Mark 12 commentary

Christ showed in parables, that he would lay aside the Jewish church. It is sad to think what base usage God's faithful ministers have met with in all ages, from those who have enjoyed the privileges of the church, but have not brought forth fruit answerable. God at length sent his Son, his Well-beloved; and it might be expected that he whom their Master loved, they also should respect and love; but instead of honouring him because he was the Son and Heir, they therefore hated him. But the exaltation of Christ was the Lord's doing; and it is his doing to exalt him in our hearts, and to set up his throne there; and if this be done, it cannot but be marvellous in our eyes. The Scriptures, and faithful preachers, and the coming of Christ in the flesh, call on us to render due praise to God in our lives. Let sinners beware of a proud, carnal spirit; if they revile or despise the preachers of Christ, they would have done so their Master, had they lived when he was upon earth.

The enemies of Christ would be thought desirous to know their duty, when really they hoped that which soever side he took of the question, they might find occasion to accuse him. Nothing is more likely to insnare the followers of Christ, than bringing them to meddle with disputes about worldly politics. Jesus avoided the snare, by referring to the submission they had already made as a nation; and all that heard him, marvelled at the great wisdom of his answer. Many will praise the words of a sermon, who will not be commanded by the doctrines of it.

A right knowledge of the Scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Christ put aside the objection of the Sadducees, who were the scoffing infidels of that day, by setting the doctrine of the future state in a true light. The relation between husband and wife, though appointed in the earthly paradise, will not be known in the heavenly one. It is no wonder if we confuse ourselves with foolish errors, when we form our ideas of the world of spirits by the affairs of this world of sense. It is absurd to think that the living God should be the portion and happiness of a man if he is for ever dead; and therefore it is certain that Abraham's soul exists and acts, though now for a time separate from the body. Those that deny the resurrection greatly err, and ought to be told so. Let us seek to pass through this dying world, with a joyful hope of eternal happiness, and of a glorious resurrection.

Those who sincerely desire to be taught their duty, Christ will guide in judgment, and teach his way. He tells the scribe that the great commandment, which indeed includes all, is, that of loving God with all our hearts. Wherever this is the ruling principle in the soul, there is a disposition to every other duty. Loving God with all our heart, will engage us to every thing by which he will be pleased. The sacrifices only represented the atonements for men's transgressions of the moral law; they were of no power except as they expressed repentance and faith in the promised Saviour, and as they led to moral obedience. And because we have not thus loved God and man, but the very reverse, therefore we are condemned sinners; we need repentance, and we need mercy. Christ approved what the scribe said, and encouraged him. He stood fair for further advance; for this knowledge of the law leads to conviction of sin, to repentance, to discovery of our need of mercy, and understanding the way of justification by Christ.

When we attend to what the Scriptures declare, as to the person and offices of Christ, we shall be led to confess him as our Lord and God; to obey him as our exalted Redeemer. If the common people hear these things gladly, while the learned and distinguished oppose, the former are happy, and the latter to be pitied. And as sin, disguised with a show of piety, is double iniquity, so its doom will be doubly heavy.

Let us not forget that Jesus still sees the treasury. He knows how much, and from what motives, men give to his cause. He looks at the heart, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men. It is so rare to find any who would not blame this widow, that we cannot expect to find many who will do like to her; and yet our Saviour commends her, therefore we are sure that she did well and wisely. The feeble efforts of the poor to honour their Saviour, will be commended in that day, when the splendid actions of unbelievers will be exposed to contempt.

Mark 12:32. Master, thou hast spoken well, and with truth. Mark alone mentions that the scribe was softened down; and it is worthy of notice that, though he had attacked Christ maliciously, and with the intention of taking him by surprise, not only does he silently yield to the latter, but openly and candidly assents to what Christ had said. Thus we see that he did not belong to the class of those enemies whose obstinacy is incurable; for, though they have been a hundred times convinced, yet they do not cease to oppose the truth in some manner. From this reply it may also be concluded, that Christ did not precisely include under these two words the rule of life, but embraced the opportunity which presented itself for reproving the false and hypocritical holiness of the scribes, who, giving their whole attention to outward ceremonies, almost entirely disregarded the spiritual worship of God, and cared little about brotherly kindness. Now though the scribe was infected by such corruptions, yet, as sometimes happens, he had obtained from the Law the seed of right knowledge, which lay choked in his heart, and on that account he easily allows himself to be withdrawn from the wicked custom.

33. Is better than all burnt-offerings and sacrifices. But it appears to be incongruous that sacrifices, which are a part of divine worship, and belong to the first table of the Law, should be reckoned of less importance than charity towards men. The reply is, Though the worship of God is greatly preferable, and is more valuable than all the duties of a holy life, yet its outward exercises ought not to be estimated so highly as to swallow up brotherly kindness. For we know that brotherly kindness, in itself and simply, is pleasing to God, though sacrifices are not regarded by him with delight or approbation, except with a view to another object. Besides, it is naked and empty sacrifices that are here spoken of; for our Lord contrasts a hypocritical appearance of piety with true and sincere uprightness. The same doctrine is to be found very frequently in the prophets, that hypocrites may know that sacrifices are of no value, unless spiritual truth be joined to them, and that God is not appeased by offerings of beasts, where brotherly kindness is neglected.

34. But when Jesus saw. Whether this scribe made any farther progress is uncertain; but as he had shown himself to be teachable, Christ stretches out the hand to him, and teaches us, by his example, that we ought to assist those in whom there is any beginning either of docility or of right understanding. There appear to have been two reasons why Christ declared that this scribe was not far from the kingdom of God. It was because he was easily persuaded to do his duty, and because he skillfully distinguished the outward worship of God from necessary duties. Nor was it so much with the design of praising as of exhorting him, that Christ declared that he was near the kingdom of God; and in his person Christ encourages us all, after having once entered into the right path, to proceed with so much the greater cheerfulness. By these words we are also taught that many, while they are still held and involved in error, advance with closed eyes towards the road, and in this manner are prepared for running in the course of the Lord, when the time arrives.

And after that, no man ventured to put a question to him. The assertion of the Evangelists, that the mouth of adversaries was stopped, so they did not venture any more to lay snares for Christ, must not be so understood as if’ they desisted from their wicked obstinacy; for they groaned within, like wild beasts shut up in their dens, or, like unruly horses, they bit the bridle. But the more hardened their obstinacy, and the more incorrigible their rebellion, so much the more illustrious was Christ’s triumph over both. And this victory, which he obtained, ought greatly to encourage us never to become dispirited in the defense of the truth, being assured of success. It will often happen, indeed, that enemies shall molest and insult us till the end, but God will at length secure that their fury shall recoil on their own heads, and that, in spite of their efforts, truth shall be victorious.

MATTHEW 22:41-46; MARK 12:35-37; LUKE 20:41-44

Matthew 22:41-46

Mark 12:35-37

Luke 20:41-44

41. And when the Pharisees were assembled, Jesus asked them, 42. Saying, What think you of Christ? whose son is he? They say to him, David’s. 43. He saith to them, How then doth David by the Spirit call him Lord, saying, 44. The Lord said to my Lord, Sit at my right hand, till I have made thy enemies thy footstool? “Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds;” — “till I shall place thy enemies as the footstool for thy feet.” 45. If David then calleth him Lord, how is he his son? 46. And no man could make any reply to him; “Et nul ne luy pouvoit respondre une parolle;” — “and none could answer a word to him.” nor did any man from that day venture to put any more questions to him.

35. And Jesus answering said, while he was teaching in the temple, How do the scribes say that Christ is the son of David? 36. For David himself by the Holy “Spirit said, The Lord said to my Lord, Sit at my right hand, till I make thy enemies thy footstool. “Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds;” — “till I shall place thy enemies as the footstool for thy feet.” 37. David himself therefore calleth him Lord; and whence is he his son? And a vast multitude heard him gladly.

41. And he said to them, How do they say that Christ is the son of David? 42. And David himself saith in the Book of Psalms, The Lord said to my Lord, Sit at my right hand, 43. Till I make thy enemies thy footstool. “Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds;” — “till I shall place thy enemies as the footstool for thy feet.” 44. David therefore calleth him Lord; and how is he his son?

Mark 12:43. Verily I say to you. This reply of Christ contains a highly useful doctrine that whatever men offer to God ought to be estimated not by its apparent value, “Selon le prix qu’il vaut au monde;” — “according to the price at which it is estimated by the world.” but only by the feeling of the heart, and that the holy affection of him who according to his small means, offers to God the little that he has, is more worthy of esteem than that of him who offers a hundred times more out of his abundance. In two ways this doctrine is useful, for the poor who appear not to have the power of doing good, are encouraged by our Lord not to hesitate to express their affection cheerfully out of their slender means; for if they consecrate themselves, their offering, which appears to be mean and worthless, will not be less valuable than if they had presented all the treasures of Crœsus. “De Crœsus, lequel on dit avoir esté si riche;” — “of Crœsus, who is said to have been so rich.” — The allusion is to Crœsus, King of Lydia, whose vast wealth was a proverb among the Greeks and Romans. — Ed. On the other hand, those who possess greater abundance, and who have received from God larger communications, are reminded that it is not enough if in the amount of their beneficence they greatly surpass the poor and common people; because it is of less value in the sight of God that a rich man, out of a vast heap, should bestow a moderate sum, than that a poor man, by giving very little, should exhaust his store. This widow must have been a person of no ordinary piety, who, rather than come empty into the presence of God, chose to part with her own living. And our Lord applauds this sincerity, because, forgetting herself, she wished to testify that she and all that she possessed belonged to God. In like manner, the chief sacrifice which God requires from us is self-denial. As to the sacred offerings, it is probable that they were not at that time applied properly, or to lawful purposes; but as the service of the Law was still in force, Christ does not reject them. And certainly the abuses of men could not prevent the sincere worshippers of God from doing what was holy, and in accordance with the command of God, when they offered for sacrifices and other pious uses.

MATTHEW 24:1-8; MARK 13:1-8; LUKE 21:5-11

Matthew 24:1-8

Mark 13:1-8

Luke 21:5-11

1. And Jesus went out, and departed from the temple, and his disciples came to him, to point out to him the buildings of the temple. 2. And Jesus said to them, Do you not see all these things? Verily I say to you, There shall not be left one stone upon another that shall not be thrown down. 3. And while he was sitting on the mountain of Olives, the disciples came to him privately, saying, Tell us, when will these things be? and what is the sign of thy coming, and of the end of the world? 4. And Jesus answering said to them, Take heed that no man deceive you. 5. For many will come in my name, saying, I am Christ, and will deceive many. 6. For you will hear of wars and rumors of wars; see that you be not troubled; for all these things must happen, but the end is not yet. 7. For nation will rise against nation, and kingdom against kingdom, and there will be pestilences, and famines, and earthquakes in various places. 8. But all these things are the beginnings of sorrows.

1. And while he was going out of the temple, one of his disciples saith to him, Master, see what stones and what buildings! 2. And Jesus answering saith to him, Seest thou these vast, buildings? There shall not be left one stone upon another that shall not be thrown down. 3. And while he was sitting on the mountain of Olives, opposite to the temple, Peter, and James, and John, and Andrew, asked him privately, 4. Tell us, when will these things be, and what is the sign when all these things shall be accomplished? 5. And Jesus answering began to say to them, Take heed that no man deceive you. 6. For many will come in my name, saying, I am Christ, and will deceive many. 7. And when you shall hear of wars and rumors of wars, be not troubled; for these things must be, but the end is not yet. 8. For nation will rise against nation, and kingdom against kingdom; and there will be earthquakes in various places. These things are the beginnings of sorrows.

