I tell you, you will not get out until you have paid the very last penny." Sermons
I. A BREACH OF THE LAW OF PEACE. We are here in this world to sustain toward one another interesting and important relationships. It is the will of God that, in all of these, we should be actuated by the spirit and be ruled by the law of love, of kindness, of charity, of peace. But in this world of sin the Divine Law is continually broken, and the broken Law exacts a terrible penalty. What wretched homes it makes! what lamentable feuds in families! what miserable ruptures of friendship! what deplorable contentions even in Christian Churches! what social dissensions! what national and international strife! The violated law of love exacts "the uttermost farthing" from those who break it. Christ's word of wisdom is this - Look to it at once; do not lose a day; fill up that little crack; tear up that small root; let everything, even devotion itself (Matthew 5:24), give place to the sacred work of reconciliation; do your best, your quickest, your utmost, to heal the breach before it widens into a gulf, or the slight difference, the small suspicion, the trivial offense will grow and deepen, and hearts that once were the home of trust and love will become the haunts of doubt and enmity. Therefore agree with thine adversary quickly. The same principle applies to - II. A BREACH OF THE LAW OF VIRTUE. We owe it to ourselves to be temperate, truthful, pure, industrious; we owe it to others to be just, fair, kind, considerate; we are under law to be all this - the sacred Law of God. This Law we break, and it becomes our "adversary;" it arraigns us as its debtors, and it makes us pay the penalty that is due. And what a penalty! In the body - disease, pain, weakness, shattered nerves, death; in circumstances - loss, poverty, beggary; in reputation - humiliation and disgrace; in heart - compunction, agony of soul; in character - deterioration, baseness, ruin. Christ says, "Beware of the first step; if tempted to violate any law of virtue of any kind, consider what you will have to pay a little further on; think how that broken law will rise against you and condemn you, and you will not escape until the last farthing has been paid." If there should be any breach, however minute it may be, hasten to repair it. III. A BREACH OF THE LAW OF PRIVILEGE. Privilege and peril, opportunity and obligation go together, like substance and shadow; they cannot be dissociated. From those to whom much is given will much be required (see vers. 47, 48). It is a constant law, and its violation will be rigorously attended with penalty. If we neglect our privilege, if we abuse our opportunity, we must expect "many stripes," the uttermost farthing of condemnation and retribution. We are the firstborn children of privilege; ours is the dispensation, the period, the land, the home of privilege. Ill will it fare with us if we pass on to the last tribunal and stand before the great Judge, not having repaired this breach, not having sought and found forgiveness for this great transgression. - C.
When thou goest with thine adversary. This solemn exhortation of our Lord's may be viewed in different points of light, as intended to subserve various purposes, both in civil and religious life.1. It may refer to the case of debtor and creditor .If in a way of trade, or for the support of ourselves and families, we owe anything to any man, the debt ought to be honourably paid, or at least compounded to the satisfaction of the creditor, lest, if he proceed to extremities, we suffer by our delays, and fall victims to our own stubbornness and obstinacy. The apostle's command is, that we Should owe no man anything, but love one another, and render to all their dues. 2. The text may refer to persons offended and injured, and those especially on whom the offence or injury may justly be charged. 3. If not originally intended, the text may at least be applied to the case of a sinner, who is exposed to the displeasure of an offended and justly incensed God. I. Observe WHAT IS IMPLIED IN OUR AGREEING WITH OUR OFFENDED MAKER, CONSIDERED UNDER THE IDEA OF AN ADVERSARY. 1. In order to our coming to an agreement with our holy and righteous Adversary, we must be thoroughly sensible of our alienation from God, of the enmity of our hearts against Him, and be led to view with deep distress the breach and the separation which sin has made. Mourning and humiliation are the forerunners of joy and exaltation, and a lively hope arises out of holy despair. 2. Being thus awakened and convinced, the eye of faith must be directed to the Saviour, who is the great peace-maker betwixt God and us. Jesus is both the wisdom of God, and the power of God, the man of His right hand, whom He hath made strong for Himself. Hence the language of God to the sinner is, "Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me" (Isaiah 27:5). 3. The eye of faith being fixed upon the Saviour, as the only medium of reconciliation, we must next implore forgiveness and acceptance in the sight of God. II. CONSIDER THE TIME AND MANNER IN WHICH WE ARE REQUIRED TO AGREE WITH OUR ALMIGHTY AND RIGHTEOUS ADVERSARY. 1. It must be done "quickly," without delay, and "whilst thou art in the way with Him." The utmost solicitude is required in a matter of such high importance. 2. Reconciliation with God must be sought immediately; because the present opportunity is the most favourable. Now thou art "in the way with Him," in the way of obtaining mercy, and of finding favour in His sight. Now that He affords us means of grace, and especially when He gives us a disposition to improve them, it becomes us to hearken to the first calls of His Word, and fall in with the first motions of His Spirit. III. Briefly notice THE MOTIVES BY WHICH THE EXHORTATION IS ENFORCED. 