Matthew 21 commentary

This coming of Christ was described by the prophet Zechariah, Zec 9:9. When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.

Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, Joh 2:13–17. His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!

This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.

As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.

Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.

This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.

Matthew 21:1. Then Jesus sent two disciples Jesus sends his disciples to bring an ass to him, not because he was wearied with the journey, but for a different reason; for, in consequence of the time of his death being at hand, he intended to show, by a solemn performance, what was the nature of his kingdom. He had begun, indeed, to do this at his baptism, but it remained that this demonstration should be given by him towards the end of his calling: for why did he hitherto refrain from the title of King, and now at length openly declare himself to be a King, but because he is not far from the end of his course? “Pource qu’il se voit estre bien pres du but de sa course;” — “because he sees that he is very near the end of his course.” So then, as his removal to heaven was at hand, he intended to commence his reign openly on earth.

This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (9:9.) In order to lay claim to the honors of royalty, he enters Jerusalem, riding an ass. A magnificent display, truly! more especially when the ass was borrowed from some person, and when the want of a saddle and of accouterments compelled the disciples to throw their garments on it, which was mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; “Les voix retentissent pour luy faire honneur, et le recevoir en grande ioye et triomphe;” — “voices resound to do him honor, and to receive him in great joy and triumph.” but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that he intentionally exposed himself to the ridicule of all. But as he had two things to do at the same time, — as he had to exhibit some proof of his kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of this world, it was altogether necessary for him to take this method.

To wicked men, no doubt, this might be very unacceptable, had not God long before testified by his Prophet that such would be the king who would come to restore the salvation of his people. In order, therefore, that the mean aspect of Christ may not hinder us from perceiving in this exhibition, “Sous la couverture des choses yci recitees;” — “under the disguise of the things here related.” his spiritual kingdom, let us keep before our eyes the heavenly prediction, by which God conferred more honor on his Son under the revolting aspect of a beggar, than if he had been decorated with all the dazzling ornaments of kings. Without this seasoning, we shall never have any relish for this history; and therefore there is great weight in the words of Matthew, when he says, that the prediction of the Prophet was fulfilled “Quand il dit que tout cela se faisoit afin que ce qui avoit este dit loaf le Prophete fust accompli;” — “when he says that all this was done, in order that what had been said by the Prophet might be fulfilled.” Perceiving that it was hardly possible that men, who are too much devoted to wealth and splendor, should derive any advantage from this narrative, when viewed according to the feeling of the flesh, he leads them away from the simple contemplation of the fact to the consideration of the prophecy.

2. Go into the village. As he was at Bethany, he did not ask for an ass to relieve the fatigue of traveling; for he could easily have performed the rest of the journey on foot. “Car il y avoit si pen de la iusques en Ierusalem, qu’il y fust aisee-merit alle a pied;” — “for it was so short a distance from that place to Jerusalem, that he would easily have gone thither on foot.” But as kings are wont to ascend their chariots, from which they may be easily seen, so the Lord intended to turn the eyes of the people on himself, and to place some mark of approbation on the applauses of his followers, lest any might think that he unwillingly received the honor of a king. “Afin qu’on ne pensast point qu’il prinst cela a desplaisir, et qu’on lui attribuast l’honneur de Roy contre son vouloir;” — “that it might not be thought that he took offense at this, and that the honor of King was given to him in opposition to his will.”

From what place he ordered the ass to be brought is uncertain, except, what may naturally be inferred, that it was some village adjoining to the city; for the allegorical exposition of it, which some give, as applying to Jerusalem, is ridiculous. Not a whit more admissible is the allegory which certain persons have contrived about the ass and the colt “The she-ass,” they tell us, “is a figure of the Jewish nation, which had been long subdued, and accustomed to the yoke of the Law. The Gentiles, again, are represented by the colt, on which no man ever sat. Christ sat first on the ass for this reason, that it was proper for him to begin with the Jews; and afterwards he passed over to the colt, because he was appointed to govern the Gentiles also in the second place.” And indeed Matthew appears to say that he rode on both of them; but as instances of Synecdoche occur frequently in Scripture, we need not wonder if he mentions two instead of one. From the other Evangelists it appears manifestly that the colt only was used by Christ; and all doubt is removed by Zechariah, (9:9,)who twice repeats the same thing, according to the ordinary custom of the Hebrew language. “Car voyla ses mots, Estant monte sur an asne, et sur un asnon poullain d’asnesse;” — “for his words are these, Sitting on an ass, and on an ass-colt, the foal of an ass.”

And immediately you will find That the disciples may feel no hesitation about immediate compliance, our Lord anticipates and replies to their questions. First, he explains that he does not send them away at random, and this he does by saying that, at the very entrance into the village, they will find an ass-colt with its mother; and, secondly, that nobody will hinder them from leading him away, if they only reply that He hath need of him In this way he proved his Divinity; for both to know absent matters, and to bend the hearts of men to compliance, “Et de faire flechir les coeurs des hommes, pour accorder ce qu’il luy plaist;” — “and to bend the hearts of men to grant what he pleases.” belonged to God alone. It was, no doubt, possible that the owner of the ass, entertaining no unfavorable opinion of Christ, would cheerfully grant it; but to foresee if he would be at home, if it would then be convenient for him, or if he would place confidence in unknown persons, was not in the power of a mortal man. Again, as Christ strengthens the disciples, that they may be more ready to obey, so we see how they, on the other hand, yield submission. The result shows that the whole of this affair was directed by God.

5. Say to the daughter of Zion. This is not found, word for word, in Zechariah; but what God commanded one Prophet to proclaim, the Evangelist justly and appropriately applies to all godly teachers; for the only hope, on which the children of God ought both to build and to rely, was, that the Redeemer would at length come. Accordingly, the Prophet shows that the coming of Christ yields to believers a full and complete ground of joy; for, since God is not reconciled to them in any other way than through the agency of the Mediator, and as it is the same Mediator who delivers his people from all evils, what can there be, apart from him, that is fitted to cheer men ruined by their sins, and oppressed by troubles? And as we must be altogether overwhelmed with grief when Christ is absent, so on the other hand, the Prophet reminds believers that, when the Redeemer is present with them, they ought to be perfectly joyful. Now though he bestows on Christ other commendations — namely, that he is just, and having salvation — Matthew has taken but a single portion, which applied to the object he had in view, which is, that Christ will come, poor or meek; or in other words, that he will be unlike earthly kings, whose apparel is very magnificent and costly. Another mark of poverty is added, that he will ride on an ass, or the foal of an ass; for there can be no doubt that the manner of riding which belongs to the common people is contrasted with royal splendor.

6. And the disciples went It was just now remarked, that the zeal and readiness of the disciples to obey are here mentioned with commendation; for the influence of Christ was not so great, that his name alone would be sufficient to produce an impression on unknown persons; and besides, there was reason to fear that they would be blamed for theft. It is therefore a proof of the deference which they paid to their Master, when they make no reply, but proceed readily towards that place to which he has ordered them to go, relying on his command and promise. Let us also learn by their example to press forward through every kind of difficulty, so as to render to the Lord the obedience which he demands from us; for he will remove obstacles, and open up a path, and will not permit our endeavors to be unavailing.

8. And a very great multitude. Here the Evangelists relate that Christ was acknowledged as a king by the people. It might, indeed, appear to be a ludicrous exhibition, “Vray est qu’il pouvoit sembler que c’estoit un ieu de petits enfans;” — “true, it might be thought that it was a game of little children.” that a multitude of obscure persons, by cutting down trees, and strawing their garments, bestowed on Christ the empty title of King; but as they did this in good earnest, and as they gave an honest testimony of their reverence, so Christ looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a beginning, when even in the present day, while sitting at the right hand of the Father, he commissions from the heavenly throne obscure men, by whom his majesty is celebrated in a despicable manner. I do not think it probable that the branches of palm-trees were cut down, as some interpreters conjecture, in accordance with an ancient and solemn rite appointed for that day. On the contrary, it would seem to have been by a sudden movement of the Spirit that this honor was rendered to Christ, when nothing of this nature had been intended by the disciples, whom the rest of the multitude imitated by doing the same thing; for this also may be inferred from the words of Luke.

9. Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.

In the name of the Lord. He is said to come in the name of God, who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words of MARK, where another exclamation is added, Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was called the kingdom of David, let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.

Luke adds a few words, Peace in heaven, and glory in the highest; “Es lieux tres-hauts;” — “in the very high places.” in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to God glory in heaven, and to men peace on earth; while here both peace and glory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing, Glory to God — namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there is peace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.

Luke 19:41-44

Luke 19:41-44

41. And when he came near, he beheld the city, and wept over it, saying, 42. O if even thou, and at least in this thy day, hadst known and considered the things which belong to thy peace! but now they are hid from thy eyes. 43. For the days will come upon thee, and thy enemies will encompass thee with a rampart; “T’assiegeront de rempars;” — “will besiege thee with ramparts.”

and will enclose thee, and will shut thee in on all sides; 44. And will level thee with the ground, and thy children who are within thee; and will not leave in thee one stone upon another; because thou didst not know the time of thy visitation.

Matthew 21:10. When he entered into Jerusalem. Matthew says that the city was moved, in order to inform us that the transaction did not take place secretly, or by stealth, but in the presence of all the people, and that the priests and scribes were not ignorant of it. Under this despicable aspect of the flesh the majesty of the Spirit was apparent; for how would they have endured that Christ should be conducted into the city, attended by the splendor of royalty, with so great danger to themselves, if they had not been seized with astonishment? The substance of it therefore is, that Christ’s entrance was not made in a private manner, and that his enemies abstained from opposing it, not because they treated him with contempt, but rather because they were restrained by secret fear; for God had struck them with such alarm, that they dare not make any attempt. At the same time, the Evangelist glances at the careless indifference of the city, and commends the piety of those who have just reached it; for when the inhabitants, on hearing the noise, inquire, Who is this? it is manifest that they do not belong to the number of Christ’s followers.

12. And Jesus entered into the temple. Though Christ frequently ascended into the temple, and though this abuse continually met his eye, twice only did he stretch out his hand to correct it; once, at the commencement of his embassy, “Quand il commença à exercr son office d’ambassadeur;” — “when he began to discharge his office as ambassador.” and now again, when he was near the end of his course. But though disgraceful and ungodly confusion reigned throughout, and though the temple, with its sacrifices, was devoted to destruction, Christ reckoned it enough to administer twice an open reproof of the profanation of it. Accordingly, when he made himself known as a Teacher and Prophet sent by God, he took upon himself the office of purifying the temple, in order to arouse the Jews, and make them more attentive; and this first narrative is given by John only in the second chapter of his Gospel. But now, towards the end of his course, claiming again for himself the same power, he warns the Jews of the pollutions of the temple, and at the same time points out that a new restoration is at hand.

And yet there is no reason to doubt that he declared himself to be both King and High Priest, who presided over the temple and the worship of God. This ought to be observed, lest any private individual should think himself entitled to act in the same manner. That zeal, indeed, by which Christ was animated to do this, ought to be held in common by all the godly; but lest any one, under the pretense of imitation, should rush forward without authority, we ought to see what our calling demands, and how far we may proceed according to the commandment of God. If the Church of God have contracted any pollutions, all the children of God ought to burn with grief; but as God has not put arms into the hands of all, let private individuals groan, till God bring the remedy. I do acknowledge that they are worse than stupid who are not displeased at the pollution of the temple of God, and that it is not enough for them to be inwardly distressed, if they do not avoid the contagion, and testify with their mouth, whenever an opportunity presents itself, that they desire to see a change for the better. But let those who do not possess public authority oppose by their tongue, which they have at liberty, those vices which they cannot remedy with their hands.

But it is asked, Since Christ saw the temple filled with gross superstitions, why did he only correct one that was light, or, at least, more tolerable than others? I reply, Christ did not intend to restore to the ancient custom all the sacred rites, and did not select greater or smaller abuses for correction, but had only this object in view, to show by one visible token, that God had committed to him the office of purifying the temple, and, at the same time, to point out that the worship of God had been corrupted by a disgraceful and manifest abuse. Pretexts, indeed, were not wanting for that custom of keeping a market, which relieved the people from trouble, that they might not have far to go to find sacrifices; and next, that they might have at hand those pieces of money which any man might choose to offer. Nor was it within the holy place that the money-changers sat, or that animals intended for sacrifice were exposed to sale, but only within the court, to which the designation of the temple is sometimes applied; but as nothing was more at variance with the majesty of the temple, than that a market should be erected there for selling goods, or that bankers should sit there for matters connected with exchange, this profanation was not to be endured. And Christ inveighed against it the more sharply, because it was well known that this custom had been introduced by the avarice of the priests for the sake of dishonest gain. For as one who enters a market well-stocked with various kinds of merchandise, though he does not intend to make a purchase, yet, in consequence of being attracted by what he sees, changes his mind, so the priests spread nets in order to obtain offerings, that they might trick every person out of some gain.

13. It is written. Christ quotes two passages taken out of two Prophets; the one from Isaiah 56:7, and the other from Jeremiah 7:11. What was written by Isaiah agreed with the circumstances of the time; for in that passage is predicted the calling of the Gentiles. Isaiah, therefore, promises that God will grant, not only that the temple shall recover its original splendor, but likewise that all nations shall flow to it, and that the whole world shall agree in true and sincere piety. “A la vraye et droiet cognoissanc de Dieu;” — “in the true and right knowledge of God.” He speaks, no doubt, metaphorically; for the spiritual worship of God, which was to exist under the reign of Christ, is shadowed out by the prophets under the figures of the law. Certainly this was never fulfilled, that all nations went up to Jerusalem to worship God; and therefore, when he declares that the temple will be a place of prayer for all nations, this mode of expression is equivalent to saying, that the nations must be gathered into the Church of God, that with one voice they may worship the true God, along with the children of Abraham. But since he mentions the temple, so far as it then was the visible abode of religion, Christ justly reproaches the Jews with having applied it to totally different purposes from those to which it had been dedicated. The meaning therefore is: God intended that this temple should exist till no as a sign on which all his worshippers should fix their eyes; and how base and wicked is it to profane it by thus turning it into a market?

Besides, in the time of Christ, that temple was actually a house of prayer; that is, so long as the Law, with its shadows, remained in force. But it began to be a house of prayer for all nations, when out of it resounded the doctrine of the Gospel, by which the whole world was to be united in one common faith. And though shortly afterwards it was totally overthrown, yet even in the present day the fulfillment of this prophecy is manifest; for, since

out of Zion, went forth the law, (Isaiah 2:2; Micah 4:2,)

those who wish to pray aright must look to that beginning. I do acknowledge that there is no distinction of places, for it is the will of the Lord that men should call upon Him everywhere; but as believers, who profess to worship the God of Israel, are said to

speak in the language of Canaan, (Isaiah 19:18,)

so they are also said to come into the temple, because out of it flowed the true religion. It is likewise the fountain of the waters, which, enlarged to an astonishing degree within a short period, flow in great abundance, and give life to those that drink them, as Ezekiel (Ezekiel 47:9) mentions, “Et aussi c’est ceste source des quatre fleuves desquels Ezekiel (47:2) parle, qui doyvent arrouser les quatre coins du monde;” — “and this is also the source of the four rivers of which Ezekiel (47:2) speaks, which are to water the four quarters of the world.” which, going out from the temple, spread, as Zechariah (Zechariah 14:8) says, from the rising to the setting sun. Though in the present day we make use of temples (or churches) for holding the holy assemblies, yet it is for a different reason; for, since Christ was manifested, no outward representation of him under shadows is held out to us, such as the fathers anciently had under the Law.

It must also be observed, that by the word prayer the prophet expresses the whole worship of God; for, though there was at that time a great variety and abundance of religious rites, yet God intended briefly to show what was the object of all those rites; namely, that they might worship him spiritually, as is more clearly expressed in the fiftieth psalm, where also God comprehends under prayer all the exercises of religion.

But you have made it a den of robbers. Christ means that the complaint of Jeremiah (Jeremiah 7:11) applied equally well to his own time, in which the temple was not less corrupted. The prophet directs his reproof against hypocrites, who, through confidence in the temple, allowed themselves greater liberty in sinning. For, as it was the design of God to employ outward symbols, as a sort of rudiments, for instructing the Jews in true religion, so they satisfied themselves with the empty pretense of the temple, as if it were enough to give their attention to outward ceremonies; just as it is customary with hypocrites to

change the truth of God into a lie (Romans 1:25.).

But the prophet exclaims that God is not bound to the temple, or tied to ceremonies, and therefore that they falsely boast of the name of the temple, which they had made a den of robbers. For as robbers in their dens sin with greater hardihood, because they trust that they will escape punishment, so by means of a false covering of godliness hypocrites grow more bold, so that they almost hope to deceive God. Now as the metaphor of a den includes all corruptions, Christ properly applies the passage of the prophet to the present occasion.

Mark adds, that Christ gave orders that no man should carry a vessel through the temple; that is, he did not permit any thing to be seen there that was inconsistent with religious services; for by the word vessel the Hebrews denote any kind of utensil. In short, Christ took away whatever was at variance with the reverence and majesty of the temple.

14. And the blind and lame came to him. That the authority which Christ had claimed for himself out of the usual course might not be suspected of rashness, he supported it by miracles. He therefore cured the blind and lame in the temple, in order to proclaim that the rights and honor of Messiah truly belonged to him; for by these marks the prophets describe him. Hence we again perceive what I hinted a little ago that it is not every one of the people who is called to imitate this action of Christ lest he inconsiderately raise himself to the throne of the Messiah. We ought indeed to believe that the lame and blind, who were cured, were witnesses of the divine power of Christ, as if God, by his voice from heaven, approved what had been proclaimed by the multitude. “Comme si Dieu eust d’enhaut approuvé par sa voix les louanges que le peuple avoit proclamees en l’honneur de Christ;” — “as if God had from on high approved by his voice the praises which the people had proclaimed in honor of Christ.”

15. When the chief priests and scribes saw. Luke relates that the Pharisees began to grumble, while he was still on the road. “Christ estant encore en chemin;” — “Christ being still on the road.” It was the disciples that were then crying out: the others wished to have them silenced. Christ replied, that it was in vain for them to make opposition; because God would rather make the stones cry out than permit the reign of His Son to be forgotten. It is probable that, as the crying out was not diminished, and as even the children now joined in it, the scribes and priests were roused to still fiercer indignation, and then commenced a new attack on Christ. They appear indirectly to reproach him by alleging that he is desirous to obtain the praises of children.

But we must observe whence their displeasure arose. That it was connected with ungodly malice and outrageous contempt of God is evident from the fact, that his miracles gave them not less uneasiness than the shouts of applause. But I now inquire about some more special reason. What was it that chiefly vexed them? Now we know how eagerly they contended for their authority; for the object to which their zeal carried them was, that the tyranny, which they had once claimed, might continue to be enjoyed by them; and it was no slight diminution of their power, if the people were at liberty to bestow on Christ the title of King. Even in trifling matters they wished their decisions to be regarded as oracles, “Pour arrests ou revelations celestes;” — “as decisions or revelations from heaven.” so that it might not be permitted to approve or reject any thing but according to their pleasure. They therefore reckon it to be foolish and unreasonable, that the people should confer the title of Messiah on one whom they do not treat with any respect. And certainly, if they had done their duty, it would have been proper for them to direct the whole people, and to go before them as their leaders. For the priests had been appointed, that from their lips all might seek the knowledge of the Law, and, in short, that they might be the messengers and interpreters of the God of armies, (Malachi 2:7.) But as they had basely extinguished the light of truth, Christ appropriately replies, that they gain nothing by endeavoring to suppress the doctrine of salvation, for it will rather break out from the stones.

There is likewise an implied admission; for Christ does not deny that it is an unnatural order for the uneducated multitude and children to be the first to magnify with their voice the coming of the Messiah, but as the truth is wickedly suppressed by those who ought to have been its lawful witnesses, it is not wonderful if God raise up others, and — to their shame — make choice of children. Hence we derive no slight consolation; for though wicked men leave no stone unturned for concealing the reign of Christ, we learn from this passage that their efforts are in vain. They hope that, when some of the multitude, that is carrying forward the kingdom of Christ, shall have been put to death, and others shall be silenced by fear, they will gain their object. But God will disappoint them; for He will sooner give mouths and tongues to stones than allow the kingdom of His Son to be without witnesses.

16. And have you never read? The scribes and priests seize on this as an opportunity of calumniating Christ, that he allows himself to be called a King by children; as it is always the custom of wicked people haughtily to despise the mean condition of the disciples of Christ. This malicious design Christ checks by a quotation from David, who makes even infants to be the heralds of the glory of God. Literally the words run,

Out of the mouth of infants and sucklings thou hast founded strength, (Psalm 8:2;)

by which David means that, though every tongue were silent, “Quand toutes bouches seroyent closes, et toutes langues se tairoyent;” — “though every mouth were closed, and every tongue were silent.” God needs no other orators to proclaim his power than mere infants, who are still hanging on their mothers’ breasts. In themselves, no doubt, they are silent; but the wonderful providence of God, which shines in them, serves the purpose of splendid and powerful eloquence. For he who considers with himself how the child is formed in the mother’s womb, is nourished there for nine months, afterwards comes into the world, and finds nourishment provided as soon as it is born, must not only acknowledge that God is the Creator of the world, but will be altogether carried away into admiration of Him. “Mais aussi il entrera en une grande admiration de sa puissance et sagesse infinie;” — “but also will greatly admire His infinite power and wisdom.” Thus the sun and moon, though they are dumb creatures, are said to have a loud and distinct voice for singing the praises of God, (Psalm 19:1, 2.) But since the praises of God are heard from the tongue of infants, Christ infers from this, that it is not strange if He cause them to be uttered by children who have already acquired the use of speech.

18. And returning in the morning. Between that solemn entrance of Christ, of which we have spoken, and the day of the Passover, he had passed the night in Bethany; and during the day he appeared in the temple for the purpose of teaching. Matthew and Mark relate what happened during that interval, that Christ, when coming into the city, was hungry, approached a fig-tree, and, having found nothing on it but leaves, cursed it; and that the tree, which had been cursed by his voice, immediately withered. I take for granted that Christ did not pretend hunger, but was actually hungry; for we know that he voluntarily became subject to the infirmities of the flesh, though by nature he was free and exempt from them.

But here lies the difficulty. How was he mistaken in seeking fruit on a tree that had none; more especially, when the season of fruit had not yet arrived? And again, Why was he so fiercely enraged against a harmless tree? But there would be no absurdity in saying, that as man, he did not know “Il n’a pas cognu de loin;” — “he did not know at a distance.” the kind of tree; though it is possible that he approached it on purpose, with full knowledge of the result. Certainly it was not the fury of passion that led him to curse the tree, (for that would not only have been an unjust, but even a childish and ridiculous revenge;) but as hunger was troublesome to him according to the feeling of the flesh, he determined to overcome it by an opposite affection; that is, by a desire to promote the glory of the Father, as he elsewhere says,

My meat is to do the will of my Father, (John 4:34;)

for at that time he was contending both with fatigue and with hunger. I am the more inclined to this conjecture, because hunger gave him an opportunity of performing a miracle and of teaching his disciples. So when he was pressed by hunger, and there was no food at hand, he finds a repast in another way; that is, by promoting the glory of God. He intended, however, to present in this tree an outward sign of the end which awaits hypocrites, and at the same time to expose the emptiness and folly of their ostentation.

19 Let no fruit grow on thee henceforth. Let us learn from this what is the meaning of the word curse, namely, that the tree should be condemned to barrenness; as, on the other hand, God blesses, when by his voice he bestows fertility. It appears more clearly from Mark, that the fig-tree did not instantly wither, or, at least, that it was not observed by his disciples, until they saw it next day stripped of leaves. Mark, too, attributes to Peter what Matthew attributes equally to all the disciples; but as Christ replies in the plural number, it may naturally be inferred that one put the question in the name of all.

21 And Jesus answering. The use of the miracle is still farther extended by Christ, in order to excite his disciples to faith and confidence. By Mark, the general exhortation is placed first, to have faith in God; and then follows the promise, that they would obtain by faith whatever they asked from God. To have faith in God means, to expect, and to be fully assured of obtaining, from God whatever we need. But as faith, if we have any, breaks out immediately into prayer, and penetrates into the treasures of the grace of God, which are held out to us in the word, in order to enjoy them, so Christ adds prayer to faith; for if he had only said that we shall have whatever we wish, some would have thought that faith was presumptuous or too careless. And therefore Christ shows that those only are believers who, relying on his goodness and promises, betake themselves to him with humility.

This passage is exceedingly adapted to point out the power and nature of faith; that it is a certainty, relying on the goodness of God, which does not admit of doubt. For Christ does not acknowledge as believers any but those who are fully convinced that God is reconciled to them, and do not doubt that he will give what they ask. Hence we perceive by what a diabolical contrivance the Papists are bewitched, who mingle faith with doubt, and even charge us with foolish presumption, if we venture to appear before God under the conviction of His fatherly regard toward us. But this benefit derived from Christ is that on which Paul chiefly dwells, when he says that

by the faith of him we have boldness to approach to God with confidence (Ephesians 3:12).

This passage shows also that the true test of faith lies in prayer. If it be objected, that those prayers are never heard, that mountains should be thrown into the sea, the answer is easy. Christ does not give a loose rein to the wishes of men, that they should desire any thing at their pleasure, when he places prayer after the rule of faith; “Veu qu’il met les prieres apres la regle de foy, et veut qu’elles soyent conduites par icelle;” — “since he places prayers after the rule of faith, and wishes that they should be regulated by it.” for in this way the Spirit must of necessity hold all our affections by the bridle of the word of God, and bring them into obedience. Christ demands a firm and undoubting confidence of obtaining an answer; and whence does the human mind obtain that confidence but from the word of God? We now see then that Christ promises nothing to his disciples, unless they keep themselves within the limits of the good pleasure of God.

Matthew 21:23. By what authority doest thou these things. As the other schemes and open attempts to attack Christ had not succeeded, the priests and scribes now attempt, by indirect methods, if they may possibly cause him to desist from the practice of teaching. They do not debate with him as to the doctrine itself, whether it was true or not—for already had they often enough attacked him in vain on that question—but they raise a dispute as to his calling and commission. And, indeed, there were plausible grounds; for since a man ought not, of his own accord, to intermeddle either with the honor of priesthood, or with the prophetical office, but ought to wait for the calling of God, much less would any man be at liberty to claim for himself the title of Messiah, unless it were evident that he had been chosen by God; for he must have been appointed, not only by the voice of God, but likewise by an oath, as it is written, (Psalm 110:4; Hebrews 7:21.)