5. And while some were saying concerning the temple, that it was adorned with beautiful stones and gifts, he said, 6. The days will come, when of those things which you see there shall not be left one stone upon another which shall not be thrown down. 7. And they asked him, saying, Master, when shall these things be? and what is the sign when those things shall begin to take place? 8. And he said, Take heed that you be not deceived; for many will come in my name, saying, It is I; and the time approaches: do not therefore follow them. 9. But when you shall hear of wars and seditions, be not terrified: for these things must first take place; but the end is not immediately. “La fin ne sera point si tost;” — “the end will not be so soon.” 10. Then he said to them, Nation will rise against nation, and kingdom against kingdom; 11. And there will be great earthquakes in various places, and famines, and pestilences; and there will be frightful appearances and great signs from heaven.

CHAPTER 12

Mr 12:1-12. Parable of the Wicked Husbandmen. ( = Mt 21:33-46; Lu 20:9-18).

See on Mt 21:33-46.

Mr 12:13-40. Entangling Questions about Tribute the Resurrection, and the Great Commandment, with the Replies--Christ Baffles the Pharisees by a Question about David, and Denounces the Scribes. ( = Mt 22:15-46; Lu 20:20-47).

The time of this section appears to be still the third day (Tuesday) of Christ's last week. Matthew introduces the subject by saying (Mt 22:15), "Then went the Pharisees and took counsel how they might entangle Him in His talk."

13. And they send unto him certain of the Pharisees--"their disciples," says Matthew (Mt 22:16); probably young and zealous scholars in that hardening school.

and of the Herodians--(See on Mt 12:14). In Lu 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke.

Tribute to Cæsar (Mr 12:14-17).

14. And when they were come, they say unto him, Master--Teacher.

we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth--By such flattery--though they said only the truth--they hoped to throw Him off His guard.

Is it lawful to give tribute to Cæsar, or not?--It was the civil poll tax paid by all enrolled in the "census." See on Mt 17:25.

15. Shall we give, or shall we not give? But he, knowing their hypocrisy--"their wickedness" (Mt 22:18); "their craftiness" (Lu 20:23). The malignity of their hearts took the form of craft, pretending what they did not feel--an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this,

He said unto them, Why tempt ye me?--"hypocrites!"

bring me a penny that I may see it--"the tribute money" (Mt 22:19).

16. And they brought it. And he saith unto them, Whose is this image--stamped upon the coin.

and superscription?--the words encircling it on the obverse side.

And they said unto him, Cæsar's.

17. And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.

and to God the things that are God's--How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!

and they marvelled at him--"at His answer, and held their peace" (Lu 20:26), "and left Him, and went their way" (Mt 22:22).

The Resurrection (Mr 12:18-27).

18. Then come unto him the Sadducees, which say there is no resurrection--"neither angel nor spirit" (Ac 23:7). They were the materialists of the day. See on Ac 23:6.

and they asked him, saying--as follows:

19-22. Master, Moses wrote unto us--(De 25:5).

If a man's brother die, and leave his wife behind him ... And the seven had her, and left no seed: last of all the woman died also.

23. In the resurrection therefore when they shall rise, &c.

24. Do ye not therefore err, because ye know not the scriptures--regarding the future state.

neither the power of God?--before which a thousand such difficulties vanish.

25. For when they shall rise from the dead, they neither marry, nor are given in marriage--"neither can they die any more" (Lu 20:36). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.

but are as the angels which are in heaven--In Luke (Lu 20:36) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point--the immortality of their nature. A beautiful clause is added in Luke (Lu 20:36)--"and are the children of God"--not in respect of character, which is not here spoken of, but of nature--"being the children of the resurrection," as rising to an undecaying existence (Ro 8:21, 23), and so being the children of their Father's immortality (1Ti 6:16).

26. And as touching the dead, that they rise: have ye not read in the book of Moses--"even Moses" (Lu 20:37), whom they had just quoted for the purpose of entangling Him.

how in the bush God spake unto him--either "at the bush," as the same expression is rendered in Lu 20:37, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual.

saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?--(Ex 3:6).

27. He is not the God of the dead, but the God of the living--not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (Lu 20:38)--"in His view," or "in His estimation." This last statement--found only in Luke--though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare Ro 6:10, 11). In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (He 11:16). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so Josephus is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says Mt 22:23), "they were astonished at His doctrine." "Then," adds Lu 20:39, 40, "certain of the scribes answering said, Master, thou hast well said"--enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"--neither party could; both being for the time utterly foiled.

The Great Commandment (Mr 12:28-34).

"But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (Mt 22:34).

28. And one of the scribes--"a lawyer," says Matthew (Mt 22:35); that is, teacher of the law.

came, and having heard them reasoning together, and perceiving that he had answered them well, asked him--manifestly in no bad spirit. When Matthew (Mt 22:35) therefore says he came "tempting," or "trying him," as one of the Pharisaic party who seemed to enjoy the defeat He had given to the Sadducees, we may suppose that though somewhat priding himself upon his insight into the law, and not indisposed to measure his knowledge with One in whom he had not yet learned to believe, he was nevertheless an honest-hearted, fair disputant.

Which is the first commandment of all?--first in importance; the primary, leading commandment, the most fundamental one. This was a question which, with some others, divided the Jewish teachers into rival schools. Our Lord's answer is in a strain of respect very different from what He showed to cavillers--ever observing His own direction, "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you" (Mt 7:6).

29. And Jesus answered him, The first of all the commandments is--The readings here vary considerably. Tischendorf and Tregelles read simply, "the first is"; and they are followed by Meyer and Alford. But though the authority for the precise form of the received text is slender, a form almost identical with it seems to have most weight of authority. Our Lord here gives His explicit sanction to the distinction between commandments of a more fundamental and primary character, and commandments of a more dependent and subordinate nature; a distinction of which it is confidently asserted by a certain class of critics that the Jews knew nothing, that our Lord and His apostles nowhere lay down, and which has been invented by Christian divines. (Compare Mt 23:23).

Hear, O Israel; the Lord our God is one Lord--This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God--"One Jehovah!"

30. And thou shalt--We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it--but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are--in a good sense, it is true, but still are properly--selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist.

Thou shalt love--We now come to the glorious Object of that demanded affection.

Thou shalt love the Lord, thy God--that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I Am," and there is none else; who, though by His name Jehovah apparently at an unapproachable distance from His finite creatures, yet bears to Thee a real and definite relationship, out of which arises His claim and Thy duty--of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God"

with thy heart--This sometimes means "the whole inner man" (as Pr 4:23); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"--the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in Php 4:7). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God"

with thy mind--This commands our intellectual nature: Thou shalt put intelligence into thine affection--in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God"

with thy strength--This commands our energies: Thou shalt put intensity into thine affection--"Do it with thy might" (Ec 9:10). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers--with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.

31. And the second is like--"unto it" (Mt 22:39); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love--our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other.

Thou shall love thy neighbour as thyself--Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (Mt 7:12) is here our best interpreter of the nature and extent of these claims.

There is none other commandment greater than these--or, as in Mt 22:40, "On these two commandments hang all the Law and the Prophets" (see on Mt 5:17). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this--all this--alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!

32. And the scribe said unto him, Well, Master--Teacher.

thou hast said the truth: for there is one God; and there is none other but he--The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.

33. And to love him with all the heart ... and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices--more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.

34. And when Jesus saw that he answered discreetly--rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things.

he said unto him, Thou art not far from the kingdom of God--for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (Ro 7:14, 24, 25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (Ac 6:7), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it.

And no man after that durst ask any question--all feeling that they were no match for Him, and that it was vain to enter the lists with Him.

Christ Baffles the Pharisees Regarding David (Mr 12:35-37).

35. And Jesus answered and said, while he taught in the temple--and "while the Pharisees were gathered together" (Mt 22:41).

How say the scribes that Christ is the son of David?--How come they to give it out that Messiah is to be the son of David? In Matthew (Mt 22:42), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (Mt 22:42, 43).

36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool--(Psa 110:1).

37. David therefore himself calleth him Lord; and whence is he then his son?--There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom--of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects--furnish the only key to this puzzle.

And the common people--the immense crowd.

heard him gladly--"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (Mt 22:46).

The Scribes Denounced (Mr 12:38-40).

38. And he said unto them in his doctrine--rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full (Mt 23:1-39). Luke says (Lu 20:45) this was "in the audience of all the people said unto His disciples."

Beware of the scribes, which love--or like.

to go in long clothing--(see on Mt 23:5).

and love salutations in the market-places,

39. And the chief seats in the synagogues, and the uppermost rooms--or positions.

at feasts--On this love of distinction, see on Lu 14:7; Mt 6:5.

40. Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation--They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare Mt 23:33). A lifelike description this of the Romish clergy, the true successors of "the scribes."

Mr 12:41-44. The Widow's Two Mites. ( = Lu 21:1-4).

See on Lu 21:1-4.

A certain man planted a vineyard - See this parable explained, Mat 21:33-41 (note).

At him they cast stones and wounded him in the head - Or rather, as most learned men agree, they made short work of it, εκεφαλαιωσαν. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. Ανακεφαλαιοομαι signifies to sum up, to comprise, and is used in this sense by St. Paul, Rom 13:9. From the parable we learn that these people were determined to hear no reason, to do no justice, and to keep the possession and the produce by violence; therefore they fulfilled their purpose in the fullest and speediest manner, which seems to be what the evangelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, De Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word λιθοβολησαντες, they cast stones, be omitted, as it is by BDL, the Coptic, Vulgate, and all the Itala.

This is the heir - So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things.

The inheritance shall be ours - By slaying him we shall maintain our authority, and keep possession of our revenues.

And will give the vineyard unto others - The vineyard must not perish with the husbandmen; it is still capable of producing much fruit, if it be properly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles. - And under their ministry, multitudes were brought to God before the destruction of Jerusalem.

And they send unto him - See this, and to Mar 12:17, largely explained on Mat 22:15-22 (note).

Shall we give, or shall we not give? - This is wanting in the Codex Bezae, and in several versions.

See this question, concerning the resurrection, explained in detail on Mat 22:23-32 (note).

When they shall rise - This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful.

But the God of the living - Θεος, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it.

Thou shalt love the Lord - On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on Mat 22:37, etc.

And the scribe said - The answer of the scribe, contained in Mar 12:32-34, is not found either in Matthew or Luke. This is another proof against Mark's supposed abridgment.

Thou art not far from the kingdom of God - This scribe appears to have been a prudent, sensible, and pious man; almost a Christian - so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus.

How say the scribes - See Mat 22:41, etc.

The common people heard him gladly - And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received.

Beware of the scribes - See on Mat 23:1 (note), etc.

Cast money into the treasury - It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in Much, πολλα, (many), this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Luk 21:1, and see the note on Mat 5:26. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him.

Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich.

In the preceding account, Mar 12:41, it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions.

I. Christ the observer.

1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him.

2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! "God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good.

3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him.

4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance.

5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labors, sufferings, expenses, success, etc., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way.

II. See the judgment Christ forms of our actions.

1. He appears surprised that so much piety should be found with so much poverty, in this poor widow.

2. He shows that works of charity, etc., should be estimated, not by their appearance, but by the spirit which produces them.

