEON: Although leaven is usually the symbol of evil, yet it may be here a fair representation of the Kingdom of Heaven itself, for it operates mysteriously and secretly, yet powerfully, till it permeates the whole of man’s nature. And the Gospel will keep on winning its way till the whole world shall yet be leavened by it.

H. A. IRONSIDE (1876-1951): Let me suggest a word of caution: Do not say the kingdom itself is like leaven. Many have the idea that leaven is a symbol of the kingdom, and as a housewife puts yeast in dough, so the Gospel has been committed to Christ’s servants to be carried to the end of the world; and it will go on working until everybody will be converted, and this whole universe will be brought to the feet of our Lord Jesus Christ. Now that would be a wonderful thing if it were true, but many scriptures show it is not. Jesus put the question: “When the Son of Man cometh, shall He find faith on the earth?” He told of ever-increasing apostasy as the end draws near.

C. H. MACKINTOSH (1820-1896): It is surprising that this parable is so repeatedly explained as the “invisible working of grace.” It must be because Christians, who look for universal progress, improvement, and a converted world, are loathe to see that our Lord, instead of this bright prospect, foretold evil first—evil in the kingdom of heaven, or the professing church which now answers to it. There will, indeed, be a time of universal blessing, Isaiah 11:9; but not until the Lord Himself comes, and purges out of His kingdom all things that offend, as is taught in Matthew 13:41, and other passages.

C. H. SPURGEON: If Jesus had meant to represent the power of evil, He would have given us some intimation of that, but He has given us none. He means to describe exactly what He had described before, for He says, “Unto what shall I liken the Kingdom of God?” The leaven is buried—“hid in three measures of meal.” By the force within itself, it begins to work its way in the meal and leavens all around it until, at last, the whole three measures of meal are permeated by it.

THE EDITOR: Well, that begs another question: What does the “three measures of meal” signify?

 

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David and His Nephew Joab – Part 25: Joab’s Final Lesson

Posted on February 9, 2025 by The Editor

Psalm 37:12,13; 1 Kings 2:10,12-23

The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him: for he seeth that his day is coming.

So David slept with his fathers, and was buried in the city of David…Then sat Solomon upon the throne of David his father; and his kingdom was established greatly.

And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably. He said moreover, I have somewhat to say unto thee. And she said, Say on. And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother’s: for it was his from the LORD. And now I ask one petition of thee, deny me not. And she said unto him, Say on. And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife. And Bathsheba said, Well; I will speak for thee unto the king.

Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king’s mother; and she sat on his right hand. Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.

And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life.

MATTHEW HENRY (1662-1714): Bathsheba was surprised to see Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. “No,” says he, “I come peaceably.”

JOHN GILL (1697-1771): “He said, moreover, I have something to say unto thee”—signifying that he came upon business: “and she said, say on”—intimating her readiness to hear what it was.

THE EDITOR: Why? Was it curiosity? Or, was it her nervousness in this awkward situation?

JOHN GILL: She might fear he came to avenge himself on her and destroy her, because she had been the instrument of disappointing him of the kingdom, and of getting her son Solomon set upon the throne, and established in it; and therefore could not tell what envy, rage, and disappointment, might prompt him to.

MATTHEW HENRY: He came to beg a favour—that she would use the great interest that she had with her son to gain his consent that he might marry Abishag. And if he may obtain this, he will thankfully accept it, as a compensation for his loss of the kingdom. He insinuates that “Thou knowest the kingdom was mine,” as my father’s eldest son, “and all Israel set their faces on me.” This was false; they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been deprived of a crown, and therefore might well be gratified in a wife…He owns Solomon’s right to the kingdom: “It was his from the Lord.” I was foolish in offering to contest it; and now that it is turned about to him I am satisfied.” Thus he pretends to be well pleased with Solomon’s accession to the throne, when he is doing all he can to give him disturbance; “His words were smoother than butter, but war was in his heart,” Psalm 55:21.

THOMAS COKE (1747-1814): He cheerfully gives up all right to the kingdom, and only desires to have this young woman, who, though she had been his father’s wife or concubine, was still in a state of virginity. Some think that Joab and Abiathar had advised Adonijah to make this application.

MATTHEW HENRY: Abiathar and Joab were both aiding and abetting in Adonijah’s previous rebellious attempt, 1 Kings 1:7; and it is probable they were at the bottom of this new motion made of Adonijah for Abishag.