But when the divine majesty of Christ had been attested by so many miracles, they act maliciously and wickedly in inquiring whence he came, as if they had been ignorant of all that he had done. For what could be more unreasonable than that., after seeing the hand of God openly displayed in curing the lame and blind, they should doubt if he were a private individual who had rashly assumed this authority? Besides, more than enough of evidence had been already laid before them., that Christ was sent from heaven., so that nothing was farther from their wish than to approve of the performances of Christ, after having learned that God was the Author of them. They therefore insist on this., that he is not a lawful minister of God, because he had not been chosen by their votes, as if the power had dwelt solely with them. But though they had been the lawful guardians of the Church, still it was monstrous to rise up against God. We now understand why Christ did not make a direct reply to them. It was because they wickedly and shamelessly interrogated him about a matter which was well known.

25 Whence was the baptism of John? Christ interrogates them about the baptism of John, not only to show that they were unworthy of any authority, because they had despised a holy prophet of God, but also to convict them, by their own reply, of having impudently pretended ignorance of a matter with which they were well acquainted. For we must bear in mind why John was sent, what was his commission, and on what subject he most of all insisted. He had been sent as Christ’s herald. He was not deficient in his duty, and claims nothing more for himself than to

prepare the way of the Lord. (Malachi 3:1; Luke 7:27.)

In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?

We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men, “Ainsi done Christ n’a point voulu yei armer de response des glorieux et outrecuidez;” — “so then Christ did not intend here to arm, by his reply, haughty and presumptuous men.” who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.

Baptism denotes here not only the sign of washing, but the whole ministry of John; for Christ intended to draw out a reply, Was John a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine, Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates to John, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that his baptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.

But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience; “Et n’examinent point la chose selon leur conscience;”—” and do not examine the thing according to their conscience.” and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony of John, sufficiently proves that he is furnished with divine power. “Qu’il est muni et authorizé d’une puissance divine;” — “that he is furnished and authorized by a divine power.”

MATTHEW 21:28-32

Matthew 21:28-32

28. But what think you? “Mais que vous en semble?” — “But what think you of it?” A man had two sons, and, coming to the first, he said, Son, go work today in my vineyard. 29. And he answering said, I will not; “Je n’y veux point aller;” — “I will not go to it.” but afterwards he repented, and went. 30. And coming to the other, he spoke in the same manner. But he answering said, I [go,] Sir, and went not. 31. Which of the two did what his father wished? “Lequel des deux feit la volonté du pere?” — “Which of the two did the will of the father?” And they say to him, The first. Jesus saith to them, Verily I say to you, That the publicans and the harlots will go before you into the kingdom of God. 32. For John came to you by the way of righteousness, and you did not believe him; but the publicans and the harlots believed him. And you, when you had seen it, were not moved by repentance “Vous n’avez point eu de repentance apres;” — “you had not repentance afterwards.” to believe in him.

This conclusion shows what is the object of the parable, when Christ prefers to the scribes and priests those who were generally accounted infamous and held in detestation; for he unmasks those hypocrites, “Car il oste a ces hypocritesssss le masque duquel ils se couvroyent;” — “for he takes away from those hypocrites the mask with which they covered themselves.” “Et puis qu’il l’abusast, it n’en feist rien;” — “and afterwards deceived him, and did nothing of it.” that they may no longer boast of being the ministers of God, or hold out a pretended zeal for godliness. Though their ambition, and pride, and cruelty, and avarice, were known to all, yet they wished to be reckoned quite different persons. And when, but a little ago, they attacked Christ, they falsely alleged that they were anxious about the order of the Church, as if they were its faithful and honest guardians. Since they attempt to practice such gross imposition on God and men, Christ rebukes their impudence by showing that they were at the greatest possible distance from what they boasted, and were so far from deserving that elevation with which they flattered themselves, that they ranked below the publicans and the harlots For as to the profession which they made of being eminent in observing the worship of God, and of being zealots of the Law, Christ tells them that it is quite as if a son were, in words, to promise obedience to his father, but afterwards to deceive him. "Et puis qu'il l'abusast, et n'en feist rein;" — "and afterwards deceived him, and did nothing of it." So far as regards the publicans and the harlots, he does not excuse their vices, but compares their dissolute life to the obstinacy of a rebellious and debauched son, who at first throws off his father’s authority; but shows that they are greatly preferable to the scribes and Pharisees in this respect, that they do not continue to the end in their vices, but, on the contrary, submit gently and obediently to the yoke which they had fiercely rejected. We now perceive the design of Christ. Not only does he reproach the priests and scribes with obstinately opposing God, and not repenting, though so frequently admonished, but he strips them of the honor of which they were unworthy, because their ungodliness was worse than the lasciviousness of the harlots.

30. I, Sir. “Seigneur, j’y vay;” — “Sir, I go to it.” This phrase is borrowed from the Hebrew language; for, when the Hebrews wish to offer their services, and to declare that they are ready to obey, they speak in this manner, “Here I am, Sir,” It is a laudable virtue in itself, as soon as God has spoken, to yield to Him ready and cheerful obedience; and Christ does not here give the commendation to slowness. But as both are improper—to delay before doing your duty, and to promise what you do not perform—Christ shows that this hypocrisy is less to be endured than the fierceness which, in process of time, is subdued.

32. For John came. As John was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing out the way of righteousness by the mouth of John; but as John spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.

There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than that John’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says that the publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to follow the harlots and the publicans. “Car c’a este un signe de gens du tout depravez et desesperez, de ne suyvre point, à tout le moins quand les peugers et les paillardes leur monstrent le chemin;” — “For it was a mark of people altogether depraved and desperate, not to follow, at the very least, when the publicans and the harlots point out to them the road.”

MATTHEW 21:33-46; MARK 12:1-12; LUKE 20:9-19

Matthew 21:33-46

Mark 21:1-12

Luke 20:9-19

33. Hear another parable: There was a certain householder, who planted a vineyard, and surrounded it by a ditch, and dug a wine-press in it, and built a tower, and let it to husbandmen, and went abroad, 34. And when the season of the fruits drew near, he sent his servants to the husbandmen, that they might receive its fruits. 35. And the husbandmen, having seized his servants, wounded one, killed another, and stoned another. 36. Again, he sent other servants more numerous “En plus grand nombre;” — “in greater number.” than the first, and they did to them in the same manner. 37. And last of all he sent to them his son, saying, They will reverence my son. 38. And when the husbandmen saw his son, they said within themselves, This is the heir: come, let us kill him, and seize on his inheritance. 39. And they caught him, and cast him out of the vineyard, and killed him. 40. When therefore the proprietor of the vineyard shall come, what will he do to those husbandmen? 41. They say to him, Since they are wicked, he will miserably destroy them, and will let his vineyard to other husbandmen, who will render to him the fruit in its seasons. 42. Jesus saith to them, Have you never read in the Scriptures, The stone which the builders rejected is made the head of the corner; “Est mise au principal lieu du com;” — “is put in the chief place of the corner.” this is done by the Lord, and is wonderful in our eyes? “Devant nos yeux;” — “before our eyes.” 43. Therefore I say to you, The kingdom of God shall be taken from you, and shall be given to a nation yielding its fruits. 44. And whosoever shall fall on this stone shall be bruised, but on whomsoever it shall fall, it will crush him. 45. And when the chief priests and Pharisees heard his parables, they knew that he spoke of them. 46. And though they sought to take him, they dreaded the multitudes, because they reckoned him a prophet.

1. And he began to speak to them by parables: A man planted a vineyard, and surrounded it by a hedge, and dug a ditch, “Et y fouyt une fosse pour les esgouts d’un pressoir;” — “and dug in it a ditch for the cistern of a wine press.” and built a tower, and let it to husbandmen and went abroad. 2. And at the proper season he sent a servant, to the husbandmen to receive from the husbandmen of the fruit of the vineyard. 3. But they seized him, and beat him, and sent him away empty. 4. And again he sent to them another servant; and they threw stones at him, and bruised his head, and sent him away disgraced. 5. And again he sent another, and him they killed, and many others, beating some and killing some. 6. And while he had yet one son, “Or voyant qu’il avoit encore un fils;” — “But perceiving that he had still one son.” his well-beloved, he sent him also last to them, saying, They will reverence my son. 7. But the husbandmen said within themselves, This is the heir: come, let us kill him, and the inheritance shall be ours. 8. And they seized him, and killed him, and cast him out of the vineyard. 9. What then will the proprietor of the vineyard do? He will come and destroy the husbandmen, and give the vineyard to others. 10. And have you not read the Scripture, The stone which the builders rejected is made the head of the corner; 11. This is done by the Lord, and is wonderful in our eyes? “Devant nos yeux;” — “before our eyes.” 12. And they sought to take him, and dreaded the multitude; for they knew that he had spoken the parable against them: and they left him, and went away.

9. And he began to speak to the people this parable: A certain man planted a vineyard, and let it to husbandmen, and went abroad for a long time. 10. And at the proper season he sent a servant to the husbandmen, that they might give him of the fruit of the vineyard; and they beat him, and sent him away empty. 11. And again he sent yet another servant; and him also they wounded, and drove out. 13. And the proprietor of the vineyard said, What shall I do? I will send my well-beloved son; perhaps they will reverence him when they see him. 14. But when the husbandmen saw him, they thought within themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. 15. And they cast him out of the vineyard, and slew him. What then shall the proprietor of the vineyard do to them? 16. He will come and destroy those husbandmen, and give the vineyard to others. And when they heard this, they said, God forbid. 17. And he looked at them, and said, What then is this that is written, The stone which the builders rejected is made the head of the corner? 18. Every one that shall fall on this stone will be bruised; but on whomsoever it shall fall, it will crush him. 19. And the chief priests and scribes sought at that hour to lay hands on him; (and they dreaded the people;) for they knew that he had spoken this parable against them.

Matthew 21:33. Hear another parable. The words of Luke are somewhat different; for he says that Christ spoke to the people, while here the discourse is addressed to the priests and scribes. But the solution is easy; for, though Christ spoke against them, he exposed their baseness in the presence of all the people. Mark says that Christ began to speak by parables, but leaves out what was first in order, as also in other passages he gives only a part of the whole. The substance of this parable is, that it is no new thing, if the priests and the other rulers of the Church wickedly endeavor to defraud God of his right; for long ago they practiced the same kind of robbery towards the prophets, and now they are ready to slay his Son; but they will not go unpunished, for God will arise to defend his right. The object is two-fold; first, to reproach the priests with base and wicked ingratitude; and, secondly, to remove the offense which would be occasioned by his approaching death. For, by means of a false title, they had gained such influence over simple persons and the ignorant multitude, that the religion of the Jews depended on their will and decision. Christ therefore forewarns the weak, and shows that, as so many prophets, one after another, had formerly been slain by the priests, no one ought to be distressed, if a similar instance were exhibited in his own person. But let us now examine it in detail.

A man planted a vineyard. This comparison frequently occurs in Scripture. With respect to the present passage, Christ only means that, while God appoints pastors over his Church, he does not convey his right to others, but acts in the same manner as if a proprietor were to let a vineyard or field to a husbandman, who would labor in the cultivation of it, and make an annual return. As he complains by Isaiah (5:4) and Jeremiah, (2:21,) that he had received no fruit from the vine on the cultivation of which he had bestowed so much labor and expense; so in this passage he accuses the vine-dressers themselves, who, like base swindlers, appropriate to themselves the produce of the vineyard. Christ says that the vineyard was well furnished, and in excellent condition, when the husbandmen received it from the hands of the proprietor. By this statement he presents no slight aggravation of their crime; for the more generously he had acted toward them, the more detestable was their ingratitude. Paul employs the same argument, when he wishes to exhort pastors to be diligent in the discharge of their duty, that they are stewards, chosen to govern the house of God, which is the

pillar and round of truth, (1 Timothy 3:16.)

And properly; for the more honorable and illustrious their condition is, they lie under so much the deeper obligations to God, not to be indolent in their work. So much the more detestable (as we have already said) is the baseness of those who pour contempt on the great kindness of God, and on the great honor which they have already received from Him.

God planted a vineyard, “Son vigne;” — “His vineyard.” when, remembering his gratuitous adoption, he brought the people out of Egypt, separated them anew to be his inheritance, and called them to the hope of eternal salvation, promising to be their God and Father; for this is the planting of which Isaiah speaks, (60:21; 61:3.) By the wine-press and the tower are meant the aids which were added for strengthening the faith of the people in the doctrine of the Law, such as, sacrifices and other ritual observances; for God, like a careful and provident head of a family, has left no means untried for granting to his Church all necessary protection.

And let it to husbandmen. God might indeed of himself, without the agency of men, preserve his Church in good order; but he takes men for his ministers, and makes use of their hands. Thus, of old, he appointed priests to be, as it were, cultivators of the vineyard. But the wonder is, that Christ compares the prophets to servants, who are sent, after the vintage, to demand the fruit; “Le fruit de la vigne;” — “the fruit of the vine.” for we know that they too were vine-dressers, and that they held a charge in common with the priests. I reply, it was not necessary for Christ to be careful or exact in describing the resemblance or contrariety between those two orders. The priests were certainly appointed at first on the condition of thoroughly cultivating the Church by sound doctrine; but as they neglected the work assigned them, either through carelessness or ignorance, the prophets were sent as an extraordinary supply, to clear the vine from weeds, to lop off the superfluous wood, and in other ways to make up for the neglect of the priests; and, at the same time, severely to reprove the people, to raise up decayed piety, to awaken drowsy souls, and to bring back the worship of God and a new life. And what else was this than to demand the revenue which was due to God from his vineyard? All this Christ applies justly and truly to his purpose; for the regular and permanent government of his Church was not in the hands of the prophets, but was always held by the priests; just as if lazy husbandman, while he neglected cultivation, claimed the place to which he had been once appointed, under the plea of possession.

35. And wounded one, and killed another. Here Mark andLuke differ a little from Matthew; for while Matthew mentions many servants, all of whom were ill-treated and insulted, and says that afterwards other servants were sent more numerous than the first, Mark and Luke mention but one at a time, as if the servants had been sent, not two or three together, but one after another. But though all the three Evangelists have the same object in view, namely, to show that the Jews will dare to act towards the Son in the same manner as they have repeatedly done towards the prophets, Matthew explains the matter more at large, namely, that God, by sending a multitude of prophets, contended with the malice of the priests. “Que Dieu ne s’est point lassé pour la cruauté des sacrificateurs, d’envoyer des prophetes; mais les suscitant comme par troupes, a combatu contre leur malice;” — “That God did not, on account of the cruelty of the priests, fail to send prophets; but raising them up — as it were — in troops, fought against their malice.” Hence it appears how obstinate their malice was, for the correction of which no remedies were of any avail. “Veu que tous les mayens et remedes que Dieu y a employez n’ont rien servi;” — “since all the means and remedies which God employed for it were of no avail.”

37. They will reverence my son. Strictly speaking, indeed, this thought does not apply to God; for He knew what would happen, and was not deceived by the expectation of a more agreeable result; but it is customary, “C’est la coustume de l’Escriture;” — “it is the custom of Scripture.” especially in parables, to ascribe to Him human feelings. And yet this was not added without reason; for Christ intended to represent, as in a mirror, how deplorable their impiety was, of which it was too certain a proof, that they rose in diabolical rage against the Son of God, who had come to bring them back to a sound mind. “Qui estoit venu pour les retirer de leurs meschantes façons de faire;” — “who had come to withdraw them from their wicked courses of life.” As they had formerly, as far as lay in their power, driven God from his inheritance by the cruel murder of the prophets, so it was the crowning point of all their crimes to slay the Son, that they might reign, as in a house which wanted an heir. Certainly the chief reason why the priests raged against Christ was, that, they might not lose their tyranny, which might be said to be their prey; “Pource qu’ils avoyent peur de perdre la proye; c’est a dire, de dimineur quelque chose de leur tyrannie;” — “because they were afraid of losing the prey; that is to say, of diminishing something of their tyranny.” for he it is by whom God chooses to govern, and to whom He has given all authority.

The Evangelists differ also a little in the conclusion. For Matthew relates that he drew from them the confession, by which they condemned themselves; while Mark says simply that Christ declared what punishment must await servants so unprincipled and wicked. Luke differs, at first sight, more openly, by saying that they turned away with horror from the punishment which Christ had threatened. But if we examine the meaning more closely, there is no contradiction; for, in regard to the punishment which such servants deserved, there can be no doubt that they agreed with Christ, but when they perceived that both the crime and the punishment were made to apply to themselves, they deprecated that application.

42. Have you never read in the Scriptures? We must remember what we said a little before, that, as the priests and scribes kept the people devoted to them, it was a principle current among them, that they alone were competent to judge and decide as to the future redemption, so that no one ought to be received as Messiah, unless he were approved and sanctioned by their voice. They therefore maintain that what Christ had said is impossible, that they would slay the son and heir of the proprietor of the vineyard. But Christ confirms his statement by the testimony of Scripture, and the interrogation is emphatic, as if he had said, “You reckon it highly absurd to say that it is possible for the vine dressers to conspire wickedly against the Son of God. But what then? Did the Scripture (Psalm 118:22) foretell that he would be received with joy, and favor, and applause; or did it not, on the contrary, foretell that the rulers themselves would oppose him?”

The passage which he quotes is taken from the same psalm from which had been taken that joyful exclamation, “Ceste priere de louange;” — “that prayer of praise.” Save, Our author alludes to the word Hosanna, (ὡσαννὰ) which he had explained (Harmony, vol. 2, p. 452) to be formed, by a slight alteration of the sound, from a Hebrew phrase used in the 118 Psalm, Hoshiana (הושיע נא,) Save now, we beseech thee. — Ed. O Lord. Blessed is he that cometh in the name of the Lord. That it is a prediction of the reign of the Messiah is evident from this consideration, that David was appointed by God to be king, on the condition that his throne would remain forever, so long as the sun and moon would shine in heaven, and that, when decayed, it would again be restored by the favor of God to its former prosperity. Since, therefore, that psalm contains a description of the reign of David, there is also added the perpetuity of it, on which the restoration depends. If the discourse had related to any temporal reign, Christ would have acted improperly in applying it to himself. But we must also observe what sort of reign God raised up in the person of David. It was that which He would establish in the true Messiah to the end of the world; for that ancient anointing was but a shadow. Hence we infer that what was done in the person of David was a prelude and figure of Christ.

Let us now return to the words of the psalm. The scribes and priests reckoned it incredible that Christ should be rejected “Ne pouvoient croire que Christ peust estre rejetté;” — “could not believe that Christ could be rejected.” by the rulers of the Church. But he proves from the psalm, that he would be placed on his throne by the wonderful power of God, contrary to the will of men, and that this had already been shadowed out in David, whom, though rejected by the nobles, God took to give an instance and proof of what he would at length do in his Christ. The prophet takes the metaphor from buildings; for, since the Church is God’s sanctuary, Christ, on whom it is founded, is justly called the corner stone; that is, the stone which supports the whole weight of the building. If one were to examine minutely every thing that relates to Christ, the comparison would not apply in every part; but it is perfectly appropriate, for on him the salvation of the Church rests, and by him its condition is preserved. And therefore the other prophets followed the same form of expression, particularly Isaiah and Daniel. But Isaiah makes the closest allusion to this passage, when he represents God as thus speaking,

Lo, I lay in Zion a foundation-stone, a precious and elect stone, against which both houses of Israel shall stumble! (Isaiah 28:16.)

The same mode of expression frequently occurs in the New Testament.

The amount of it therefore is, that the kingdom of God will be founded on a stone, which the builders themselves will reject as unsuitable and useless; and the meaning is, that the Messiah, who is the foundation of the safety of the Church, will not be chosen by the ordinary suffrages of men, but that, when God shall miraculously raise him up by a secret and unknown power, the rulers, to whom has been committed the care of the building, will oppose and persecute him. There are two things here which we ought to consider. First, that we may not be perplexed by the wicked attempts of men, who rise up to hinder the reign of Christ, God has warned us beforehand that this will happen. Secondly, whatever may be the contrivances of men, God has at the same time declared, that in setting up the kingdom of Christ, His power will be victorious. Both ought to be carefully observed by us. It appears to be monstrous that the Author of salvation should be rejected, not by strangers, but by those who belonged to his own household, — not by the ignorant multitude, but by the rulers themselves, who hold the government of the Church. Against such strange madness of men our faith ought to be fortified, that it may not give way through the novelty of the occurrence. We now perceive how useful that prediction is, which relieves godly minds from the terror that would otherwise be produced by the mournful spectacle. For nothing is more unreasonable than that the members should rise up against the head, the vine-dressers against the proprietor, the counselors against their king, and that the builders should reject the foundation of the building.

That stone is made the head of the corner. Still more emphatic is this clause, in which God declares that the wicked, by rejecting Christ, will avail nothing, but that his rank will remain unimpaired. The design of it is, that believers, relying on that promise, may safely look down with contempt and derision on the wicked pride of men; for when they have made all their contrivances, Christ will still, ill opposition to their wishes, retain the place which the Father has appointed to him. How fiercely soever he may be assailed by those who appear to possess honor and dignity, he will nevertheless remain in his own rank, and will abate nothing on account of their wicked contempt. In short, the authority of God will prevail, that he may be the elect and precious stone, which supports the Church of God, his kingdom and temple. The stone is said to be made the head of the corner, not that he is only a part of the building, (since it is evident from other passages that the Church is entirely founded on Him alone,) but the prophet merely intended to state that he will be the chief support of the building. Some go into ingenious arguments about the word corner, that Christ is placed in the corner, because he unites two separate walls, the Gentiles and Jews. But in my opinion, David meant nothing more than that the corner-stone supports the chief weight of the building.

It may now be asked, How does the Spirit call those men builders, who are so strongly bent on the ruin and destruction of the temple of God? For Paul boasts of having been an honest builder, because he founded the Church on Christ alone, (1 Corinthians 3:10, 11.) The answer is easy. Though they are unfaithful in the execution of the office committed to them, yet he gives them this title with respect to their calling. Thus the name prophet is often given to deceivers, and those who devour the flock like wolves are called pastors. And so far is this from conferring honor on them, that it renders them detestable, when they utterly overthrow the temple of God, which they were appointed to build. Hence we draw a useful warning, that the lawful calling does not prevent those who ought to have been the ministers of Christ from being sometimes his base and wicked enemies. The legal priesthood had certainly been appointed by God, and the Lord had bestowed on the Levites permission to govern the Church. Did they therefore discharge their office faithfully? or ought the godly to have obeyed them by renouncing Christ?

Let the Pope now go with his mitered bishops, and let them boast that they ought to be believed in all things, because they occupy the place of pastors. Even granting that they were lawfully called to the government of the Church, yet they have no right to claim any thing more than to hold the title of prelates of the Church. But even the title of calling does not belong to them; for, in order to raise them to that tyranny, it would be necessary that the whole order of the Church should be overturned. And even though they might justly claim ordinary jurisdiction, yet, if they overturn the sacred house of God, it is only in name that they must be reckoned builders. Nor does it always happen that Christ is rejected by those who are entrusted with the government of the Church; for not only were there many godly priests under the Law, but also, under the reign of Christ, there are some pastors who labor diligently and honestly in building the Church; but as it was necessary that this prediction should be fulfilled, that the builders should reject the stone, wisdom must be exercised in distinguishing between them. And the Holy Spirit has expressly warned us, that none may be mistaken as to an empty title or the dignity of calling.

This has been done by the Lord, As it is a matter too far removed from the ordinary judgment of men, that the pastors of the Church should themselves reject the Son of God from being their Prince, the prophet refers it to the secret purpose of God, which, though we cannot comprehend it by our senses, we ought to contemplate and admire. Let us therefore understand, that this cuts short every question, and that every man is expressly forbidden to judge and measure the nature of Christ’s kingdom by the reason of the flesh; for what folly is it to wish to subject to the capacity of our mind a miracle which the prophet exhorts us to adore? Will you then receive nothing but what appears to yourself to be probable, in reference to the kingdom of Christ, the commencement of which the Holy Spirit declares to be a mystery worthy of the highest admiration, because it is concealed from the eyes of men? So then, whenever the question relates to the origin, restoration, condition, and the whole safety of the Church, we must not consult our senses, “Qu’il nous souviene de ne nous arrester point a ce que nos sens pervent comprende;” — “let us remember not to stop at what our senses can comprehend.” but must honor the power of God by admiring his hidden work. “Son œuvre incomprehensible;” — “his incomprehensible work.” There is also an implied contrast between God and men; for not only are we commanded to embrace the wonderful method of governing the Church, because it is the work of God, but we are likewise withdrawn from a foolish reverence for men, which frequently obscures the glow of God; as if the prophet had said, that however magnificent may be the titles which men bear, it is wicked in any man to oppose them to God.

This furnishes a refutation of the diabolical wickedness of the Papists, who do not scruple to prefer to the word of God a decision of their pretended Church. For on what does the authority of the word of God depend, according to them, but on the opinion of men, so that no more power is left to God than what the Church is pleased to allow him? Far otherwise does the Spirit instruct us by this passage namely, that as soon as the majesty of God “La majesté du Fils de Dieu;” — “the majesty of the Son of God.” appears, the whole world ought to be silent.

43. Therefore I say to you. Hitherto Christ directed his discourse to rulers and governors, but in presence of the people. Now, however, he addresses in the same manner the people themselves, and not without reason, for they had been the companions and assistants of the priests and scribes in hindering the grace of God. It was from the priests, no doubt, that the evil arose, but the people had already deserved, on account of their sins, to have such corrupt and degenerate pastors. Besides, the whole body was infected, as it were, by a similar malice to resist God. This is the reason why Christ denounces against all indiscriminately the dreadful vengeance of God; for as the priests were inflated with the desire of holding the highest power, so the rest of the people gloried on the ground of having been adopted. Christ now declares that God was not bound to them, and, therefore, that he will convey to another the honor of which they rendered themselves unworthy. And this, no doubt, was once spoken to them, but was written for the sake of all of us, that, if God choose us to be His people, we may not grow wanton through a vain and wicked confidence in the flesh, but may endeavor, on our part, to perform the duties which he enjoins on his children;

for if he spared not the natural branches, (Romans 11:21,)

what will he do with those which were engrafted? The Jews thought that the kingdom of God dwelt among them by hereditary right, and therefore they adhered obstinately to their vices. We have unexpectedly come into their room contrary to nature, and therefore much less is the kingdom of God bound to us, if it be not rooted in true godliness.

