The barren fig-tree. ST. MATTHEW. Parable of the husbandman. nouth of babes and sucklings thou hast perfected praise? 24 And Jesus answered and said unto them, I also will ask 17 And he left them, and went out of the city into Be-you one thing, which if ye tell me, I in like wise, will tell you thany; and he lodged there. 18 Now in the morning, as he returned into the city, he hungered. 19 And when he saw da fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig-tree withered away. 20And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And i all things, whatsoever ye shall ask in prayer, believing, ye shall receive. 23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things 7 and who gave thee this authority 7 a Mark 11. 11. John 11. 18.-b Mark 11. 12. Mark 11. 13.-d Gr one fiz-tree -Mark 11 -f Ch. 17.20 Lk. 17 6-g Js 1.6.-h 1 Cor 13 2-i Ch 77 Mk 1. ney-changers in, and profaners of the house of God, and that they and their system must be overturned, if the true worship of God were restored Let him who is concerned, answer this to his conscience. 16. Out of the mouth of babes] The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the New Covenant, 1 Cor. xv. 27. Ephes. i. 22. Heb. ii. 6. Which proves it to be merely a prophetic psalin, relating to the Messiah. It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exasperated because a person was celebrated, against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ. 17. And he left them (karadırow, finally leaving them,) and went into Bethany; and he lodged there.] Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, John xi. 18. and it is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See Luke xxi. 37. xxii. 39. John viii. 1, 2. They were about to murder the Lord of glory, and the true light, which they had rejected, is now departing from them. by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of inen? And they reasoned with themselves, saying. If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; " for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. 29 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. 29" He answered and said, I will not; but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the king. dom of God before you. 24. Lk. 11 9 James 5 16. 1 Jon. 3. 22. & G. 14k Mk.11. 27. Lk. 2011 Ex. 214. Acta 47. &7 27 - Ch 14 5 M 6 29. Lk 20. 6-n Ecclus.19.21-o Lk 7.29.5 difficulty and perplexity; mountains shall become mole-hills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled. 22. All things-ye shall ask in prayer, believing] In order to get salvation, there must be, I. A conviction of the want of it: this begets, 2. Prayer, or warm desires, in the heart: then, 3. The person asks, i. e. makes use of words expressive of his wants and wishes: 4. Believes the word of promise, relative to the fulfilment of his wants: and, 5. Receives, ac cording to the merciful promise of God, the salvation which his soul requires. 23. By what authority doest thou these things?] The things which the chief priests allude to, were his receiving the accla mations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it. Who gave thee this authority? Not them: for, like many of their successors, they were neither teachers nor cleansers: though they had the name and the profits of the place. 24. I also will ask you one thing] Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his divine mission, as could not possibly be exceeded, in the miracles which he wrought be fore their eyes, and before all Judea: and as they would not credit him on this evidence, it would have been in vain to have expected their acknowledginent of him, on any profession he would make. 25. The baptism of John] Had John a divine commission or not, for his baptism and preaching? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people; and he plainly saw, that if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See ver. 25, 26. Lodged there.] Not merely to avoid the snares laid for him by those bad men, but to take away all suspicion of his affect ing the regal power. To the end of this verse is added by the Saxon, And lænde hr daɲ be Iroder nice, And taught them of the kingdom of God. This same reading is found in some MSS., Missals, and one copy of the Itala. It appears also in Wickliff, and my old folio English MS. Bible, and taugt hem 27. We cannat tell.] Simplicity gives a wonderful confidence of the kyngdom of God; and in two MS. copies of the Vul and peace of mind; but double dealing causes a thousand gate, in iny possession; one, duodecimo, very fairly written, inquietudes and trouble. Let a man do his utmost to conceal in 1300, the other a large folio, probably written in the 11th in his own heart the evidence he has of truth and innocence, or 12th century, in which the words are, IBIQUE docebat eos de to countenance his not yielding to it; God, who sees the heart, regno Dei. AND THERE he taught them concerning the king-will, in the light of the last day, produce it as a witness against dom of God. him, and make it his judge. 18. Now in the morning, as he returned into the city] Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see ver. 17. This was probably on Thursday, the 12th day of the month Nisan. He hungered-Probably neither he, nor his disciples, had any thing but what they got from public charity; and the hand of that, seems to have been cola at this time. 19. He saw a fig-tree in the way] Erɩ τns odov, By the road side. As this fig-tree was by the way side, it was no private property; and on this account our Lord, or any other traveller, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig-tree, see on Mark xi. 13, &c. Let no fruit grow on thee] Can a professor who affords Christ nothing but barren words and wishes, expect any thing but his malediction? When the soul continues in un. fruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root. 20. How soon is the fig tree withered away! We often say to our neighbours, "How suddenly this man died! Who could have expected it so soon?" But who takes warning by these examples? What we say to-day of OTHERS, may be said to-morrow of OURSELVES. Be ye also ready! Lord, increase our faith! 