Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/154

148 of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,

1. This reason is laid down, (v. 11.) Because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel-mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissness. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, could never have been discovered but by divine revelation, (1. Cor. 15. 51.) were at this time discovered but in part to the disciples, and will never be fully discovered till the vail shall be rent; but the mysteriousness of gospel-truth should not discourage us from, but quicken us in, our inquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift; (Prov. 2. 6.) it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel-mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel-mysteries, and that is without doubt the best knowledge: a principle of grace in the heart is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above; (John 3. 27.) and be it remembered, that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure; (Rom. 11. 35.) the difference must be resolved into God's sovereignty, as before, ch. 11. 25, 26.

2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather intrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.

(1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts 2. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Prov. 4, 18. Joseph—He will add, Gen. 30. 24.

(2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has; has no root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has, or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands, that are likely to become bankrupts quickly.

3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with.

(1.) Some were willingly ignorant; and such were amused by the parables, (v. 13.) because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application, they understand neither. Note, [1.] There are many that see the gospel-light, and hear the gospel-sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples.

Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. 6. 9, 10. The evangelical prophet that spoke most plainly of gospel-grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel-times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time, was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,

First, A description of sinners' wilful blindnesblindness [sic] and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness; (Ps. 119. 70.) secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deut. 32. 15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected with it: They stop their ears, Ps. 58. 4, 5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Sun of righteousness arose, but they shut their windows, because they loved darkness rather than light, John 3. 19. 2 Pet. 3. 5.

Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet, in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to