Now as our minds ought to be struck with terror by the threatening of Christ, that those who have profaned the kingdom of God will be deprived of it, so the perpetuity of that kingdom, which is here described, may afford comfort to all the godly. For by these words Christ assures us that, though the ungodly destroyed the worship of God among themselves, they would never cause the name of Christ to be abolished, or true religion to perish; for God, in whose hand are all the ends of the earth, will find elsewhere a dwelling and habitation for his kingdom. We ought also to learn from this passage, that the Gospel is not preached in order that it may lie barren and inoperative, but that it may yield fruit.

44. And he who shall fall on this stone. Christ confirms more fully the former statement, that he suffers no loss or diminution when he is rejected by the wicked, because, though their obstinacy were like a stone or like iron, yet by his own hardness he will break them, and therefore he will be the more highly glorified in their destruction. He perceived in the Jews an astonishing obstinacy, and therefore it was necessary that this kind of punishment should be described to them in an alarming manner, that they might not flatter themselves, while they thus dashed against him. This doctrine partly instructs us to give ourselves up gently, with a mild and tractable heart, to the dominion of Christ, and partly fortifies us against the obstinacy and furious attacks of the wicked, for whom there awaits a dreadful end.

Those persons are said to fall upon Christ, who rush forward to destroy him; not that they occupy a more elevated position than he does, but because their madness carries them so far, that they endeavor to attack Christ as if he were below them. But Christ tells them that all that they will gain by it is, that by the very conflict they will be broken. But when they have thus proudly exalted themselves, he tells them that another thing will happen, which is, that they will be bruised under the stone, against which they so insolently dashed themselves.

45. They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.

MATTHEW 22:15-22; MARK 12:13-17; LUKE 20:20-26

Matthew 22:15-22

Mark 12:13-17

Luke 20:20-26

15. Then the Pharisees went away, and took counsel how they might entrap him in his words. 16. And they send to him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, and carest not for any man; for thou regardest not the person of men. 17. Tell us then, What thinkest thou? Is it lawful to give tribute to Caesar or not? 18. But Jesus, perceiving their wickedness, saith, Why do you tempt me, hypocrites? 19. Show me the tribute money. And they presented to him a denarius. 20. And he saith to them, Whose is this image and inscription? 21. They say to him, Caesar’s. Then said he to them, Render therefore to Caesar the things which are Caesar’s, and to God the things which are God’s. 22. And having heard these things, they wondered, and left him, and went away.

13. And they send to him certain Pharisees and Herodians, to entrap him in his words 14. And they, when they came, said to him, Master, we know that thou art true, and carest not for any man; for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar, or not? Shall we give, or shall we not give? 15. But he, knowing their hypocrisy, said to them, Why do you tempt me? Bring me a denarius, that I may see it. 16. And they brought it; and he saith to them, Whose is this image and inscription? And they said to him, Caesars. 17. And Jesus answering said to them, Render to Caesar those things which are Caesar’s, and to God those things which are God’s. “Et n’es point accepteur de personnes;” — “and art not an accepter of persons.” And they wondered at him. “Rendez à Caesar ce qui est à Caesar, et à Dieu ce qui est à Dieu;” — “render to Caesar what is Caesar’s, and to God what is God’s.”

20. And they watched him, and sent spies, who would pretend to be righteous men, to entrap him in his words, and to deliver him to the authority and power of the governor. 21. And they put a question to him, saying, Master, we know that thou sayest and teachest uprightly, and regardest not a person, “Et furent esmerveillez de luy;” — “and they were astonished at him.” but teachest the way of God in truth. 22. Is it lawful for us to give tribute to Caesar, or not? 23. And having perceived their craftiness, he said to them, Why do you tempt me? 24. Show me a denarius. Whose image and inscription hath it? They answering said, Caesar’s. 25. And he said to them, Render therefore to Caesar those things which are Caesar’s, and to God those things which are God’s. 26. And they could not find fault with his words in presence of the people; and wondering at his reply, they were silent.

CHAPTER 21

Mt 21:1-9. Christ's Triumphal Entry into Jerusalem on the First Day of the Week. ( = Mr 11:1-11; Lu 19:29-40; Joh 12:12-19).

For the exposition of this majestic scene--recorded, as will be seen, by all the Evangelists--see on Lu 19:29-40.

Mt 21:10-22. Stir about Him in the City--Second Cleansing of the Temple, and Miracles There--Glorious Vindication of the Children's Testimony--The Barren Fig Tree Cursed, with Lessons from It. ( = Mr 11:11-26; Lu 19:45-48).

For the exposition, see on Lu 19:45-48; and Mr 11:12-26.

Mt 21:23-46. The Authority of Jesus Questioned and the Reply--The Parables of the Two Sons, and of the Wicked Husbandman. ( = Mr 11:27-12:12; Lu 20:1-19).

Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death.

The Authority of Jesus Questioned, and the Reply (Mt 21:23-27).

23. By what authority doest thou these things!--referring particularly to the expulsion of the buyers and sellers from the temple,

and who gave thee this authority?

24. And Jesus answered and said unto them, I also will ask you one thing, &c.

25. The baptism of John--meaning his whole mission and ministry, of which baptism was the proper character.

whence was it? from heaven, or of men?--What wisdom there was in this way of meeting their question will best appear by their reply.

If we shall say, From heaven; he will say unto us, Why did ye not then believe him?--"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.

26. But if we shall say, Of men; we fear the people--rather, "the multitude." In Luke (Lu 20:6) it is, "all the people will stone us"--"stone us to death."

for all hold John as a prophet--Crooked, cringing hypocrites! No wonder Jesus gave you no answer.

27. And they answered Jesus, and said, We cannot tell--Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.

Neither tell I you by what authority I do these things--What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.

Parable of the Two Sons (Mt 21:28-32).

28. But what think ye? A certain man had two sons; and he came to the first and said, Son, go work to-day in my vineyard--for true religion is a practical thing, a "bringing forth fruit unto God."

29. He answered and said, I will not--Trench notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.

30. And he came to the second, and said likewise. And he answered and said, I go, sir--"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Lu 18:11).

and went not--He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mt 23:3)--a falseness more abominable to God, says Stier, than any "I will not."

31. Whether of them twain did the will of his Father? They say unto him, The first--Now comes the application.

Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go--or, "are going"; even now entering, while ye hold back.

into the kingdom of God before you--The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.

32. For John came unto you in the way of righteousness--that is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee from the wrath to come."

and ye believed him not--They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus.

but the publicans and the harlots believed him--Of the publicans this is twice expressly recorded, Lu 3:12; 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Lu 7:37; 15:1, &c.

and ye, when ye had seen it, repented not afterward, that ye might believe him--Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.

Parable of the Wicked Husbandmen (Mt 21:33-46).

33. Hear another parable: There was a certain householder, which planted a vineyard--(See on Lu 13:6).

and hedged it round about, and digged a winepress in it, and built a tower--These details are taken, as is the basis of the parable itself, from that beautiful parable of Is 5:1-7, in order to fix down the application and sustain it by Old Testament authority.

and let it out to husbandmen--These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.

and went into a far country--"for a long time" (Lu 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mr 4:26.

34. And when the time of the fruit drew near, he sent his servants to the husbandmen--By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on Mt 23:37.

that they might receive the fruits of it--Again see on Lu 13:6.

35. And the husbandmen took his servants, and beat one--see Jr 37:15; 38:6.

and killed another--see Jr 26:20-23.

and stoned another--see 2Ch 24:21. Compare with this whole verse Mt 23:37, where our Lord reiterates these charges in the most melting strain.

36. Again, he sent other servants more than the first; and they did unto them likewise--see 2Ki 17:13; 2Ch 36:16, 18; Ne 9:26.

37. But last of all he sent unto them his son, saying, They will reverence my son--In Mark (Mr 12:6) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (Lu 20:13) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare He 3:3-6). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.

38. But when the husbandmen saw the son, they said among themselves--Compare Ge 37:18-20; Joh 11:47-53.

This is the heir--Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (He 1:2).

come, let us kill him, and let us seize on his inheritance--that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."

39. And they caught him, and cast him out of the vineyard--compare He 13:11-13 ("without the gate--without the camp"); 1Ki 21:13; Joh 19:17.

and slew him.

40. When the lord therefore of the vineyard cometh--This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.

what will he do unto those husbandmen?

41. They say unto him, He will miserably destroy those wicked men--an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.

and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons--If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (2Sa 12:5-7), and Simon the Pharisee to our Lord (Lu 7:43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (Lu 20:16)--"And when they heard it, they said, God forbid"--His whole meaning now bursting upon them.

42. Jesus saith unto them. Did ye never read in the scriptures--(Psa 118:22, 23).

The stone which the builders rejected, &c.--A bright Messianic prophecy, which reappears in various forms (Is 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Ac 4:11). He recurs to it in his first epistle (1Pe 2:4-6).

43. Therefore say I unto you, The kingdom of God--God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.

shall be taken from you, and given to a nation bringing forth the fruits thereof--that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (Ro 11:25, 26). This vastly important statement is given by Matthew only.

44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder--The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Da 2:34, 35; Zec 12:2)--in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.

45. And when the chief priests and Pharisees had heard his parables--referring to that of the Two Sons and this one of the Wicked Husbandmen.

they perceived that he spake of them.

46. But when they sought to lay hands on him--which Luke (Lu 20:19) says they did "the same hour," hardly able to restrain their rage.

they feared the multitude--rather, "the multitudes."

because they took him for a prophet--just as they feared to say John's baptism was of men, because the masses took him for a prophet (Mt 21:26). Miserable creatures! So, for this time, "they left Him and went their way" (Mr 12:12).

Bethphage - A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth, signifying a region as well as a house, and פג phag, a green fig.

Ye shall find an ass tied, and a colt - Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence; and manifested his power over the heart in disposing the owner to permit the ass to be taken away.

The Lord (the proprietor of all things) hath need of them - Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established.

All this was done - The word all, in this clause, is omitted by some MSS., versions, and fathers.

Which was spoken - The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled:

1. To show the truth of prophecy in general; and,

2. To designate Christ as the person intended by that prophecy.

See the note on Mat 2:23.

Tell ye the daughter of Sion - The quotation is taken from Zac 9:9, but not in the precise words of the prophet.

This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice.

He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!

And put on them their clothes - Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king." 2Kgs 9:13.

And they set him thereon - Και επεκαθισεν επανω αυτων, and he sat upon them; but instead of επανω αυτων, upon Them, the Codex Bezae, seven copies of the Itala, some copies of the Vulgate, and some others, read επ' αυτον, upon him, i.e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, - this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ's sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical scepter." He who can receive this saying, let him receive it.

Cut down branches from the trees - Carrying palm and other branches was emblematical of victory and success. See 1 Maccabees 13:51; 2 Maccabees 10:7; and Rev 7:9.

The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride." Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Messiah will come upon an ass; I will send him a noble horse." To which the rabbi replied, "You have not a horse with a hundred spots (query, streaks) like his ass." See Lightfoot and Schoettgen.

Hosanna to the son of David - When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא Hoshiah Na! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2Sam 14:4; 2Kgs 6:26; Psa 118:25.

Son of David - A well-known epithet of the Messiah. He who cometh in the name, etc. He who comes in the name and authority of the Most High.

Hosanna in the highest - Either meaning, Let the heavenly hosts join with us in magnifying this august Being! - or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing Hosanna: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna; and this was termed the hosanna rabba, the Great hosanna: i.e. Assist with the greatest succor. Probably answering to the τοις υψιστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See Stehlin's Jewish Traditions, vol. ii. p. 322.

All the city was moved - Or, the whole city was in motion. Εσεισθη, was in a tumult - they saw and heard plainly that the multitude had proclaimed Christ king, and Messiah. Who is this? Who is accounted worthy of this honor?

This is Jesus The Prophet - Ο προφητης That prophet whom Moses spoke of, Deu 18:18. I will raise them up a prophet - like unto thee, etc. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the promised Messiah. - How strange is it that these same people (if the creatures of the high priest be not only intended) should, about five days after, change their hosannas for, Away with him! crucify him! crucify him! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long.

Jesus went into the temple of God, etc. - "Avarice," says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions; ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the temple were only a shadow." Quesnel.

Money-changers - Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own.

My house shall be called the house of prayer - This is taken from Isa 56:7.

But ye have made it a den of thieves - This is taken from Jer 7:11.

Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified.

They who are placed in the Church of Christ to serve souls, and do it not, and they who enjoy the revenues of the Church, and neglect the service of it, are thieves and robbers in more senses than one.

Our Lord is represented here as purifying his temple; and this we may judge he did in reference to his true temple, the Church, to show that nothing that was worldly or unholy should have any place among his followers, or in that heart in which he should condescend to dwell. It is marvellous that these interested, vile men did not raise a mob against him: but it is probable they were overawed by the Divine power, or, seeing the multitudes on the side of Christ, they were afraid to molest him. I knew a case something similar to this, which did not succeed so well. A very pious clergyman of my acquaintance, observing a woman keeping a public standing to sell nuts, gingerbread, etc., at the very porch of his Church, on the Lord's day, "desired her to remove thence, and not defile the house of God, while she profaned the Sabbath of the Lord." She paid no attention to him. He warned her the next Sabbath, but still to no purpose. Going in one Lord's day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal reproach, condemned the action, and fined the man of God in a considerable sum of money!

The blind and the lame came - Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually blind, and feet to the lame. The Church or chapel in which the blind and the lame are not healed has no Christ in it, and is not worthy of attendance.

The chief priests - were sore displeased - Or, were incensed. Incensed at what! At the purification of the profaned temple! This was a work they should have done themselves, but for which they had neither grace nor influence; and their pride and jealousy will not suffer them to permit others to do it. Strange as it may appear, the priesthood itself, in all corrupt times, has been ever the most forward to prevent a reform in the Church. Was it because they were conscious that a reformer would find them no better than money-changers in, and profaners of, the house of God, and that they and their system must be overturned, if the true worship of God were restored! Let him who is concerned answer this to his conscience.

Out of the mouth of babes - The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, 1Cor 15:27; Eph 1:22; Heb 2:6. Which proves it to be merely a prophetic psalm, relating to the Messiah.

It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exasperated, because a person was celebrated against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ.

And he left them (καταλιπων, finally leaving them) and went - into Bethany; and he lodged there - Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, Joh 11:18; and it is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See Luk 21:37; Luk 22:39; Joh 8:1, Joh 8:2. They were about to murder the Lord of glory; and the true light, which they had rejected, is now departing from them.

Lodged there - Not merely to avoid the snares laid for him by those bad men, but to take away all suspicion of his affecting the regal power. To the end of this verse is added by the Saxon, And taught them of the kingdom of God. This same reading is found in some MSS., Missals, and one copy of the Itala. It appears also in Wickliff, and my old folio English MS. Bible, and taugt hem of the kyngdom of God; and in two MS. copies of the Vulgate, in my possession: one, duodecimo, very fairly written, in 1300; the other a large folio, probably written in the 11th or 12th century, in which the words are, Ibique docebat eos de regno Dei. And There he taught them concerning the kingdom of God.

Now in the morning, as he returned into the city - Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see Mat 21:17. This was probably on Thursday, the 12th day of the month Nisan.

He hungered - Probably neither he, nor his disciples, had any thing but what they got from public charity; and the hand of that seems to have been cold at this time.

He saw a fig tree in the way - Επι της οδου, By the road side. As this fig tree was by the way side, it was no private property; and on this account our Lord, or any other traveler, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on Mar 11:13 (note), etc.

Let no fruit grow on thee - Can a professor, who affords Christ nothing but barren words and wishes, expect any thing but his malediction? When the soul continues in unfruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root.

How soon is the fig tree withered away! - We often say to our neighbors, "How suddenly this man died! Who could have expected it so soon?" But who takes warning by these examples? What we say to-day of Others, may be said to-morrow of Ourselves. Be ye also ready! Lord, increase our faith!

If ye have faith, and doubt not - See on Mat 17:20 (note). Removing mountains, and rooting up of mountains, are phrases very generally used to signify the removing or conquering great difficulties - getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, etc. In this sense our Lord's words are to be understood. He that has faith will get through every difficulty and perplexity; mountains shall become molehills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled.

All things - ye shall ask in prayer, believing - In order to get salvation, there must be,

1. a conviction of the want of it: this begets,

2. prayer, or warm desires, in the heart: then

3. the person asks, i.e. makes use of words expressive of his wants and wishes:

4. believes the word of promise, relative to the fulfillment of his wants: and

5. receives, according to the merciful promise of God, the salvation which his soul requires.

By what authority doest thou these things? - The things which the chief priests allude to, were his receiving the acclamations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it.

Who gave thee this authority? - Not them: for, like many of their successors, they were neither teachers nor cleansers; though they had the name and the profits of the place.

I also will ask you one thing - Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in the miracles which he wrought before their eyes, and before all Judea; and, as they would not credit him on this evidence, it would have been in vain to have expected their acknowledgment of him on any profession he would make.

The baptism of John - Had John a Divine commission or not, for his baptism and preaching? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people; and he plainly saw that, if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See Mat 21:25, Mat 21:26.

We cannot tell - Simplicity gives a wonderful confidence and peace of mind; but double dealing causes a thousand inquietudes and troubles. Let a man do his utmost to conceal in his own heart the evidence he has of truth and innocence, to countenance his not yielding to it; God, who sees the heart, will, in the light of the last day, produce it as a witness against him, and make it his judge.

We cannot tell, said they; which, in the words of truth, should have been, We will not tell, for we will not have this man for the Messiah: because, if we acknowledge John as his forerunner, we must, of necessity, receive Jesus as the Christ.

They who are engaged against the truth are abandoned to the spirit of falsity, and scruple not at a lie. Pharisaical pride, according to its different interests, either pretends to know every thing, or affects to know nothing. Among such, we may meet with numerous instances of arrogance and affected humility. God often hides from the wise and prudent what he reveals unto babes; for, when they use their wisdom only to invent the most plausible excuses for rejecting the truth when it comes to them, it is but just that they should be punished with that ignorance to which, in their own defense, they are obliged to have recourse.

A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.

I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.

I go, sir - This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?

The publicans and the harlots - In all their former conduct they had said No. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan.

John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it.

It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.

There was a certain householder - Let us endeavor to find out a general and practical meaning for this parable. A householder - the Supreme Being. The family - the Jewish nation. The vineyard - the city of Jerusalem. The fence - the Divine protection. The wine-press - the law and sacrificial rites. The tower - the temple, in which the Divine presence was manifested. The husbandmen - the priests and doctors of the law. Went from home - entrusted the cultivation of the vineyard to the priests, etc., with the utmost confidence; as a man would do who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from Isa 5:1, etc.; but whether our blessed Redeemer quote from the law, the prophets, or the rabbins, he reserves the liberty to himself to beautify the whole, and render it more pertinent.

Some apply this parable also to Christianity, thus: - The master or father - our blessed Lord. The family - professing Christians in general. The vineyard - the true Church, or assembly of the faithful. The hedge - the true faith, which keeps the sacred assembly enclosed and defended from the errors of heathenism and false Christianity. The wine-press - the atonement made by the sacrifice of Christ, typified by the sacrifices under the law. The tower - the promises of the Divine presence and protection. The husbandmen - the apostles and all their successors in the ministry. The going from home - the ascension to heaven. But this parable cannot go on all fours in the Christian cause, as any one may see. In the ease of the husbandmen, especially it is applicable; unless we suppose our Lord intended such as those inquisitorial Bonners, who always persecuted the true ministers of Christ, and consequently Christ himself in his members; and to these may be added the whole train of St. Bartholomew Ejectors, and all the fire and faggot men of a certain Church, who think they do God service by murdering his saints. But let the persecuted take courage: Jesus Christ will come back shortly; and then he will miserably destroy those wicked men: indeed, he has done so already to several, and let out his vineyard to more faithful husbandmen.

Digged a wine-press - Ωρυξε ληνον. St. Mark has υποληνιον, the pit under the press, into which the liquor ran, when squeezed out of the fruit by the press.

He sent his servants - Prophets, which, from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion.

Receive the fruits of it - Alluding to the ancient custom of paying the rent of a farm in kind; that is, by a part of the produce of the farm. This custom anciently prevailed in most nations; and still prevails in the highlands of Scotland, and in some other places. The Boldon book, a survey made of the state of the bishopric of Durham in 1183, shows how much of the rents was paid in cows, sheep, pigs, fowls, eggs, etc., the remaining part being made up chiefly by manual labor.

Beat one - Εδειραν, took his skin off, flayed him: probably alluding to some who had been excessively scourged.

Killed another, etc. - Rid themselves of the true witnesses of God by a variety of persecutions.

Other servants - There is not a moment in which God does not shower down his gifts upon men, and require the fruit of them. Various instruments are used to bring sinners to God. There are prophets, apostles, pastors, teachers: some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad husbandmen, and the latter have persecuted the former.

More than the first - Or, more honorable, so I think πλειονας should be translated; for, as the fullness of the time approached, each prophet more clearly and fully pointed out the coming of Christ.

Our translation, which says, more than the first, conveys no meaning at all. Πλειον is the meaning I have given it above, in Mat 6:25. πλειον της τροφης, of More Value than food; and in Num 22:15 πλειους και εντιμοτερους, persons higher in dignity and office.

Last of all he sent - his son - This requires no comment. Our Lord plainly means himself.

They will reverence - Εντραπησονται, they will reflect upon their conduct and blush for shame because of it, when they see my son. So the Syric and Persic.

Said among themselves - Alluding to the conspiracies which were then forming against the life of our blessed Lord, in the councils of the Jewish elders and chief priests. See Mat 27:1.

Cast him out of the vineyard - Utterly rejected the counsel of God against themselves; and would neither acknowledge the authority of Christ, nor submit to his teaching. What a strange and unaccountable case is this! - a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose.

He will miserably destroy those wicked men - So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves which was literally executed about forty years after. But Luke relates it differently: according to him, they said μη γενοιτο, God forbid! The Codex Leicestrensis omits οι λεγουσιν, they say; so that the following words appear to be spoken by our Lord. Michaelis supposes that in the Hebrew original the word was ויאמר waiomer, he said; for which the Greek translator might have read ויאמרו waiomeru, they said.

The stone - R. Solom. Jarchi, on Mic 5:1-15, says, this stone means the Messiah, אכן משיח: Abarbanel is of the same opinion. This seems to have been originally spoken of David who was at first rejected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Psa 118:22.

As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, 1Cor 3:16; Heb 3:6; 1Pet 2:5; so Jesus Christ is represented as the foundation on which this edifice is laid, 1Cor 3:11; Eph 2:20, Eph 2:21.

The builders - The chief priests and elders of the people, with the doctors of the law.

Rejected - An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and appearing improper for it, is thrown aside, and another taken; however, at last, it may happen that the very stone which had been before rejected, may be found the most suitable as the head stone of the corner.

This passage, as applied by our Lord to himself, contains an abridgment of the whole doctrine of the Gospel.

1. The Lord's peculiar work is astonishingly manifested in the mission of Jesus Christ.

2. He, being rejected and crucified by the Jews, became an atonement for the sin of the world.

3. He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of immortality to his followers.

4. He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or uppermost stone in the corner does the whole edifice.

5. He is hereby rendered the object of the joy and admiration of all his followers and the glory of man. This was done by the Lord, and is marvellous in our eyes.

Therefore say I - Thus showing them, that to them alone the parable belonged. The kingdom of God shall be taken from you - the Gospel shall be taken from you, and given to the Gentiles, who will receive it, and bring forth fruit to the glory of God.

Bringing forth the fruits - As in Mat 21:34 an allusion is made to paying the landlord in kind, so here the Gentiles are represented as paying God thus. The returns which He expects for his grace are the fruits of grace; nothing can ever be acceptable in the sight of God that does not spring from himself.

The 44th verse should certainly come before Mat 21:43, otherwise the narration is not consecutive. Mat 21:42. The stone which the builders rejected, is become the head of the corner, etc. Mat 21:44. Whosoever shall fall on this stone shall be broken, etc. This is an allusion to the punishment of stoning among the Jews. The place of stoning was twice as high as a man; while standing on this, one of the witnesses struck the culprit on the loins, so that he fell over this scaffold; if he died by the stroke and fall, well; if not, the other witness threw a stone upon his heart, and despatched him. That stone thrown on the culprit was, in some cases, as much as two men could lift up. Tract Sanhed. and Bab. Gemara, and Lightfoot. See also the note on Joh 8:7 (note).

He, whether Jew or Gentile, who shall not believe in the Son of God, shall suffer grievously in consequence; but on whomsoever the stone (Jesus Christ) falls in the way of judgment, he shall be ground to powder, λικμησει αυτον - it shall make him so small as to render him capable of being dispersed as chaff by the wind. This seems to allude, not only to the dreadful crushing of the Jewish state by the Romans, but also to that general dispersion of the Jews through all the nations of the world, which continues to the present day. This whole verse is wanting in the Codex Bezae, one other, five copies of the Itala, and Origen; but it is found in the parallel place, Luk 20:18, and seems to have been quoted from Isa 8:14, Isa 8:15. He shall be for a Stone of Stumbling, and for a Rock of Offence to both the houses of Israel - and many among them shall Stumble and Fall, and be Broken.

The chief priests - perceived that he spoke of them - The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons.

They sought to lay hands on him, they feared the multitude - Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation; but he who abstains from certain evils, only through fear of scandal or punishment, has already committed them in his heart, and is guilty before God. The intrepidity of our Lord is worthy of admiration and imitation; in the very face of his most inveterate enemies, he bears a noble testimony to the truth, reproves their iniquities, denounces the Divine judgments, and, in the very teeth of destruction, braves danger and death! A true minister of Christ fears nothing but God, when his glory is concerned: a hireling fears every thing, except Him whom he ought to fear.

This last journey of our Lord to Jerusalem is a subject of great importance; it is mentioned by all the four evangelists, and has been a subject of criticism and cavil to some unsanctified minds. He has been accused of "attempting, by this method, to feel how far the populace were disposed to favor his pretensions in establishing himself as a king in the land; or, at least, by his conduct in this business, he gave much cause for popular seditions." Every circumstance in the case refutes this calumny.

1. His whole conduct had proved that his kingdom was not of this world, and that he sought not the honor that cometh from man.

2. He had in a very explicit manner foretold his own premature death, and particularly at this time.

3. It is evident, from what he had said to his disciples, that he went up to Jerusalem at this time for the express purpose of being sacrificed, and not of erecting a secular kingdom.

4. What he did at this time was to fulfill a declaration of God delivered by two prophets, upwards of 700 years before, relative to his lowliness, poverty, and total deadness to all secular rule and pomp. See Isa 62:11; Zac 9:9.

5. All the time he spent now in Jerusalem, which was about five days, he spent in teaching, precisely in the same way he had done for three years past; nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word calculated to produce any sensation on the hearts of the populace, but that of piety towards God; and in the parable of the man and his two sons, the husbandmen and the vineyard, he spoke in such a way to the rulers of the people as to show that he knew they were plotting his destruction; and that, far from fleeing from the face of danger, or strengthening his party against his enemies, he was come to wait at the foot of the altar till his blood should be poured out for the sin of the world!