3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done.

4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὁλον τον βιον αὑτης, her whole life, i.e. all that she had to provide for one day's sustenance, and could have no more till by her labor she had acquired it. What trust must there be in the Divine Providence to perform such an act as this!

Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to God and the poor. A lesson of reproof to the poor, who, through distrust of God's providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself.

Mt 21:43; Lu 20:9.

Psa 118:22.

They feared the multitude - How wonderful is the providence of God, using all things for the good of his children! Generally the multitude is restrained from tearing them in pieces only by the fear of their rulers. And here the rulers themselves are restrained, through fear of the multitude!

Mt 22:15; Lu 20:20.

They marvelled at him - At the wisdom of his answer.

Mt 21:23; Lu 20:27.

Deut 25:5.

When they rise from the dead, neither men marry nor women are given in marriage.

Exo 3:6.

He is not the God of the dead, but the God of the living - That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body to share with the soul in it.

Which is the first commandment? - The principal, and most necessary to be observed. Mt 22:34; Lu 10:25.

The Lord our God is one Lord - This is the foundation of the first commandment, yea, of all the commandments. The Lord our God, the Lord, the God of all men, is one God, essentially, though three persons. From this unity of God it follows, that we owe all our love to him alone. Deut 6:4.

With all thy strength - That is, the whole strength and capacity of thy understanding, will, and affections.

The second is like unto it - Of a like comprehensive nature: comprising our whole duty to man. There is no other moral, much less ceremonial commandment, greater than these. Lev 19:18.

To love him with all the heart - To love and serve him, with all the united powers of the soul in their utmost vigour; and to love his neighbour as himself - To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish for from them toward ourselves, is a more necessary and important duty, than the offering the most noble and costly sacrifices.

Jesus said to him, Thou art not far from the kingdom of God - Reader, art not thou? then go on: be a real Christian: else it had been better for thee to have been afar off.

Mt 22:41; Lu 20:41.

Psa 110:1.

Beware of the scribes - There was an absolute necessity for these repeated cautions. For, considering their inveterate prejudices against Christ, it could never be supposed the common people would receive the Gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Nor is this any precedent for us: we are not invested with the same authority. Mt 23:5; Lu 20:46.

He beheld how people cast money into the treasury - This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. Lu 21:1.

I say to you, that this poor widow hath cast in more than they all - See what judgement is cast on the most specious, outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self - denying love!

12 And they sought to lay hold on him, but feared the people, for they knew that he had spoken the parable against them, and they left him, and went their way.

This Parable is related by Matthew, and by Luke also, see the Notes on Matth. 21.33, &c. The twelfth v. telleth us, that the Rulers of the Jewish Church, knew that he had spoken this Parable against them, and they needs must know it, considering what Matthew adds to this Parable (which Mark and Luke have not) that he also told them, Matth. 21.43. Therefore I say unto you, That the Kingdom of God shall be taken from you, and given to a Nation bringing forth the Fruits thereof. By the Man Planting a Vineyard, is to be understood, God who Psal. 80.8, 9. brought a Vine [illegible: 1 letter]ut of Egypt, and cast out the Heathen, and Planted it in the Land of Canaan, and prepared room for it, and caused it to take deep Root, and it filled the Land, the Hills were covered with the shadow of it, and the Boug[illegible: 1 letter]s thereof were like the goodly Cedars; she sent out her Boughs unto the Sea, and her Branches to the River. It was a Noble Vine, a rigi[illegible: 1 letter] Seed, Jer. 2.21. God Planted it in a fruitful Hill, he Fenced it, and gathered the Stones out of it, and Bu[illegible: 2 letters]t a Tower in the midst of it, and also made a Winepress therein, and he l[illegible: 2 letters]ked that it should bring forth Grapes. Isaiah 5.2. The Church of the Jews then was this Vineyard, which God Hedged by his Providence, and gave them all means necessary for the Production of Fruit. The Servants sent to receive the Fruit, so abused by the Husbandmen (as v. 2, 3, 4, 5) were the Prophets. 2 Chron. 36.16. is a Compendious Expo[illegible: 2 letters]tion of these Verses. They m[illegible: 1 letter]cked the Messengers of God, and despised his Words, and misused his Prophets. The Son mentioned as sent at last was Christ, and the latter part of the Parable is Prophetical, foretelling what they should do unto him, and also of the Ruin of the Jewish Nation, and Church, and the passing of the Gospel to the Genti[illegible: 1 letter]es, who should more freely believe in Christ, and imbrace and receive the Gospel, so as they should not obtain their end, but Christ tho rejected by them, should yet be the Head of a far larger and more Glorious Church, according to a Prophesy owned by themselves, as a piece of Holy Writ, Psal. 118.22. see more in the Notes on Matth. 21.33, &c.

17 And Jesus answering, said unto them, Render to Cesar the things that are Cesars, and to God, the things that are Gods. And they marvelled at him.

See the Notes on Matth. 22, 15.

18 Then come unto him the sadduces, which say there is no resurrection, and they asked him, saying.

The Sadduces most probably derived their Name from one Sadoc, Scholar to Antigonus Soc[illegible: 2 letters]eus. It is said that the occasion of their Heresy, was their Masters teaching them, That they must not serve God as Servants for Rewards. Upon which they Builded their Notion, That there be no Resurrection, no Rewards, nor Punishments in another Life. They denyed the Immortality of the Soul, and the Resurrection of the Body, and Angels, and Spirits, Acts 23.8. attributed all to free Will, denying Fate and Destiny, they rejected Traditions, and owned no Scriptures, but the Five Books of Moses. They seemed to be a kind of Rational Divines, that would own, and believe nothing, but what they could Fathom by their Reason, or was Obvious to their Sense; and their Doctrine was excellently Suited to Mens Lusts, who desire not to be troubled with any thoughts of a World to come. Nothing more shews the Degeneracy, and Debauchery of humane Nature than this; That to Gratify their Sensual Appetites, more feely in the things of this Life, they will be content to think of Annihilation (which Nature not Debauched abhors) and of quitting all Hopes of Eternal Life and Happiness, that they may have a Principle to warrant their living like Beasts; they come to our Saviour, thinking to flout him and his Hearers out of the Doctrine of the Resurrection, as having insuperable difficulties to Clog it. But he that takes the wise in their own Craftiness, shews these wise Men, that all their Wisdom was but Folly, and their Argument wholly proceeded ex ignoratione Elenchi, from their not understanding the thing they would Philosophise about.

Marginal references: Mat. 22, 23, 24, &c. Luke 20.27.

27 He is not the God of the dead, but the God of the living, ye therefore do greatly err.

The true question about the Resurrection, was, Whether the Bodies of the Dead shall rise or no? not whether they shall arise with the same Qualities, Affections, Powers, &c. they are sown Natural, but they shall arise Spiritual Bodies, without Affections and Qualities disposing them to Actions, only necessary for the supporting the Natural Life. Such as Hunger and Thirst, &c. or for the upholding the World, that while one Generation passeth, it might be supplyed by another. Such as an Appetite to Marriage, &c. What needs this when all Generations shall be determined in the everlasting World? So as in Truth these Learned Men, shewed themselves Dunces, wholly ignorant of what they came to argue upon. They should first have proved that there would be any need of Wives, or any such thing as Marriage, after the World should have an end. In the mean time our Saviour proveth the Resurrection out of the Writings of Moses, owned by themselves for Holy Writ. Without a Resurrection Abraham would not be Abraham, nor Isaac Isaac, nor Iacob Iacob, see the Notes on this part of the History, Matth. 22.24, &c.

34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

See the Notes on Matth. 22.35. wh[illegible: 1 letter]re whatsoever Mark here hath, is opened.

37 David therefore himself calleth him Lord, and whence is he then his son. And the common people heard him gladly.

See the Notes on Matth. 22.41, 42. &c. Matthew saith that Christ spake this to the Pharisees, who were very far from acknowledging Christ God-man, or indeed expecting a Messiah that should be so. Had they owned Christ, and the Hypostatical Union of the two Natures in him, the Answer had been easie.

40 Which devour widows houses, and for a pretence make long prayers; These shall receive greater damnation.

See the Notes on Matth. 23.5. and v. 14. The more Men and Women want of Real worth and value, the more they seek themselves a Reputation from their Habits, either the Gravity, or the Riches and Gaudery of them, and the more they Court Titles of Honour and Dignity, and affect External respect. Whereas Nobler Souls despise these things, being like Pictures well drawn, which need no Superscription to tell Men what or whose they are. Good Men are satisfyed from themselves, and as not careless of their Reputation, so neither careful who Men say that they are. But these Verses are more fully Discoursed on Matth. 23. to which I refer the Reader for Satisfaction.

Marginal references: Luke 20.47.

44 For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living.

This is the only piece of History in this Chapter, which we did not before meet with in Matthew. Luke hath this, Ch. 21. v. 1, 2, 3, 4. For the understanding of this History, both as to the Letter, and profitable Instruction arising from it we must know, That in the Temple (where our Saviour now was) there was a Treasury, or rather Treasuries. And famous Dr. Lightfoot saith, there were Treasure Chambers called Lesacoth, and thirteen Treasure-Chests called Shopheroth, all called by the General Name of Corban or Corbonah. Two of these Chests were for the half-shekel, which every Israelite was to pay according to the Law, Exod. 30.12, 13. There were Eleven more, the Inscription upon which shewed what Money should be put there. 1. For the price of the two Turtle Doves, or two Young Pigeons. 2. For the Burnt Offering of Birds. 3. For the Money offered to buy Wood for the Altar. 4. For those who gave Money to buy Franckincense. 5. For those who offered Gold for the Mercy-Seat. 6. For the Residue of the Money for the Sin-Offering. 7. For the Residue of the Money for a Trespass Offering. 8. For the Residue of an Offering of Birds. 9. For the Surpluss of a Nazarites Offering. 10. For the Residue of a Lepers Trespass-Offering. 11. For whosoever would offer an Offering of the Herd. The Israelites tyed to their several Offerings, were not tyed to provide them themselves, but they might bring Sums of Money, with which the Priests provided them, and if there were a Surplusage, it was put into one or other of these Chests. These Chests were placed in that part of the Temple, which was called the Court of the Women, not because none but Women might come there, but because Women might go no further. As the Court of the Gentiles (into which Jews came) was so called because the Gentiles might go no further. Our Lord so sate, as he observed Men come and put their Offerings into one of these Chests. He saw many Iews that were Rich casting in much Money of Silver, or Gold, or Brass, tho Brass Money was most in use. Amongst others a poor Widow came, she threw in two Mites, which make a Farthing. As to the value of what she threw in, let us hear the Learned Dr. Lightfoot in his Temple-Service, Chap. 19. The Weight of the piece of Silver mentioned in the Law, was three hundred and twenty Barly Corns. The wise Men added to it, and made it four hundred eighty four middle Barly Corns. This made four Denarii, each Denarius made six Meahs; which in Moses his time was called a Gerah. The Meah made two Pondions, the Pondion made two Issarins or Assariusses. The Assarius or Issarine, was the Weight of four Barly Corn[illegible: 1 letter] ▪ the Weight of a Mite was half a Barly Corn. According to this Rate, the Widows two Mites made in Silver the Weight of a middle Barly Corn. This our Saviour calls All that s[illegible: 1 letter]e had, and all her living. The Greek is all her life, that is, all that she had to sustain her Life. Arias Montanus think[illegible: 1 letter] that that which is meant is, all that she▪ had to uphold her Life for one Day. For it is said, that this Quantity, was usually reckoned the Livelyhood, or a sufficiency for a poor Man for a Day. Christ saith, she had cast in more than any of the rest; not more strictly, but pro rata, comparing what they were able to do with what she was able to do. The two great instructions which this [illegible: 1 word] affords us are, 1. That the poorer sort of People are not excused from good Works, 2. Cor. 8.2, 3. 2. That God in [illegible: 1 letter]is acceptation of our good Works looks at the Heart, the Will, and Affections, not at the Quantum of what we do, 2 Cor. 8.12. If there be first a willing mind, it is accepted, not according to what a Man hath not, but according to what he hath. It is the obedience, and love which God accepteth, not the Quantum of the Gift.