21. If ye have faith, and doubt not] See on chap. xvii. 20. Removing mountains, and rooting up of mountains, are phrases very generally used to signify the remoring or con quering great difficulties; getting through perplexities. So many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, &c. In this sense our Lord's words are to be understood. He that has faith, will get through every Phari We cannot tell, said they; which, in the words of truth, should have been, We will not tell, for we will not have this man for the Messiah: because, if we acknowledge John as his forerunner, we must, of necessity, receive Jesus as the Christ. They who are engaged against the truth, are aban doned to the spirit of falsity, and scruple not at a lie. saical pride, according to its different interests, either pretends to know every thing, or affects to know nothing. Among such, we may meet with numerous instances of arrogance and affected humility. God often hides from the wise and prudent, what he reveals unto babes: for when they use their wisdom only to invent the most plausible excuses for rejecting the truth when it comes to them, it is but just that they should be punished with that ignorance, to which, in their own defence, they are obliged to have recourse. 2. A certain man had two sons] Under the emblem of these two sons, one of whom was a libertine, disobedient and insolent, but who afterward thought on his ways and returned to his duty; and the second, a hypocrite, who promised all, and did nothing: our Lord points out on the one hand, the fargatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel. 29. I will not] This is the general reply of every sinner to the invitations of God: and in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial. 30. I go, sir] This is all respect, complaisance, and pro Parable of the vineyard h CHAPTER XXI. 32 For Jolin came unto you in the way of righteousness, and ye beloved him not; but the publicans and the harlots believed him and ye, when ye had seen it, repented not afterward, that ye might believe lum. 33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandinen, and 4 went into a far country. e 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fans of it. 35 And the husbandinen took his servants, and beat one, and kitlel another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. • Ch 21, 24 - Latke 4. 12, 18 – Pea 91.9 Cant. S. 11. Isa 5.1. Jer. 2. 21. Mark Lake 29 - Ch 25 14, 15-e Cant. 11, 12-12 Chr. 24. 21 & 35. MNA 195 Ch 12 6 21 34, 37. Acta 7. 52. Thess. 2. 15. Heb. 11. 36, 37,— Hex 1 2 fesand obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world! professing to know God, but denying him in their works. Alas! what will such professions avail, when God comes to take away the soul? 31. The publicans and the harlots] In all their former con duct they had said No. Now they yield to the voice of truth When they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obediene, and who pretended to be waiting for the kingdom of Gad, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan. let out to husbandmen. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; h come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 And they say unto him, He will miserably destroy those wicked men," and will let out his vineyard unto other husbandmen, which shall render him the fruits in their sea sons. 42 Jesus saith unto them," Did ye never read in the Scriptures, The stone which the builders rejected, the same is be h Pea 2. 2. Ch. 26. 3. & 27.1 John 11 3. Acta 4 27.- Ch 26 5), &c. Mark 14. 46, &c. Luke 22. 54, &c. John 18 12, &e. Acts 2.23-k See Lake 21.16 −1 Luk♦ 21 24. Heb. 2. 3-m Acts 13. 5. & 15. 7. & 146 & 29. 23 Ro 9, & 10. & 11.-n Pe. 118. 22. 18. 28. 16. Mk. 12. 10. Lk 20. 17. Acts 4. 11. Eph. 2. 20. 1 Pet. 2. 6, 7, 34. He sent his servants] Prophets which from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion. Receive the fruits of it] Alluding to the ancient custom of paying the rent of a farm in kind; that is, by a part of the produce of the farm. This custom anciently prevailed in inost nations; and still prevails in the highlands of Scotland, and in some other places. The Roldan book, a survey made of the state of the bishoprick of Durham, in 1183, shows how much of the rents was paid in cows, sheep, pigs, fowls, eggs, &c. the remaining part being made up chiefly by manual labour. 35. Beat one] Edcipar, took his skin off, flayed him: probably alluding to some who had been excessively scourged. Killed another, &c.] Rid themselves of the true witnesses of God by a variety of persecutions. 26. Other servants] There is not a moment in which God does not shower down his gifts upon men, and require the to God. There are prophets, apostles, pastors, teachers, some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad hus. bandmen, and the latter have persecuted the former. 32 John came unto you in the way of righteousness] Proelaiming the truth, and living agreeably to it. Or, John came unto you who are in the way of righteousness. This seems rather to be the true meaning and construction of this pas-fruit of them: various instruments are used to bring sinners ༧.