6. Had he affected any thing of a secular kind, he had now the fairest opportunity to accomplish his designs. The people had already received him as Jesus the prophet; now they acknowledge him as the Christ or Messiah, and sing the hosannah to him, as immediately appointed by Heaven to be their deliverer.

7. Though, with the character of the Messiah, the Jews had connected that of secular royalty, and they now, by spreading their clothes in the way, strewing branches, etc., treat him as a royal person, and one appointed to govern the kingdom; yet of this he appears to take no notice, farther than to show that an important prophecy was thus fulfilled: he went as usual into the temple, taught the people pure and spiritual truths, withdrew at night from the city, lodged in private at Mount Olivet; and thus most studiously and unequivocally showed that his sole aim was to call the people back to purity and holiness, and prepare them for that kingdom of righteousness, peace, and joy in the Holy Ghost, which he was about, by his passion, death, resurrection, ascension, and the mission of the Holy Spirit, to set up in the earth.

8. Could a person who worked such miracles as he was in the daily habit of working-miracles which proved he possessed unlimited power and unerring wisdom, need subterfuges, or a colouring for any design he wished to accomplish? He had only to put forth that power essentially resident in himself, and all resistance to his will must be annihilated. In short, every circumstance of the case shows at once the calumny and absurdity of the charge. But, instead of lessening, or tendering suspicious this or any other part of our Lord's conduct, it shows the whole in a more luminous and glorious point of view; and thus the wrath of man praises him.

9. That he was a king, that he was born of a woman and came into the world for this very purpose, he took every occasion to declare; but all these declarations showed that his kingdom was spiritual: he would not even interfere with the duty of the civil magistrate to induce an avaricious brother to do justice to the rest of the family, Luk 12:13, when probably a few words from such an authority would have been sufficient to have settled the business; yet to prevent all suspicion, and to remove every cause for offense, he absolutely refused to interfere, and took occasion from the very circumstance to declaim against secular views, covetousness, and worldly ambition! O how groundless does every part of his conduct prove this charge of secular ambition to be! Such was the spirit of the Master: such must be the spirit of the disciple. He that will reign with Christ, must be humbled and suffer with him. This is the royal road. The love of the world, in its power and honors, is as inconsistent with the spirit of the Gospel as the love of the grossest vice. If any man love the world, the love of the Father is not in him. Reader, take occasion from this refuted calumny, to imitate thy Lord in the spirituality of his life, to pass through things temporal so as not to lose those that are eternal, that thou mayest reign with him in the glory of his kingdom. Amen.

Mark 11:1; Luke 19:29; John 12:12.

The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isa 62:11; the rest from Zech 9:9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev 19:11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.

They set him thereon - That is, on the clothes.

A great multitude spread their garments in the way - A custom which was usual at the creation of a king, 2Kings 9:13.

The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hosanna - (Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time . But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.

This is Jesus from Nazareth - What a stumbling block was this! if he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for upon inquiry (which such would not fail to make) they would find, he was not of Nazareth, but Bethlehem.

He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them out three years before, John 2:14; bidding them not make that house a house of merchandise. Upon the repetition of the offence, he used sharper words. In the temple - That is, in the outer court of it, where the Gentiles used to worship. The money changers - The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. Mark 11:11,15; Luke 19:45.

A den of thieves - A proverbial expression, for a harbour of wicked men. Isa 56:7; Jer 7:11.

Psalm 8:2.

Mark 11:11,12.

The disciples seeing it - As they went by, the next day.

Jesus answering, said, If ye have faith - Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith: another was, to warn them against unfruitfulness. Mt 17:20.

When he was come into the temple, the chief priests came - Who thought he violated their right: and the elders of the people - Probably, members of the sanhedrim, to whom that title most properly belonged: which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall. These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him. As he was teaching - Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the priests (though not as priests) and all the scribes were authorized teachers. By what authority dost thou these things - Publicly teach the people! And drive out those who had our commission to traffic in the outer court? Luke 20:1; Mark 11:27.

I will ask you one thing - Who have asked me many: The baptism, that is, the whole ministry of John, was it from heaven or from men? - By what authority did he act and teach? Did man or God give him that authority? Was it not God? But if so, the consequence was clear. For John testified that Jesus was the Christ.

Why did ye not believe him - Testifying this.

Neither tell I you - Not again, in express terms: he had often told them before, and they would not believe him.

He answered, I go, sir: but went not - Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.

John came in a way of righteousness - Walking in it, as well as teaching it. The publicans and harlots - The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!

A certain householder planted a vineyard - God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mark 12:1; Luke 20:9.

He sent his servants - His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.

They say - Perhaps some of the by - standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Luke 20:16.

The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psalm 118:22.

Therefore - Because ye reject this corner stone. The kingdom of God - That is, the Gospel.

Whosoever shall fall on this stone shall be broken - Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall - In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Luke 20:18.

3 And if any man say ought unto you, ye shall say, The Lord hath need of them, and straightway he will send them.

This Famous story of our Lords entrance into Ierusalem, is recorded by Mark and Luke also, by Mark, Ch. 11.1. By Luke, Ch. 19.29. There is little difference in their Relation of it thus far, afterwards we shall find more: I shall consider what they all say, that I may at once give the story perfect. Mark saith, Bethpage and Bethany, He saith, You shall find a Colt tyed, whereon never Man sate. Luke hardly varieth at all from Mark, at least in nothing considerable. Our Lord was come now very nigh Ierusalem, Bethany was but fifteen Furlongs from Ierusalem, that was about two miles wanting an eighth part. Ioh. 11.18▪ it was the Town of Lazarus, Ioh. 11.1. Matthew names only Bethpage, which was a place at the same distance, at the Foot of the Mount of Olives, so called from the plenty of Olive-Trees growing there; this Mount was betwixt Ierusalem and Bethpage: It is like our Saviour was at both these Towns, for Mark and Luke nameth both, from one of them he sendeth two of his Disciples, to a Village near hand; telling them, they should there find, at their Entrance in, an Ass tyed with a Colt, on which yet never Man sate. Mark and Luke only mention the Colt, because Christ rode only upon the Colt. Matthew mentions the Ass, for the fulfilling of the Prophecy, of which we shall hear in the next Verses. Loose them, and bring them to me: And if any Man say ought to you (which he knew they would, and Mark and Luke tell us they did) You shall say, the Lord hath need of him. Not our Lord, but the Lord of Heaven and Earth; whose are the Cattel upon a thousand Hills, hath need of him, not for any Weariness; he who had Travelled on foot from Galilee to Bethany, could have gone the other two miles: But that he might enter into Ierusalem, as was Prophecied of him, Zech. 9.9. And he will straightway send him. The words are so, as may be understood as a Promise of Christ to send him back, but it is more likely they are intended, as an assurance to the Disciples, that the owners would make no Difficulty to send them. These Instructions (considered with the Success) were an evident Argument of Christ's Divine Nature. Who could tell all particular Circumstances, and also which way the Heart of man would incline.

5 Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt, the foal of an ass.

The Words are, Zech. 9.9. Rejoyce greatly O Daughter of Zion, shout O Daughter of Ierusalem, Behold, thy King cometh unto thee: He is just, and having Salvation, Lowly, and riding upon an Ass, and upon a Colt the Foal of an Ass. The Evangelist quoteth no more of them, then served for his purpose. Iohn in the short Account, he giveth of this our Saviour's entrance, quoteth them shorter. Ioh. 12.15. The former part of the Words are found, Isa. 62.11. The Iews agree this Prophecy to respect the Messiah, tho they were so blinded, as not to see it was fulfilled in Christ. Tell you the Daughter of Zion, Prophecy you to the Iews, to the Citizens, and Inhabitants of Ierusalem, Behold, Thy King cometh to thee. Thy spiritual King, having Salvation, the King promised, and foretold, that shall bring Salvation, cometh, that is, shall shortly come to thee for thy Profit and Advantage. And you shall know him by this. He shall come [non-Latin text not transcribed], Poor, Afflicted, Meek, Lowly, sitting upon an Ass, an Ass used to bear Burdens (so the Word signifies) and a Colt the Foal of an Ass: Not upon both, they are Exegetical of each other. The first denoted the Species of the Beast, the second its Age: There was not any Prophecy of Christ more plainly fulfilled than this. Asses were of Old Beasts, that Great Persons used to ride on, Iud. 10.4. ch. 12.14. But after Solomons time, the Iews got a Breed of Horses; so as only Poor people rode upon Asses, mostly reserved for Burdens; whom could the Iews possibly expect to see coming, riding into Ierusalem, under the Notion of a King bringing them Salvation, in so little State, upon the Foal of an Ass, but the Person Prophecied of by Zachariah, Ch. 9.9. whom they themselves Confess to be the Messiah? And had not there been a strange Veil upon their Hearts, Herods Courtiers, and Pilates might have understood, his Kingdom was not of this World, nor he such a King, as threatned their Grandeur.

6 And the disciples went, and did as Jesus commanded them.

Mark saith, Ch. 11.4. And they went their way, and found the Colt tyed by the Door without, in a place where two ways met, and they loose him. And certain of them that stood there, said unto them, What do you loosing the Colt? And they said unto them, even as Iesus had Commanded; and they let them go. Luke saith, Ch. 19.1.32. And they that were sent went away, and found even as he had said unto them; and as they were loosing the Colt, the Owners thereof said unto them, Why loose you the Colt? And they said, The Lord hath need of him. The true Obedience of Christ's Disciples, is to be learned from the Practice of these two Disciples: They dispute not the Commands of their Lord, nor make Objections, nor raise any Disputes, nor are afraid of any Danger to themselves, they went, and that speedily, and are exact to what their Lord had Commanded them, accordingly they find, as he had said, they loose the Colt, the owner seeing them, asks why they loose the Colt. They tell him the Lord had need of him.

Marginal references: Mar. 11.2.

9 And the multitudes that went before, and that followed, cryed, saying, Hosanna to the son of David, Blessed is he that cometh in the name of the Lord, Hosanna in the highest.

Mark saith, Ch. 11.7. And they brought the Colt to Iesus, and cast their Garments on him, and he sate upon him. And many spread their Garments in the way, and others cut down Branches of the Trees and strewed them in the way: And they that went before, and they that followed, Cryed, Saying, Hosanna! Blessed is he that cometh in the Name of the Lord. Blessed be the Kingdom of our Father David, that cometh in the Name of the Lord. Hosanna in the highest. Luke hath it yet with more Circumstances, Ch. 19.35, 36, 37, 38, 39, 40. And they brought him to Iesus, and they cast their Garments upon the Colt, and they set Iesus thereon: And as he went, they spread their Cloaths in the way: And when he was nigh, even now at the Descent of the Mount of Olives, the whole multitude, of the Disciples, began to Rejoyce, and Praise God with a loud Voice, for all the mighty Works they had seen, saying, Blessed be the King, that cometh in the Name of the Lord, Peace in Heaven, and Glory in the Highest. And some of the Pharisees from amongst the multitudes, said unto him. Master rebuke thy Disciples. And he answered and said unto them, If these should hold their Peace, the stones would immediately Cry out. Iohn also gives us some Account of this, Ch. 12.12, 13. On the next day much People that were come to the Feast, when they had heard that Iesus was coming to Ierusalem, took Branches of Palm Trees, and went forth to meet him, and Cryed, Hosanna: Blessed be the King of Israel, that cometh in the Name of the Lord. They bring the Ass, and the Colt to Iesus, who had no Saddle, no costly Furniture for him; they were glad to lay on the Asses back some of their Garments, and to set Christ upon the Colt. And in a kind of a natural Country Triumph, made up without any kind of Art, some threw their Cloths in his way, some cut down Boughs of Trees (Palm Trees saith Iohn) with these they bestrew the way. Christ at Bethany in his Journey, had done a Famous Miracle, raising up Lazarus from the Dead. Iohn saith, Ch. 12.18. the Fame of this, made many that were in Ierusalem, who were come thither against the Passover time (for Ioh. 12.1. it was but six Days before the Passover) go out to meet him, and joyned with those, who came along with him from Bethany, they Cryed all along as they came, Hosanna to the Son of David. Blessed is he that cometh in the Name of the Lord. Hosanna in the Highest. Blessed is the Kingdom of our Father David. Peace in Heaven, and Glory in the Highest. Many of these Expressions, seem to be taken out of Psal. 118.24, 25, 26. Their laying the Garments upon the Ass, and throwing them in the way, was a Custom they used towards Princes, as appears, not only by many Records out of profane Authors, but from 2 Kin. 9.13. where the like was done to Iehu, upon his being anointed King over Israel. For the Acclamations, they were also such as were usual to Princes: Whether Hosanna signifieth, Save now: Or, Help! We pray: Or, whether it was a Term by which they expressed their Desire of good Success, or Prosperity to the Person, to whom they apply'd it: Or, whether it was the Name of some Song used in their Festivals, or it signifies, Boughs, &c. is not much Material; they by this Acclamation, acknowledged him a King, the Son of David; they Blessed him, they wished him Peace, Honour and Glory. This was the Acclamation of the multitude, who doubtless had but a small, and imperfect knowledge of the Divine Nature of Christ, but yet looked on him, as the Son of David, as the Messiah. The Pharisees (some of which it seemeth had mixed themselves with this multitude, were troubled at the Acclamation, and (as Luke tells us) speak to Christ to rebuke them; but he answereth, If these should hold their Peace, the stones would immediately Cry out. It is a Proverbial Expression, the Sense of which is alone to be attended. The Sense is this: The time is come, set by my Father for the Publication of my Kingdom, and declaring what I am, and when Gods time is come, the thing must come to pass, by one mean or another: If these Children of Abraham should hold their Peace, God is able of these stones to raise up Children to Abraham, and they should do the same thing, publish me as the Son of David, the King in Zion.

Marginal references: Chap. 23.39.

11 And the multitude said, This is Jesus, the prophet, of Nazareth of Galilee.

Such an unusual sight might well affect a great number in Ierusalem, with Admiration and Astonishment; the People especially, giving Honour to him as a King, and calling him the Son of David; and certainly, but that the Meanness of his Appearance, and Meanness of his Followers, put uninteressed Men out of Fear; and gave Herod, and Pilate some security, that there was no Attempt on Foot, against the Civil Government: Our Saviour and his Followers would have been apprehended, as Raisers of a Sedition and Rebellion. But the multitude now gave him no other Title, than that of Jesus the Prophet; which yet was enough to distinguish him from other Prophets, for he was Iesus a Saviour, and the Prophet foretold, Deut. 18.15.18, 19.

14 And the blind, and the lame came to him in the temple, and he healed them.

This piece of the History, is related by two of the other Evangelists, but with great difference. Luke before this▪ mentioneth a Discourse upon the way, upon our Saviour's first sight of the City, and his Prophecy of the Destruction of it; but no other Evangelist mentioning it, I shall pass it over, till I come to his History. Mark hath this part of the History thus. Ch. 11.11. And Iesus entred into Ierusalem, [illegible: 1 word] the Temple, and when he had looked round about upon all things, and the Even-tide was come, he went out to Bethany with the twelve. And on the morrow, when they were come from Bethany, he was hungry,—(Then he relates, our Saviours cursing the barren Fig-Tree, which I leave till I come to it in Order, v. 15. And they come to Ierusalem, and Iesus went into the Temple, and began to cast out them that sold and bought in the Temple; and overthrew the Tables of the Money-Changers, and the Seats of them that sold Doves: And would not suffer that any Man should carry a Vessel through the Temple. And he taught, saying unto them, Is it not written, my House shall be called of all Nations the House of Prayer, but you have made it a Den of Thieves: And when the Even was come he went out of the City, v. 19. Luke saith, Ch. 19.45. And he went into the Temple, and began to cast out those that sold therein, and those that bought, saying to them, It is written, My House is the House of Prayer, but you have made it a Den of Thieves.—And he taught daily in the Temple. It is pla[illegible: 1 letter]n by all the Evangelists▪ that our Saviour coming to Ierusalem, five days before the Passover, went every night to Bethany, about two miles off▪ and returned in the Morning to the Temple, where Luke saith that he taught daily. The first day, it should seem by Mark, that he only came into the Temple, lookt round about upon all things, and with the twelve went out to lodge at Bethany. By his going into the Temple, we must understand only the outward Court, for the Priests and Levits only might enter into the Inner-Court, and the Holy Place; and the High Priest, only might enter into the Holiest of all. Tho Mark mentions not his driving out the Buyers and Sellers the first day, but reciteth it as if it had been done the second day of his coming, yet the best Interpreters think that it was done the first day, as Matthew and Luke seem to hint; nor is any thing more usual, than for the Evangelists to set down things out of the Order of time, in which they were done. Some learned Authors in the Hebrew Learning tell us, That in the outward Court, was a daily Market of such things as the Iews used for Sacrifices, Wine, Salt, Oyl, Oxen, and Sheep: But it being but three or four days before the Passover, the Market was much greater, because of the great multitude of Lambs, then to be used. By the Law, Exod. 30.12.15. every one also was to bring an half Shekel. For this purpose there were Tables of Money Changers; Men that were furnished with half Shekels to change with the People, that every one might have his half Shekel, and those that so changed, allowed some little Profit to those that changed their Money, which gain was called, [non-Latin text not transcribed]; thence the Changers were called [non-Latin text not transcribed], Mony Changers. Those that sold Doves were there, to furnish the Women that came up to their Purification with their [illegible: 1 word] according to the Law, Lev. 12.6. This was the reaso[illegible: 1 letter] [illegible: 1 word] that great Market, which our Lord found in the [illegible: 1 span] of the Temple, and it is not likely that our Lord shou[illegible: 2 letters] [illegible: 1 word] these abuses the first day, and take no notice of them, [illegible: 1 span] the next day and correct them, which makes Interpreter [illegible: 1 word], Mark in this Relation post-poned this part of the Histo[illegible: 2 letters] [illegible: 1 word] arise two Questions. 1. Whether it was unlawful fo[illegible: 1 letter] [illegible: 1 word] to sell these things in that part of the Temple. 2. [illegible: 1 span], By what Authority did our Saviour do this? To [illegible: 1 word] it must be said, That had it not been unlawful, our [illegible: 1 word] would not have reproved them, for turning his Fathers [illegible: 1 word] and the House of Prayer, into a place of Merchandise. Nor would he have driven them out in such a Zeal, overturning the Tables, &c. which he had done also once before▪ Ioh. 2.15. The Temple was built by Gods direction, not only dedicated by Men, but Gods Acceptation of it was testified: It appeareth by Ioh. 2.19. it was a Type of Christs Body. We know there were special Promises made to those that did pray toward it, 1 Kin. 9.3. God saith, he had hallowed it, that is, separated it from common use to his Service amongst other things for an house of Prayer, Isa. 56.7. Now tho we read of no other things sold there, but what were useful for Sacrifices, yet this was a Civil use, and a Profanation of that Holy Place, because there were Market-places in Ierusalem, in which these things might have been done. It had been against Decency, if the Temple had not been hallowed in this manner, if such things had been done in the Synagogues, being places set apart, and commonly used for Gods Worship; but to use the Temple in this manner, so specially hallowed, was doubtless a great Profanation of that Holy Place. As to the second Question: By what Authority our Lord, being no publick Magistrate, did these thing[illegible: 1 letter] ▪ I am not so posed to determine that, he being the Eternal Son [illegible: 1 word] God, and now in the Exercise of his Regal Power, as I am to give an Account how it came to pass, that the Priests, and Scribes, and Pharisees never questioned him for what he did; for if any will say, That we presently shall read of their taking Council against him: I reply, But we read of nothing relating to this laid to his Charge. Nor do we read of their Questioning him, when he did the same things before, an Account of which we have in, Ioh. 2. For tho I know some say, that our Saviour did this Iure Zelotarum. That the Iews had a Law, That any might punish even to Death, such as profaned the Worship, or Holy things of God; which they justifie from Deut. 13.9. and the Examples of Phinehas killing Z[illegible: 1 letter]mri and Kosbi, Numb. 25.6. and Mattaniah's killing the Iew, Sacrificing to Idols at Modin, and the Kings Commissioner, of which we read in 2 Maccab. 2.24, 25. yet this doth no way give me any Satisfaction; for as on the one side, I should not have known how to have defended the Act of Phinehas, if God had not by and by justified him, nor do I think that the Law in Deut. 13.9. is to be expounded of private Persons▪ So on the other side, if the Priests and Scribes, and Pharisees, had not known of some Law that justified our Saviour in this Act, I can hardly conceive they would have so quietly put it up, especially considering that probably their Pront was concerned, if they had for Gain Licensed those Traders, to a place within the Compass of the Temple; as is very probable. Being therefore fully satisfied, that our Saviour who was Lord of the Temple, and to whom the Spirit was given without measure, did no more, than he might Lawfully do, I am willingly Ignorant how it came to pass, that he met with no opposition in it, because God hath not pleased in his Word to inform us. It is certain that he did the thing, and that it was a thing fit to be done, and that he, as the Son of God, had Authority to do it; what made them take it so quietly, I cannot tell, nor is it necessary for us to know, nor of any great advantage.

16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea, Have ye never read Out of the mouths of babes and sucklings, thou hast perfected praise?

The other Evangelists say nothing of this part of this History: The wonderful things here mentioned, are his healing the Blind and Lame, of which we read v. 14. The Cry of the Children doubtless more displeased them; it was of the same Nature with that of the multitude in the way, and in the Streets when our Lord came into Ierusalem, they owned Christ as the Messiah, and gave him Praise, and wished all manner of Felicity to him. The Pharisees shewing a displeasure at the Acclamation, Christ referreth them to what was written, Psal. 8.2. there it is thou hast Founded, or Ordained strength, that is, a solid, and firm Praise: A prediction that from the Testimony of such weak Persons, the Glorious power of Christ should be proclaimed, and from such mean and despicable beginnings; great and Glorious things should come to pass.

22 And all things whatsoever ye shall ask in prayer, believing, ye shall receive.

Luke hath nothing of this passage, but Mark relateth it, with some Variation, and Additions: The Variation is only as to time, (as to which the Evangelists were not Curious) Matthew relates this Miracle, as done in the Morning of the second day, as Christ and his Disciples returned from Bethany; so doth Mark, Ch. 11, 12. but Matthew speaks, as if the Disciples discerned it presently Withered. Mark mentions it, as not discerned to be Withered, till the next Morning, v. 20. Mark saith, v. 13. For the time of Figs was not yet, which breeds a Difficulty, why our Saviour should Curse the Fig-tree, for having no Fruit, when the time for its Fruit was not come (of which more by and by.) Mark saith, v. 21, 22. That Peter calling to remembrance his Masters Cursing the Fig-tree, saith unto him Master, Behold the Fig-tree which thou Cursedst is Withered away: And Iesus answering said unto them. Have faith in God: Then repeats the substance of what Matthew hath in v. 21, 22. to which Mark addeth, v. 25, 26. And when you stand Praying, forgive, if you have ought against any; that your Father also which is in Heaven, may forgive you your Trespasses. But if you do not forgive, neither will your Father which is in Heaven, forgive you your Trespasses. When our Lord had been in the Temple, and driven out the Buyers, and Sellers there, he went out of the City to lye at Bethany, either to avoid the noises of the City (now very full of People, the Passover being so nigh) or to get a more private place for Prayer. He returns the next Morning, and being an Hungry, and seeing a Fig-tree in his way, he goes to it, finds it full of Leaves, but no Fruit on it. He saith unto it, Never Fruit grow on thee more. Mark saith, For the time of Figs was no[illegible: 1 letter] yet: Why then doth our Saviour Curse this Tree? Some think, that by time is here meant Season (as indeed the [illegible: 1 word] word often signifieth) these would have the meaning to be▪ For it was not [illegible: 1 word] Seasonab[illegible: 1 letter]e year for Figs. But this rather Augmenteth, than abates the Difficulty; for why should our Saviour Curse it, for having no Figs▪ when the Year was such, as was not Seasonable? Others therefore think, that [non-Latin text not transcribed] should be [non-Latin text not transcribed], then the English would be, Where he was, was a time of Figs. For this it is said, 1. That the Greek Spirits and Accents were ordinarily left out in ancient Copies, which if they be taken away, the Words are the same. 2. That this was according to Truth, for it was a time of Green Figs, at least it being near Ierusalem, and but three or four days before the Passover, about which time they reaped their Corn, as appears from Lev. 23.16. Deut. 16.9. and it is plain from, Cant. 2.13. that in the beginning of their Spring, their Fig-trees put forth Green Figs. But when I consider, that none of the ancient Translations are according to this Criticism, but as our Translations, I conclude, that the Antients understood it, [non-Latin text not transcribed] not [non-Latin text not transcribed], and it seemeth too bold to interpret the Words contrary to their Unanimous Sense: Others therefore tell us, that Fig-trees, or at least some kind of them (like Orange-trees) had Leaves and Fruit upon them always, some Green, some half Ripe, some full Ripe, and that these kept on their Leaves all the Winter: So that our Saviour seeing Leaves, might be led to it with an Expectation of some Fruit put forth the former Year, for the time for the Ripening of Fruit, of that kind that Year, was not come, and finding none, he Cursed it. Thereby in a Type, shewing what should be done to Barren Souls, who have only Leaves, no true Fruit of Righteousness. Or, what if we should say, that he did not Curse it, with any respect to its want of Fruit, but only to shew his Divine Power, working a Miracle? And presently the Fig-tree Withered away: A[illegible: 1 letter]soon as our Saviour had Cursed it, it began to Wither. Mark tells us this was the next Morning, Ch. 11.20. which made Peter say, Master behold the Fig-tree which thou Cursedst is Withered away. Matthew saith, When the Disciples saw it, they marvelled saying, How soon is the Fig-tree Withered away? Upon this our Saviour telleth Peter and the rest, that if they had Faith, and doubted not, they should not only do that which he had done to the Fig-tree, but if they said to that Mountain, be removed and cast into the Sea, it should be done. This is interpreted by v. 22. All things whatsoever ye shall ask in Prayer, ye shall receive: We met with the like Expression before, Mat. 17.20. Mark hath the same, Ch. 11.23. Luke hath it, Ch. 17.6. It is an Expression which ought not to be strained further than to signifie, That there is nothing conducive to the Glory of God, and our own good, but Believers may receive at the Hand of God, if they can believe without doubting, that what they would have shall come to pass. I see no reason to Discourse of a Faith of Miracles, as different from other Faith; which only thus differed, that the Disciples (the Apostles I mean) had a Power given them, and a Promise made to them, that they should be able to work miraculous Operations, which is not given to other Christians serving only the particular occasions of that time, to give Credit to the Gospel. The General proposition is true, and shall be made Good, to every Believer: That whatsoever Good is made the matter of a Promise (such are all Good things) shall be given to believing Souls, Praying for them. But there were of old special Promises, not made to the People of God in general, but to particular Persons, for particular Ends; we cannot expect to do, or obtain such things now. Nothing is too big for true Faith to obtain, but that Faith must have a Promise to lean upon, and it must be shewed by Prayer, as v. 22. Mark adds, that it must be also attended with Charity, a Charitable Heart ready to forgive, and Actually forgiving our Brethren their Trespasses: But it is no more th[illegible: 1 letter]n we met with in Matthew, Ch. 6. v. 14, 15. where we opened the Sense of those Words.