The Vineyard and Husbandmen.

1 And he began to speak unto them by parables. A certain man planted a vineyard, and set a hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11 This was the Lord's doing, and it is marvellous in our eyes? 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.

Christ had formerly in parables showed how he designed to set up the gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built upon the ruins of. This parable we had just as we have it here, Matt. xxi. 33. We may observe here,

I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Ps. cxlvii. 19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, v. 1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault.

II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, v. 2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie.

III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old-Testament prophets were persecuted even by those that went under the name of the Old-Testament church. They beat them, and sent them empty away (v. 3); that was bad: they wounded them, and sent them away shamefully entreated (v. 4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, v. 5.

IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen. xxxvii. 14. And it might be expected that he whom their Master loved, they also should respect and love (v. 6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, v. 7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation.

V. For such sinful and shameful doings nothing can be expected but a fearful doom (v. 9); What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking.

1. He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation.

2. He will give the vineyards to others. If he have not the rent from them, he will have it from another people, for God will be no loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the gospel brought forth in all the world, Col. i. 6. If some from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious (Isa. xlix. 5, 6), as a Light to lighten the Gentiles.

3. Their opposition to Christ's exaltation shall be no obstruction to it (v. 10, 11); The stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and influence as the Corner-stone. God will set Christ as his King, upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes.

Now what effect had this parable upon the chief priests and scribes, whose conviction was designed by it? They knew he spoke this parable against them, v. 12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a compliance with Christ and his gospel, should have prevailed to bring them to repentance, at least to make them desist from their malicious purpose against him: but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, v. 8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had an fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue them. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the gospel be not a savour of life unto life, it will be a savour of death unto death.

The Question Respecting Tribute.

13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cæsar, or not? 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. 16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's. 17 And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's, and to God the things that are God's. And they marvelled at him.

When the enemies of Christ, who thirsted for his blood, could not find occasion against him from what he said against them, they tried to ensnare him by putting questions to him. Here we have him tempted, or attempted rather, with a question about the lawfulness of paying tribute to Cæsar. We had this narrative, Matt. xxii. 15.

I. The persons they employed were the Pharisees and the Herodians, men that in this matter were contrary to one another, and yet concurred against Christ, v. 13. The Pharisees were great sticklers for the liberty of the Jews, and, if he should say, It is lawful to give tribute to Cæsar, they would incense the common people against him, and the Herodians would, underhand, assist them in it. The Herodians were great sticklers for the Roman power, and, if he should discountenance the paying of tribute to Cæsar, they would incense the governor against hum, yea, and the Pharisees, against their own principles, would join with them in it. It is no new thing for those that are at variance in other things, to join in a confederacy against Christ.

II. The pretence they made was, that they desired him to resolve them a case of conscience, which was of great importance in the present juncture; and they take on them to have a high opinion of his ability to resolve it, v. 14. They complimented him at a high rate, called him Master, owned him for a Teacher of the way of God, a Teacher of it in truth, one who taught what was good, and upon principles of truth, who would not be brought by smiles or frowns to depart a step from the rules of equity and goodness; "Thou carest for no man, nor regardest the person of men, thou art not afraid of offending either the jealous prince on one hand, or the jealous people on the other; thou art right, and always in the right, and dost in a right manner declare good and evil, truth and falsehood." If they spoke as they thought concerning Christ, when they said, We know that thou art right, their persecuting him, and putting him to death, as a deceiver, was sin against knowledge; they knew him, and yet crucified him. However, a man's testimony shall be taken most strongly against himself, and out of their own mouths are they judged; they knew that he taught the way of God in truth, and yet rejected the counsel of God against themselves. The professions and pretences of hypocrites will be produced in evidence against them, and they will be self-condemned. But if they did not know or believe it, they lied unto God with their mouth, and flattered him with their tongue.

III. The question they put was, Is it lawful to give tribute to Cæsar, or not? They would be thought desirous to know their duty. As a nation that did righteousness, they ask of God the ordinances of justice, when really they desired nothing but to know what he would say, in hopes that, which side soever he took of the question, they might take occasion from it to accuse him. Nothing is more likely to ensnare ministers, than bringing them to meddle with controversies about civil rights, and to settle land-marks between the prince and the subject, which it is fit should be done, while it is not at all fit that they should have the doing of it. They seemed to refer the determining of this matter to Christ; and he indeed was fit to determine it, for by him kings reign, and princes decree justice; they put the question fairly, Shall we give, or shall we not give? They seemed resolved to stand to his award; "If thou sayest that we must pay tribute, we will do it, thou we be made beggars by it. If thou sayest that we must not, we will not, though we be made traitors for it." Many seemed desirous to do it; as those proud men, Jer. xlii. 20.

IV. Christ determined the question, and evaded the snare, by referring them to their national concessions already made, by which they were precluded from disputing this matter, v. 15-17. He knew their hypocrisy, the malice that was in their hearts against him, while with their mouth they showed all this love. Hypocrisy, though ever so artfully managed, cannot be concealed from the Lord Jesus. He sees the potsherd that is covered with the silver dross. He knew they intended to ensnare him, and therefore contrived the matter so as to ensnare them, and to oblige them by their own words to do what they were unwilling to do, which was, to pay their taxes honestly and quietly, and yet at the same time to screen himself against their exceptions. He made them acknowledge that the current money of their nation was Roman money, had the emperor's image on one side, and his superscription on the reverse; and if so, 1. Cæsar might command their money for the public benefit, because he had the custody and conduct of the state, wherein he ought to have his charges borne; Render to Cæsar the things that are Cæsar's. The circulation of the money is from him as the fountain, and therefore it must return to him. As far as it is his, so far it must be rendered to him; and how far it is his, and may be commanded by him, is to be judged by the constitution of the government, according as it is, and hath settled the prerogative of the prince and the property of the subject. 2. Cæsar might not command their consciences, nor did he pretend to it; he offered not to make any alteration in their religion. "Pay your tribute, therefore, without murmuring or disputing, but be sure to render to God the things that are God's." Perhaps he referred to the parable he had just now put forth, in which he had condemned them for not rendering the fruits to the Lord of the vineyard, v. 2. Many that seem careful to give to men their due, are in no care to give God the glory due to his name; whereas our hearts and best affections are as much due to him as ever rent was to a landlord, or tribute to a prince. All that heard Christ, marvelled at the discretion of his answer, and how ingenuously he avoided the snare; but I doubt none were brought by it, as they ought to be, to render to God themselves and their devotions. Many will commend the wit of a sermon, that will not be commanded by the divine laws of a sermon.

The Question of the Sadducees.

18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her, and left no seed: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.

The Sadducees, who were the deists of that age, here attack our Lord Jesus, it should seem, not as the scribes, and Pharisees, and chief-priests, with any malicious design upon his person; they were not bigots and persecutors, but sceptics and infidels, and their design was upon his doctrine, to hinder the spreading of that: they denied that there was any resurrection, and world of spirits, any state of rewards and punishments on the other side of death: now those great and fundamental truths which they denied, Christ had made it his business to establish and prove, and had carried the notion of them much further that ever it was before carried; and therefore they set themselves to perplex his doctrine.

I. See here the method they take to entangle it; they quote the ancient law, by which, if a man died without issue, his brother was obliged to marry his widow, v. 19. They suppose a case to happen that, according to that law, seven brothers were, successively, the husbands of one woman, v. 20. Probably, these Sadducees, according to their wonted profaneness, intended hereby to ridicule that law, and so to bring the whole frame of the Mosaic institution into contempt, as absurd and inconvenient in the practice of it. Those who deny divine truths, commonly set themselves to disparage divine laws and ordinances. But this was only by the by; their design was to expose the doctrine of the resurrection; for they suppose that if there be a future state, it must be such a one as this, and then the doctrine, they think, is clogged either with this invincible absurdity, that a woman in that state must have seven husbands, or else with this insolvable difficulty, whose wife must she be. See with what subtlety these heretics undermine the truth; they do not deny it, nor say, There can be no resurrection; nay, they do not seem to doubt of it, nor say, If there be a resurrection, whose wife shall she be? as the devil to Christ, If thou be the Son of God. But, as though these beasts of the field were more subtle than the serpent himself, they pretend to own the truth, as if they were not Sadducees, no not they; who said that they denied the resurrection? They take it for granted that there is a resurrection, and would be thought to desire instruction concerning it, when really they are designing to give a fatal stab, and think that they shall do it. Note, It is the common artifice of heretics and Sadducees to perplex and entangle the truth, which they have not the impudence to deny.

II. See here the method Christ takes to clear and establish this truth, which they attempted to darken, and give a shock to. This was a matter of moment, and therefore Christ does not pass it over lightly, but enlarges upon it, that, if they should not be reclaimed, yet others might be confirmed.

1. He charges the Sadducees with error, and charges that upon their ignorance. They who banter the doctrine of the resurrection as some do in our age, would be thought the only knowing men, because the only free thinkers, when really they are the fools in Israel, and the most enslaved and, prejudiced thinkers in the world. Do ye not therefore err? Ye cannot but be sensible of it yourselves, and that the cause of your error is, (1.) Because ye do not know the scriptures. Not but that the Sadducees had read the scriptures, and perhaps were ready in them; yet they might be truly said not to know the scriptures, because they did not know the sense and meaning of them, but put false constructions upon them; or they did not receive the scriptures as the word of God, but set up their own corrupt reasonings in opposition to the scripture, and would believe nothing but what they could see. Note, A right knowledge of the scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Keep the truth, the scripture-truth, and it shall keep thee. (2.) Because ye know not the power of God. They could not but know that God is almighty, but they would not apply that doctrine to this matter, but gave up the truth to the objections of the impossibility of it, which would all have been answered, if they had but stuck to the doctrine of God's omnipotence, to which nothing is impossible. This therefore which God hath spoken once, we are concerned to hear twice, to hear and believe, to hear and apply—that power belongs to God, Ps. lxii. 11; Rom. iv. 19-21. The same power that made soul and body and preserved them while they were together, can preserve the body safe, and the soul active, when they are parted, and can unite them together again; for behold, the Lord's arm is not shortened. The power of God, seen in the return of the spring (Ps. civ. 30), in the reviving of the corn (John xii. 24), in the restoring of an abject people to their prosperity (Ezek. xxxvii. 12-14), in the raising of so many to life, miraculously, both in the Old Testament and in the New, and especially in the resurrection of Christ (Eph. i. 19, 20), are all earnests of our resurrection by the same power (Phil. iii. 21); according to the mighty working whereby he is able to subdue all things to himself.