༡༠. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the reve. lation of God, and the ordinances of justice established anong them: the latter were in the way of unrighteousness, with out the divine revelation, and iniquitous in all their conduct John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who More than the first] Or, more honourable, so I think λɛcovas came in the way of righteousness, and that to him the words should be translated; for as the fulness of the time approach. refer, is, in my opinion, saying nothing; for this was neces-ed, each prophet more clearly and fully pointed out the coming sarily implied as he professed to come from God, he must of Christ. not only preach righteousness, but walk in it. It is very difficult to get a worldly-minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow: and as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John and Christ, and the apostles preach: bet to staltitudes, all is in vain. 33. There was a certain householder] Let us endeavour to find out a general and practical meaning for this parable. A Bonschulder-the Supreme Being. The family-the Jewish nation The vineyard-the city of Jerusalem. The fence the divine protection. The wine press-the law, and sacrificial rites. The tower-the temple, in which the divine preBence was manifested. The husbandmen-the priests and doctors of the law. Went from home-entrusted the cultiva tion of the vineyard to the priests, &c. with the utmost confldence; as a man would do, who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from Isa. v. 1, &c. but whether our blessed Redeemer quote from the law, the prophets, or the robbins, he reserves the liberty to himself, to beautify the whole, and render it more pertinent. Some apply this parable also to Christianity, thus: The master or futher-our blessed Lord. The family-professing Christians in general. The vineyard-the true church, or assembly of the faithful. The hedge-the true faith, which keeps the sacred assembly enclosed and defended froin the errors of heathenism and false Christianity. The wine-pressthe atonement made by the sacrifice of Christ, typified by the sacrifices under the law. The tower-the promises of the divine presence and protection. The husbandmen-the aposfles and all their successors in the ministry. The going from kame the ascension to heaven. But this parable cannot go on all fours in the Christian cause, as any one may see. In the case of the husbandmen especially, it is inapplicable; un1s we suppose our Lord intended such as those inquisitorial Bonners, who always persecuted the true ministers of Christ, and consequently Christ himself in his members and to these may be added the whole train of St. Bartholomew EJECTORS, and all the fire and fagot men of a certain church, who think they do God service by murdering his saints. But let the persecu ted take courage, Jesus Christ will come back shortly, and then he will miserably destroy those wicked men: indeed he has done so already to several, and let out his vineyard to more faithful husbandmen. Digged a wine-press] Nov{cλnvov. St. Mark has voλnviov, De pit under the press, into which the liquor ran, when squeezed out of the fruit by the press. Our translation, which says, more than the first, conveys no meaning at all. Accov, has the meaning I have given it above, in chap. vi. 25. #deiny τns Tpwpns, of MORE VALUE than food, and in Numb. xxii. 15. Actous Kaι EvτiμOTεpovs, persons higher in dignity and office. 37. Last of all he sent his son] This requires no comment. Our Lord plainly means himself. They will reverence] Ev-pannoovrai, they will reflect upon their conduct, and blush for shame, because of it, when they see my son. So the Syriac and Persic. 38. Said among themselves] Alluding to the conspiracies which were then forming against the life of our blessed Lord, in the councils of the Jewish elders and chief priests. See chap. xxvii. 1. 39. Cast him out of the vineyard] Utterly rejected the coun sel of God against themselves; and would neither acknow. ledge the authority of Christ, nor subunit to his teaching. What a strange and unaccountable case is this; a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose. 41. He will miserably destroy those wicked men] So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves, which was literally executed about forty years after. But Luke relates it differently: according to him they said, un yevoiro, God forbid. The Codex Leicestrensis omits of Aeyovou, they say; so that the following words appear to be spoken by our Lord. Michaelis supposes, that in the Hebrew original, the word was waiomer, he said; for which the Greek translator might have read waiomeru, they said. 42. The stone] R. Solom. Jarchi, on Micah v. says this stone means the Messiah, N: Abarbanel is of the same opinion. This seems to have been originally spoken of David, who was at first rejected by the Jewish rulers, but was afterward chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Psal. cxviii. 22. As the church is represented in Scripture under the name of the temple and house of God, in allusion to the t mple of Jerusalem, which was a type of it, 1 Cor. iii. 16. Heb. iii. 6. 1 Pet. ii. 5. so Jesus Christ is represented as the foundation on which this edifice is laid, 1 Cor. iii. 11. Eph. ii. 20, 21. The builders] The chief priests and elders of the people, with the doctors of the law. Rejected] An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and ap pearing improper for it, is thrown aside, and another taken; however, at last, t may happen that the very stone which had been before rejected, may be found the most suitable as the head stone of the corner The priests and Pharisees ST. MATTHEW. come the head of the corner: this is the Lord's doing, and it | is marvellous in our eyes? 