Marginal references: Chap. [illegible: 1 letter].[illegible: 1 letter]. Mark 11.2[illegible: 1 letter] Luke 11.9 1 Joh. 3.22. & 5.14.

23 And when he was come into the Temple, the chief priests and the elders of the people, came unto him, as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority.

Mark hath before this, Ch. 11.18. And the Scribes and chief Priests heard it: That is, his turning the Buyers and Sellers out, and overturning the Tables of the Money Changers, and sought how they might destroy him: For they feared him, because all the People was astonished at his Doctrine. Then v. 27. he saith, And they came again to Ierusalem, and as he was walking in the Temple, there came to him the Chief Priests, and the Scribes, and the Elders: And say unto him, By what Authority doest thou these things? And who gave thee this Authority to do these things? Luke saith, Ch. 19.47.48. And he taught daily in the Temple, but the Chief Priests, and the Scribes, and the Chief of the People sought to destroy him: And could not find what they might do, for all the People were very [illegible: 1 letter]ttentive to hear him. It is plain that our Saviour went [illegible: 1 letter]ver[illegible: 1 letter] Night to Bethany, and returned to Ierusalem every Mor[illegible: 1 letter]ing, and daily Preached in the Temple. And Luke saith▪ the People were very Attentive to hear him. In the Greek it is, [illegible: 1 word] [illegible: 1 letter]pon him, hearing him. They were also much affected with the Miracles, which they had seen him working: So as the Scribes, and the Elders feared him (saith Mark.) This possibly might be one reason, why they made no opposition to our Saviour, driving the Buyers and Sellers out of the Temple. viz. For fear of the People; for we must remember they were a conquered Tributary People, and under the Jurisdiction of the Romans, under whom, tho they had a Liberty for the Exercise of their own Religion, yet they had not such a Power as before: It was not Lawful for them to put any to Death, Ioh. 18.31. And for the preserving of their own Liberty, they were obliged to take heed, of causing any Tumults for matters concerning their Religion. So as what they did of this Nature, they did by Craf[illegible: 1 letter] rather than plainly, and openly Attempting it. Mar 14.1. It is likely, they might have some previous, secret Councels, what Method to take, mentioned both by Mark and Luke: The Method it seems which they agreed upon, was first to send to him, to know, By what Authority he did th[illegible: 1 letter]se things, and who gave him such Authority? This is mentioned both by Matthew and Mark, they sent such a Message to Iohn, Ch. 1.19, 20, 21. They had often questioned him about his Doctrine, and had gone by the worst, he justifying his Doctrine to their Faces. For the Truth of his Miracles, it was so Evident that they could not question that: They therefore now only question his Authority to Preach. The Question was Captious enough, for if he had said by a Divine Authority, they would probably have accused him of Blasphemy: For an Humane Authority, they knew he had none, according to their Rules for Order, for they came from the Court, that should have given them such Authority: Our Saviour well enough understanding their Design, gives them, who would not understand his Divine Mission by his miraculous Operations, a wary Answer.

Marginal references: Mar. 11.27. Luk. 20.1.; Exod. 2.14. Act. 4.7 & 7.27.

27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you, by what authority I do these things.

We have the same without any considerable Alteration[illegible: 1 letter] Mar. 11.27, 28, 29, 30, 31, 32, 33. Luke also records the same History, Ch. 20.1, 2, 3, 4, 5, 6, 7, 8. with no considerable difference, only he thus prefaceth to it. And it came to pass that on one of those days, as he taught the People in the Temple, and Peached the Gospel, the Chief Priests, and the Scribes, came upon him with the Elders. Which makes it plain, that their Question princip[illegible: 1 letter]lly related to our Saviours Preaching. It should seem, they had a Law prohibiting any to Preach in the Temple without Authority, from the Chief Priests, and Elders. If any one think this was not an apposite Answer, to the Question propounded to him, 1. They ought to consider, that our Saviour did truly Judge, they deserved no Answer, for his Works had testified of him, that he acted by a Divine Power; he should not need tell them so, in so many Words, 2. In very deed, there was a direct Answer couched in this Question of our Saviour. I pray, saith he, by what Authority did Iohn Preach and Baptize? They could not say by an Humane Authority, for they knew he was not Licensed by their Masters: It must follow that he Acted by Vertue of an extraordinary Divine Mission, so do I (saith our Saviour) and have given you a greater Proof of it, than ever Iohn Baptist did. But our Lord well knew, that the Pharisees had a greater Reverence for Iohn the Baptist, than for him, and that many of the People had a great Opinion of Iohn, indeed greater than of him, our Saviour coming Eating and Drinking, as he expresseth it, (that is) being of a more free, and sociable Conversation, which did not to please the Pharasaical, morose, and supercilious Humour; he therefore chuseth to teach them by a Question, in which assoon as they could resolve themselves, they might know by what Authority he did, what he did. Besides, by the Baptism of Iohn, mentioned in our Saviours. Question, is not to be understood only his Administration of Baptism, but his Doctrine, and indeed the whole of his Ministery: For as his Baptism, is called the Baptism of Repen [illegible: 1 letter]ance; so the Pharisees here argue, that if they should say from Heaven, He would say, why then did you not believe him, which must be understood of his Doctrine: A great part of Iohns Doctrine was, that the Messiah was come, that Christ was he, Ioh. 1.20. he pointed to him and said: Behold the L[illegible: 1 letter]mb of God, who takes away the sins [illegible: 1 letter]f the World, which had they believed, they would never have come to him with so silly a Question: The Pharisees therefore rightly judged▪ how they would be ensnared, if they had said Iohns Baptism and Doctrine was from God, for then a Divine Faith was due to his Words, and they must have owned Christ to be the M[illegible: 1 letter]ssiah. But why did not they say of Men? The Text saith, They feared the Pe[illegible: 1 letter]ple. Those who will not fear God, shall have something to fear sordidly, and slavishly. The People all owning Iohn as a Prophet, a Man that had an extr[illegible: 1 letter]ordinary Mi[illegible: 2 letters]ion from God, and Commi[illegible: 1 letter]sion to reveal the Mind, and Will of God; and would have Cryed sh[illegible: 1 letter]me upon them, had they disparaged him, as one that spake of his own Head: They say, We cannot tell. Herein they lyed. Our Saviour replyes: Neither do I tell [illegible: 2 letters]u &c. Not, I cannot tell you, but I do not tell you: I will tell you no more than what Iohn hath long since told you▪ and what if you will, you and all Men may know by my Miracles.

32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him. And ye, when ye had seen it, repented not afterward, that ye might believe him.

Matthew alone mentioneth this Parable. The Scope of it is taught us. v. 31. The Publicans and Harlots go (that is▪ shall go) into the Kingdom of Heaven before you. That is, you Pharisees: who these Pharisees, and who the Pubblicans were, we shewed before, Ch. 3.7. the Pub[illegible: 1 letter]icans were very od[illegible: 1 letter]ous to the Iews, see Mar. 2.16. H[illegible: 1 letter]rlots are great sinners. By t[illegible: 1 letter]e Kingdom of Heaven, here [illegible: 1 letter]s meant, that of [illegible: 1 word]. Our Lords saying, that Publicans and Ha[illegible: 1 letter]lots sho[illegible: 1 letter]ld go in before the Pharisees ▪ doth not imply that they should follow. It only signi[illegible: 2 letters]eth t[illegible: 2 letters]t some who had been Publi[illegible: 1 letter]ans, (as Matt[illegible: 1 letter]ew, and [illegible: 1 word]) and Harlots, were in a better Condition than these P[illegible: 1 letter]arisees: He proves it because they had done the Will of God, which the Pharisees notwithstanding all their fair Profe[illegible: 3 letters]on▪ had not, but resi[illegible: 1 letter]ed it, and particularly, in the Mini[illegible: 2 letters]ery of Iohn the Baptist, who came to them, In the way of Righte[illegible: 1 letter]usness, Pre[illegible: 1 letter]ching the true Doctrine of Righteousness▪ and living an Holy and Righteous Life; upon the hearing of whose Doctrine, some of the Publicans, and other great s[illegible: 1 letter]nners had believed in Christ, but the Pharisees tho they heard his Doctrine, saw his Conversation, and saw others repent, and own Christ, yet were so far from Believing, that they would not Repent, that they might believe; they would not be awakened to any Sense of their sinful Courses, nor amend any thing of their former ways, that they might receive Christ and imbrace his Righteousness, and Salvation. For altho Evangelical Repentance is the Fruit of Faith, yet that Repentance which lyeth in a previous Sense of sin, and a Resolution to leave sinful Courses, goeth before it. Now to Illustrate, and press this home upon the Consciences of these Pharisees: Our Saviour brings this Parable (as Nathan did to David, 2. Sam. 12.1. & 11.) that they might, being Convicted, Condemn themselves. Hence the Parable is easily understood: The Man mentioned is God. The two Sons were the Pharisees, a People highly pretending Obedience to the Law of God, and making a great shew of Religion. And the Publicans, and Harlots. Great sinners, bad and vile People, making no pretence to Religion: God saith to the one, and the other, Go and work in my Vineyard, that is, do my Will. Do the Work I command you to do. The Pharisees, so Hypocrites and Formalists, by their outward Pretence▪ and Profession say: Sir I go, but yet go not; all their Religion is a vain shew, a meer out-side Appearance. Others, by their Lives declare, That they will not go. But yet upon second Thoughts, having their Hearts touched by the Finger of God, they do Gods work, Which of them did the Will of his Father? They say to him the first. This is plain, for what was the Will of the Father, but that they should do the Work he set them to do? This the latter did not; the Fathers Will was not only that the Son should give him a Cap, and a Knee, and Complement him, but that he should go to work in the Vineyard▪ It is the least part of Gods Will, that Men should give him good Words be a little Complemental, and Ceremonious to[illegible: 1 letter]ard him, but that they should Repent and Believe, and obey his Gospel. This, some Publicans and Harlots did, the Generality of the Pharisees refused. It is an hard thing to convince a Moral, Righteous, Civil man, that he lacks any thing to Salvation; and hence it is that Profane Persons many times repent, believe and are saved, when others perish in their impenitency and unbelief, because they think, they have no need of Repentance, or any further Righteousness, than they are possessed of.

Marginal references: Chap. 3.8.; Luke 3.12, 13.

33 Hear another parable. There was a certain housholder which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country.

Mark hath this Parable, Ch. 12.1. Luke hath it, Ch. 20.9. who is here intended under the Notion of an Housholder: Or a Man. We are told by the Prophet Isaiah, Ch. 5.1, 2. It is the Lord of Hosts, the God of Israel, the House of Israel, and the Men of Iudah are his Vineyard, his pleasant P[illegible: 1 letter]ant, v. 7. he hedged this People by his Providence; God often compareth his Church to a Vineyard, Deut. 32.32. Psal. 80.8 Ier. 2.21. the other Expressions of making in it a Wine-press, or a Wine-fat, signi[illegible: 2 letters]e no more than that God had provided for the Iews all things nece[illegible: 1 letter]sary for use, or Ornament, his letting of it ou[illegible: 1 letter] to Husband-men, and going into a far Country, signifies that being himself, as to his Glorious residence in Heaven, he had betru[illegible: 1 letter]ed the Church of the [illegible: 1 letter]ews, with an High Priest, and other Priests and Levites.

Marginal references: C[illegible: 1 letter]nt. 5.11.

36 Again he sent other servants, more than the first, and they did unto them likewise.

Mark agrees in the substance but mentions three single Servants sent, and then many others The [illegible: 2 letters]r[illegible: 1 letter]t he saith they caught, and beat, and sent away Empty. At the second he saith, they cast stones, wounded him in the Head, and [illegible: 1 letter]ent him away sham[illegible: 1 letter]fully hand[illegible: 1 letter]ed. The third he saith they k[illegible: 3 letters]ed, and for others, they did bea[illegible: 1 letter] some, and kill some. Luke speaks to the same Sense: I observed before▪ that we must not look to [illegible: 2 letters]t every particular P[illegible: 1 letter]rase in a Parable, in the Explication By the Servants here sent to the Husband-men are doubtless to be under[illegible: 2 letters]ood those extraordinary Proph[illegible: 1 letter]ts, whom [illegible: 1 letter]n the corr[illegible: 1 letter]pt [illegible: 1 letter]tate of the [illegible: 1 letter]ewish Church God sent to reprove the P[illegible: 2 letters]ests, and to admonish the Priests, as well as the People o[illegible: 1 letter] the Duty which they owed unto God, in Obedience to his Law. And the various Phrases here used▪ to express the [illegible: 1 letter]ndignities o[illegible: 2 letters]ered to the Servants, do b[illegible: 1 letter]t signi[illegible: 2 letters]e the various abu[illegible: 1 letter]es offered to many of these Prophets, of which are instances in 1 King. 19.10. 2. Chron. 36.16. Neh. 9.26 Ier. 44.4, 5, 6. Ieremiah was beaten and imprisoned, so was M[illegible: 1 letter]caiah, Zechariah slain in the Temple, &c.

37 But last of all he sent unto them his son, saying, They will reverence my Son.

Mark saith, he had but one Son, his well Beloved, Ch. 12▪6. Luke saith, 20.13. Then said the Lord of the Vineyard, what shall I do? I will send my beloved Son, it may be thy will reverence him, when they see him. God is here brought in acting after the manner of Men, using all prob[illegible: 1 letter]ble means to get their Rent; we must not fancy, that God did not know what Men would do. God after all his Prophets, sent his only Son to the Iews, and to their Priests, his well beloved Son, he said, Perhaps they will reverence my Son: These words must be understood, not as Expre[illegible: 1 letter]sing what they would do, or what apeared to God probable that they would do, but as expre[illegible: 1 letter]sive, of what they ought to do, and what God might reasonably expect from them.

39 And they caught him, and cast him out of the vineyard, and slew him.

Mark and Luke have the same with no considerable Alteration. Our Lord here Prophecieth his own Death, by the means of these wicked Priests, and so both lets them know, that he was not ignorant of what was in their Hearts, and they had been already (as we heard before) taking Counsel about, by which they might again have concluded, that he was the Son of God, and one who knew their Hearts; and he also let them know, that they should not surprize him, and that he was not afraid of them. But when the Husband-men saw the Son, they said, This is the Heir. These Words let the Pharisees (to whom together with the People, he at that time sp[illegible: 1 letter]ke) know, that themselves knew he was the Son of God, and were Convicted in their [illegible: 1 letter]wn Consciences, that he was the true Lord of the Church. Tho this was not true of all that had an hand in Crucifying Chri[illegible: 1 letter]t: For Paul saith of some of them, that if they had known him, they would not have Crucified the Lord of Life, yet it was do[illegible: 1 letter]btless true of many of them, and those the most knowing Men among[illegible: 1 letter]t them B[illegible: 1 letter]t herein did their mo[illegible: 2 letters] Prodigious Blindness, and madness [illegible: 1 letter]ppear, that when they knew this, they should think it po[illegible: 3 letters]b[illegible: 1 letter]e to prevent his being set as King upon the Lords Holy Hill of Sion. One would think this were impo[illegible: 3 letters]ble to Rational Creatures. But why should we think so? How many are there in the World this Day, that are Convict in their own Conciences, and do believe that the ways, and People whom they prosecute to their Ruin, yea to Death it self, are the Truths, the Ways, the People of God, yet they will be Kicking against the Pricks; and tho God makes many of them perish in their Enterprises, and su[illegible: 2 letters]ers them not to come with Hoary Heads to the Grave in Peace, yet there ariseth another in stead of this Hydra a Po[illegible: 2 letters]erity approving their doings, and thinking, tho their Fathers failed in this or that little Policy, yet they shall prevail against God, and his Inheritance shall be theirs. Wise Providence thus fitteth the Saints for their Crown, and suffers Sinners to prepare themselves for the Day of Wrath.

41 They say unto him, He will miserably destroy those wicked men, and will let out his Vineyard to other husbandmen, which shall render him the fruits in their seasons.

Mark relates the latter Verse, as Christs own Words, Ch. 12.9. so doth Luke, Ch. 20.15, 16. adding. That when they heard it, they said, God forbid. It is said to Solve this Difficulty, 1. That they say unto him] must not be understood of the Pharisees, but some of the Hearers; the Pharisees said only, God forbid. 2. Others think the Pharisees and Elders did at first say as is here exprest, but our Sav[illegible: 1 letter]our then telling them, They were the Men, and opening it further to them, they said, God forbid. It is very po[illegible: 1 letter]sible the Pharisees and Elders might fir[illegible: 1 letter]t say it, and that our Saviour confirming and opening their Words, shewing them how they had given Judgment against the[illegible: 1 letter]selves▪ they said, God forbid, so both they might say these Words, and Christ also This I take to be the mo[illegible: 1 letter]t Satisfactory Answer. By those Words also our Saviour declares, That his Church should shortly be taken out of the Hands of these Pharisees and Elders and P[illegible: 1 letter]iests, and put into the Hands of his Apostles and a Gospel Ministry.

44 And whosoever shall fall on this stone, shall be broken, but on whomsoever it shall fall, it shall grind him to powder

Mark, saith, Ch. 12.10. And have you not read this Scripture, the Stone which the Builders rejected, is become the head of the Corner: This was the Lords doing, and it is Marvellous in our Eyes. Luke saith, 20.17. And he beheld them, and said, What is this then that is written? The Stone which the Builders rejected, is become the head of the Corner. W[illegible: 1 letter]osoever shall fall upon that Stone shall be broken, but on whomsoever it shall fall, it shall grind him to Powder. It is more then probable, that our Saviour had more Words with them upon this Argument, than are left us upon sacred record, (for Iohn hath let us know, that we are not to expect that all he did or spake should be written, Ch. 21.25. and not as every Discourse or Action, so not all Words in the same Discourse, nor all Circumstances relating to the same Action) knowing themselves, and their Masters to be the Husbandmen, with whom the Lord had betru[illegible: 2 letters]ed his Vineyard the House of Israel. It is not reasonable to think they should be very patient, to hear that God would Miserably destroy them as Wicked Men, and Commit his Vineyard to the trust of others. We cannot therefore in reason imagine, but that they should reply something to that, as thinking it a strange thing that he should assert, That for the rejection of him, God would reject his Ancient People, and cast off the Church of the Jews. To shew this was nothing which ought to seem strange to them, he asks them, Did you never read in the Scriptures▪ The Stone, &c Luk saith▪ he behe[illegible: 1 letter]d them and said, W[illegible: 1 letter]at is this then? As if the [illegible: 1 word] had charged him with speaking without any W[illegible: 1 letter]rrant [illegible: 1 word] the Word of God, there was no such th[illegible: 1 letter]ng in the [illegible: 1 word] or Prophets To convince them of their mi[illegible: 1 letter]take, or [illegible: 1 letter]t lea[illegible: 1 letter]t that there was nothing in what he said, which needed to [illegible: 1 letter]ppear [illegible: 2 letters]range to them, he saith, Did you never rea[illegible: 1 letter]: Or [illegible: 1 word] you not read the Scripture? (so Mark rel[illegible: 1 letter]tes it) or▪ [illegible: 1 span] then? as Luke hath it. The Text he q[illegible: 1 letter]oteth is, Psa[illegible: 1 letter]. 11[illegible: 1 letter] 22▪ 23. It is manife[illegible: 1 letter]t that the Jews under[illegible: 2 letters]ood that Ps[illegible: 2 letters]m to be a Prophecy of Christ, by t[illegible: 1 letter]e Peoples Acclamat[illegible: 1 letter]ons o[illegible: 1 letter] [illegible: 1 letter] sanna; for the sub[illegible: 1 letter]tance of those Acc[illegible: 2 letters]m[illegible: 1 letter]t[illegible: 1 letter]ons [illegible: 1 letter]re in the 25 and 26 v. of th[illegible: 1 letter]t Psalm. Save [illegible: 1 word] I beseech the[illegible: 1 letter] O Lord! O Lord, I beseech thee s[illegible: 1 letter]nd [illegible: 1 word] Prosp[illegible: 1 letter]ri[illegible: 1 letter]y▪ [illegible: 2 letters]esse[illegible: 1 letter] is he that comes to us in the Name [illegible: 1 span] [non-Latin text not transcribed] save I beseech the[illegible: 1 letter]. [illegible: 1 span] the Messiah. This they had [illegible: 1 span] S[illegible: 1 letter]viour Sa[illegible: 1 letter]th our Saviour in that very [illegible: 1 span] read▪ [illegible: 1 span] which the Builders re[illegible: 1 letter]ected, is [illegible: 1 span] of [illegible: 1 word] Corner. Before he had comp[illegible: 1 letter]red the [illegible: 1 span] to shew their Obligation to bring [illegible: 1 letter]orth Fr[illegible: 2 letters]t he[illegible: 1 letter]e to [illegible: 1 span], to denote Gods dwelling in it The B[illegible: 1 letter]ilders here intended, were the Heads of the Jewish Church, who not only by their own pretences, but by their Calling were [illegible: 1 word], and o[illegible: 1 letter]ght to have been Builders▪ tho indeed they proved D[illegible: 1 letter]stroyers, and Pullers down, in[illegible: 1 letter]tead of Bui[illegible: 1 letter]ders. The Church is elsewhere compared to a B[illegible: 1 letter]ilding. 1 Cor. 3.9. [illegible: 1 word] [illegible: 1 letter].21 and the Teachers in it to Builders. Rom. 15.20. [illegible: 1 span] Our Lord is here compared to a Stone, because he is the only firm Foundation. The chief Corner Stone. In whom all the Building fitly Framed, groweth unto an Ho[illegible: 2 letters] Temple in the Lord. In whom also we are for an Habitation of G[illegible: 1 letter]d through the Spirit, Ephe. 2.20, 21, 22. called by the Prophet Isaiah Ch. 28.16. A Stone laid in Zion for a Foundation, a tryed Stone, a precious Corner Stone, a sure Foundation. Which is applyed to Christ. Acts 4.11. Rom. 9.33. 1 Pet. 2.6, 7, 8. He is become the Head of the Corner, that is, the chief, the principal Stone in the Building. Lest they should be [illegible: 2 letters]artled at this, he addeth, This is the Lords doing, and it is Marvellous in our Eyes. This may seem strange to you, that those who seemed to be Builders, and [illegible: 1 word], should be rejected, and thrown away; and no wonder▪ For it is the Lords doing. In the Reformations of C[illegible: 1 letter]urc[illegible: 1 letter]es from Gross Corruptions, God doth always some Extraordinary things, which we are not at present able to reconcile to our Reasons. V. 43. (which some think should have been p[illegible: 1 letter]t a[illegible: 1 letter]ter the next verse) Our Lord tells them plainly, That God was removing his Church from them to the Genti[illegible: 1 letter]es, which he calleth a People that should bring forth the Fruits thereof. And whosoever shall fal[illegible: 1 letter] on this St[illegible: 1 letter]ne shall be brok[illegible: 1 letter]n There will be many that shall be offended at Christ, his Person, his Doctrine, his Institutions upon which Account he is called a Stone of Stumbling, Rom. 9.33. But they shall be broken. If they take offence at me, so as they will not believe on me, nor receive me, it will be their Ruin. But on whomsoever it shall fall, it shall Grind him to Powder. If they shall go on to Persecute me, and my Members, so that I fall on them, they shall be ruined, irreparably and irrecoverably with a more dreadful Destruction.

Marginal references: Isa. 8.14, 15.

46 But when they sought to lay hands on him, they feared the multitude, because they took him for a Prophet.

Mark hath much the same, Chap. 12.12. so hath Luke Ch. 20.19, 20. but Luke adds, They watched him, and sent out Spyes, which should [illegible: 1 letter]eign themse[illegible: 1 letter]ves just M[illegible: 1 letter]n, that they might take hold of his Words, that so they might deliver him to the Power and Authority of the Governour. These wretched Men were Convinced in their own Consciences, they perceived he spake of them. They had nothing to oppose to what he said. They could not deny, but that the P[illegible: 1 letter]a[illegible: 1 letter]mist▪ Psal. 118.22 spake of the Messias. They could not but own that they were the Builders ▪ and that they had refused him, yet their Lu[illegible: 1 letter]ts and Interests would not suffer them to obey these Convictions, to receive, and to imbrace Christ, and prevent that R[illegible: 1 letter]in which was coming upon them. They dur[illegible: 1 letter]t not apprehend Christ for fear of the People. They had nothing to lay to his charge, they therefore send out Spyes to watch him, to see if they could catch any thing from him in Discourse, whereof to accuse him before Pilate the Roman Governour, in Iudea at this time.

Christ's Entrance into Jerusalem.

1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

All the four evangelists take notice of this passage of Christ's riding in triumph into Jerusalem, five days before his death. The passover was on the fourteenth day of the month, and this was the tenth; on which day the law appointed that the paschal lamb should be taken up (Exod. xii. 3), and set apart for that service; on that day therefore Christ our Passover, who was to be sacrificed for us, was publicly showed. So that this was the prelude to his passion. He had lodged at Bethany, a village not far from Jerusalem, for some time; at a supper there the night before Mary had anointed his feet, John xii. 3. But, as usual with ambassadors, he deferred his public entry till some time after his arrival. Our Lord Jesus travelled much, and his custom was to travel on foot from Galilee to Jerusalem, some scores of miles, which was both humbling and toilsome; many a dirty weary step he had when he went about doing good. How ill does it become Christians to be inordinately solicitous about their own ease and state, when their Master had so little of either! Yet once in his life he rode in triumph; and it was now when he went into Jerusalem, to suffer and die, as if that were the pleasure and preferment he courted; and then he thought himself begin to look great.