2. He sets aside all the force of their objection, by setting the doctrine of the future state in a true light (v. 25); When they shall rise from the dead, they neither marry, nor are given in marriage. It is a folly to ask, Whose wife shall she be of the seven? For the relation between husband and wife, though instituted in the earthly paradise, will not be known in the heavenly one. Turks and infidels expect sensual pleasures in their fools' paradise, but Christians know better things—that flesh and blood shall not inherit the kingdom of God (1 Cor. xv. 50); and expect better things—even a full satisfaction in God's love and likeness (Ps. xvii. 15); they are as the angels of God in heaven, and we know that they have neither wives nor children. It is no wonder if we confound ourselves with endless absurdities, when we measure our ideas of the world of spirits by the affairs of this world of sense.

III. He builds the doctrine of the future state, and of the blessedness of the righteous in that state, upon the covenant of God with Abraham, which God was pleased to own, being after Abraham's death, v. 26, 27. He appeals to the scriptures; Have ye not read in the book of Moses? We have some advantage in dealing with those that have read the scriptures, though many that have read them, wrest them, as these Sadducees did, to their own destruction. Now that which he refers them to is, what God says to Moses at the bush, I am the God of Abraham; not only, I was so, but I am so; I am the portion and happiness of Abraham, a God all-sufficient to him. Note, It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognised, if Abraham was annihilated, or that the living God should be the portion and happiness of a man that is dead, and must be for ever so; and therefore you must conclude, 1. That Abraham's soul exists and acts as a state of separation from the body. 2. That therefore, some time or other, the body must rise again; for there is such an innate inclination in a human soul towards its body, as would make a total and everlasting separation inconsistent with the ease and repose, much more with the bliss and joy of those souls that have the Lord for their God. Upon the whole matter, he concludes, Ye therefore do greatly err. Those that deny the resurrection, greatly err, and ought to be told so.

The Hopeful Scribe.

28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

The scribes and Pharisees were (however bad otherwise) enemies to the Sadducees; now one would have expected that, when they heard Christ argue so well against the Sadducees, they would have countenanced him, as they did Paul when he appeared against the Sadducees (Acts xxiii. 9); but it had not the effect: because he did not fall in with them in the ceremonials of religion, he agreeing with them in the essentials, gained him no manner of respect with them. Only we have here an account of one of them, a scribe, who had so much civility in him as to take notice of Christ's answer to the Sadducees, and to own that he had answered well, and much to the purpose (v. 28); and we have reason to hope that he did not join with the other scribes in persecuting Christ; for here we have his application to Christ for instruction, and it was such as became him; not tempting Christ, but desiring to improve his acquaintance with him.

I. He enquired, Which is the first commandment of all? v. 28. He doth not mean the first in order, but the first in weight and dignity; "Which is that command which we ought to have in a special manner an eye to, and our obedience to which will lay a foundation for our obedience to all the rest?" Not that any commandment of God is little (they are all the commands of a great God), but some are greater than others, moral precepts than rituals, and of some we may say, They are the greatest of all.

II. Christ gave him a direct answer to this enquiry, v. 29-31. Those that sincerely desire to be instructed concerning their duty, Christ will guide in judgment, and teach his way. He tells him,

1. That the great commandment of all, which is indeed inclusive of all, is, that of loving God with all our hearts. (1.) Where there is a commanding principle in the soul, there is a disposition to every other duty. Love is the leading affection of the soul; the love of God is the leading grace in the renewed soul. (2.) Where this is not, nothing else that is good is done, or done aright, or accepted, or done long. Loving God with all our heart, will effectually take us off from, and arm us against, all those things that are rivals with him for the throne in our souls, and will engage us to every thing by which he may be honoured, and with which he will be pleased; and no commandment will be grievous where this principle commands, and has the ascendant. Now here in, Mark, our Saviour prefixes to this command the great doctrinal truth upon which it is built (v. 29); Hear, O Israel, The Lord our God is one Lord; if we firmly believe this, it will follow, that we shall love him with all our heart. He is Jehovah, who has all amiable perfections in himself; he is our God, to whom we stand related and obliged; and therefore we ought to love him, to set our affections on him, let out own desire toward him, and take a delight in him; and he is one Lord, therefore he must be loved with our whole heart; he has the sole right to us, and therefore ought to have the sole possession of us. If he be one, our hearts must be one with him, and since there is no God besides, no rival must be admitted with him upon the throne.

2. That the second great commandment is, to love our neighbour as ourselves (v. 31), as truly and sincerely as we love ourselves, and in the same instances, and we must show it by doing as we would be done by. As we must therefore love God better than ourselves, because he is Jehovah, a being infinitely better than we are, and must love him with all our heart, because he is one Lord, and there is no other like him; so we must love our neighbour as ourselves, because he is of the same nature with ourselves; our hearts are fashioned alike, and my neighbour and myself are of one body, of one society, that of the world of mankind; and if a fellow-Christian, and of the same sacred society, the obligation is the stronger. Hath not one God created us? Mal. ii. 10. Has not one Christ redeemed us? Well might Christ say, There is no other commandment greater than these; for in these all the law is fulfilled, and if we make conscience of obedience to these, all other instances of obedience will follow of course.

III. The scribe consented to what Christ said, and descanted upon it, v. 32, 33. 1. He commends Christ's decision of this question; Well, Master, thou hast said the truth. Christ's assertions needed not the scribe's attestations; but this scribe, being a man in authority, thought it would put some reputation upon what Christ said, to have it commended by him; and it shall be brought in evidence against those who persecuted Christ, as a deceiver, that one of themselves, even a scribe of their own, confessed that he said the truth, and said it well. And thus must we subscribe to Christ's sayings, must set to our seal that they are true. 2. He comments upon it. Christ had quoted that great doctrine, that the Lord our God is one Lord; and this he not only assented to, but added, "There is none other but he; and therefore we must have no other God besides." This excludes all rivals with him, and secures the throne in the heart entire for him. Christ had laid down that great law, of loving God with all our hearts; and this also he explains—that it is loving him with the understanding, as those that know what abundant reason we have to love him. Our love to God, as it must be an entire, so it must be an intelligent, love; we must love him with all the understanding, ex holes tes syneseos—out of the whole understanding; our rational powers and faculties must all be set on work to lead out the affections of our souls toward God. Christ has said, "To love God and our neighbour is the greatest commandment of all;" "Yea," saith the scribe, "it is better, it is more than all whole-burnt-offerings and sacrifices, more acceptable to God, and will turn to a better account to ourselves." There were those who held, that the law of sacrifices was the greatest commandment of all; but this scribe readily agreed with our Saviour in this—that the law of love to God and our neighbour is greater than that of sacrifice, even than that of whole-burnt-offerings, which were intended purely for the honour of God.

IV. Christ approved of what he said, and encouraged him to proceed in his enquiries of him, v. 34. 1. He owned that he understood well, as far as he went; so far, so good. Jesus saw that he answered discreetly, and was the more pleased with it, because he had of late met with so many even of the scribes, men of letters, that answered indiscreetly, as those that had no understanding, nor desired to have any. He answered nounechos—as one that had a mind; as a rational intelligent man, as one that had his wits about him; as one whose reason was not blinded, whose judgment was not biassed, and whose forethought was not fettered, by the prejudices which other scribes were so much under the power of. He answered as one that allowed himself liberty and leisure to consider, as one that had considered. 2. He owned that he stood fair for a further advance; "Thou art not far from the kingdom of God, the kingdom of grace and glory; thou art in a likely way to be a Christian, a disciple of Christ. For the doctrine of Christ insists most upon these things, and is designed, and has a tendency direct, to bring thee to this." Note, There is hope of those who make a good use of the light they have, and go as far as that will carry them, that by the grace of God they will be led further, by the clearer discoveries God has to make to them. What became of this scribe we are not told, but would willingly hope that he took the hint Christ hereby gave him, and that, having been told by him, so much to his satisfaction, what was the great commandment of the law, he proceeded to enquire of him, or his apostles, what was the great commandment of the gospel too. Yet, if he did not, but took, up here, and went no further, we are not to think it strange; for there are many who are not far from the kingdom of God, and yet never come thither. Now, one would think, this should have invited many to consult him: but it had a contrary effect; No man, after that, durst ask him any question; every thing he said, was spoken with such authority and majesty, that every one stood in awe of him; those that desired to learn, were ashamed to ask, and those that designed to cavil, were afraid to ask.

Christ the Son and Lord of David.

35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? 36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. 38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, 39 And the chief seats in the synagogues, and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.

Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground.

1. They told the people that the Messiah was to be the Son of David (v. 35), and they were in the right; he was not only to descend from his loins, but to fill his throne (Luke i. 32); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them. Dulcius ex ipso fonte bibuntur aquæ—The waters are sweetest when drawn immediately from their source.

2. Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Ps. cx. 1. They had taught the people that concerning the Messiah, which would be for the honour of their nation—that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself—that he should be the Son of God, and, as such, and not otherwise, David's Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it—that Christ was to be David's son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses's seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers.

Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, v. 37. What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Ezek. xxxiii. 32. And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head.

II. He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, "Beware of the scribes (v. 38); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them." The charge is long as drawn up against them in the parallel place (Matt. xxiii.); it is here contracted.

1. They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt.

2. They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to.

3. They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not.

4. They herein aimed to enrich themselves. They devoured widows' houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation.

Christ Commendeth the Poor Widow.

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe,

I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor's-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Acts x. 2, 4. It is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them (1 Cor. xvi. 2), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses.

II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men.

III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things.

IV. There was a poor widow that cast in two mites, which make a farthing (v. 42); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it (v. 43); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, v. 44. Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph. iv. 28. 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, 2 Cor. viii. 2, 3. When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy.

CHAP. XII.

Verse 1. A certain man planted, &c.] SEe the Notes on Matth. 21. 33.

Verse 3. And beat him] Properly, they hilded him; but by [non-Latin text not transcribed] [illegible: 1 word] excorio, [illegible: 2 words]. Gerhard. a Metonymie, they beat him. Sie [illegible: 1 word] vulpem, [illegible: 1 word] pellis [illegible: 1 word] AEtrahatur: So men beat a Fox, that they may the better hilde him.

Verse 4. Wounded him in the head] Caput. [illegible: 1 word], they [non-Latin text not transcribed] Theophylact. brake his head. Theophylact interpreteth it, They completed their villany, and spent all their spite upon him.

Verse 6. They will reverence my [illegible: 1 word] ] They will surely be [illegible: 1 word] to look him in the [illegible: 1 word]. This is the proper signification of [non-Latin text not transcribed] the word. But sin had [illegible: 1 word] an impudency in their faces, that they could blush no more then a Sack-but.

Verse 13. To catch him in his words] As Hunters catch the [non-Latin text not transcribed]. beast in a toyl; as Fowlers catch the bird in a snare, as Saint Matthewes [non-Latin text not transcribed]. word here signifies. Fistula [illegible: 2 words], [illegible: 1 word] dum decipit auceps.

Verse 14. To give tribute] This tribute the Jewes then paid to the Romanes, as now they doe to the Turks, for the very heads they wear. And yet they had the face to say to our Saviour, Joh. 8. 33. We never were in bondage to any man. But perhaps these Jewes were of the Sect of Judas Gaulonites, who would not beIoseph. lib 18. cap. 2. drawn by any torments to acknowledge any Lord upon earth; beleeving that God only was to be held their Lord and King.