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken: a Ch. 8. 12-b Isa. 5. 14, 15. Zech. 12. 3. Luke 20. 18. Rom. 9 33. 1 Pet. 2. 8. — elsa. 60. 12. Dan 2. 44. This passage, as applied by our Lord to himself, contains an abridgement of the whole doctrine of the Gospel. 1. The Lord's peculiar work is astonishingly manifested in the mission of Jesus Christ. 2. He, being rejected and crucified by the Jews, became an atonement for the sin of the world. 3. He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of immortality to his followers. 4. He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or uppermost stone in the corner, does the whole edifice. 5. He is hereby rendered the object of the joy and tion of all his followers, and the glory of man. done by the Lord, and is marvellous in our eyes. 44.-The 44th verse should certainly come before ver. 43. otherwise the narration is not consecutive. Verse 42. The stone which the builders rejected, is become the head of the corner, &c. Verse 44. Whosoever shall fall on this stone shall be broken, &c. This is an allusion to the punishment of stoning among the Jews. The place of stoning was twice as high as a man; while standing on this, one of the witnesses struck the culprit on the loins, so that he fell over this scaffold; if he died by the stroke and fall, well; if not, the other witness threw a stone upon his heart, and despatched him. The stone thrown on the culprit was, in some cases, as much as two men could lift up. Tract Sanhed, and Bab. Gemara, and Lightfoot. See also the note on John viii. 7. incensed at his doctrine. but on whomsoever it shall fall, it will grind him to pow- unsanctified minds. He has been accused of "attempting by this method to feel how far the populace were disposed to favour his pretensions in establishing himself as a king in the land, or at least, by his conduct in this business, he gave much cause for popular seditions." Every circumstance in the case refutes this calumny. 1. His whole conduct had proved that his kingdom was not of this world, and that he sought not the honour that cometh from man. 2. He had in a very explicit manner foretold his own premature death, and particularly at this time. 3. It is evident from what he had said to his disciples, that he went up to Jerusalem at this time, for the express purpose of being sacrificed, and not of erecting a secular kingdom. 4. All the time he spent now in Jerusalem, which was about five days, he spent in teaching, admira-precisely the same way he had done for three years prst; This was nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word calculated to produce any sensation on the hearts of the populace, but that of piety to wards God: and in the parable of the man and his two sons, the husbandmen and the vineyard, he spoke in such a way to the rulers of the people, as to show that he knew they were plotting his destruction; and that far from fleeing from the face of danger, or strengthening his party against his enemies, he was come to wait at the foot of the altar till his bloed should be poured out for the sin of the world! 5. Had he af fected any thing of a secular kind, he had now the fairest opportunity to accomplish his designs. The people had already received him as Jesus the prophet: now they acknow. ledge him as the Christ or MESSIAH, and sing the hosanna to him, as immediately appointed by heaven to be their deliverer. He, whether Jew or Gentile, who shall not believe in the 6. Though with the character of the Messiah, the Jews had Son of God, shall suffer grievously in consequence; but on connected that of secular royalty, and they now, by spreadwhomsoever the stone (Jesus Christ) falls in the way of judging their clothes in the way, strewing branches, &c. treat ment, he shall be ground to powder, Aixpnoni avroy it shall him as a royal person, and one appointed to govern the kingmake him so small, as to render him capable of being dis-dom; yet of this he appears to take no notice, further than to persed as chaff by the wind. This seems to allude, not only show that an important prophecy was thus fulfilled: he went to the dreadful crushing of the Jewish state by the Romans, as usual into the temple, taught the people pure and spiritual but also to that general dispersion of the Jews through all the truths, withdrew at night from the city, lodged in private at nations of the world, which continues to the present day. mount Olivet, and thus most studiously and unequivocally This whole verse is wanting in the Codex Beze, one other, showed, that his sole aim was to call the people back to pu five copies of the Itala, and Origen; but it is found in the parity and holiness, and prepare them for that kingdom of rallel place, Luke xx. 18. and seems to have been quoted from righteousness, peace, and joy in the Holy Ghost, which he was Isa. viii. 14, 15. He shall be for a STONE of STUMBLING, and about, by his passion, death, resurrection, ascension, and the for a ROCK OF OFFENCE to both the houses of Israel-and many mission of the Holy Spirit, to set up in the earth. 