Chapter 1: The Introduction
Our Blessed Lord and Saviour Jesus Christ (like a skillful Alchemist) extracts the pure gold of wholesome doctrine, from common objects and occurrences: as from natural water, he discourses of spiritual water of life; from common bread, he ascends to soul-nourishing conferences of his own flesh and blood, that living bread that came down from Heaven. As he passed through the Vineyards, he takes occasion to speak of the true Vine himself, and of those saints that are really planted into him, and bring forth proportionable fruit. Christ could preach an excellent sermon from any text. But here he takes an occasion of uttering precious medicinal truths, from the poisonous blasphemies of the Scribes and Pharisees; distinguishing the fruit of the lips into good and bad word, which evidence the nature of the root to be either good or bad. The occasion of the words is this: when our soul-saving, and body-healing Redeemer had cast out a blind and dumb Devil, that glorious miracle had various effects — upon the possessed person it wrought soundness (verse 22); upon the people, amazement (verse 23); upon the Pharisees, madness and blasphemy (though that was only accidental), whereby they charge God himself with imposture (verse 24). To these last, Christ speaks by way of apology for himself, and confutation of their impudent slander; his answer consists of three members.
1. He refutes the calumny by clear arguments demonstrating his divine power in the miracle, from verse 25 to verse 31.
2. He detects the heinousness of the slander, calling it an irremissible blasphemy, to verse 33.
3. He exhorts them to repentance, by a severe and serious challenge, urging them to conceive more soundly and soberly of divine works; and to speak more spiritually and profitably, since they must give an account of every idle (much more blasphemous) expression; from where there will be drawn sufficient matter of their condemnation. This exhortation he directs in hypothesi to the Pharisees (verse 33, 34), in thesi to all (verse 35, 36, 37) — to the former parabolically, to the latter properly and doctrinally.
Or our Lord Jesus shows that thoughts are the first-born of the heart, the fountain of expressions — words are the echo of heart-language; much may be in the heart that's not vented with the lips, but there's nothing comes out but what was first within; for out of the abundance of the heart the mouth speaks (verse 34). This is illustrated by two similitudes, namely: 1. Of a Tree (verse 33); 2. Of a Treasure (verse 35).
There's much ado among Expositors to determine what is meant by Tree; but it's clear that by Tree is meant a man or woman, who must be good before they can do good. But the latter resemblance of a Treasure is our present subject, which is bimembris, or consisting of two parts: the first relates to good men, the second to bad men.
In both of which are: 1. Layings up, called a Treasure; 2. Layings out, expressed by bringing forth.
A few words for explication.
A good man] There's good, 1. Absolutely — so there's none good but God, that is, essentially, perfectly, originally, independently. 2. Comparatively — so godly men are truly good, that is, sincerely, if compared with profane men or Hypocrites. It's said of Barnabas that he was a good man, and full of the Holy Ghost, and faith (Acts 11:24). There's also good men, as compared with the froward (1 Peter 2:18), or choice instruments compared with persons of an inferior rank (Romans 5:7), as David was worth ten thousand of the people. This good man in the text is to be taken in the former sense, in opposition to wicked men.
Good Treasure] It is a metaphor, and alludes to the Husbandman and Tradesman laying up in store what must be used in after-times; or a housewife's provision laid up for all the year. This contradicts not Christ's prohibition (Matthew 6:19), "Lay not up for yourselves treasures upon earth," for that is in opposition, this in subordination to the true Treasure, and divine Providence, as Joseph's hoarding corn was. And it's called a good Treasure in opposition to treasures of wickedness (Proverbs 10:2).
Of the heart] The heart in man is the first mover of the actions of man, even as the first mover carries all the spheres of Heaven about with it; so does this little thing in the little world of man, animate all his operations. By heart I understand the rational soul, with all its faculties of understanding, memory, will, and affections — the chief part of man. The Jews compare the heart: 1. To the Holy of Holies, or Oracle, from where the Lord gives his answers; 2. To Solomon's Throne, as the stateliest place where the King of Heaven sits, as his Throne of Residence; 3. To the two Tables of Stone in Moses's hands, in which the Lord writes the Law of Wisdom. And I may add: 4. The heart of a Christian is the storehouse of the choicest treasures, and cabinet of the most precious jewels.
Brings forth] Emits or sends out suitable emanations, for his own soul's comfort, and the supply or profit of others. This is a drawing of the fountain into several channels, an educing of the habits of grace into various acts, the exercise and improvement of what was laid up, a stirring up the gift of God, a trading with the talent, required of every soul that hopes to give a good account at the last day.
Good things] There are some things good only materially, good civilly, but these are good things spiritually, both as to matter, manner, and end — pleasing to God, profitable to man, and comfortable to him that brings them forth. These are as streams flowing from the spring of true grace in the heart, by the banks and bounds of a divine command to the infinite ocean of God's glory.
The sum of all is this: every man is, and acts as principles are stated in his heart. We judge of the heart by outward acts, but God judges of outward acts by the inward frame of the heart. And hence that of Luther is a great truth, that good works do not make good men, but first they must be made good men before they can do good works — for habits must be before acts. Yet good acts make good men better, as evil actions make bad men worse; for acts strengthen habits, as we see by experience.
The doctrines are these:
1. Men's layings out are according to their layings up: that in general.
2. Every sincere Christian is truly good.
3. Every gracious soul has a good treasure.
4. True grace is a Christian's treasure.
5. A saint's treasure is in Heaven, and in his heart.
6. A treasure in the heart vents itself in the life.
7. A treasure truly good will send forth good things: the heart, so far as it's sanctified, and does act like itself, produces gracious acts and exercises.
But I shall comprise all in this one observation.
Doctrine: That a good treasure in the heart is necessary to good expenditure in the life. No man can do good except he first be good: there must be first a laying in, before there can be a laying out.
The Dutch have a proverb, that a good saver makes a well-doer. I am sure it's so in a spiritual sense; he that lays in spiritual provision is only fit to lay out in the exercises of religion.
I shall but give this one proof for the general (Matthew 13:52) — "A Scribe [that is, a Minister] instructed to the Kingdom of Heaven [that is, prepared to declare the mysteries of the Gospel] is like a householder [or Steward, for so Ministers are called (1 Corinthians 4:1)] which brings forth out of his Treasure things new and old" [a plain allusion to a housekeeper's old store, which makes a daily standing dish, and new supply from the market upon special occasions — Old and New Testament dainties]. This Scripture clearly holds forth that he had laid up what he now lays out. Joseph lays up abundance of corn in the seven years of plenty, else there could not have been supply in time of scarcity (Genesis 41:47-49).
This only for a hint in general; for more clear explication and confirmation of this truth, I shall endeavor to discover: 1. What laying up a treasure is; 2. What this treasure in the text is; 3. What this laying out implies; 4. Why laying up is thus necessary.