Now here we have,

I. The provision that was made for this solemnity; and it was very poor and ordinary, and such as bespoke his kingdom to be not of this world. Here were no heralds at arms provided, no trumpet sounded before him, no chariots of state, no liveries; such things as these were not agreeable to his present state of humiliation, but will be far outdone at his second coming, to which his magnificent appearance is reserved, when the last trumpet shall sound, the glorious angels shall be his heralds and attendants, and the clouds his chariots. But in this public appearance,

1. The preparation was sudden and offhand. For his glory in the other world, and ours with him, preparation was made before the foundation of the world, for that was the glory his heart was upon; his glory in this world he was dead to, and therefore, though he had it in prospect, did not forecast for it, but took what came next. They were come to Bethphage, which was the suburb of Jerusalem, and was accounted (say the Jewish doctors) in all things, as Jerusalem, a long scattering street that lay toward the mount of Olives; when he entered upon that, he sent two of his disciples, some think Peter and John, to fetch him an ass, for he had none ready for him.

2. It was very mean. He sent only for an ass and her colt, v. 2. Asses were much used in that country for travel; horses were kept only by great men, and for war. Christ could have summoned a cherub to carry him (Ps. xviii. 10); but though by his name Jah, which speaks him God, he rides upon the heavens, yet now by his name Jesus, Immanuel, God with us, in his state of humiliation, he rides upon an ass. Yet some think that he had herein an eye to the custom in Israel for the judges to ride upon white asses (Judg. v. 10), and their sons on ass-colts, Judg. xii. 14. And Christ would thus enter, not as a Conqueror, but as the Judge of Israel, who for judgment came into this world.

3. It was not his own, but borrowed. Though he had not a house of his own, yet, one would think, like some wayfaring men that live upon their friends, he might have had an ass of his own, to carry him about; but for our sakes he became in all respects poor, 2 Cor. viii. 9. It is commonly said, "They that live on borrowing, live on sorrowing;" in this therefore, as in other things, Christ was a man of sorrows—that he had nothing of this world's goods but what was given him or lent him.

The disciples who were sent to borrow this ass are directed to say, The Lord has need of him. Those that are in need, must not be ashamed to own their need, nor say, as the unjust steward, To beg I am ashamed, Luke xvi. 3. On the other hand, none ought to impose upon the kindness of their friends, by going to beg or borrow when they have not need. In the borrowing of this ass,

(1.) We have an instance of Christ's knowledge. Though the thing was altogether contingent, yet Christ could tell his disciples where they should find an ass tied, and a colt with her. His omniscience extends itself to the meanest of his creatures; asses and their colts, and their being bound or loosed. Doth God take care for oxen? (1 Cor. ix. 9.) No doubt he doth, and would not see Balaam's ass abused. He knows all the creatures, so as to make them serve his own purpose.

(2.) We have an instance of his power over the spirits of men. The hearts of the meanest subjects, as well as of kings, are in the hand of the Lord. Christ asserts his right to use the ass, in bidding them bring it to him; the fulness of the earth is the Lord Christ's; but he foresees some hindrance which disciples might meet with in this service; they must not take them clam et secreto—privily, but in the sight of the owner, much less vi et armis—with force and arms, but with the consent of the owner, which he undertakes they shall have; If any man say aught to you, ye shall say, The Lord hath need of him. Note, What Christ sets us to do, he will bear us out in the doing of, and furnish us with answers to the objections we may be assaulted with, and make them prevalent; as here, Straightway he will send them. Christ, in commanding the ass into his service, showed that he is Lord of hosts; and, in inclining the owner to send him without further security, showed that he is the God of the spirits of all flesh, and can bow men's hearts.

(3.) We have an example of justice and honesty, in not using the ass, though for so small a piece of service as riding the length of a street or two, without the owner's consent. As some read the latter clause, it gives us a further rule of justice; "You shall say the Lord hath need of them, and he" (that is, the Lord) "will presently send them back, and take care that they be safely delivered to the owner, as soon as he has done with them." Note, What we borrow we must restore in due time and in good order; for the wicked borrows and pays not again. Care must be taken of borrowed goods, that they be not damaged. Alas, Master, for it was borrowed!

II. The prediction that was fulfilled in this, v. 4, 5. Our Lord Jesus, in all that he did and suffered, had very much his eye upon this, That the scriptures might be fulfilled. As the prophets looked forward to him (to him they all bare witness), so he looked upon them, that all things which were written of the Messiah, might be punctually accomplished in him. This particularly which was written of him, Zech. ix. 9, where it ushers in a large prediction of the kingdom of the Messiah, Tell ye the daughter of Sion, Behold, thy King cometh, must be accomplished. Now observe here,

1. How the coming of Christ is foretold; Tell ye the daughter of Sion, the church, the holy mountain, Behold, thy King cometh unto thee. Note, (1.) Jesus Christ is the church's King, one of our brethren like unto us, according to the law of the kingdom, Deut. xvii. 15. He is appointed King over the church, Ps. ii. 6. He is accepted King by the church; the daughter of Sion swears allegiance to him, Hos. i. 11. (2.) Christ, the King of his church, came to his church, even in this lower world; he comes to thee, to rule thee, to rule in thee, to rule for thee; he is Head over all things to the church. He came to Sion (Rom. xi. 26), that out of Sion the law might go forth; for the church and its interests were all in all with the Redeemer. (3.) Notice was given to the church beforehand of the coming of her King; Tell the daughter of Sion. Note, Christ will have his coming looked for, and waited for, and his subjects big with expectation of it; Tell the daughters of Sion, that they may go forth, and behold King Solomon, Cant. iii. 11. Notices of Christ's coming are usually ushered in with a Behold! A note commanding both attention and admiration; Behold thy King cometh; behold, and wonder at him, behold, and welcome him. Here is a royal progress truly admirable. Pilate, like Caiaphas, said he knew not what, in that great word (John xix. 14), Behold your King.

2. How his coming is described. When a king comes, something great and magnificent is expected, especially when he comes to take possession of his kingdom. The King, the Lord of hosts, was seen upon a throne, high and lifted up (Isa. vi. 1); but there is nothing of that here; Behold, he cometh to thee, meek, and sitting upon an ass. When Christ would appear in his glory, it is in his meekness, not in his majesty.

(1.) His temper is very mild. He comes not in wrath to take vengeance, but in mercy to work salvation. He is meek to suffer the greatest injuries and indignities for Sion's cause, meek to bear with the follies and unkindness of Sion's own children. He is easy of access, easy to be entreated. He is meek not only as a Teacher, but as a Ruler; he rules by love. His government is mild and gentle, and his laws not written in the blood of his subjects, but in his own. His yoke is easy.

(2.) As an evidence of this, his appearance is very mean, sitting upon an ass, as creature made not for state, but service, not for battles, but for burthens; slow in its motions, but sure, and safe, and constant. The foretelling of this so long before, and the care taken that it should be exactly fulfilled, intimate it to have a peculiar significancy, for the encouragement of poor souls to apply themselves to Christ. Sion's King comes riding, not on a prancing horse, which the timorous petitioner dares not come near, or a running horse, which the slow-footed petitioner cannot keep pace with, but on a quiet ass, that the poorest of his subjects may not be discouraged in their access to him. Mention is made in the prophecy of a colt, the foal of an ass; and therefore Christ sent for the colt with the ass, that the scripture might be fulfilled.

III. The procession itself, which was answerable to the preparation, both being destitute of worldly pomp, and yet both accompanied with a spiritual power.

Observe, 1. His equipage; The disciples did as Jesus commanded them (v. 6); they went to fetch the ass and the colt, not doubting but to find them, and to find the owner willing to lend them. Note, Christ's commands must not be disputed, but obeyed; and those that sincerely obey them, shall not be balked or baffled in it; They brought the ass and the colt. The meanness and contemptibleness of the beast Christ rode on, might have been made up with the richness of the trappings; but those were, like all the rest, such as came next to hand; they had not so much as a saddle for the ass, but the disciples threw some of their clothes upon it, and that must serve for want of better accommodations. Note, We ought not to be nice or curious, or to affect exactness, in outward conveniences. A holy indifference or neglect well becomes us in these things: it will evidence that our heart is not upon them, and that we have learned the apostle's rule (Rom. xii. 16, margin), to be content with mean things. Any thing will serve travellers; and there is a beauty in some sort of carelessness, a noble negligence; yet the disciples furnished him with the best they had, and did not object the spoiling of their clothes when the Lord had need of them. Note, We must not think the clothes on our backs too dear to part with for the service of Christ, for the clothing of his poor destitute and afflicted members. I was naked, and you clothed me, ch. xxv. 36. Christ stripped himself for us.

2. His retinue; there was nothing in this stately or magnificent. Sion's King comes to Sion, and the daughter of Sion was told of his coming long before; yet he is not attended by the gentlemen of the country, nor met by the magistrates of the city in their formalities as one might have expected; he should have had the keys of the city presented to him, and should have been conducted with all possible convenience to the thrones of judgment, the thrones of the house of David; but here is nothing of all this; yet he has his attendants, a very great multitude; they were only the common people, the mob (the rabble we should have been apt to call them), that graced the solemnity of Christ's triumph, and none but such. The chief priests and the elders afterward herded themselves with the multitude that abused him upon the cross; but we find none of them here joining with the multitude that did him honour. Ye see here your calling, brethren, not many mighty, or noble, attend on Christ, but the foolish things of this world and base things, which are despised, 1 Cor. i. 26, 28. Note, Christ is honoured by the multitude, more than by the magnificence, of his followers; for he values men by their souls, not by their preferments, names, or titles of honour.

Now, concerning this great multitude, we are here told,

(1.) What they did; according to the best of their capacity, they studied to do honour to Christ. [1.] They spread their garments in the way, that he might ride upon them. When Jehu was proclaimed king, the captains put their garments under him, in token of their subjection to him. Note, Those that take Christ for their King must lay their all under his feet; the clothes, in token of the heart; for when Christ comes, though not when any one else comes, it must be said to the soul, Bow down, that he may go over. Some think that these garments were spread, not upon the ground, but on the hedges or walls, to adorn the roads; as, to beautify a cavalcade, the balconies are hung with tapestry. This was but a poor piece of state, yet Christ accepted their good-will; and we are hereby taught to contrive how to make Christ welcome, Christ and his grace, Christ and his gospel, into our hearts and houses. How shall we express our respects to Christ? What honour and what dignity shall be done to him? [2.] Others cut down branches from the trees, and strewed them in the way, as they used to do at the feast of tabernacles, in token of liberty, victory, and joy; for the mystery of that feast is particularly spoken of as belonging to gospel times, Zech. xiv. 16.

(2.) What they said; They that went before, and they that followed, were in the same tune; both those that gave notice of his coming, and those that attended him with their applauses, cried, saying, Hosanna to the Son of David, v. 9. When they carried branches about at the feast of tabernacles, they were wont to cry Hosanna, and from thence to call their bundles of branches their hosannas. Hosanna signifies, Save now, we beseech thee; referring to Ps. cxviii. 25, 26, where the Messiah is prophesied of as the Head-stone of the corner, though the builders refused him; and all his loyal subjects are brought in triumphing with him, and attending him with hearty good wishes to the prosperity of all his enterprises. Hosanna to the Son of David is, "This we do in honour of the Son of David."

The hosannas with which Christ was attended bespeak two things:

[1.] Their welcoming his kingdom. Hosanna bespeaks the same with, Blessed is he that cometh in the name of the Lord. It was foretold concerning this Son of David, that all nations shall call him blessed (Ps. lxxii. 17); these here began, and all true believers in all ages concur in it, and call him blessed; it is the genuine language of faith. Note, First, Jesus Christ comes in the name of the Lord; he is sanctified, and sent into the world, as Mediator; him hath God the Father sealed. Secondly, The coming of Christ in the name of the Lord, is worthy of all acceptation; and we all ought to say, Blessed is he that cometh; to praise him, and be pleased in him. Let his coming in the name of the Lord be mentioned with strong affections, to our comfort, and joyful acclamations, to his glory. Well may we say, Blessed is he; for it is in him that we are blessed. Well may we follow him with our blessings, who meets us with his.

[2.] Their wishing well to his kingdom; intimated in their Hosanna; earnestly desiring that prosperity and success may attend it, and that it may be a victorious kingdom; "Send now prosperity to that kingdom." If they understood it of a temporal kingdom, and had their hearts carried out thus toward that, it was their mistake, which a little time would rectify; however, their good-will was accepted. Note, It is our duty earnestly to desire and pray for the prosperity and success of Christ's kingdom in the world. Thus prayer must be made for him continually (Ps. lxxii. 15), that all happiness may attend his interest in the world, and that, though he may ride on an ass, yet in his majesty he may ride prosperously, because of that meekness, Ps. xlv. 4. This we mean when we pray, Thy kingdom come. They add, Hosanna in the highest: Let prosperity in the highest degree attend him, let him have a name above every name, a throne above every throne; or, Let us praise him in the best manner for his church ascend to heaven, to the highest heavens, and fetch in peace and salvation from thence. See Ps. xx. 6. The Lord saveth his Anointed, and will hear from his high, his holy heaven.

3. We have here his entertainment in Jerusalem (v. 10); When he was come into Jerusalem, all the city was moved; every one took notice of him, some were moved with wonder at the novelty of the thing, others with laughter at the meanness of it; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisaical class, were moved with envy and indignation. So various are the motions in the minds of men upon the approach of Christ's kingdom!

Upon this commotion we are further told,

(1.) What the citizens said; Who is this? [1.] They were, it seems, ignorant concerning Christ. Though he was the Glory of his people Israel, yet Israel knew him not; though he had distinguished himself by the many miracles he wrought among them, yet the daughters of Jerusalem knew him not from another beloved, Cant. v. 9. The Holy One unknown in the holy city! In places where the clearest light shines, and the greatest profession of religion is made, there is more ignorance than we are. [2.] Yet they were inquisitive concerning him. Who is this that is thus cried, and comes with so much observation? Who is this King of glory, that demands admission into our hearts? Ps. xxiv. 8; Isa. lxiii. 1.

(2.) How the multitude answered them; This is Jesus, v. 11. The multitude were better acquainted with Christ than the great ones. Vox populi—The voice of the people, is sometimes Vox Dei—the voice of God. Now, in the account they give of him, [1.] They were right in calling him the Prophet, that great Prophet. Hitherto he had been known as a Prophet, teaching and working miracles; now they attend him as a King; Christ's priestly office was, of all the three, last discovered. [2.] Yet they missed it, in saying he was of Nazareth; and it helped to confirm some in their prejudices against him. Note, Some that are willing to honour Christ, and bear their testimony to him, yet labour under mistakes concerning him, which would be rectified if they would take pains to inform themselves.

The Profaners of the Temple Punished.

12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? 17 And he left them, and went out of the city into Bethany; and he lodged there.

When Christ came into Jerusalem, he did not go up to the court or the palace, though he came in as a King, but into the temple; for his kingdom is spiritual, and not of this world; it is in holy things that he rules, in the temple of God that he exercises authority. Now, what did he do there?

I. Thence he drove the buyers and sellers. Abuses must first be purged out, and the plants not of God's planting be plucked up, before that which is right can be established. The great Redeemer appear as a great Reformer, that turns away ungodliness, Rom. xi. 26. Here we are told,

1. What he did (v. 12); He cast out all them that sold and bought; he had done this once before (John ii. 14, 15), but there was occasion to do it again. Note, Buyers and sellers driven out of the temple, will return and nestle there again, if there be not a continual care and oversight to prevent it, and if the blow be not followed, and often repeated.

(1.) The abuse was, buying and selling, and changing money, in the temple. Note, Lawful things, ill timed and ill placed, may become sinful things. That which was decent enough in another place, and not only lawful, but laudable, on another day, defiles the sanctuary, and profanes the sabbath. This buying and selling, and changing money, though secular employments, yet had the pretence of being in ordine ad spiritualia—for spiritual purposes. They sold beasts for sacrifice, for the convenience of those that could more easily bring their money with them than their beast; and they changed money for those that wanted the half shekel, which was their yearly poll, or redemption-money; or, upon the bills of return; so that this might pass for the outward business of the house of God; and yet Christ will not allow of it. Note, Great corruptions and abuses come into the church by the practices of those whose gain is godliness, that is, who make worldly gain the end of their godliness, and counterfeit godliness their way to worldly gain (1 Tim. vi. 5); from such withdraw thyself.

(2.) The purging out of this abuse. Christ cast them out that sold. He did it before with a scourge of small cords (John ii. 15); now he did it with a look, with a frown, with a word of command. Some reckon this none of the least of Christ's miracles, that he should himself thus clear the temple, and not be opposed in it by them who by this craft got their living, and were backed in it by the priests and elders. It is an instance of his power over the spirits of men, and the hold he has of them by their own consciences. This was the only act of regal authority and coercive power that Christ did in the days of his flesh; he began with it, John ii. and here ended with it. Tradition says, that his face shone, and beams of light darted from his blessed eyes, which astonished these market-people, and compelled them to yield to his command; if so, the scripture was fulfilled, Prov. xx. 8, A King that sitteth in the throne of judgment scattereth away all evil with his eyes. He overthrew the tables of the money-changers; he did not take the money to himself, but scattered it, threw it to the ground, the fittest place for it. The Jews, in Esther's time, on the spoil laid not their hand, Esther ix. 10.

2. What he said, to justify himself, and to convict them (v. 13); It is written. Note, In the reformation of the church, the eye must be upon the scripture, and that must be adhered to as the rule, the pattern in the mount; and we must go no further than we can justify ourselves with, It is written. Reformation is then right, when corrupted ordinances are reduced to their primitive institution.

(1.) He shows, from a scripture prophecy, what the temple should be, and was designed to be; My house shall be called the house of prayer; which is quoted from Isa. lvi. 7. Note, All the ceremonial institutions were intended to be subservient to moral duties; the house of sacrifices was to be a house of prayer, for that was the substance and soul of all those services; the temple was in a special manner sanctified to be a house of prayer, for it was not only the place of that worship, but the medium of it, so that the prayers made in or toward that house had a particular promise of acceptance (2 Chron. vi. 21), as it was a type of Christ; therefore Daniel looked that way in prayer; and in this sense no house or place is now, or can be, a house of prayer, for Christ is our Temple; yet in some sense the appointed places of our religious assemblies may be so called, as places where prayer is wont to be made, Acts xvi. 13.

(2.) He shows, from a scripture reproof, how they had abused the temple, and perverted the intention of it; Ye have made it a den of thieves. This is quoted from Jer. vii. 11, Is this house become a den of robbers in your eyes? When dissembled piety is made the cloak and cover of iniquity, it may be said that the house of prayer is become a den of thieves, in which they lurk, and shelter themselves. Markets are too often dens of thieves, so many are the corrupt and cheating practices in buying and selling; but markets in the temple are certainly so, for they rob God of his honour, the worst of thieves, Mal. iii. 8. The priests lived, and lived plentifully, upon the altar; but, not content with that, they found other ways and means to squeeze money out of the people; and therefore Christ here calls them thieves, for they exacted that which did not belong to them.

II. There, in the temple, he healed the blind and the lame, v. 14. When he had driven the buyers and sellers out of the temple, he invited the blind and lame into it; for he fills the hungry with good things, but the rich he sends empty away. Christ, in the temple, by his word there preached, and in answer to the prayers there made, heals those that are spiritually blind and lame. It is good coming to the temple, when Christ is there, who, as he shows himself jealous for the honour of his temple, in expelling those who profane it, so he shows himself gracious to those who humbly seek him. The blind and the lame were debarred David's palace (2 Sam. v. 8), but were admitted into God's house; for the state and honour of his temple lie not in those things wherein the magnificence of princes' palaces is supposed to consist; from them blind and lame must keep their distance, but from God's temple only the wicked and profane. The temple was profane and abused when it was made a market-place, but it was graced and honoured when it was made an hospital; to be doing good in God's house, is more honourable, and better becomes it, than to be getting money there. Christ's healing was a real answer to that question, Who is this? His works testified of him more than the hosannas; and his healing in the temple was the fulfilling of the promise, that the glory of the latter house should be greater than the glory of the former.

There also he silenced the offence which the chief priests and scribes took at the acclamations with which he was attended, v. 15, 16. They that should have been most forward to give him honour, were his worst enemies.

1. They were inwardly vexed at the wonderful things that he did; they could not deny them to be true miracles, and therefore were cut to the heart with indignation at them, as Acts iv. 16; v. 33. The works that Christ did, recommended themselves to every man's conscience. If they had any sense, they could not but own the miracle of them; and if any good nature, could not but be in love with the mercy of them: yet, because they were resolved to oppose him, for these they envied him, and bore him a grudge.

2. They openly quarrelled at the children's hosannas; they thought that hereby an honour was given him, which did not belong to him, and that it looked like ostentation. Proud men cannot bear that honour should be done to any but to themselves, and are uneasy at nothing more than at the just praises of deserving men. Thus Saul envied David the women's songs; and "Who can stand before envy?" When Christ is most honoured, his enemies are most displeased.

Just now we had Christ preferring the blind and the lame before the buyers and sellers; now here we have him (v. 16), taking part with the children against priests and scribes.

Observe, (1.) The children were in the temple, perhaps playing there; no wonder, when the rulers make it a market-place, that the children make it a place of pastime; but we are willing to hope that many of them were worshipping there. Note, It is good to bring children betimes to the house of prayer, for of such is the kingdom of heaven. Let children be taught to keep up the form of godliness, it will help to lead them to the power of it. Christ has a tenderness for the lambs of his flock.

(2.) They were there crying Hosanna to the Son of David. This they learned from those that were grown up. Little children say and do as they hear others say, and see others do; so easily do they imitate; and therefore great care must be taken to set them good examples, and no bad ones. Maxima debetur puero reverentia—Our intercourse with the young should be conducted with the most scrupulous care. Children will learn of those that are with them, either to curse and swear, or to pray and praise. The Jews did betimes teach their children to carry branches at the feast of tabernacles, and to cry Hosanna; but God taught them here to apply it to Christ. Note, Hosanna to the Son of David well becomes the mouths of little children, who should learn young the language of Canaan.

(3.) Our Lord Jesus not only allowed it, but was very well pleased with it, and quoted a scripture which was fulfilled in it (Ps. viii. 2), or, at least, may be accommodated to it; Out of the mouth of babes and sucklings thou hast perfected praise; which, some think, refers to the children's joining in the acclamations of the people, and the women's songs with which David was honoured when he returned from the slaughter of the Philistine, and therefore is very fitly applied here to the hosannas with which the Son of David was saluted, now that he was entering upon his conflict with Satan, that Goliath. Note, [1.] Christ is so far from being ashamed of the services of little children, that he takes particular notice of them (and children love to be taken notice of), and is well pleased with them. If God may be honoured by babes and sucklings, who are made to hope at the best, much more by children who are grown up to maturity and some capacity. [2.] Praise is perfected out of the mouth of such; it has a peculiar tendency to the honour and glory of God for little children to join in his praises; the praise would be accounted defective and imperfect, if they had not their share in it; which is an encouragement for children to be good betimes, and to parents to teach them to be so; the labour neither of the one nor of the other shall be in vain. In the psalm it is, Thou hast ordained strength. Note, God perfecteth praise, by ordaining strength out of the mouths of babes and sucklings. When great things are brought about by weak and unlikely instruments, God is thereby much honoured, for his strength is perfected in weakness, and the infirmities of the babes and sucklings serve for a foil to the divine power. That which follows in the psalm, That thou mightest still the enemy and the avenger, was very applicable to the priests and scribes; but Christ did not apply it to them, but left it to them to apply it.

Lastly, Christ, having thus silenced them, forsook them, v. 17. He left them, in prudence, lest they should now have seized him before his hour was come; in justice, because they had forfeited the favour of his presence. By repining at Christ's praises we drive him from us. He left them as incorrigible, and he went out of the city to Bethany, which was a more quiet retired place; not so much that he might sleep undisturbed as that he might pray undisturbed. Bethany was but two little miles from Jerusalem; thither he went on foot, to show that, when he rode, it was only to fulfil the scripture. He was not lifted up with the hosannas of the people; but, as having forgot them, soon returned to his mean and toilsome way of travelling.

The Barren Fig-Tree Cursed.

18 Now in the morning as he returned into the city, he hungered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. 20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Observe,

I. Christ returned in the morning to Jerusalem, v. 18. Some think that he went out of the city over-night, because none of his friends there durst entertain him, for fear of the great men; yet, having work to do there, he returned. Note, We must never be driven off from our duty either by the malice of our foes, or the unkindness of our friends. Though he knew that in this city bonds and afflictions did abide him, yet none of these things moved him. Paul followed him when he went bound in the spirit to Jerusalem, Acts xx. 22.

II. As he went, he hungered. He was a Man, and submitted to the infirmities of nature; he was an active Man, and was so intent upon his work, that he neglected his food, and came out, fasting; for the zeal of God's house did even eat him up, and his meat and drink was to do his Father's will. He was a poor Man, and had no present supply; he was a Man that pleased not himself, for he would willingly have taken up with green raw figs for his breakfast, when it was fit that he should have had something warm.

Christ therefore hungered, that he might have occasion to work this miracle, in cursing and so withering the barren fig-tree, and therein might give us an instance of his justice and his power, and both instructive.

1. See his justice, v. 19. He went to it, expecting fruit, because it had leaves; but, finding none, he sentenced it to a perpetual barrenness. The miracle had its significance, as well as others of his miracles. All Christ's miracles hitherto were wrought for the good of men, and proved the power of his grace and blessing (the sending the devils into the herd of swine was but a permission); all he did was for the benefit and comfort of his friends, none for the terror or punishment of his enemies; but now, at last, to show that all judgment is committed to him, and that he is able not only to save, but to destroy, he would give a specimen of the power of his wrath and curse; yet this not on any man, woman, or child, because the great day of his wrath is not yet come, but on an inanimate tree; that is set forth for an example; Come, learn a parable of the fig-tree, ch. xxiv. 32. The scope of it is the same with the parable of the fig-tree, Luke xiii. 6.

(1.) This cursing of the barren fig-tree, represents the state of hypocrites in general; and so it teaches us, [1.] That the fruit of fig-trees may justly be expected from those that have the leaves. Christ looks for the power of religion from those that make profession of it; the favour of it from those that have the show of it; grapes from the vineyard that is planted in a fruitful hill: he hungers after it, his soul desires the first ripe fruits. [2.] Christ's just expectations from flourishing professors are often frustrated and disappointed; he comes to many, seeking fruit, and finds leaves only, and he discovers it. Many have a name to live, and are not alive indeed; dote on the form of godliness, and yet deny the power of it. [3.] The sin of barrenness is justly punished with the curse and plague of barrenness; Let no fruit grow on thee henceforward for ever. As one of the chiefest blessings, and which was the first, is, Be fruitful; so one of the saddest curses is, Be no more fruitful. Thus the sin of hypocrites is made their punishment; they would not do good, and therefore they shall do none; he that is fruitless, let him be fruitless still, and lose his honour and comfort. [4.] A false and hypocritical profession commonly withers in this world, and it is the effect of Christ's curse; the fig-tree that had no fruit, soon lost its leaves. Hypocrites may look plausible for a time, but, having no principle, no root in themselves, their profession will soon come to nothing; the gifts wither, common graces decay, the credit of the profession declines and sinks, and the falseness and folly of the pretender are manifested to all men.