7. Could among them shall STUMBLE, and FALL, and be BROKEN. person who worked such miracles as he was in the daily habit of working-miracles which proved he possessed unlimited power and unerring wisdom-need subterfuges, or a colouring for any design he wished to accomplish? He had only to put forth that power essentially resident in himself, and all resistance to his will must be annihilated. In short, every circuinstance of the case shows at once the calumny and absurdity of the charge. But, instead of lessening, or renit shows the whole in a more luminous and glorious point of view; and thus the wrath of man praises him. 8. That he was a king, that he was born of a woman, and came into the world for this very purpose, he took every occasion to declare; but all these declarations showed that his kingdom was spiri. tual: he would not even interfere with the duty of the civil magistrate to induce an avaricious brother to do justice to the rest of the family, Luke xii. 13. when, probably, a few words from such an authority, would have been sufficient to have settled the business; yet, to prevent all suspicion, and to remove every cause for offence, he absolutely refused to interfere, and took occasion from the very circumstance to declain against secular views, covetousness, and worldly ambi tion! O how groundless does every part of his conduct prove this charge of secular ambition to be! 43. Therefore say I Thus showing them, that to them alone the parable belonged--The kingdom of God shall be taken from you the Gospel shall be taken from you, and given to the Gentiles who will receive it, and bring forth fruit to the glory of God. a Bringing forth the fruits] As in verse 34. an allusion is made to paying the landlord in kind, so here the Gentiles are represented as paying God thus. The returns which he ex-dering suspicious this or any other part of our Lord's conduct, pects for his grace, are, the fruits of grace; nothing can ever be acceptable in the sight of God, that does not spring from himself 45. The chief priests-perceived that he spoke of them] The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance, only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons. 46. They sought to lay hands on him, they feared the multitude] Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation; but he who abstains from certain evils only through fear of scandal or punishment, has already committed thein in his heart, and is guilty before God. The intrepidity of our Lord is worthy of admiration and imitation; in the very face of his most inveterate enemies, he bears a noble testimony to the truth, reproves their iniquities, denounces the divine udgments, and, in the very teeth of destruction, braves danger and death! A true minister of Christ fears nothing but God, when his glory is concerned; a hireling fears every thing, except Him, whom he ought to fear. If Such was the spirit of the Master, such must be the spirit of the disciple. He that will reign with Christ, must be humbled and suffer with him. This is the royal road. The love of the world, in its power and honours, is as inconsistent with the spirit of the Gospel, as the love of the grossest vice. any inan love the world, the love of the Father is not in hìm. Reader, take occasion from this refuted calumny, to imitate This last journey of our Lord to Jerusalem, is a subject of thy Lord in the spirituality of his life, to pass through things great importance; it is mentioned by all the four evange-temporal so as not to lose those that are eternal, that tho Ists, and has been a subject of criticism and cavil to some mayest reign with him in the glory of his kingdoin. Amen. CHAPTER XXII. The parable of the marriage of a king's son, 1-11. Concerning the lawfulness of paying tribute to Cesar, 15–22. Concerning the resurrection, 23-33. A lawyer questions him concerning the greatest commandment in the Law, 34–40. He asks them their opinion of the Christ, and confounds them, 41-46. [A. M. 1033. A. D. 29. An. Olymp. CCIL. 1.] ND Jesus answered and spake unto them again by pa- 2 The kingdom of heaven is like unto a certain king, which rables, and said, made a marriage for his son, A NOTES.-Verse 2. a Luke 14. 16. Fev 19 7,9 this, and another still more so in Solar. Levit, fol. 40. But these rabbinical parables are vastly ennobled by passing The kingdom of heaven] In Bereshith Rabba, sect. 62. fol. 60. there is a parable very similar to 4 Lk. * Mark 6 1 Lake 3 3. & 9. 2, 6-b Prov. 9. 2,4-e Prov. 9. 9. Isa. 5. 6. 14. 15) Fon 6 10. Heb. 2. 3- Acts 5 10-f Dan. 9. 6. Luke 19. 27-g Ch. 10. 11, 12 Acts 13 46. through the hands of our Lord. It appears from Luke, chap. xiv. 15, &c. that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See chap. xvi. 6. John iv. 7-10. vi. 26, 27. vii. 37. A preacher that can do so, can never be at a loss for text or serincn. A marriage for his son] Amarriage feast, so the word Japas, properly means. Or a feast of inauguration when his son was put in possession of the government, and thus he and his new subjects became married together. See 1 Kings 1.5-9, 19, 25, &c. where such a feast is inentioned. marriage feast. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and hgathered together all, as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man i wnich had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him k into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen. Then went the Pharisees, and took counsel how they might entangle him in his talk. h Chap. 13. 36, 47. Isaiah 43 22. & 60. 3, 4.—¡ 2 Cor. 5. 3. Eph. 4. 21. Cal. 3. 10, 12. Rev. 3. 4. & 16. 15. 19. 8.--k Chap. 8. 12-1 Chap. 20, 16.-m Mark 12. 13. Luke 20. 20. added Excivos on the authority of nine of the most ancient As many as ye shall find, hid to the marriage.] God sends his salvation to every soul, that all may believe and be saved. 