THE EDITOR: It’s not probable—it’s certain. As high priest, Abiathar was the one indispensable man sufficiently expert in the Mosaic law, to find a legal technicality to allow Adonijah’s marriage to Abishag, and also able to pronounce it lawful. Otherwise, how could Adonijah’s request be considered at all? It would have been directly contrary to the precise wording of Leviticus 18:8, and a replay of Absalom’s sin. But Abishag’s marriage to David was in name only, a marriage of convenience, and it was well known that she had remained a virgin. Since this marriage had never been consumated, technically Abishag had never been “joined together” as “one flesh” with David in its true Biblical sense; isn’t that the significance of the word “cleave” in Genesis 2:24?

JOHN GILL: That was the ground of Adonijah’s request, and his hope of succeeding.

THE EDITOR: But it took Joab, the manipulative man of subtle engineering, who had once sent a woman with a tale to David, to know who to send with this dubious marriage proposal, and how to present it—because Joab understood Bathsheba’s character better than anyone, from her youthful days as the wife of Uriah, his fellow officer; and only he knew all the details of what had happened between her and David.

MATTHEW HENRY: Adonijah engaged Bathsheba to be his friend in this matter, who would be forward to believe it a matter of love, and not apt to suspect it a matter of policy.

THE EDITOR: Bathsheba was a woman who reasoned from her emotions, not her head; and like Eve, she was easily deceived. Physically very beautiful in her youth, she understood from her own experience the sexual attraction of carnal “love.” Beyond that, she seems rather intellectually dull, despite her many years in the royal court. As David’s principal wife, perhaps Bathsheba desired to see Abishag gone from her royal household. Also, by doing Adonijah this favour, she probably hoped to placate any lingering animosity that he might harbour toward herself and her son. Believing Adonijah’s desire for Abishag to be a carnal lust, she most likely decided that it well served her own motives. That’s why she not only supported Adonijah’s marriage, but she made it her own very personal plea—even elucidating an obligation from Solomon to grant it for her sake, before telling him what she wanted. But when Solomon did hear her request, he was astonished by his mother’s stunning lack of discernment.

JOHN TRAPP (1601-1699): “I desire one small petition of thee.” Small she called it, but Solomon, who saw further into the matter, judged otherwise of it.

MATTHEW HENRY: His reply is somewhat sharp: “Ask for him the kingdom also.” To ask that he may succeed the king in his bed is, in effect, to ask that he may succeed him in his throne.

JOHN GILL: “Even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.” She might as well ask for them as for him—so the one might be continued in the office of high priest, and the other as general of the army.

THE EDITOR: As Solomon wrote, there is “a time to every purpose under heaven,” Ecclesiates 3:1. Now this was “a time to kill,” Ecclesiastes 3:3; and Solomon acted immediately, sending Benaiah, the son of Jehoiada, to slay Adonijah, 1 Kings 2:25. It was “a time to cast away,” Ecclesiastes 3:6; and Solomon deposed Abiathar from the priesthood—but, “in wrath, remembered mercy,” Habbakuk 3:2—because Abiathar had borne the ark and suffered afflictions with David, Solomon spared him, but banished him to Anathoth, which in Hebrew means afflictions; Abiathar was a child of God, and God’s purpose was to chasten him, and to fulfill His Word in a past judgment upon Eli, Abiathar’s ancestor, 1 Kings 2:26,27.

ADAM CLARKE (1760-1832): Joab heard that Adonijah had been slain and Abiathar banished. Fearing for his safety, he “fled unto the tabernacle of the LORD, and caught hold on the horns of the altar,” claiming Divine protection, and desiring to have his case decided by God alone; or perhaps a spark of remorse is now kindled, and, knowing that he must die, he wishes to die in the house of God, as it were, under His shadow—that he might receive the mercy of the Almighty, 1 Kings 2:28-33.

THE EDITOR: But “he shall have judgment without mercy, that hath shewed no mercy,” James 2:13. When did Joab ever show mercy? To satisfy a very personal revenge, Joab made Absalom suffer three unnecessary agonies. And for revenge and his own personal advantage, he had murdered both Abner and Amasa with guile—see Exodus 21:12-14. Therefore, in obedience to God’s law in Exodus, and David’s solemn charge, Solomon ordered Benaiah to take Joab from the altar and slay him, 1 Kings 2:34.

 

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