Verse 24. Not knowing the Scriptures] And yet they alledged and argued out of Scripture, but upon a false ground; viz. that the state of men should continue in the other world such as it is here, as to eat, drink, marry, generate, &c.

Verse 26. I am the God of Abraham] Therefore thy God also, if thou walk in the foot-steps of faithfull Abraham, Rom. 4. 23, 24.

Verse 28. Asked him, which is the first] All Christs Disciples must be [illegible: 1 word], Questionists, and doe the same to learn, that this Scribe here doth, for a worse purpose.

Verse 29. Is one Lord] This the wiser Heathens, as Pythagoras, [non-Latin text not transcribed], &c. Pythag. Socrates, Plato, and Aristotle with his Ens Entium miserere mei (if that were his) acknowledged. Exod. 34. 14. Thou shalt worship [illegible: 1 word] other god. Where the word Acher rendred Other, hath R greater then ordinary, to shew the greatnesse of theBuxtorf. Tiber. sinne of serving others gods, and to set forth a difference between Acher Other, and Echad One God; One in Three, and Three in One.

Verse 34. Answered discreetly] That he was better then the [non-Latin text not transcribed]. Ennius. Pharisees used to be. He was Egregiè cordatus homo, and began to lift up his head out of the mud toward heaven.

Verse 35. How say the Scribes] They were great Genealogists; how was it then that they were no better versed in the Genealogie of Christ? that they could give no better an account of his two-fold nature? Of other things one may be ignorant, and yet be saved: Not so here.

Verse 36. Said by the Holy Ghost] The Psalmes then are a part of holy Writ by Christs own testimony, who also Luk. 24. 44. divideth the Old Testament into the Law of Moses, the Prophets and the Psalmes. Yea, Psalmorum liber [illegible: 1 word] utilia sunt ex omnibus continet, saith Augustine after Basil: The Psalmes are a treasury of all holy truths.

Verse 38. Love to goe in long clothing] Down to the heels, as Senators, or Counsellors. A garment that Christ himself ware, as [non-Latin text not transcribed]. [illegible: 2 words]. being a Citizen or free Denison of Capernaum. But he loved not to go in it, as these Pharisees, these glorious Masters of the Jewes; he affected not this habit more then another out of pride and vainglory, to be looked at, and admired by the vulgar. This they thought a goodly businesse.

Verse 41. And beheld] He still sits and seeth the condition, gift, and mind of every almes-giver: And weighs all, not by the worth of the gift, but by the will of the Giver. Lycurgus enjoyned the Lacedaemonians to offer small sacrifices. For God, said He, respecteth more the internall devotion, then the externall oblation. How the people cast mony] Gr. Brasse: the worst was thought [non-Latin text not transcribed] good enough for God, and his poor. Something men will do, but as little as they can.

Verse 42. Two mites] A mite is valued of our mony to be threeGodw. Antiq. parts of one c.

Verse 43. This poore Widow] Women are noted in the Parable of the lost Groat to be fond of mony: Widowes especially, and poore Widowes, make much of that little they have, as their [non-Latin text not transcribed]. life, so it is called here, verse 44. even all her life, that is, her livelyhood. All this she cast in, it being rather to and for the service of God, then to the poore. She resolves, as a Widow indeed, to trust wholly in God.

See this parable explained in Barnes Notes on Mt 21:33-46

(n) "A certain man" Mt 21:33, Lk 20:9

(1) "penny" or "Valuing of our money, seven pence halfpenny, as Mt 22:19

See this passage fully explained in Mt 22:23-33.

Are as the angels. That is, as the angels in respect to connexions and relations. What that may be we know not; but this passage teaches that the peculiar relation of marriage will not exist. It does not affirm, however, that there will be no recollection of former marriages, or no recognition of each other as having existed in this tender relation.

(f) "but are" 1Cor 15:42-53

How in the bush. At the burning bush. See Ex 3:6. In that part of the book of Exodus which contains the account of the burning bush. When there were no chapters and verses, it was the easiest way of quoting a book of the Old Testament by the subject, and in this way it was often done by the Jews. Mk 12:28-34. See Mt 22:34-40.

(g) "saying, I am" Ex 3:6

Perceiving that he answered them well. That is, with wisdom, and with a proper understanding of the law. In this case the opinion of the Saviour corresponded with that of the Pharisees; and this question seems to have been one of the very few candid inquiries made of him by the Jews, for the purpose of obtaining information. Jesus answered it in like spirit of kindness, and commend the conduct of the man.

(i) "And one of the Scribes" Mt 22:35

Hear, O Israel. This was said to call the attention of the to the great importance of the truth about to be proclaimed. See De 6:4,6.

The Lord our God, etc. Literally, "Jehovah, our God, is one Jehovah." The other nations worshipped many gods, but the God of the Jews was one, and one only. Jehovah was undivided; and this great truth it was the design of the separation of the Jewish people from other nations to keep in mind. This was the peculiar truth which was communicated to the Jews, and this they were required to keep and remember for ever.

(k) "commandments is" De 6:4,5, Lk 10:27

And thou shalt love. If Jehovah was the only God, then they ought not to love any other being supremely. Then they might not bow down before any idol. They were required to love God above all other beings or things, and with all the faculties of their minds.

This answer of the scribe is not found in Matthew.

Is more than all. Is of more importance and value.

Discreetly. Wisely, according to truth.

Not far from the kingdom of God. Thou who dost prefer the internal to the external worship of God--who hast so just a view of the requirements of the law--canst easily become a follower of me, and art almost fit to be numbered among my disciples. This shows that a proper understanding of the Old Testament, of its laws and requirements, would prepare the mind for Christianity, and fit a man at once to embrace it when presented. One system is grafted on the other, agreeably to Gal 3:24.

No man durst ask him any question. That is, no one of the scribes, the Pharisees, or the Sadducees, durst ask him a question for the purpose of tempting him, or entangling him. He had completely silenced them. It does not appear, however, but that his disciples dared to ask him questions for the purpose of information.

(m) "and there is" De 4:39, Isa 45:5,6,14, 46:9

The common people heard him gladly. The success of our Saviour in his preaching was chiefly among the common or the poorer class of people. The rich and the mighty were too proud to listen to his instructions. So it is still. The chief success of the gospel is there, and there it pours down its chief blessings. This is not the fault of the gospel. It would bless the rich and the mighty as well as the poor, if they came with like humble hearts. God knows no distinctions of men in conferring his favours; and wherever there is a poor, contrite, and humble spirit--be it clothed in rags or in purple--be it on a throne or a dunghill--there he confers the blessings of salvation.

In his doctrine. In his teaching, for so it should be rendered.

Beware of the Scribes. Be on your guard, Be cautious about hearing them, or following them.

Scribes. The learned men of the Jewish nation.

Which love to go in long clothing. In long flowing robes, as significant of their consequence, leisure, and learning.

Salutations, etc. See Mt 23:6,7.

Which devour widows' houses. Which devour the families of widows, or the means of supporting their families. This they did under pretence of counselling them in the knowledge of the law, and in the management of their estates. They took advantage of their ignorance and unprotected state, and either extorted large sums for their counsel, or perverted the property to their own use. No wonder that our Saviour denounced them! If there is any sin of peculiar enormity, it is thus taking advantage of the circumstances of the poor, the needy, and the helpless, and wronging them out of the pittance on which they depend to support their families. And as God is the Friend of the widow and the fatherless, it may be expected that such will be visited with heavy condemnation.

For a pretence. For show, or pretending great devotion.

(v) "widow's houses" 2Ti 3:6

Sat over against. Opposite to, in full sight of.

The treasury. This was in the court of the women. See Mt 21:12. In that court there were fixed a number of places or coffers, made with a large open mouth, in the shape of a trumpet, for the purpose of receiving the offerings of the people; and the money thus contributed was devoted to the service of the temple--to incense, sacrifice, etc.

(w) "And Jesus sat" Lk 21:3 (1) "cast money" "A piece of brass money;" see Mt 10:9

Two mites. The word translated mite denotes a small coin made of brass, the smallest in use among the Jews. The precise value cannot now be easily estimated. It was much less than any coin we have, as the farthing was less than an English farthing. It was in value about three mills and a half, or one third of a cent.

(2) "two mites" "7th part of that piece of brass money"

This poor widow hath cast more in, etc. That is, more in proportion to her means, and therefore more that was acceptable to God. He does not mean that this was more in value than all which the others had put in, but it showed more love to the sacred cause, more self-denial, and of course more sincerity in what she did. This is the rule by which God will reward us. Compare 2Cor 8:12.

(x) "this poor widow" 2Cor 8:2,12

Of their abundance. Of their superfluous store. They have given what they did not need. They could afford it as well as not; and in doing it they have shown no self-denial.

She of her want. Of her poverty.

All her living. All that she had to live on. She trusted in God to supply her wants, and devoted her little property entirely to him. From this passage we may learn:

(1.) That God is pleased with offerings made to him and his cause.

(2.) That it is our duty to devote our property to God. We received it from him; and we shall not employ it in a proper manner unless we feel that we are stewards, and ask of him what we shall do with it. Jesus approved the conduct of all who had given money to the treasury.

(3.) That the highest evidence of love to the cause of religion is not the amount given, but the amount compared with our means.

(4.) That it may be proper to give all our property to God, and to depend on his Providence for the supply of our wants.

(5.) That God does not despise the humblest offering, if made in sincerity, He loves a cheerful giver.

(6.) That there are none who may not in this way show their love to the cause of religion. There are few, very few scholars in all our Sabbath schools, who may not give as much to the cause of religion as this poor widow; and Jesus would be as ready to approve their offerings as he was hers, and the time to begin to be benevolent and to do good is in early life, in childhood.

(7.) That it is every man's duty to make inquiry, not how much he gives, but how much compared with what he has; how much self-denial he practises, and what is the motive with which it is done.

(8.) We may remark that few practise self-denial for the purposes of charity. Most give of their abundance--that is, what they can spare without feeling it--and many feel that this is the same as throwing it away. Among all the thousands who give to these objects, how few deny themselves of one comfort, even the least, that they may advance the kingdom of Christ!

(y) "abundance" 1Chr 29:3,17, 2Chr 24:10 (z) "even all her living" De 24:6

[A certain man planted a vineyard.] The priests and Pharisees knew, saith Matthew, that "these things were spoken of them," Matthew 21:45. Nor is it any wonder; for the Jews boasted that they were the Lord's vineyard: and they readily observed a wrong done to that vineyard by any: but how far were they from taking notice, how unfruitful they were, and unthankful to the Lord of the vineyard!

"The matter may be compared to a king that had a vineyard; and there were three who were enemies to it. What were they? One cut down the branches. The second cut off the bunches. And the third rooted up the vines. That king is the King of kings, the Blessed Lord. The vineyard of the Lord is the house of Israel. The three enemies are Pharaoh, Nebuchadnezzar, and Haman," &c.

[A vineyard.] "If a man plants one row of five vines, the school of Shammai saith, That it is a vineyard. But the school of Hillel saith, It is not a vineyard, until there be two rows of vines there."

[Set a hedge about it.] "What is a hedge? Let it be ten handbreadths high": less than so is not a hedge.

[Digged a place for the winefat.] Let the fat be ten handbreadths deep, and four broad.

[Built a tower.] Let the watchhouse, which is in the vineyard, be ten high, and four broad. Cubits are to be understood. For Rambam saith, watchhouse is a high place where the vine-dresser stands to overlook the vineyard.