1. If this agreement be not speedily effected; He that was an adversary will remain an adversary still; and of all enemies God is the most powerful, and the most dreadful. In His favour is life, and His loving-kindness is better than life; His displeasure therefore is worse than death, even in its most hideous and terrific forms. 2. This awful Adversary will deliver over the incorrigible to the "Judge," to whom all judgment is committed, and whose office it is to pass the final and irrevocable sentence. Before Him shall be gathered all nations, and we must all appear before the judgment-seat of Christ, to receive according to the deeds done in the body, whether they be good or whether they be evil. Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him. 3. The Judge having passed sentence on the offender, will deliver him to the "officer" whose business it is to carry the sentence into full effect. In the last great day the angels will be employed in gathering together the elect from the four winds of heaven, in gathering the wheat into the garner, and binding up the tares in bundles to burn them with unquenchable fire. 4. The officer will " cast into prison," where the evil angels are already reserved in chains of darkness unto the judgment of the great day, and where the disembodied spirits of wicked men are still waiting their final doom (Jude 1:6; 1 Peter 3:19). (B. Beddome, M. A.) Here is a high controversy between man and God. This is not one of those disputes in which plaintiff and defendant are working one against the other with all those subtleties and chicaneries which, in the hands of ingenious advocates, can place the best rights in peril. The court is one in which every one of us is quite sure of justice, and nevertheless in which every one of us is quite sure of condemnation. Come, and let us weigh well the excellence of the counsel which would urge us to an immediate endeavour to the settlement of our quarrel, and that, too, on the principle that if our adversary once bring us before the judge there will be no alternative to our being "cast into prison," and our remaining there till we have "paid the last mite." Now, when you have once given a spiritual character to the passage before us — when, that is, you have abstracted your thoughts from litigation in a mere human court, and settled that our Lord was speaking of a controversy between man and God — it will become evident that our text announces the chief truths both of the law and of the gospel; of the law which brings us in as guilty, of the gospel which proposes to us a method of deliverance from our adversary whilst we are yet "in the way." The position of every one of us — whether he be duly alive to it or not — is that position which gives him God for his adversary. But, still further, he is actually on the way with this adversary — on the road with him, to bring the cause before the magistrate. For this of which we affirm that it could hardly take place, except the party were all awake to his condition of having some cause about to come on at a human tribunal, holds good of every living man who (whether he heed it or not) is daily drawing nearer to the judgment-seat of Christ. So that there is the most thorough accuracy in the description of our text, when applied without exception to every child of man. It is not in this life that he will be brought to that trial by which his state for eternity shall be unalterably fixed; but he is on his way to the trial. Let him walk what path he will out of the many which present themselves to the steps of wandering man, it is a path which inevitably conducts him direct to the court and to the bar. He may swerve from all that is right; he may change the precise line, and be continually deviating to the one side or the other; but he is always advancing to the dreaded tribunal, where on His throne of light sits the anointed Judge of humankind; for there is no escape from this universal enactment — "It is appointed unto men once to die, but after this the judgment." Neither in all these wanderings — wanderings which must lead to the same termination — is there any escaping, even for a solitary moment, from the adversary whom our sins have called up. Go what winding or intricate way you may towards the court in which you have been cited to appear, as though it were your own shadow inseparable from you whilst there is nothing to interrupt the fierce blaze of the sun, the adversary is with you that you may not suddenly make your way to the bar, and there find no accuser. Oh, awful condition of every one of us l And we cannot forbear from dwelling for a moment on one peculiar word in the text, the peculiarity of which may have escaped your attention; that is, the word "hale." "Lest he hale thee to the judge." The word implies the being dragged violently, by main force. Up to this word the description is almost that of two parties, who though they have a dispute are walking quietly together, as if they had agreed to refer it to the judge, and to abstain in the meanwhile from any altercation. There is no evidence of anything like struggle between the two; the accuser is using no violence with the accused. But at this word there passes a total change over the picture; as though on the very threshold of the judgment-hall, just when the two were about to enter, the accused drew affrightedly back — made desperate resistance — but seized as in an iron grasp by his accuser, were thrown down before the judge. May not this indicate what otherwise we have no means of positively asserting — that often at the very last moment of a life of worldliness and indifference; aye, and when, so far as bystanders can judge, the departing man is going off the scene without a fear and without a struggle, there is an awful trepidation and repugnance — the soul being roused into a