(2.) It represents the state of the nation and people of the Jews in particular; they were a fig-tree planted in Christ's way, as a church. Now observe, [1.] The disappointment they gave to our Lord Jesus. He came among them, expecting to find some fruit, something that would be pleasing to him; he hungered after it; not that he desired a gift, he needed it not, but fruit that might abound to a good account. But his expectations were frustrated; he found nothing but leaves; they called Abraham their father, but did not do the works of Abraham; they professed themselves expectants of the promised Messiah, but, when he came, they did not receive and entertain him. [2.] The doom he passed upon them, that never any fruit should grow upon them or be gathered from them, as a church or as a people, from henceforward for ever. Never any good came from them (except the particular persons among them that believe), after they rejected Christ; they became worse and worse; blindness and hardness happened to them, and grew upon them, till they were unchurched, unpeopled, and undone, and their place and nation rooted up; their beauty was defaced, their privileges and ornaments, their temple, and priesthood, and sacrifices, and festivals, and all the glories of their church and state, fell like leaves in autumn. How soon did their fig-tree wither away, after they said, His blood be on us, and our children! And the Lord was righteous in it.

2. See the power of Christ; the former is wrapped up in the figure, but this more fully discoursed of; Christ intending thereby to direct his disciples in the use of their powers.

(1.) The disciples admired the effect of Christ's curse (v. 20); They marvelled; no power could do it but his, who spake, and it was done. They marvelled at the suddenness of the thing; How soon is the fig-tree withered away! There was no visible cause of the fig-tree's withering, but it was a secret blast, a worm at the root; it was not only the leaves of it that withered, but the body of the tree; it withered away in an instant and became like a dry stick. Gospel curses are, upon this account, the most dreadful—that they work insensibly and silently, by a fire not blown, but effectually.

(2.) Christ empowered them by faith to do the like (v. 21, 22); as he said (John xiv. 12), Greater works than these shall ye do.

Observe, [1.] The description of this wonder-working faith; If ye have faith, and doubt not. Note, Doubting of the power and promise of God is the great thing that spoils the efficacy and success of faith. "If you have faith, and dispute not" (so some read it), "dispute not with yourselves, dispute not with the promise of God; if you stagger not at the promise" (Rom. iv. 20); for, as far as we do so, our faith is deficient; as certain as the promise is, so confident our faith should be.

[2.] The power and prevalence of it expressed figuratively; If ye shall say to this mountain, meaning the mount of Olives, Be thou removed, it shall be done. There might be a particular reason for his saying so of this mountain, for there was a prophecy, that the mount of Olives, which is before Jerusalem, should cleave in the midst, and then remove, Zech. xiv. 4. Whatever was the intent of that word, the same must be the expectation of faith, how impossible soever it might appear to sense. But this is a proverbial expression; intimating that we are to believe that nothing is impossible with God, and therefore that what he has promised shall certainly be performed, though to us it seem impossible. It was among the Jews a usual commendation of their learned Rabbin, that they were removers of mountains, that is, could solve the greatest difficulties; now this may be done by faith acted on the word of God, which will bring great and strange things to pass.

[3.] The way and means of exercising this faith, and of doing that which is to be done by it; All things whatsoever ye shall ask in prayer, believing, ye shall receive. Faith is the soul, prayer is the body; both together make a complete man for any service. Faith, if it be right, will excite prayer; and prayer is not right, if it do not spring from faith. This is the condition of our receiving—we must ask in prayer, believing. The requests of prayer shall not be denied; the expectations of faith shall not be frustrated. We have many promises to this purport from the mouth of our Lord Jesus, and all to encourage faith, the principal grace, and prayer, the principal duty, of a Christian. It is but ask and have, believe and receive; and what would we more? Observe, How comprehensive the promise is—all things whatsoever ye shall ask; this is like all and every the premises in a conveyance. All things, in general; whatsoever, brings it to particulars; though generals include particulars, yet such is the folly of our unbelief, that, though we think we assent to promises in the general, yet we fly off when it comes to particulars, and therefore, that we might have strong consolation, it is thus copiously expressed, All things whatsoever.

Christ Questioned as to His Authority.

23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

Our Lord Jesus (like St. Paul after him) preached his gospel with much contention; his first appearance was in a dispute with the doctors in the temple, when he was twelve years old; and here, just before he died, we have him engaged in controversy. In this sense, he was like Jeremiah, a man of contention; not striving, but striven with. The great contenders with him, were, the chief priests and the elders, the judges of two distinct courts: the chief priests presided in the ecclesiastical court, in all matters of the Lord, as they are called; the elders of the people were judges of the civil courts, in temporal matters. See an idea of both, 2 Chron. xix. 5, 8, 11. These joined to attack Christ thinking they should find or make him obnoxious either to the one or to the other. See how woefully degenerate that generation was, when the governors both in church and state, who should have been the great promoters of the Messiah's kingdom, were the great opposers of it! Here we have them disturbing him when he was preaching, v. 23. They would neither receive his instructions themselves, nor let others receive them. Observe,

I. As soon as he came into Jerusalem, he went to the temple, though he had been affronted there the day before, was there in the midst of enemies and in the mouth of danger; yet thither he went, for there he had a fairer opportunity of doing good to souls than any where else in Jerusalem. Though he came hungry to the city, and was disappointed of a breakfast at the barren fig-tree, yet, for aught that appears, he went straight to the temple, as one that esteemed the words of God's mouth, the preaching of them, more than his necessary food.

II. In the temple he was teaching; he had called it a house of prayer (v. 13), and here we have him preaching there. Note, In the solemn assemblies of Christians, praying and preaching must go together, and neither must encroach upon, or jostle out, the other. To make up communion with God, we must not only speak to him in prayer, but hear what he has to say to us by his word; ministers must give themselves both to the word and to prayer, Acts vi. 4. Now that Christ taught in the temple, that scripture was fulfilled (Isa. ii. 3), Let us go up to the house of the Lord, and he will teach us his ways. The priests of old often taught there the good knowledge of the Lord; but they never had such a teacher as this.

III. When Christ was teaching the people, the priests and elders came upon him, and challenged him to produce his orders; the hand of Satan was in this, to hinder him in his work. Note, It cannot but be a trouble to a faithful minister, to be taken off, or diverted from, plain and practical preaching, by an unavoidable necessity of engaging in controversies, yet good was brought out of this evil, for hereby occasion was given to Christ to dispel the objections that were advanced against him, to the greater satisfaction of his followers; and, while his adversaries thought by their power to have silenced him, he by his wisdom silenced them.

Now, in this dispute with them, we may observe,

1. How he was assaulted by their insolent demand; By what authority doest thou these things, and who gave thee this authority? Had they duly considered his miracles, and the power by which he wrought them, they needed not to have asked this question; but they must have something to say for the shelter of an obstinate infidelity. "Thou ridest in triumph into Jerusalem, receivest the hosannas of the people, controllest in the temple, drivest out such as had license to be there, from the rulers of the temple, and paid them rent; thou are here preaching a new doctrine; whence hadst thou a commission to do all this? Was it from Cæsar, or from the high priest, or from God? Produce thy warrant, thy credentials. Dost not thou take too much upon thee?" Note, It is good for all that take upon them to act with authority, to put this question to themselves, "Who gave us that authority?" For, unless a man be clear in his own conscience concerning that, he cannot act with any comfort or hope of success. They who run before their warrant, run without their blessing, Jer. xxiii. 21, 22.

Christ had often said it, and proved it beyond contradiction, and Nicodemus, a master in Israel, had owned it, that he was a teacher sent of God (John iii. 2); yet, at this time of day, when that point had been so fully cleared and settled, they come to him with this question. (1.) In the ostentation of their own power, as chief priests and elders, which they thought authorized them to call him to an account in this manner. How haughtily do they ask, Who gave thee this authority? Intimating that he could have no authority, because he had none from them, 1 Kings xxii. 24; Jer. xx. 1. Note, It is common for the greatest abusers of their power to be the most rigorous assertors of it, and to take a pride and pleasure in any thing that looks like the exercise of it. (2.) It was to ensnare and entangle him. Should he refuse to answer this question, they would enter judgment against him upon Nihil dicit—He says nothing; would condemn him as standing mute; and would insinuate to the people, that his silence was a tacit confessing of himself to be a usurper: should he plead an authority from God, they would, as formerly, demand a sign from heaven, or make his defence his offence, and accuse him of blasphemy for it.

2. How he answered this demand with another, which would help them to answer it themselves (v. 24, 25); I also will ask you one thing. He declined giving them a direct answer, lest they should take advantage against him; but answers them with a question. Those that are as sheep in the midst of wolves, have need to be wise as serpents: the heart of the wise studieth to answer. We must give a reason of the hope that is in us, not only with meekness, but with fear (1 Pet. iii. 15), with prudent caution, lest truth be damaged, or ourselves endangered.

Now this question is concerning John's baptism, here put for his whole ministry, preaching as well as baptizing; "Was this from heaven, or of men? One of the two it must be; either what he did was of his own head, or he was sent of God to do it." Gamaliel's argument turned upon this hinge (Acts v. 38, 39); either this counsel is of men or of God. Though that which is manifestly bad cannot be of God, yet that which is seemingly good may be of men, nay of Satan, when he transforms himself into an angel of light. This question was not at all shuffling, to evade theirs; but,

(1.) If they answered this question, it would answer theirs: should they say, against their consciences, that John's baptism was of men, yet it would be easy to answer, John did no miracle (John x. 41), Christ did many; but should they say, as they could not but own, that John's baptism was from heaven (which was supposed in the questions sent him, John i. 21, Art thou Elias, or that prophet?) then their demand was answered, for he bare testimony to Christ. Note, Truths appear in the clearest light when they are taken in their due order; the resolving of the previous questions will be a key to the main question.

(2.) If they refused to answer it, that would be a good reason why he should not offer proofs of his authority to men that were obstinately prejudiced against the strongest conviction; it was but to cast pearls before swine. Thus he taketh the wise in their own craftiness (1 Cor. iii. 19); and those that would not be convinced of the plainest truths, shall be convicted of the vilest malice, against John first, then against Christ, and in both against God.

3. How they were hereby baffled and run aground; they knew the truth, but would not own it, and so were taken in the snare they laid for our Lord Jesus. Observe,

(1.) How they reasoned with themselves, not concerning the merits of the cause, what proofs there were of the divine original of John's baptism; no, their care was, how to make their part good against Christ. Two things they considered and consulted, in this reasoning with themselves—their credit, and their safety; the same things which they principally aim at, who seek their own things.

[1.] They consider their own credit, which they would endanger if they should own John's baptism to be of God; for then Christ would ask them, before all the people. Why did ye not believe him? And to acknowledge that a doctrine is from God, and yet not to receive and entertain it, is the greatest absurdity and iniquity that a man can be charged with. Many that will not be kept by the fear of sin from neglecting and opposing that which they know to be true and good are kept by the fear of shame from owning that to be true and good which they neglect and oppose. Thus they reject the counsel of God against themselves, in not submitting to John's baptism, and are left without excuse.

[2.] They consider their own safety, that they would expose themselves to the resentments of the people, if they should say that John's baptism was of men; We fear the people, for all hold John as a prophet. It seems, then, First, That the people had truer sentiments of John than the chief priests and the elders had, or, at least, were more free and faithful in declaring their sentiments. This people, of whom they said in their pride that they knew not the law, and were cursed (John vii. 49), it seems, knew the gospel, and were blessed. Secondly, That the chief priests and elders stood in awe of the common people, which is an evidence that things were in disorder among them, and that mutual jealousies were at a great height; that the government was become obnoxious to the hatred and scorn of the people, and the scripture was fulfilled, I have made you contemptible and base, Mal. ii. 8, 9. If they had kept their integrity, and done their duty, they had kept up their authority, and needed not to fear the people. We find sometimes that the people feared them, and it served them for a reason why they did not confess Christ, John ix. 22, xii. 42. Note, Those could not but fear the people, who studied only how to make the people fear them. Thirdly, That it is usually the temper even of common people to be zealous for the honour of that which they account sacred and divine. If they account John as a prophet, they will not endure that it should be said, His baptism was of men; hence the hottest contests have been about holy things. Fourthly, That the chief priests and elders were kept from an open denial of the truth, even against the conviction of their own minds, not by the fear of God, but purely by the fear of the people; as the fear of man may bring good people into a snare (Prov. xxix. 25), so sometimes it may keep bad people from being overmuch wicked, lest they should die before their time, Eccl. vii. 17. Many bad people would be much worse than they are, if they durst.

(2.) How they replied to our Saviour, and so dropped the question. They fairly confessed We cannot tell; that is, "We will not;" ouk oi damen—We never knew. The more shame for them, while they pretended to be leaders of the people, and by their office were obliged to take cognizance of such things; when they would not confess their knowledge, they were constrained to confess their ignorance. And observe, by the way, when they said, We cannot tell, they told a lie, for they knew that John's baptism was of God. Note, There are many who are more afraid of the shame of lying than of the sin, and therefore scruple not to speak that which they know to be false concerning their own thoughts and apprehensions, their affections and intentions, or their remembering or forgetting of things, because in those things they know nobody can disprove them.

Thus Christ avoided the snare they laid for him, and justified himself in refusing to gratify them; Neither tell I you by what authority I do these things. If they be so wicked and base as either not to believe, or not to confess, that the baptism of John was from heaven (though it obliged to repentance, that great duty, and sealed the kingdom of God at hand, that great promise), they were not fit to be discoursed with concerning Christ's authority; for men of such a disposition could not be convinced of the truth, nay, they could not but be provoked by it, and therefore he that is thus ignorant, let him be ignorant still. Note, Those that imprison the truths they know, in unrighteousness (either by not professing them, or by not practising according to them), are justly denied the further truths they enquire after, Rom. i. 18, 19. Take away the talent from him that buried it; those that will not see, shall not see.

The Parable of the Two Sons.

28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, which bring reproofs more close, and make men, or ever they are aware, to reprove themselves. Thus Nathan convinced David by a parable (2 Sam. xxii. 1), and the woman of Tekoa surprised him in like manner, 2 Sam. xiv. 2: Reproving parables are appeals to the offenders themselves, and judge them out of their own mouths. This Christ designs here, as appears by the first words (v. 28), But what think you?

In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John's baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,

I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.

1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men's characters.

2. They had both the same command given them; Son, go work to-day in my vineyard. Parents should not breed up their children in idleness; nothing is more pleasing, and yet nothing more pernicious, to youth than that. Lam. iii. 27. God sets his children to work, though they are all heirs. This command is given to every one of us. Note, (1.) The work of religion, which we are called to engage in, is vineyard work, creditable, profitable, and pleasant. By the sin of Adam we were turned out to work upon the common, and to eat the herb of the field; but by the grace of our Lord Jesus we are called to work again in the vineyard. (2.) The gospel call to work in the vineyard, requires present obedience; Son, go work to-day, while it is called to-day, because the night comes when no man can work. We were not sent into the world to be idle, nor had we daylight given us to play by; and therefore, if ever we mean to do any thing for God and our souls, why not now? Why not to-day? (3.) The exhortation to go work to-day in the vineyard, speaketh unto us as unto children (Heb. xii. 5); Son, go work. It is the command of a Father, which carries with it both authority and affection, a Father that pities his children, and considers their frame, and will not overtask them (Ps. ciii. 13, 14), a Father that is very tender of his Son that serves him, Mal. iii. 17. If we work in our Father's vineyard, we work for ourselves.

3. Their conduct was very different.

(1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.

[1.] Here is the untoward answer that he gave to his father; he said, flat and plain I will not. See to what a degree of impudence the corrupt nature of man rises, to say, I will not, to the command of a Father; such a command of such a Father; they are impudent children, and stiff-hearted. Those that will not bend, surely they cannot blush; if they had any degree of modesty left them, they could not say, We will not. Jer. ii. 25. Excuses are bad, but downright denials are worse; yet such peremptory refusals do the calls of the gospel often meet with. First, Some love their ease, and will not work; they would live in the world as leviathan in the waters, to play therein (Ps. civ. 26); they do not love working. Secondly, Their hearts are so much upon their own fields, that they are not for working in God's vineyard. They love the business of the world better than the business of their religion. Thus some by the delights of sense, and others by the employments of the world, are kept from doing that great work which they were sent into the world about, and so stand all the day idle.

[2.] Here is the happy change of his mind, and of his way, upon second thought; Afterward he repented, and went. Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you, 1 Cor. vi. 11. These are set forth for patterns of long-suffering, 1 Tim. i. 16. Afterward he repented. Repentance is metanoia—an after-wit: and metameleia—an after-care. Better late than never. Observe, When he repented he went; that was the fruit meet for repentance. The only evidence of our repentance for our former resistance, is, immediately to comply, and set to work; and then what is past, shall be pardoned, and all shall be well. See what a kind Father God is; he resents not the affront of our refusals, as justly he might. He that told his father to his face, that he would not do as he bid him, deserved to be turned out of doors, and disinherited; but our God waits to be gracious, and, not withstanding our former follies, if we repent and mend, will favourably accept of us; blessed be God, we are under a covenant that leaves room for such a repentance.

(2.) The other son said better than he did, promised better than he proved; his answer was good but his actions bad. To him the father said likewise, v. 30. The gospel call, though very different, is, in effect, the same to all, and is carried on with an even tenour. We have all the same commands, engagements, encouragements, though to some they are a savour of life unto life, to others of death unto death. Observe,

[1.] How fairly this other son promised; He said, I go, sir. He gives his father a title of respect, sir. Note, It becomes children to speak respectfully to their parents. It is one branch of that honour which the fifth commandment requires. He professes a ready obedience, I go; not, "I will go by and by," but, "Ready, sir, you may depend upon it, I go just now." This answer we should give from the heart heartily to all the calls and commands of the word of God. See Jer. iii. 22; Ps. xxvii. 8.

[2.] How he failed in the performance; He went not. Note, There are many that give good words, and make fair promises, in religion, and those from some good motions for the present, that rest there, and go no further, and so come to nothing. Saying and doing are two things; and many there are that say, and do not; it is particularly charged upon the Pharisees, ch. xxiii. 3. Many with their mouth show much love, but their heart goes another way. They had a good mind to be religious, but they met with something to be done, that was too hard, or something to be parted with, that was too dear, and so their purposes are to no purpose. Buds and blossoms are not fruit.

II. A general appeal upon the parable; Whether of them twain did the will of his father? v. 31. They both had their faults, one was rude and the other was false, such variety of exercises parents sometimes have in the different humours of their children, and they have need of a great deal of wisdom and grace to know what is the best way of managing them. But the question is, Which was the better of the two, and the less faulty? And it was soon resolved; the first, because his actions were better than his words, and his latter end than his beginning. This they had learned from the common sense of mankind, who would much rather deal with one that will be better than his word, than with one that will be false to his word. And, in the intention of it, they had learned from the account God gives of the rule of his judgment (Ezek. xviii. 21-24), that if the sinner turn from his wickedness, he shall be pardoned; and if the righteous man turn from his righteousness, he shall be rejected. The tenour of the whole scripture gives us to understand that those are accepted as doing their Father's will, who, wherein they have missed it, are sorry for it, and do better.

III. A particular application of it to the matter in hand, v. 31, 32. The primary scope of the parable is, to show how the publicans and harlots, who never talked of the Messiah and his kingdom, yet entertained the doctrine, and submitted to the discipline, of John the Baptist, his forerunner, when the priests and elders, who were big with expectations of the Messiah, and seemed very ready to go into his measures, slighted John the Baptist, and ran counter to the designs of his mission. But it has a further reach; the Gentiles were sometimes disobedient, had been long so, children of disobedience, like the elder son (Tit. iii. 3, 4); yet, when the gospel was preached to them, they became obedient to the faith; whereas the Jews who said, I go, sir, promised fair (Exod. xxiv. 7; Josh. xxiv. 24); yet went not; they did but flatter God with their mouth. Ps. lxxviii. 36.

In Christ's application of this parable, observe.

1. How he proves that John's baptism was from heaven, and not of men. "If you cannot tell," saith Christ, "you might tell,"

(1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?

(2.) By the success of his ministry; The publicans and the harlots believed him; he did abundance of good among the worst sort of people. St. Paul proves his apostleship by the seals of his ministry, 1 Cor. ix. 2. If God had not sent John the Baptist, he would not have crowned his labours with such wonderful success, nor have made him so instrumental as he was for the conversion of souls. If publicans and harlots believe his report, surely the arm of the Lord is with him. The people's profiting is the minister's best testimonial.

2. How he reproves them for their contempt of John's baptism, which yet, for fear of the people, they were not willing to own. To shame them for it, he sets before them the faith, repentance, and obedience, of the publicans and harlots, which aggravated their unbelief and impenitence. As he shows, ch. xi. 21, that the less likely would have repented, so here that the less likely did repent.

(1.) The publicans and harlots were like the first son in the parable, from whom little of religion was expected. They promised little good, and those that knew them promised themselves little good from them. Their disposition was generally rude, and their conversation profligate and debauched; and yet many of them were wrought upon the by the ministry of John, who came in the spirit and power of Elias. See Luke vii. 29. These fitly represented the Gentile world; for, as Dr. Whitby observes, the Jews generally ranked the publicans with the heathen; nay, and the heathen were represented by the Jews as harlots, and born of harlots, John viii. 41.

(2.) The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan's strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Rom. xi. 14. Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and more happy than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Gen. xxviii. 6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Ps. x. 4.

The Parable of the Wicked Husbandmen.

33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

This parable plainly sets forth the sin and ruin of the Jewish nation; they and their leaders are the husbandmen here; and what is spoken for conviction to them, is spoken for caution to all that enjoy the privileges of the visible church, not to be high-minded, but fear.

I. We have here the privileges of the Jewish church, represented by the letting out of a vineyard to the husbandmen; they were as tenants holding by, from, and under, God the great Householder. Observe,

1. How God established a church for himself in the world. The kingdom of God upon earth is here compared to a vineyard, furnished with all things requisite to an advantageous management and improvement of it. (1.) He planted this vineyard. The church is the planting of the Lord, Isa. lxi. 3. The forming of a church is a work by itself, like the planting of a vineyard, which requires a great deal of cost and care. It is the vineyard which his right hand has planted (Ps. lxxx. 15), planted with the choicest vine (Isa. v. 2), a noble vine, Jer. ii. 21. The earth of itself produces thorns and briars; but vines must be planted. The being of a church is owing to God's distinguishing favour, and his manifesting himself to some, and not to others. (2.) He hedged it round about. Note, God's church in the world is taken under his special protection. It is a hedge round about, like that about Job on every side (Job i. 10), a wall of fire, Zech. ii. 5. Wherever God has a church, it is, and will always be, his peculiar care. The covenant of circumcision and the ceremonial law were a hedge or a wall of partition about the Jewish church, which is taken down by Christ; who yet has appointed a gospel order and discipline to be the hedge of his church. He will not have his vineyard to lie in common, that those who are without, may thrust in at pleasure; not to lie at large, that those who are within, may lash out at pleasure; but care is taken to set bounds about this holy mountain. (3.) He digged a wine-press and built a tower. The altar of burnt-offerings was the wine-press, to which all the offerings were brought. God instituted ordinances in his church, for the due oversight of it, and for the promoting of its fruitfulness. What could have been done more to make it every way convenient?

2. How he entrusted these visible church-privileges with the nation and people of the Jews, especially their chief priests and elders; he let it out to them as husbandmen, not because he had need of them as landlords have of their tenants, but because he would try them, and be honoured by them. When in Judah God was known, and his name was great, when they were taken to be to God for a people, and for a name, and for a praise (Jer. xiii. 11), when he revealed his word unto Jacob (Ps. cxlvii. 19), when the covenant of life and peace was made with Levi (Mal. ii. 4, 5), then this vineyard was let out. See an abstract of the lease, Cant. viii. 11, 12. The Lord of the vineyard was to have a thousand pieces of silver (compare Isa. vii. 13); the main profit was to be his, but the keepers were to have two hundred, a competent and comfortable encouragement. And then he went into a far country. When God had in a visible appearance settled the Jewish church at mount Sinai, he did in a manner withdraw; they had no more such open vision, but were left to the written word. Or, they imagined that he was gone into a far country, as Israel, when they made the calf, fancied that Moses was gone. They put far from them the evil day.

II. God's expectation of rent from these husbandmen, v. 34. It was a reasonable expectation; for who plants a vineyard, and eats not of the fruit thereof? Note, From those that enjoy church-privileges, both ministers and people, God looks for fruit accordingly. 1. His expectations were not hasty; he did not demand a fore-rent, though he had been at such expense upon it; but staid till the time of the fruit drew near, as it did now that John preached the kingdom of heaven is at hand. God waits to be gracious, that he may give us time. 2. They were not high; he did not require them to come at their peril, upon penalty of forfeiting their lease if they ran behind-hand; but he sent his servants to them, to remind them of their duty, and of the rent-day, and to help them in gathering in the fruit, and making return of it. These servants were the prophets of the Old Testament, who were sent, and sometimes directly, to the people of the Jews, to reprove and instruct them. 3. They were not hard; it was only to receive the fruits. He did not demand more than they could make of it, but some fruit of that which he himself planted—an observance of the laws and statutes he gave them. What could have been done more reasonable? Israel was an empty vine, nay it was become the degenerate plant of a strange vine, and brought forth wild grapes.

III. The husbandmen's baseness in abusing the messengers that were sent to them.

1. When he sent them his servants, they abused them, though they represented the master himself, and spoke in his name. Note, The calls and reproofs of the word, if they do not engage, will but exasperate. See here what hath all along been the lot of God's faithful messengers, more or less; (1.) To suffer; so persecuted they the prophets, who were hated with a cruel hatred. They not only despised and reproached them, but treated them as the worst of malefactors—they beat them, and killed them, and stoned them. They beat Jeremiah, killed Isaiah, stoned Zechariah the son of Jehoiada in the temple. If they that live godly in Christ Jesus themselves shall suffer persecution, much more they that press others to it. This was God's old quarrel with the Jews, misusing his prophets, 2 Chron. xxxvi. 16. (2.) It has been their lot to suffer from their Master's own tenants; they were the husbandmen that treated them thus, the chief priests and elders that sat in Moses's chair, that professed religion and relation to God; these were the most bitter enemies of the Lord's prophets, that cast them out, and killed them, and said, Let the Lord be glorified, Isa. lxvi. 5. See Jer. xx. 1, 2; xxvi. 11.

