We read of such a caution given to the disciples, Matthew 16:6. But that is not the same caution with this; there he compared their doctrine to leaven, for the aptness of it to infect others; here he compares their lives to the same thing, and for the same reason: this appeareth to be the same sense of our Saviour here, because he saith their leaven is hypocrisy. There are none so like to do mischief to the better sort of people, as those that, under a mask and exterior disguise of severity and strictness, indulge themselves in corrupt affections and vicious inclinations.

It is a proverbial expression: those, and parabolical expressions, may be applied in several cases, and to several subjects: we have met with this before variously applied, Matthew 10:26; Mark 4:22; and in this Gospel, Luke 8:17. Here it is applied as an argument against hypocrisy, or the concealing of naughty and corrupt hearts under the vizor and disguise of demure looks, or fair conversation. In the day of judgment sinners shall walk naked, and men shall see their shame; God will in that day make known all the secrets of men’s hearts, to be sure the secrets of all their hearts, whose iniquities are not forgiven, and whose sins are not covered.

We have something very like this Matthew 10:27, spoken by way of precept. It seemeth to be a sentence also variously applied: it may be left indifferent to the reader, whether he will understand it as a promise of the publication of the gospel, (to which purpose it seems to be spoken in the form of a precept, Matthew 10:27), or as a further enlargement of his former discourse, Luke 12:2.

See Poole on "Matthew 12:31". See Poole on "Mark 3:28-29".

The πλεονεξια, here translated covetousness immoderate desire of having of this world’s goods, which discovers itself either by unrighteous acts in procuring, or uncharitable omissions for the keeping, of the things of this life. It is that φιλαργυρια, love of money, which the apostle determines to be the root of all evil. It is also discovered by a too much thoughtfulness what we shall eat, drink, or put on, or by the too great meltings of our hearts into our bags of gold or silver. All these come under the notion of that covetousness which is here forbidden. In short, whatsoever it is that hindereth our contentment with the portion God giveth us upon our endeavours, though it amounts to no more than food and raiment, according to the apostle’s precept, 1 Timothy 6:8; Hebrews 13:5. This is what Christ warns his disciples to beware of; he gives us the reason, for a man’s life consisteth not in the abundance of what he possesseth: which is true, whether we understand by life the subsisting and upholding of our life, or (as life is often taken) for the happiness and felicity of our lives. Abundance is not necessary to uphold our lives. Ad manum est quod sat est, saith Seneca, Nature is content with a little. Sudamus ad supervacanea, ( saith he), We sweat only to get superfluities. Nor will abundance protect our lives; it will not keep off an enemy, but rather tempt him; nor fence out a disease, but rather contribute to it, as engaging us in immoderate cares or labours to procure and keep it, or as exposing us to temptations to riot and debauchery, by which men’s lives are often shortened. Nor doth the happiness of life lie in the abundance of what we possess. Some philosophers determined rightly, that something of this world’s good is necessary to our happiness of life, but abundance is not. The poor are as merry, and many times more satisfied, more healthy, and at more ease, than those that have abundance. It is a golden sentence, which deserves to be engraven in every soul.

Matthew saith, seek first the kingdom of God, and his righteousness; and all these things shall be added, &c. The particle πλην prefixed here to ζητειτε, (which we translate rather seek), doth expound Matthew’s πρωτον, seek first, and likewise expounds our Saviour’s meaning, when he said. Take no thought, what ye should eat, &c.; that is, let not those be your only or principal thoughts, quin etiam, tantum maxime, but also, and mostly, or chiefly,
seek ye the kingdom of God, that kingdom mentioned in the next verse,
and all these things shall be added to you; either an affluence of them; or a sufficiency of them, with a contented, satisfied mind. See Poole on "Matthew 6:33".

Our Saviour had mentioned a kingdom, Luke 12:31. How much too big a thought was this for fishermen, and others of his poor hearers, to entertain! He therefore here assures them of the thing, that they should have a kingdom, and showeth them that their title to it was his and their Father’s will; though they were a little flock, and so not likely to conquer a kingdom upon earth for themselves, yet they should have a kingdom from the free donation of him, who had kingdoms to give, and would give it to them, because he was their Father. By this kingdom can be understood nothing else but that state of honour, glory, and dignity which believers shall have in the world that is to come; which they shall have not from merit, but gift; not from the first good motions and inclinations of their own will, but from the free motions of the Divine will; and therefore they had no reason to fear that God would not provide food convenient for them. He that had provided a kingdom for them, which he would one day give unto them, would certainly provide bread for them, and give it to them.

Some of the ancients here by fire understood the Holy Ghost, or the preaching of the gospel, with those flames of love and holy affections which that causeth in the hearts of good people; but this interpretation cannot but be looked upon as strained to those who compare this verse with Luke 12:51-53, and the parallel text in Matthew 10:34-36. By
fire here therefore is to be understood the dissension or division mentioned Luke 12:51, with all those persecutions, wars, &c. which are the effects of it. A prediction or threatening of persecutions or wars, or any kind of troubled state of things, is often expressed in holy writ under the notion of fire, and water, or a flood, for though fire and water are opposite in their qualities, yet they both agree in the common effect of consumption, wasting, and desolation. Christ saith he came to send it, because he foresaw this would be a certain consequent, though not a proper and natural effect, of the preaching of the gospel. Christ may be said to come to send a fire, in the same sense as he that is employed in the removal of a filthy dunghill may be said to come to send a stench; his design is to carry the muck away, and in due time he will have done it, but in the mean time it sends out a much greater stench than before it was stirred.
And what will I, if it be already kindled? Not to take notice of what critical authors say about the signification of the particles or the phrase here used, I take the true sense to be, I desire nothing more than that it were already kindled; nor was this any more inconsistent with the goodness and holiness of Christ, than for a goldsmith to wish the fire was kindled that should separate the dross from the pure metal, or than for Christ to desire that his floor were thoroughly purged. Christ doth not desire the fire for the fire’s sake, but for the make of that effect it would have, in separating in his church the good from the bad; it was a thing he saw would be through the opposition the world would give to the preaching of the gospel, before his gospel would obtain in the world; I would, saith he, that what they do they would do quickly, that they would spit their venom, that my Father might make their wrath to praise him. Whereas some interpret it indicatively, as if the fire were already begun, ει ηδη ανηαφη can hardly be no interpreted.

This baptism, spoken of here by our Saviour, is the same mentioned Matthew 20:22,Matthew 20:23, and can be understood of nothing but his passion, the accomplishment of which he hints us was to be before the fire (before mentioned) would blaze up on the earth. Concerning this he saith he was straitened till it was accomplished: not that he willed the influencing of the heart of Judas to betray him, the heart of Pilate to condemn him, or the hearts of the wicked Jews to accuse, condemn, and crucify him; but he willed these events, for the manifestation of the glory of his Father, in the redemption of the world by him. As the woman big with child heartily wishes that the hour of her travail were come and over, not for the pain’s sake, which she must endure, but for her own ease’ sake, and the joy she should have of a child born into the world.