[Let it out to husbandmen.] "He that lets out his vineyard to a keeper, either as a husbandman, or as one to keep it gratis, and he enters into covenant with him, to dig it, prune it, dress it, at his own cost; but he neglects it, and doth not so; he is guilty, as if he should with his own hand lay the vineyard waste."

[And at the season he sent to the husbandmen.] That is, in the fourth year after the first planting it: when it now was a vineyard of four years old; at least before that year there was no profit of the fruits. "They paint [or note] a vineyard of four years old by some turf [or clod] of earth, coloured; and that uncircumcised with clay; and sepulchres with chalk."

The Gloss is this: "On a vineyard of four years old they paint some marks out of the turf of the earth, that men may know that it is a vineyard of four years old, and eat not of it, because it is holy, as the Lord saith, Leviticus 19:24; and the owners ought to eat the fruit of it at Jerusalem, as the second tithe. And an uncircumcised vineyard," [that is, which was not yet four years old; see Leviticus 19:23] "they mark with clay, that is, digested in fire. For the prohibition of (a vineyard) uncircumcised, is greater than the prohibition concerning that of four years old: for that of four years old is fit for eating; but that uncircumcised is not admitted to any use. Therefore, they marked not that by the turf, lest the mark might perhaps be defaced, and perish; and men not seeing it might eat of it," &c.

[At him they cast stones, and wounded him in the head.] I...They cast stones at the servant, and deriding him, made up the sum with him: saying, perhaps this, or some such thing to him, "Do you come for fruit and rent? Behold this fruit" (casting a stone at him) "behold another fruit," (casting another stone) and so many times together: and so they sent him away derided, and loaded with disgrace.

II. But be it that the word is to be translated as it is commonly rendered, "they wounded him in the head": then this way of stoning is thus distinguished from that whereby they were slain who were stoned by the Sanhedrim. That was called stone-casting: for it was the cast of a stone, indeed, but of one only, and that a very great one; and that upon the heart of the condemned person, when now he lay along upon his back. But this stoning was of many stones, thrown out of the hand through the air, striking him here and there and everywhere. The head of him that was stoned by the Sanhedrim was unhurt, and without any wound; but here, They cast stones at him, and wounded him in the head.

[The stone which the builders rejected.] The Targum upon Psalm 118, thus the builders rejected the child. And verse 27, "Bind the child to the sacrifice of the solemnity with chains, until ye shall have sacrificed him, and poured out his blood upon the horns of the altar: said Samuel the prophet."

[Whose is this image? Caesar's.] I. This was a Caesar's penny, denarius Caesareanus. For zuz, among the Jews, was also a penny, as we shewed elsewhere; but we scarce believe it was of the same form and inscription: "A certain heathen sent to R. Judah the prince a Caesarean penny, and that on a certain festival day of the heathens. Resh Lachish sat before him. R. Judah said, What shall I do? If I receive it, I shall consent (to their festival): if I receive it not, enmity will rise against me. Resh Lachish answered, Take the penny, and while he looks upon you cast it into the well," &c.

II. It was a silver penny, not a gold one. Pence, absolutely put, are to be understood silver pence. Where the Gloss is, "Pence, absolutely put, are silver, until it is explained that they are gold."

But now a gold penny was worth five-and-twenty silver pence. "When turtle-doves and young pigeons were sold at Jerusalem sometime for a gold penny, Rabban Simeon Ben Gamaliel said, By this Temple, I will not rest this night, unless they are sold for a silver penny." Where the Gloss, "A gold penny is worth five-and-twenty silver pence."

III. It was a Roman penny, not a Jerusalem: for this distinction they sometimes use. The Gloss being witness, are Jerusalem zuzees. But more frequently money of Tzur, and money of Jerusalem. Money of Tzur one may well render Tyrian money. But hear the Aruch, where he had been treating of money of Tzur; at length he brings in this passage: "R. Eliezer saith, Wheresoever in the Scripture Tzur is written full, the Scripture speaks of the city Tyre: but where it is written defectively [without Vau] it speaks of Rome." Be it Tyrian or Roman money, this held among the masters: "Wheresoever any thing is said of the silver money of Jerusalem, it is the eighth part of the Tyrian money."

Hence I should resolve that riddle at which the Glosser himself sticks, if I may have leave to conjecture in a Jewish affair, after a doubting Jew. In the tract now cited there is a discourse concerning Jerusalem Cozbian moneys. A riddle truly. Ben Cozbi, indeed, coined moneys when he made an insurrection against the Romans. But whence is this called Jerusalem money, when, in the days of Ben Cozbi, Jerusalem lay buried in its own rubbish? If I may be the resolver, it was so called, because it was of the same weight and value with the Jerusalem money, and not with that of Tyre.

"The Jerusalem money (say they) is the eighth part of the Tyrian." Here again some words of the masters entangle me in a riddle. The Aruch saith, "A penny and zuz are the same." And elsewhere, "They call pence, in the Gemaristic language, Zuzim"; which we observed at chapter 6:37. 'Zuz' was Jerusalem money: how, then, was it the same with a penny, which was Tyrian money, when it was the eighth part only? And these words spoken by Rambam do add a scruple over and above; a penny contains six zuzim. If he had said eight zuzim, it had been without scruple. But what shall we say now?

The former knot you may thus untie: that zuz, among the Jews, is called also a penny; a Jewish penny, indeed, but different from the Roman: as the Scots have their shilling, but much different from our English. But the second knot let him try to untie that is at leisure.

IV. This money was signed with the image of Caesar; but of the Jerusalem money, thus the Jews write, whom you may believe when you please: "What is the Jerusalem money? David and Solomon were stamped on one side; and on the reverse, Jerusalem the holy city." But the Glosser inquires whether it were lawful to stamp the image of David and Solomon upon money, which he scarcely thinks. He concludes therefore that their names were only inscribed, not their effigies.

"Upon Abraham's money were stamped, on one side, an old man and an old woman; on the other, a young man and a young maid. On Joshua's money, on one side, an ox; on the other, a monoceros. On David's money, on one side, a staff and a scrip; on the other, a tower. On Mardochai's money, on one side, sackcloth and ashes; on the other, a crown." Let the truth of this be upon the credit of the authors.

[Which is the first commandment of all?] It is not seldom that this distinction occurs in the Rabbins, between the law, and the precept: by the latter they understand some special or greater rite (themselves being judges); such as circumcision, the repeating of the phylacteries, keeping the sabbath, &c. This question, propounded by the scribe, seems to respect the same: namely, whether those great precepts (as they were esteemed) and other ceremonial precepts of that nature, such as sacrifices, purifications, keeping festivals, were the greatest precepts of the law, or no: and if it were so, which among them was the first?

By his answer he seems to incline to the negative, and to prefer the moral law. Whence Christ saith, "That he was not far from the kingdom of heaven": and while he suits an answer to him from that very passage, which was the first in the reciting of the phylacteries, Hear, O Israel,--he directs the eyes and the minds of those that repeated them to the sense and the marrow of the thing repeated,--and that they rest not in the bare work of repeating them.

[The people cast money.] They were casting in small money there. According to his pleasure, any one might cast into the chests how little soever he would; namely, in the chest which was for gold, as little gold as a grain of barley would weigh; and in the chest for frankincense, as much frankincense as weighed a grain of barley. But if he should say, Behold, I vow wood; he shall not offer less than two pieces of a cubit long, and breadth proportionable. Behold, I vow frankincense; he shall not offer less than a pugil of frankincense: that is, not less money than that which will buy so much.

[Two mites, which make a farthing.] Two prutahs are a farthing. "A prutah is the eighth part of an Italian assarius. An assarius is the twenty-fourth part of a silver penny." We rendered before, "The people cast money, brass," by they were casting in small money: one would think it should rather be rendered, They were casting in brass. But consider well this passage: "He that changeth the 'selaa' of the second tenth, the school of Shammai saith, Let him change the whole 'selaa' into brass." You would perhaps render it, into moneys, or into meahs, but it is properly to be rendered into brass, as appears by what follows: "The school of Hillel saith, into a shekel of silver, and a shekel of brass." So also the Glossers; and the Aruch moreover, "He that changeth a selaa, and receives for it brass money, that is, prutahs."

None might, by the canon even now mentioned, enter into the Temple, no, nor indeed into the Court of the Gentiles, with his purse, therefore much less into the Court of the Women; and yet scarce any entered who carried no money with him to be offered to the Corban, whether in his hand, or in his bosom, or elsewhere, we do not define: so did this very poor woman, who for two mites purchased herself an eternal fame, our Saviour himself setting a value upon the thing above all the gifts of them that offered.

In this parable, the Jewish church is compared to a vineyard;

Almighty God to an householder;

his planting, pruning, and fencing his vineyard, denotes his care to furnish his church with all needful helps and means to make it spiritually fruitful;

His letting it out to husbandmen, signifies his committing the care of his church to the priests and Levites; the public pastors and governors of the church:

His servants are the prophets and apostles, whom he sent time after time to admonish thm to bring forth fruit answerable to the cost which God had expended on them;

His Son is Jesus Christ, whom the rulers of the Jewish Church slew and murdered.

The design and scope of the parable is to discover to the Jews, particularly to the Pharisees, their obstinate impenitency under all means of grace, their bloody cruelty towards the prophets of God, their tremendous guilt in crucifying the Son of God: for all which God would unchurch them finally, ruin their nation, and set up a church among the Gentiles, that should bring forth better fruit than the Jewish church ever did.

From the whole, note, 1. That the church is God's vineyard. A vineyard is a place inclosed, a place well planted, well fruited, and exceeding dear and precious to the planter and the owner of it.

2. As dear as God's vineyard is unto him, in case of barrenness, and unfruitfulness, it is in great danger of being destroyed and laid waste by him.

3. That the only way and course to engage God's care over his vineyard and to prevent its being given to other husbandmen, is to give him the fruit of it; that is but a vineyard that God lets out; it is no inheritance.

No people ever had so many promises of God's favour as the Jews had, nor ever enjoyed so many privileges, whilst they continued in his favour, as they did; yet though they were the first and the natural branches, they are broken off, and we Gentiles stand by faith; let us not be high-minded, but fear, Rom 11:20.

These words of our Saviour are taken out of the 118th Psalm, which the Jews understood to be a prophecy of the Messiah, and accordingly Christ applies them to himself: the church is the building intended, Christ himself the stone rejected.

The rejecters, or the builders rejecting, are the heads of the Jewish church; that is the chief priest and pharisees. God, the great master-builder of his church, takes this precious foundation-stone out of the rubbish, and sets it in the head of the corner. Nevertheless, there are many that stumble at this stone; some through ignorance, others through fear and malice: some are offended at his person, others at his doctrine.

These shall be broken in pieces; but on whomsoever this stone shall fall, it will grind them to powder; that is, Christ himself will fall as a burdensome stone upon all them that knowingly and malicoiusly oppose him; and particularly upon the Jews; who not only rejected, but persecuted and destroyed him.

Thus Christ tells the Chief Priests and Pharisees their particular doom, and also declares what will be the fatal issue of all that opposition which is made against himself and his church; it will terminate in the inevitable destruction of all its opposers; Whosoever shall fall on this stone shall be broken; and on whomsoever it shall fall, it will grind them to powder.

Observe here, A grand design to entangle our blessed Saviour in his discourse.