10. Gathered together all-both bad and good] By the preaching of the Gospel multitudes of souls are gathered into what it generally termed the visible church of Christ. This church is the FLOOR, where the wheat and the chaff are often mingled, chap. iii. 12. The FIELD, where the bastard wheat and the true grain grow together, chap. xiii. 26, 27. The NET, which collects of all kinds both good and bad, chap. xiii. 48. The HOUSE, in which the wise and foolish are found, chap. xxv. 1, &c. And the FOLD, in which there are both sheep and goats, chap. xxv. 33, &c. 11. When the king came] When God shall come to judge the world. From this parable it appears plain, 1. That the KING, means the great God. 2. His coN, the Lord Jesus. 3. The MARLIAGE, his incarnation, or espousing human nature, by taking it into union with himself. 4. THE MARRIAGE FEAST, the 9. Go ye therefore into the highways] Aiɛfodovs rwv odwv, economy of the Gospel, during which men are invited to par cross or by paths: the places where two or more roads met in take of the blessings purchased by, and consequent on, the one, leading into the city, where people were coming together incarnation, and death of our blessed Lord. 5. By those who from various quarters of the country. St. Luke adds hedges, HAD BEEN bidden, or invited, ver. 3. are meant the Jews in to point out the people to whom the apostles were sent, as eigeneral, who had this union of Christ with human nature, ther miserable vagabonds, or the most indigent poor, who and his sacrifice for sin, pointed out by various rites, ceremo- were wandering about the country, or sitting by the sides of nies, and sacrifices under the law; and who, by all the pro- the ways and hedges, imploring relief. This verse points out phets, had been constantly invited to believe in, and receive the final rejection of the Jews, and the calling of the Gentiles. the promised Messiah. 6. By the SERVANTS, we are to un- It was a custom among the Jews, when a rich man made a derstand the first preachers of the Gospel, proclaiming salva-feast, to go out and invite in all destitute travellers. See in bon to the Jews. JOHN the Baptist, and the seventy disciples, Rab. Beracoth, fol. 43. (Lake x 1.) may be here particularly intended. 7. By the OTHER SERVANTS, ver. 4. the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at JERUSALEM, (Luke xxiv. 47.) with the first offers of mercy. 8. By their making light of it, &c. ver. 5. is pointed out their neglect of this salvation, and their preferring secular enjoyments, &c. to the kingdom of Christ. 9. By injuriously using some, and slaying others of his servants, ver. 6. is pointed out the persecution raised against the apanties by the Jews, in which some of them were martyred. 10. By sending forth his troops, ver. 7. is meant the commis. sion given to the Romans against Juden; and burning up their city, the total destruction of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after. On this parable it is necessary to remark, I. That man was uade at first in union with God. 2. That sin entered in, and separated between God and man. 3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he provided a way to reconcile and re white man to himself. 4. This was effected by Christ's uni ting himself to human nature, and giving his Spirit to those who beliere. 5. That as the marriage union is the closest, the most intimate, solemn, and excellent of all the connex ions formed among mortals, and that they who are thus united in the Lord are one flesh; so, that mystical union which is farmed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived; for he who is thus joined ante the Lord is one spirit. 6. This contract is made freely: no man can be forced to it, for it is a union of will to will, heart to heart; and it is by wiling and consenting, that we come unto God through his Son. 7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence. A That there are three states in which men run the risk of Τους δ' έπει ουν δρωμαι λουσαν και χρισαν ελαίῳ living without God, and losing their souls. 1st. That of a Αμφι αρα χλαίνας ουλας βαλον ηδε χιτώνας, soft, idle, voluptuous life, wherein a man thinks of nothing Ες ρα θρόνους εζοντο παρ' Ατρείδην Μενέλαον. tnt quietly to enjoy life, conveniences, riches, private pleaOdyss. 1. iv. ver. 49-51. sures, and public diversions. They made light of it. 2dly. They entered each a bath, and by the hands Test of a man wholly taken up with agricultural or com Of maidens lav'd, and oil'd, and cloth'd again Ercial employments, in which the love of riches, and appli- With shaggy mantles and resplendent vests, cation to the means of acquiring them, generally stifle all Sat both enthroned at Menelaus' side.-CowPER. thoughts of salvation. One went to his own field, and an- Among the Asiatics, garments called caftans, great numother to his tra c. 3dly. That of a man who is openly un-bers of which each nobleman has ordinarily ready in his wardjust, violent, and outrageously wicked, who is a sinner by robe, are given to persons whom he wishes to honour: to reprofession, and not only neglects his salvation, but injurious- fuse to accept or wear such a dress, would be deemed the highly treats all those who bring him the Gospel of reconcilia est insult. tion. Seizing his servants, they treated them injuriously, &c. 4. Fallings) Ta oirisa properly, fatted rams, or wethers, 2 Sam. vi. 13. 1 Chron. xv. 26. 