sense of its tremendous position, shrinking back as though it would find some mode of escape, and passionately pleading if but for an hour's delay. Such an expression would seem to admit us as spectators of the final fearful struggle, exhibit to us, whilst there is externally every appearance of quietness, that shuddering attempt at retreat when retreat is impossible, which must prove beyond all power of description, what a tremendous thing it would be the being found unprepared to die. If anything can make you dread the being unprepared to die, it is that. If anything can scatter the delusion which is often caused by the apparent composedness of the dying, though they have lived careless of religion, it is that. You may not mind the having your adversary always at your side; you may walk as unconcerned as though you were not thus compassed, until — ah! until the foot is on the threshold of the court, and then — O God, look graciously upon us, and spare us the ever knowing the grief, the strife, the more than mortal agony, which make up the one expression "hale thee to the judge." But is there, then, no possibility of escape for the accused, if he once come with his accuser before the judgment-seat? Evidently not. The whole stress of our Lord's representation lies upon this. Without giving any reasons for the fact, it is assumed as incontrovertible. You are exhorted, you observe, to "give diligence as thou art in the way"; it being most distinctly implied that there is no place for diligence afterwards. But how long shall we be "in the way "? I know not where this mysterious threshold is; I know only that it may be everywhere. The man who is standing at my side one instant may have crossed it the next. One finds it in the crowded street; another on the solitary mountain; a third upon the waters. This man reaches it after years and years of painful walking; that whilst his step has lost nothing of its youthful spring. Where is this mysterious threshold; where the precincts of this terrible court? Anywhere-everywhere! Then is only for this one moment that we can pronounce ourselves "in the way."(H. Melvill, B. D.) Note here —1. That God and man were once friends. 2. That God and man are now adversaries. 3. That man, and not God, is averse to reconciliation and agreement. 4. That it is the wisdom, the duty, and interest of fallen man, speedily to accept of terms of peace and reconciliation with God. 5. That an eternal prison will be their portion who die in their enmity against God. (W. Burkitt.) William III. made proclamation when there was a revolution in the north of Scotland, that all who came and took the oath of allegiance by the 31st of December should be pardoned. Mac Inn, a chieftain of a prominent clan, resolved to return with the rest of the rebels, but had some pride in being the very last one that should take the oath. He consequently postponed starting for this purpose until two days before the expiration of the term. A snow-storm impeded his way, and before he got up to take the oath and receive a pardon from the throne, the time was up and past. While the others were set free, Mac Inn was miserably put to death. In like manner, some of you are in prospect of losing for ever the amnesty of the gospel. He started too late and arrived too late. Many of you are going to be for ever too late. Remember the mistake of Mac Inn!(Dr. Talmage.). People Jesus, Peter, SolomonPlaces Road to JerusalemTopics Cent, Copper, Depart, Farthing, Forth, Free, Hast, Mayest, Mite, Paid, Payment, Penny, Thence, Till, WiseOutline 1. Jesus preaches to his apostles to avoid hypocrisy13. and warns against covetousness, by the parable of the man who set up greater barns. 22. We must not worry about earthly things, 31. but seek the kingdom of God; 33. give alms; 35. be ready at a knock to open to our Lord whensoever he comes. 41. Jesus' disciples are to see to their charges, 49. and look for persecution. 54. The people must take this time of grace; 57. because it is a fearful thing to die without reconciliation. Dictionary of Bible Themes Luke 12:58-59Library October 23 MorningA man's life consisteth not in the abundance of the things which he possesseth.--LUKE 12:15. A little that a righteous man hath is better than the riches of many wicked.--Better is little with the fear of the Lord than great treasure and trouble therewith.--Godliness with contentment is great gain. Having food and raiment let us be therewith content. Give me neither poverty nor riches; feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, … Anonymous—Daily Light on the Daily Path March 29 Morning March 26 Morning May 14. "But God" (Luke xii. 20). Stillness in Storm The Servant-Lord Fire on Earth The Rich Fool Anxious About Earth, or Earnest About the Kingdom The Equipment of the Servants Servants and Stewards Here and Hereafter October the Nineteenth Ready! True Harvest Joy. On the Words of the Gospel, Luke xii. 15, "And He Said unto Them, Take Heed, and Keep Yourselves from all Covetousness. " On the Words of the Gospel, Luke xii. 35, "Let Your Loins be Girded About, and Your Lamps Burning; and be Ye Yourselves Like," Etc. And On the Words of the Gospel, Luke xii. 56, 58, "Ye Know How to Interpret the Face of the Earth and the Heaven," Etc. ; and Of On Worldly Folly On Divine Providence The Use of Fear in Religion. Darkness Before the Dawn Hypocrisy Our Requests Made Known unto God Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion. Christianity Misunderstood by Men of Science. Links Luke 12:59 NIVLuke 12:59 NLT Luke 12:59 ESV Luke 12:59 NASB Luke 12:59 KJV Luke 12:59 Bible Apps Luke 12:59 Parallel Luke 12:59 Biblia Paralela Luke 12:59 Chinese Bible Luke 12:59 French Bible Luke 12:59 German Bible Luke 12:59 Commentaries Bible Hub |
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