Where note, 1. The persons employed to put the ensnaring question to Christ, namely, the Pharisees and Herodians. The Pharisees were against paying tribute to Caesar, looking upon themselves as a free people, and the emperor as an usurper; but the Herodians were for it. Herod being made by the Roman emperor king over the Jews, he was very zealous for having the Jews pay tribute to Caesar; and such of the Jews as sided with him, particularly his courtiers and favourites, were called Herodians.

Note, 2. The policy and wicked craft here used, in employing these two contrary parties to put this question to our Saviour concerning tribute, thereby laying him under a necessity, as they hoped, to offend one side, let him answer how he would; if, to please the Pharisees, he denied paying tribute to Caesar, then he is accused of sedition; if, to gratify the Herodians, he voted for paying tribute to Caesar, then he is looked upon as an enemy to the liberty of his country, and exposed to popular odium. Thus has it all along been the practice of Satan and his instruments, to draw the ministers of God into dislike, either with the magistrates or with the people, that they may fall under the censure of the one, or the displeasure of the other.

Observe, 3. With what wisdom and caution our Lord answers them; he calls for the Roman penny, answering to sevenpence halfpenny of our money, two of which they paid by way of tribute, as poll money for every head to the emperor. Christ asks them, Whose image or superscription this their coin bore? They answer, Caesar's. Render then, says he, to Caesar the things that are Caesar's. As if our Lord had said, "Your admitting of the Roman coin among you, is an evidence that you are under subjection to the emperor, because the coining and imposing of money is an act of sovereign authority; therefore you have owned Caesar's authority over you, by accepting of his coin amongst you; give unto him his just dues, and render unto Caesar the things that are Caesar's."

Learn hence, 1. That our Saviour was no enemy to magistracy and civil government; there was no truer paymaster of the king's dues, than he that was King of kings; he preached it, and he practised it, Matt 17:27.

2. Where a kingdom is in subjection to a temporal prince, whether his right be by descent, election, or by conquest, the subjects ought, from a principle of conscience, to pay tribute to him.

3. That as Christ is no enemy to the civil rights of princes, and his religion exempts none from paying their civil dues; so princes should be as careful not to rob him of his divine honour, as he is not to rob them of their civil rights; as Christ requires all his followers to render unto Caesar the things that are Caesar's, so should princes oblige all their subjects to render unto God the things that are God's.

Our blessed Saviour having put the Pharisees and Herodians to silence in the former verses, here he encounters the Sadducees. This sect derived its name from one Sadock, who denied the immortality of the soul, the resurrection of the body, and angels, and spirits. Here they propound a case to our Saviour, of a woman who had seven brethren successively to her husbands: they demand whose wife of the seven this woman should be at the resurrection? As if they had said, "If there be a resurrection of bodies, surely there will be of relations too; and the other world, if there be such a place, will be like this, in which men will marry as they do here; and if so, whose wife of the seven shall this woman be, they all having an equal claim to her?"

Now our Saviour, for resolving of this question, first shews the different state of men in this and in the other world. The children of this world, says our Savioiur, marry and are given in marriage, but in the resurrection they do neither. As if Christ had said, "After men have lived a while in this world, they die, and therefore marriage is necessary to maintain a succession of mankind; but in the other world, man shall become immortal, and live forever, and then the reason of marriage will wholly cease; for when men can die no more, there will be no need of any new supplies of mankind."

Observe, secondly, That our Saviour having got clear of the Sadducees objection, by taking away the foundation and ground work of it, he produceth an argument for the proof of the soul's immortality and the body's resurrection. Those, to whom Almighty God pronounces himself a God, are certainly alive; but God pronounced himself a God to Abraham, Isaac, and Jacob, many hundred years after their bodies were dead, therefore their souls are yet alive; for otherwise God could not be their God; because he is not God of the dead, but of the living.

From the whole, note, 1. That there is no opinion so monstrous and absurd, that having had a mother, will die for lack of a nurse. The beastly opinion of the mortality of the soul and the annihilation of the body, find Sadducees to profess and propagate it.

Note, 2. The certainty of another life after this, in which men shall be eternally happy, or intolerably miserable, accordingly as they behave themselves here. Though some men live like beast, yet they shall not die like them, nor shall their last end be like theirs.

Note, 3. That glorified saints in the morning of the resurrection, shall be like the glorious angels; not like them in essence and nature, but like them in their properties and qualities, in holiness and purity, in immortality and incorruptibility; as also in their manner of living, they shall stand in no more need of meat and drink than the angels do, but shall live the same heavenly, immortal, and incorruptible life that the angels live.

Note, 4. That all those who are in covenant with God, whose God the Lord is, their souls do immediately pass into glory, and their bodies at the resurrection shall be sharers in the same happiness with their souls; if God be just, their souls must live, and their bodies must rise; for good men must be rewarded, and wicked men punished somewhere; either in this life or in another. God will most certainly, at one time or other, plentifully reward the righteous, and punish the wicked doers. But, this being not always done in this life, the justice of God requires that it must be done in the next.

Observe here, 1. A question propounded to our blessed Saviour, and his answer thereunto. The question propounded is this, Which is the first and great commandment? Our Saviour tells them, It is to love God with all their heart and soul, with all their mind and strength; that is, with all the powers, faculties, and abilities of the soul, with the highest measures, and most intense degrees of love; this is the sum of the duties of the first table: This is the first and great commandment, and the second is like unto it. He doth not say equal with it: although the duties of the second table are of the same authority, and of the same necessity with the first, as no man can be saved without the love of God, so neither without the love of his neighbour.

Whence note, 1. That the fervency of all our affections, and particularly the supremacy of our love, is required by God as his right and due; love must pass through, and possess all the powers and faculties of our souls; the mind must meditate upon God, the will must choose and embrace him, and the affections must delight in him. The measure of loving God is to love him without measure; God reckons that we love him not at all, if we love him not above all.

Note, 2. That thus to love God, is the first great commandment; great in regard of the obligation of it. To love God is so indispensible a duty, that God himself cannot free us from the obligation of it; for so long as he is God, and we his creatures, we shall lie under a natural obligation to love and serve him.

Great also is this command and duty, in regard to the duration and continuance of it; when faith shall be swallowed up in vision, and hope in fruition, love will then be perfected in a full enjoyment.

Note, 3. That every man may, yea, ought, to love himself: not his sinful self, but his natural self; especially his spiritual self, the new nature in him. This it ought to be his particular care to strengthen and increase. Indeed there is no express command in scripture, for a man to love himself, because the light of nature directs, and the law of nature binds, every man so to do. God has put a principle of self-love, and of self-preservation, into all his creatures, but especially into man.

Note, 4. That as every man ought to love himself, so it is every man's duty to love his neighbour as himself; not as he doth love himself, but as he ought to love himself; yet not in the same degree that he loves himself, but after the same manner, and with the same kind of love that he loves himself. As we love ourselves freely and readily, sincerely and unfeignedly, tenderly and compassionately, constantly and continually, so should we love our neighbour also; though we love him not as much as we love ourselves, yet must we love him truly, as truly as we love ourselves.

Note lastly, That the duties of the first and second table are inseparable, namely, love to God, and love to our neighbour. These two must not be separated; he that loveth not his neighbour whom he hath seen, never loved God whom he hath not seen. A conscientious regard to the duties of both tables, will be an argument of our sincerity, and an ornament to our profession.

Observe, lastly, The favourable censure which our Saviour passes upon the scribe: he tells him, He was not far from the kingdom of God.

Note here, 1. Some persons may be far, and farther than others, from the kingdom of heaven; some are farther in regard of the means; they want the ordinances, the dispensation of the word and sacraments; others are far from the kingdom of God, in regard of qualifications and dispositions; of the former sort, are all heathens without the pale of the church; they are afar off, as the apostle expresses it, Eph 2:13. of the latter sort, are all gross and close hypocrites within the church; who, whilst they continue such, shall not inherit the kingdom of God.

Note, 2. As some persons may be said to be far from the kingdom of God, so are there others which may be said, not to be far; such who have escaped the pollutions of the world, abstained from open and scandalous sins, are less wicked than multitudes are; but are strangers to an inward, thorough, and prevailing change in the frame of their hearts, and course of their lives: they have often said, I would be, but they never said, I will be, the Lord's. When the work of regeneration is brought to the birth, after all, it proves an abortion.

Lord! what a disappointment will this be, to perish within sight of the promised land; to be near heaven in our expectation, and yet not nearer in the issue and event? Woe unto us, if this be the condition of any of us, who have all our days sat under the dispensation of thy gospel.

The Pharisees had often put forth sevveral questions maliciously unto Christ, and now Christ puts forth one question innocently unto them; namely, What they thought of the Messiah whom they expected?

They reply, that he was to be the Soul of David: that is, a secular prince descending from David, who should deliver them from the power of the Romans, and restore them to their civil rights. This was the notion they had of the Messiah, that he should be a mere man, the son of David according to the flesh, and nothing more.

Our Saviour replies, Whence is it then that David calls the Messiah Lord? The Lord said to my Lord, Sit though on my right hand Ps 110:1. How could he be both David's Lord, and David's son; no son being lord to his father?

Therefore, if Christ were David's Sovereign, he must be more than man, more than David's son: as man, so he was David's son; as God-man, so he was David's Lord.

Note, hence, 1. That although Christ was truly and really man, yet he was more than a bare man; he was Lord unto, and the salvation of, his own forefathers.

Note, 2. That the only way to reconcile the scriptures which speak concerning Christ, is to believe and acknowledge him to be God and man in one person; the Messiah as man, was to come forth out of David's loins; but as God-man, he was David's Sovereign and Saviour: as man, he was his Father's son; as God he was Lord to his own father.

Observe here, What it is that our Saviour condemns; not civil salutations in the market-place, not the chief seats in synagogues, not the uppermost rooms at feasts; but their fond affecting of these things, and their ambitious aspiring after them. It was not their taking, but their loving, the uppermost rooms a feasts, which Christ condemns.

Observe, 2. How our Saviour condemns the Pharisees for their gross hypocrisy, in covering over their covetousness with a pretence of religion, making long prayers in the temple and synagogues for widows, and thereupon persuading them to give bountifully to corban; that is, the common treasury for the temple, some part of which was employed for their maintenance.

Whence we learn, That it is no new thing for designing hypcocrites to cover the foulest transgressions with the cloke of religion. The Pharisees made long prayers a cloak and cover for their covetousness.

As our blessed Saviour sat over against the treasury, that is, that part of the court of the temple where the corban, or chests for receiving the people's offerings and gifts, were set, he observed, and took notice of those that offered their oblations; and some that were rich offered very liberally; but a certain poor woman came and offered two mites.

Our Saviour hereupon takes occasion to instruct his disciples in this comfortable truth; namely, "That Almighty God accepts the will of those that give cheerfully, though they cannot give largely." This poor woman cast in more, in respect of the inward affection of her heart, and in proportion to her state, than all those that were rich and wealthy, that had cast in before her; a mite to her being more than a pound to them.

From the whole, note, 1. That the poorer, yea, the poorest sort of people are not exempted from good works; even they must exercise charity according to their abilities.

Learn, 2. That in all works of charity which we perform, God looks at the heart, the will, and the affection of the giver, more than at the largeness and liberality of the gift: If there be willing mind, says the apostle, it is accepted according to what a man hath, and not according to what he hath not. 2Cor 8:12.

3. That a person ought sometimes to give what he cannot very well spare himself; and be ready to distribute not only to his power, but even above and beyond his power, 2Cor 8:2,3.