7. But when the king] HIMSELF: or, this very king. I have Wedding garment] Among the Orientals, long white robes were worn at public festivals; and those who appeared on such occasions with any other garinents, were esteemed not only highly culpable, but worthy of punishment. Our Lord seems here to allude to Zeph. i. 7, 8. The Lord hath prepared a SACRIFICE, he hath BIDDEN his guests. And it shall come to pass in the day of the Lord's sacrifice, that I will PUNISH the princes, and the KING'S CHILDREN, and ALL SUCH as are clothed with STRANGE APPAREL. The person who invited the guests, prepared such a garment for each, for the time being; and with which he was furnished on his application to the ruler of the feast. It was this which made the conduct of the person mentioned in the text inexcusable he might have had a proper marriage garment, if he had applied for it. To afford accidental guests clothing suitable to a marriage feast, was a custom among the ancient Greeks. Homer relates, that Telemachus and the son of Nestor, arriving at Lacedæmon when Menelaus was making a marriage feast for his son and daughter, were accommodated with garments suited to the occasion, after having been bathed and anointed. This marriage feast or dinner (the communication of the graces of the Gospel in this life) prepares for the marriage supper of the Lamb, Rev. xix. 7, 8, 9. the enjoyment of eter nal blessedness in the kingdom of glory. Now, as without ho 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teach est the way of God in truth, neither carest thou for any man: for thou regardest not the person of men; 17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cesar, or not? a Luke 2, 1 John 8. 23. Acts 5.37-b Ch. 17. 24. Mark 12 15, 16. liness no man can see the Lord, we may at once perceive what our Lord means by the marriage garment-it is HOLI NESS of heart and life: the text last quoted asserts, that the fine white and clean linen (alluding to the marriage garment above mentioned) was an emblem of the RIGHTEOUSNESS of the SAINTS. Mark this expression: the righteousness, the whole external conduct, regulated according to the will and word of God. Of the SAINTS, the holy persons, whose souls were pu rified by the blood of the Lamb. 12. He saith unto him, Friend] Rather, companion: so Erape should be translated. As this man represents the state of a person in the visible church, who neglects to come unto the master of the feast for a marriage garinent, for the salvation which Christ has procured; he cannot be with any propriety called a friend, but may be well termed a companion, as being a member of the visible church, and present at all those ordinances where Christ's presence and blessing are found, by all those who sincerely wait upon him for salvation. How camest thou in hither] Why profess to be called by my name, while living without a preparation for my kingdom 7 He was speechless] Epoon, he was muzzled, or gagged, He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask without offence, Where does the doctrine of absolute reprobation or preterition appear in this case? If Christ had never died for him; or, if he had applied for the garment and was refused, might he not well have alleged this in behalf of his soul? and would not the just God have listened to it? But there is not the smallest excuse for him; Christ died, the sacrifice was offered for him, the ministers of the Gospel invited him, the Holy Spirit strove with him, he might have been saved, but he was not: and the fault lies so absolutely at his own door, that the just God is vindicated in his conduct, while he sends him to hell; not for the lack of what he could not get, but for the lack of what he might have had, but either neglected or refused it. 13. Then said the king to the servants] To the ministering angels, executors of the divine will. Cast him into outer darkness] The Jewish marriages were performed in the night season, and the hall where the feast was made, was superbly illuminated; the outer darkness means, therefore, the darkness on the outside of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it, from such a profusion of light. See all this largely treated of on chap. viii. 12. 14. Many are called, &c.] This verse is wanting in one of Colbert's MSS. marked 33. in Griesbach. See the note on chap. xx. 16. Many are called by the preaching of the Gospel into the outward communion of the church of Christ; but few, comparatively, are chosen to dwell with God in glory, because they do not come to the master of the feast for a marriage garment, for that holiness without which none can see the Lord. This is an allusion to the Roman custom of raising their militia; all were mustered, but only those were chosen to serve, who were found proper. See the note on chap. xx. 16. Reader! examine thy soul, and make sure work for eternity! 15. In his talk.] Ev Xoyo, by discourse: intending to ask him subtle and ensnaring questions; his answers to which might involve him either with the Roman government, or with the great sanhedrim. counsel against him. 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 Show me the tribute money. And they brought unto him a penny. 20 And he saith unto them, Whose is this image and & super. scription? In value sevenpence half-penny: Ch. 2. 2.-d Or, inscription. God. This was indeed the real character of our blessed Lord; and now they bear testimony to the truth, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one, never do good, but when they hope to accomplish evil by it. Men who praise you to your face, are ever to be suspected. The Italians have a very expressive proverb on this subject. Chè ti fa carezze più che non suole, Otha ingannato, o ingannar ti vuole. He who caresses thee more than he was wont to do, has either DECEIVED thee, or is ABOUT To do it. I have never known the sentiment in this proverb to fail: and it was notoriously exemplified in the present instance. Flatterers, though they speak the truth, ever carry about with them a base or malicious soul. 4. Their malice appears still further in the question they propose. Is it lawful to give tribute to Cesar, or not? ver. 17. The constitution of the Jewish republic, the expectations which they had of future glory and excellence, and the diversity of opinions which divided the Jews on this subject, rendered an answer to this question extremely difficult. 1. In the presence of the people, who professed to have no other king but God; and looked on their independence as an essential point of their religion. 2. In the presence of the Pharisees, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights. 3. In the presence of the Herodians, who, if the answer should appear to be against Cesar's rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor. 4. The answer was difficult, because of the diffe rent sentiments of the Jews on this subject; some maintaining that they could not lawfully pay tribute to a heathen govenor: while others held, that as they were now under this strange government, and had no power to free themselves from it, it was lawful for them to pay what they had not pow er to refuse. 5. The answer was difficult, when it is considered that multitudes of the people had begun now to receive Jesus as the promised Messiah, who was to be the deliverer of their nation from spiritual and temporal oppression, and therefore had lately sung to him the Hosanna Rabba; see chap. xxi. 9. If then he should decide the question in Cesar's favour, what idea must the people have of him, either as zealous for the law, or as the expected Messiah? If against Cesar, he is ruined Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances? Jesus opposes the depth of his wisdom, to the depth of their malice, and manifests it. 1. By unmasking them, and show ing that he knew the very secrets of their hearts. Ye HYPU CRITES! why tempt ye me? i. e. why do ye try me thus ? This must cover them with confusion, when they saw their motives thus discovered; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive information, by which to regulate their conduct, but merely to ensnare and ruin him. 16. The Herodians] For an account of this sect, see the note on chap. xvi. 1. The preceding parable had covered the Pharisees with confusion: when it was ended they went out, not to humble themselves before God, and deprecate the judg ments with which they were threatened; but to plot afresh the destruction of their Teacher. The depth of their malice appears, 1. In their mode of attack. They had often question-ject to him. See Bibliot. Orient. de Galand. p. 453. Esau ed our Lord on inatters concerning religion; and his answers only served to increase his reputation, and their confusion. They now shift their ground, and question him concerning state affairs, and the question is such as must be answered; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the people, or against the Roman government. 2. Their profound malice appears further in the choice of their companions in this business, viz. the Herodians. Herod was at this very time at Jerusalem, whither he had come to hold the pass-over. Jesus, being of Nazareth, which was in Herod's jurisdiction, was considered as his subject. Herod himself was extreme. ly attached to the Roman empire, and made a public profession of it: all these considerations engaged the Pharisees to anite the Herodians, who, as the Syriac intimates, were the domestics of Herod, in this infernal plot. 3. Their profound malice appears further, in the praises they gave our Lord. Teacher, we know thou art true, and teachest the way of 2. Christ shows his profound wisdom in not attempting te discuss the question at large; but settled the business by seizing a imaxim that was common among all people, and acknowledged among the Jews, That the prince who causes his image and titles to be stamped on the current coin of a country, is virtually acknowledged thereby as the governor. See Maimon. Gezel. c. v. in Wetstein. When Sultan MAHMOUn, king of Maveralnahar, Turquestan, and the Indies, wished to seize on the dominions of SEIDEH, queen of Persia, who governed in the place of her young son Meged-edde-vlet, about A. D. 999, he sent an ambassador to her with the following order: You must acknowledge me for your KING, cause the kootbah to be read, i. e. pray for me in all the mosques of the kingdom, and GET YOUR MONEY recoined with the IMPRESSION THAT IS ON MINE: thus denoting that she must become absolutely subAfghan carried his conquest into Bhatty, in the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the emperor Akbar. Ayeen Akbery, vol. ii. p. 5 See also p. 38, 92, 94, 130, 139, 187. 19. They brought unto him a penny] A denarius : probably the ordinary capitation tax, though the poll-tax in the law, Exod. xxx. 13, 14. was half a shekel, about twice as much as the denarius. The Roman denarius had the emperor's image with a proper legend stamped on one side of it. It was not therefore the sacred shekel, which was to be paid for the repairs of the temple, which was now demanded, but the regu lar tribute required by the Roman government. 20. Whose is this image and superscription ?] He knew well enough whose they were: but he showed the excellency of his wisdom, 4thly, in making them answer to their own confusion. They came to ensnare our Lord in his discourse, and now they are ensnared in their own. He who digs a pii for his neighbour, ordinarily falls into it himself. |