Now see, [1.] How God persevered in his goodness to them. He sent other servants, more than the first; though the first sped not, but were abused. He had sent them John the Baptist, and him they had beheaded; and yet he sent them his disciples, to prepare his way. O the riches of the patience and forbearance of God, in keeping up in his church a despised, persecuted ministry! [2.] How they persisted in their wickedness. They did unto them likewise. One sin makes way for another of the same kind. They that are drunk with the blood of the saints, add drunkenness to thirst, and still cry, Give, give.

2. At length, he sent them his Son; we have seen God's goodness in sending, and their badness in abusing, the servants; but in the latter instance both these exceed themselves.

(1.) Never did grace appear more gracious than in sending the Son. This was done last of all. Note, All the prophets were harbingers and forerunners to Christ. He was sent last; for if nothing else would work upon them, surely this would; it was therefore served for the ratio ultima—the last expedient. Surely they will reverence my Son, and therefore I will send him. Note, It might reasonably be expected that the Son of God, when he came to his own, should be reverenced; and reverence to Christ would be a powerful and effectual principle of fruitfulness and obedience, to the glory of God; if they will but reverence the Son, the point is gained. Surely they will reverence my Son, for he comes with more authority than the servants could; judgment is committed to him, that all men should honour him. There is greater danger in refusing him than in despising Moses's law.

(2.) Never did sin appear more sinful than in the abusing of him, which was now to be done in two or three days. Observe,

[1.] How it was plotted (v. 38); When they saw the Son: when he came, whom the people owned and followed as the Messiah, who would either have the rent paid, or distrain for it; this touched their copyhold, and they were resolved to make one bold push for it, and to preserve their wealth and grandeur by taking him out of the way, who was the only hindrance to it, and rival with them. This is the heir, come, let us kill him. Pilate and Herod, the princes of this world, knew not; for if they had known, they would not have crucified the Lord of glory, 1 Cor. ii. 8. But the chief priests and elders knew that this was the heir, at least some of them; and therefore Come, let us kill him. Many are killed for what they have. The chief thing they envied him, and for which they hated and feared him, was his interest in the people, and their hosannas, which, if he was taken off, they hope to engross securely to themselves. They pretended that he must die, to save the people from the Romans (John xi. 50); but really he must die, to save their hypocrisy and tyranny from that reformation which the expected kingdom of the Messiah would certainly bring along with it. He drives the buyers and sellers out of the temple; and therefore let us kill him; and then, as if the premises must of course go to the occupant, let us seize on his inheritance. They thought, if they could but get rid of this Jesus, they should carry all before them in the church without control, might impose what traditions, and force the people to what submissions, they pleased. Thus they take counsel against the Lord and his Anointed; but he that sits in heaven, laughs to see them outshot in their own bow; for, while they thought to kill him, and so to seize on his inheritance, he went by his cross to his crown, and they were broken pieces with a rod of iron, and their inheritance seized. Ps. ii. 2, 3, 6, 9.

[2.] How this plot was executed, v. 39. While they were so set upon killing him, in pursuance of their design to secure their own pomp and power, and while he was so set upon dying, in pursuance of his design to subdue Satan, and save his chosen, no wonder if they soon caught him, and slew him, when his hour was come. Though the Roman power condemned him, yet it is still charged upon the chief priests and elders; for they were not only the prosecutors, but the principal agents, and had the greater sin. Ye have taken, Acts ii. 23. Nay looking upon him to be as unworthy to live, as they were unwilling he should, they cast him out of the vineyard, out of the holy church, which they supposed themselves to have the key of, and out of the holy city for he was crucified without the gate, Heb. xiii. 12. As if He had been the shame and reproach, who was the greatest glory of his people Israel. Thus they who persecuted the servants, persecuted the Son; as men treat God's ministers, they would treat Christ himself, if he were with them.

IV. Here is their doom read out of their own mouths, v. 40, 41. He puts it to them, When the Lord of the vineyard cometh, what will he do unto these husbandmen? He puts it to themselves, for their stronger conviction, that knowing the judgment of God against them which do such things, they might be the more inexcusable. Note, God's proceedings are so unexceptionable, that there needs but an appeal to sinners themselves concerning the equity of them. God will be justified when he speaks. They could readily answer, He will miserably destroy those wicked men. Note, Many can easily prognosticate the dismal consequences of other people's sins, that see not what will be the end of their own.

1. Our Saviour, in his question, supposes that the lord of the vineyard will come, and reckon with them. God is the Lord of the vineyard; the property is his, and he will make them know it, who now lord it over his heritage, as if it were all their own. The Lord of the vineyard will come. Persecutors say in their hearts, He delays his coming, he doth not see, he will not require; but they shall find, though he bear long with them, he will not bear always. It is comfort to abused saints and ministers, that the Lord is at hand, the Judge stands before the door. When he comes, what will he do to carnal professors? What will he do to cruel persecutors? They must be called to account, they have their day now; but he sees that his day is coming.

2. They, in their answer, suppose that it will be a terrible reckoning; the crime appearing so very black, you may be sure,

(1.) That he will miserably destroy those wicked men; it is destruction that is their doom. Kakous kakos apolesei—Malos male perdet. Let men never expect to do ill, and fare well. This was fulfilled upon the Jews, in that miserable destruction which was brought upon them by the Romans, and was completed about forty years after this; and unparalleled ruin, attended with all the most dismal aggravating circumstances. It will be fulfilled upon all that tread in the steps of their wickedness; hell is everlasting destruction, and it will be the most miserable destruction to them of all others, that have enjoyed the greatest share of church privileges, and have not improved them. The hottest place in hell will be the portion of hypocrites and persecutors.

(2.) That he will let out his vineyard to other husbandmen. Note, God will have a church in the world, notwithstanding the unworthiness and opposition of many that abuse the privileges of it. The unbelief and frowardness of man shall not make the word of God of no effect. If one will not, another will. The Jews' leavings were the Gentiles' feast. Persecutors may destroy the ministers, but cannot destroy the church. The Jews imagined that no doubt they were the people, and wisdom and holiness must die with them; and if they were cut off, what would God do for a church in the world? But when God makes use of any to bear up his name, it is not because he needs them, nor is he at all beholden to them. If we were made a desolation and an astonishment, God could build a flourishing church upon our ruins; for he is never at a loss what to do for his great name, whatever becomes of us, and of our place and nation.

V. The further illustration and application of this by Christ himself, telling them, in effect, that they had rightly judged.

1. He illustrates it by referring to a scripture fulfilled in this (v. 42); Did ye never read in the scriptures? Yes, no doubt, they had often read and sung it, but had not considered it. We lose the benefit of what we read for want of meditation. The scripture he quotes is Ps. cxviii. 22, 23, the same context out of which the children fetched their hosannas. The same word yields matter of praise and comfort to Christ's friends and followers, which speaks conviction and terror to his enemies. Such a two-edged sword is the word of God. That scripture, the Stone which the builders refused is become the headstone of the corner, illustrates the preceding parable, especially that part of it which refers to Christ.

(1.) The builders' rejecting of the stone is the same with the husbandmen's abusing of the son that was sent to them. The chief priests and the elders were the builders, had the oversight of the Jewish church, which was God's building: and they would not allow Christ a place in their building, would not admit his doctrine or laws into their constitution; they threw him aside as a despised broken vessel, a stone that would serve only for a stepping-stone, to be trampled upon.

(2.) The advancing of this stone to be the head of the corner is the same with letting out the vineyard to other husbandmen. He who was rejected by the Jews was embraced by the Gentiles; and to that church where there is no difference of circumcision or uncircumcision, Christ is all, and in all. His authority over the gospel church, and influence upon it, his ruling it as the Head, and uniting it as the Corner-stone, are the great tokens of his exhaltation. Thus, in spite of the malice of the priests and elders, he divided a portion with the great, and received his kingdom, though they would not have him to reign over them.

(3.) The hand of God was in all this; This is the Lord's doing. Even the rejecting of him by the Jewish builders was by the determinate counsel and foreknowledge of God; he permitted and overruled it; much more was his advancement to the Head of the corner; his right hand and his holy arm brought it about; it was God himself that highly exalted him, and gave him a name above every name; and it is marvellous in our eyes. The wickedness of the Jews that rejected him is marvellous; that men should be so prejudiced against their own interest! See Isa. xxix. 9, 10, 14. The honour done him by the Gentile world, notwithstanding the abuses done him by his own people, is marvellous; that he whom men despised and abhorred, should be adored by kings! Isa. xlix. 7. But it is the Lord's doing.

2. He applies it to them, and application is the life of preaching.

(1.) He applies the sentence which they had passed (v. 41), and turns it upon themselves; not the former part of it, concerning the miserable destruction of the husbandmen (he could not bear to speak of that), but the latter part, of letting out the vineyard to others; because though it looked black upon the Jews, it spoke good to the Gentiles. Know then,

[1.] That the Jews shall be unchurched; The kingdom of God shall be taken from you. This turning out of the husbandmen speaks the same doom with that of dismantling the vineyard, and laying it common. Isa. v. 5. To the Jews had long pertained the adoption and the glory (Rom. ix. 4); to them were committed the oracles of God (Rom. iii. 2), and the sacred trust of revealed religion, and bearing up of God's name in the world (Ps. lxxvi. 1, 2); but now it shall be so no longer. They were not only unfruitful in the use of their privileges, but, under pretence of them, opposed the gospel of Christ, and so forfeited them, and it was not long ere the forfeiture was taken. Note, It is a righteous thing with God to remove church privileges from those that not only sin against them, but sin with them, Rev. ii. 4, 5. The kingdom of God was taken from the Jews, not only by the temporal judgments that befel them, but by the spiritual judgments they lay under, their blindness of mind, hardness of heart, and indignation at the gospel, Rom. xi. 8-10; 1 Thess. ii. 15.

[2.] That the Gentiles shall be taken in. God needs not ask us leave whether he shall have a church in the world; though his vine be plucked up in one place, he will find another to plant it in. He will give it ethnei—to the Gentile world, that will bring forth the fruit of it. They who had been not a people, and had not obtained mercy, became favourites of Heaven. This is the mystery which blessed Paul was so much affected with (Rom. xi. 30, 33), and which the Jews were so much affronted by, Acts xxii. 21, 22. At the first planting of Israel in Canaan, the fall of the Gentiles was the riches of Israel (Ps. cxxxv. 10, 11), so, at their extirpation, the fall of Israel was the riches of the Gentiles, Rom. xi. 12. It shall go to a nation bringing forth the fruits thereof. Note, Christ knows beforehand who will bring forth gospel fruits in the use of gospel means; because our fruitfulness is all the work of his own hands, and known unto God are all his works. They shall bring forth the fruits better than the Jews had done; God has had more glory from the New Testament church than from that of the Old Testament; for, when he changes, it shall not be to his loss.

(2.) He applies the scripture which he had quoted (v. 42), to their terror, v. 44. This Stone, which the builders refused, is set for the fall of many in Israel; and we have here the doom of two sorts of people, for whose fall it proves that Christ is set.

[1.] Some, through ignorance, stumble at Christ in his estate of humiliation; when this Stone lies on the earth, where the builders threw it, they, through their blindness and carelessness, fall on it, fall over it, and they shall be broken. The offence they take at Christ, will not hurt him, any more than he that stumbles, hurts the stone he stumbles at; but it will hurt themselves; they will fall, and be broken, and snared, Isa. viii. 14; 1 Pet. ii. 7, 8. The unbelief of sinners will be their ruin.

[2.] Others, through malice, oppose Christ, and bid defiance to him in his estate of exaltation, when this Stone is advanced to the head of the corner; and on them it shall fall, for they pull it on their own heads, as the Jews did by that challenge, His blood be upon us and upon our children, and it will grind them to powder. The former seems to bespeak the sin and ruin of all unbelievers; this is the greater sin, and sorer ruin, of persecutors, that kick against the pricks, and persist in it. Christ's kingdom will be a burthensome stone to all those that attempt to overthrow it, or heave it out of its place; see Zech. xii. 3. This Stone cut out of the mountain without hands, will break in pieces all opposing power, Dan. ii. 34, 35. Some make this an allusion to the manner of stoning to death among the Jews. The malefactors were first thrown down violently from a high scaffold upon a great stone, which would much bruise them; but then they threw another great stone upon them, which would crush them to pieces: one way or other, Christ will utterly destroy all those that fight against him. If they be so stout-hearted, that they are not destroyed by falling on this stone, yet it shall fall on them, and so destroy them. He will strike through kings, he will fill the places with dead bodies, Ps. cx. 5, 6. None ever hardened his heart against God and prospered.

Lastly, The entertainment which this discourse of Christ met with among the chief priests and elders, that heard his parables.

1. They perceived that he spake of them (v. 45), and that in what they said (v. 41) they had but read their own doom. Note, A guilty conscience needs no accuser, and sometimes will save a minister the labour of saying, Thou art the man. Mutato nomine, de te fabula narratur—Change but the name, the tale is told of the. So quick and powerful is the word of God, and such a discerner of the thoughts and intents of the heart, that it is easy for bad men (if conscience be not quite seared) to perceive that it speaks of them.

2. They sought to lay hands on him. Note, When those who hear the reproofs of the word, perceive that it speaks of them, if it do not do them a great deal of good, it will certainly do them a great deal of hurt. If they be not pricked to the heart with conviction and contrition, as they were Acts ii. 37, they will be cut to the heart with rage and indignation, as they were Acts v. 33.

3. They durst not do it, for fear of the multitude, who took him for a prophet, though not for the Messiah; this served to keep the Pharisees in awe. The fear of the people restrained them from speaking ill of John (v. 26), and here from doing ill to Christ. Note, God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise, Ps. lxxvi. 10.

CHAP. XXI.

Verse 1. And when they drew nigh to Jerusalem] IN this one verse, our Evangelist closely comprizeth all that St John sets down of our Saviours oracles and miracles from his seventh chapter to chap. 12. 12. viz. the history of five moneths and ten daies: for Christ rode not into the city till the fifth day before his last Passeover, Joh. 12. 12. having the day before been [illegible: 1 word] by Mary at Bethany, Joh. 12. 1. called here Bethpage, [illegible: 1 word] a [non-Latin text not transcribed] & [non-Latin text not transcribed]. or the Conduit-house.

Verse 2. An Asse tied and a colt with her] There are that by the Asse understand the Jews laden with the Law: and by her foal, the Gentiles that wandred whither they would. That Canonist [illegible: 2 words] & [illegible: 4 words] est. [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. pag. [illegible: 1 word]. made the most of it, that said that children are therefore to be baptized, because the Apostles brought to Christ not only the [illegible: 1 word], but the colt too.

Verse 3. The Lord [illegible: 1 word] need of them] The Lord of all, both beasts and hearts: for else how could he so soon have obtained the Asse, of her master? Some read the text thus. The Lord hath [illegible: 1 word] of them, and [illegible: 1 word] presently send them back [illegible: 1 word]: to teach us to be no further burdensome or beholden to others, then needs must.

Verse 4. All this was done that, &c.] Here is the mystery of the history: which would otherwise seem to some ridiculous and [illegible: 1 word] little purpose. He hereby declared himself that King of his Church forepromised by the Prophets, how poor and despicable [illegible: 1 word], as the world accounts it.

Verse 5. Tell ye the daughter of Sion] Here was that also of the Psalmist fulfilled, God is my King of old working salvation in the midst of the earth, Psal. 74. 12. For Jerusalem is by the Fathers observed to stand in the very center and navell of the habitable earth, as if it were fatally founded to be the city of the great King. Thy King cometh unto thee] All in Christ is for our behoof [illegible: 1 word] benefit, 1 Cor. 1. 30. & Micah 4. 8, 9. Unto thee shall it come, [illegible: 1 word] daughter of Zion, even the [illegible: 1 word] dominion: the kingdom shall come to thee daughter of Jerusalem. Why then dost thou cry out aloud? Is there no King in thee? Is thy counsellour [illegible: 1 word]? A Mandamus from this King, will do it at any time, Psal. [illegible: 1 word]. 4. Meek, and [illegible: 1 word] upon an Asse] Not upon a stately palfrey, as Alexander, Julius Caesar, &c. no such state here. Christ Kingdom was of another world: He came riding meek, and his word (the law of his kingdom) is both to be taught and received with [illegible: 1 word], 2 Tim. 2. 25. Jam. 1. 21. At Genua in Italy they shew the tail of the Asse our Saviour rod on for [illegible: 1 word] holy relique; and [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] bow before it with great devotion. Neither will [illegible: 2 words] be reclaimed from such fond foperies; being herein the Italian [illegible: 1 word]. com. [illegible: 2 words]. Asses, which feeding upon the weed hen-bane, are so [illegible: 1 word], that they lye for dead, neither can they be wakened till [illegible: 1 word].

Verse 6. And the Disciples went] With a certain blinde obedience they went on Christs errand, though not very likely to speed. Their Masters sole authority [illegible: 1 word] them on against all difficulties and absurdities. When [illegible: 1 word] commands us any thing, we may not dispute but dispatch, argue but agree to it, captivate our [illegible: 1 word], exalt our faith.

Verse 7. And put on them their clothes] Teaching us to honour God with the best of our substance, and to [illegible: 1 word] our selves wholly to the Lord our God. [illegible: 1 word] stripped himself, for his friend David, of the robe that was upon him and his [illegible: 1 word],1 [illegible: 1 word]. 18. 4. even to his sword and his girdle. Christ suspended his glory for a season, laid aside his rich and royall robes, [illegible: 1 word] a cast suit of [illegible: 1 word], that he might cloth us with his righteousnes: And shall we think much to cloth him in his naked members? &c. to part with any thing, for his [illegible: 1 word] and service? And they [illegible: 3 words]] They that make religion daunce attendance to policie ([illegible: 1 word] one) [illegible: 1 word] set the [illegible: 1 word] upon Christ, not [illegible: 1 word]. [illegible: 1 word] upon the [illegible: 1 word]. Thus did [illegible: 1 word], and before him [illegible: 1 word], [illegible: 2 words] jactura regionis quam [illegible: 1 word]. Thus do all [illegible: 2 words] and the worlds wisards, whose rule is, [illegible: 1 word] sed paucis: Religiosum oportet esse, sed non religentem, [illegible: 1 word]. &c. But what saith a Father? Deum siquis parum [illegible: 1 word], valdè contemnit. And, one thing, said Luther, that will be the [illegible: 5 words] in [illegible: 1 word], & [illegible: 1 word] tran [illegible: 4 words]. Luth. [illegible: 1 word] of religion is worldly policy, that would have all well however; and seeks to procure the publike peace, by impious and unlawfull counsels and courses.

Verse 8 And a very great multitude] Bondinus saith, he was met at this time by three-hundred-thousand Jews, some whereof went afore Christ, some followed after, according to the solemn rites and reverence used to be given to earthly Kings, in their most pompous triumphes. This was the Lords own work.

Verse 9. [illegible: 1 word] to the Sonne of David] So they acknowledg Christ to be the true Messiah, and congratulate him his kingdom over the Church; and yet a few-daies after, these same, at the instigation of the Priests and Pharisees, cry [illegible: 1 word]: dealing by Christ as Xerxes did by his steersman, whom he crowned in the morning, and then took off his head in the afternoon of the same day: or as the fickle Israelites dealt by David, 2 Sam 20. where we shall finde the same hands that erewhile fought for David to be all theirs, do now fight against him under the son of [illegible: 1 word], to be none of theirs.

Verse 10. Who is this?] Why? could not they tell after so [illegible: 1 word] miracles done among them? Were they such strangers at [illegible: 1 word]? Many live and dye very [illegible: 1 word], [illegible: 1 word] in [illegible: 1 word] places where they have had line [illegible: 1 word] line, precept upon [illegible: 1 word], &c. and yet they are no wiser then the child new weaned from the breast, Isa. 29. 8. their wits serve them not in spiritualls, though otherwise shrewd enough.

Verse 11. The Prophet of Nazareth, &c.] The Archprophet they acknowledge him; but of Nazareth, of Galilee. They had not profited [illegible: 1 word] much, or made so far [illegible: 1 word] in the mystery of Christ as to know him to have [illegible: 1 word] born a [illegible: 1 word]. And to nourish this errour in the people it was, that the devil, that old Impostour, Mark. 1. 24. though he confessed Christ to be the Holy [illegible: 1 word] of [illegible: 1 word], yet he calleth [illegible: 1 word] Jesus of Nazareth. Satan [illegible: 1 word] semèl videatur verax, [illegible: 1 word] est mendax & semper fallax. Satan [illegible: 1 word] speaks truth, but with a minde to deceave.

Verse 12. And [illegible: 1 word] out all them that sold] The zeal of Gods house did ever eat him up. And (as revenge [illegible: 1 word] zeal 2 Cor. [illegible: 1 word] [non-Latin text not transcribed] [illegible: 1 word] [non-Latin text not transcribed] [illegible: 1 word]. 7. 11.) he marrs their markets, and drives them [illegible: 1 word] of the [illegible: 1 word] with Procul ò procul este [illegible: 1 word]. And this deed of our Saviours was altogether divine; whiles, as another Sampson, he [illegible: 1 word] [illegible: 1 word] upon heaps (yet without bloodshed) with the [illegible: 1 word] of an [illegible: 1 word]. St Hierom extolleth this [illegible: 1 word] above the raising of Lizarus, restoring the blind to their sight, the lame to their limmes, &c. and adds this mysticall sense of [illegible: 1 word] text. [illegible: 2 words] ingreditur Templum Patris, & ejicit [illegible: 1 word] tam Episcopos & Presbyteros, quam [illegible: 1 word] & [illegible: 1 word] turbam de Ecclesia sua, & [illegible: 1 word] criminis habet, vendentes paritèr & [illegible: 1 word]. Christ is every day casting out of his Church all these mony-marchants, [illegible: 3 words], both ministers and others, that make [illegible: 1 word]. sale of holy things, which the very Heathens abhorred, and others long since complained, that benefices were bestowed non ubi optimè, sed ubi [illegible: 1 word], as if a man should bestow so much bread on his [illegible: 1 word], [illegible: 1 word] he is to ride on him. The tables of the mony-changers] This he did also at his first [illegible: 1 word] into the ministry, Ioh. 2. 14. 15. See my notes on that [illegible: 1 word]. The [illegible: 1 word] of Religion was Christs chief care, and so it should be ours: And although little was done by his first attempt Ioh. 2. yet he tries again; [illegible: 1 word] should we; contributing what we [illegible: 1 word] to the work continually, by our prayers and utmost indeavours: [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. wishing at least, as Ferus did, that we had some Moses [illegible: 2 words] away the evils in Church and state. Non [illegible: 2 words] t [illegible: 1 word], sed multos habemus, [illegible: 1 word] he; for we abound with [illegible: 1 word], and [illegible: 1 word].

Verse 13. Shall be called the house of prayer] A principall piece of Gods [illegible: 1 word] worship, and [illegible: 1 word] put [illegible: 1 word] the whole. Christ [illegible: 1 word] never came into this house, but he preached [illegible: 1 word] as [illegible: 1 word]. In the Sanctuary was the incense-Altar in the middle, a type of prayer, the table of shew-bread on the oneside, [illegible: 1 word] the [illegible: 1 word] tribes; and the candlestick, a type of the word, on the other: To teach us that there is a necessity of both ordinances to all Gods [illegible: 1 word]. But ye have made it a den of theeves] So Christ calleth not the mony-marchants only, but the [illegible: 1 word] also that set them awork. And whereas they cryed, The Temple of the Lord, the Temple of the Lord (for to those was this speech first addressed, Ier. 7. 11.) as if they could not do amisse, because they served in the Temple, the Prophet tells them there, and our Saviour these here, that it's so much the worse. What should an Angel of darknesse do in heaven? Who required these things at your hands, to tread the courts of my Temple? This is the gate of the Lord, intoPsal. 118. [illegible: 1 letter]0. which the righteous only should enter. The Papists in like sort cry out at this day, Ecclesia, Ecclesia, Nos sumus Ecclesia: and herewith think to shrowd their base huckstering of holy things. For omniae Romae venalia, all things are saleable and soluble at Rome. But this covering is too short, and their grosse theeveries Act. and Mon. fol 1[illegible: 1 letter]84. are now made apparent to all the world, as their rood of grace, and the blood of Hales were at Pauls crosse by that Noble Cromwell; and as their cheating trade of Indulgencies and Popespardons was by Luther, who by dint of argument overthrew those Romish mony-changers, and drove the countrey of those [non-Latin text not transcribed] and [non-Latin text not transcribed], as Nazianzen fitly calleth them.

Verse 14. Came to him in the Temple, and he healed them] So true was that testimony given of our Saviour, Luke 24. 19. that he was a Prophet mighty in deed, as well as in word, before God and all the people. Nos non eloquimur magna, sed vivimus, said the Primitive Christians. Our lives as well as our lips should speak us right and reall in Religion: As Christ here, by his cures, gave a reall answer to that question, ver. 10. Who is this? Let us learn to lead convincing lives: these are the best apologies when all's done.

Verse 15. And the children crying, &c.] To the great grief and regret of those cankerd carls the Priests and Scribes: but Act. and Mon fol 866. to the singular commendation of their parents, who had so well taught and tutoured them. So the children of Merindoll answered the Popish Bishop of Canaillon with such grace and gravity as was admirable. So, when John Lawrence was burnt at Colchester, Act. and Mon. fol. 1403. the young children came about him, and cryed in the audience of the persecutours, Lord strengthen thy servant, and keep thy promise.

Verse 16. Thou hast perfected praise] [non-Latin text not transcribed], thou hast given [illegible: 1 line]. it all its parts, and proportions; thou hast compleated and accomplished it. The Hebrew saith, Fundasti, thou hast founded praise, and well bottomed it. Quae enim perfecta, sunt firmissima. Now there is no mouth so weak, into which God cannot put words of praise. And how oft doth he chuse the sillysimples of the world, to confound the wise and learned? See my notes on Psal. 8. 2. And here it is observable that our Saviour answers warily to the captious question; so as he may neither offend [illegible: 1 word], by taking upon him to be a King, nor stumble the people, who took him for no lesse, and he was well pleased there with. Let our columbine simplicity be mixed with serpentine subtilty, that we run not our selves heedlesly into unnecessary dangers.

Verse 17. And he left them] As not willing to loose his labour, to cast away his cost upon men so unthankfull, untractable.Ovid. Ludit, qui steril[illegible: 1 letter] semina mandat humo. Went out of the city into Bethany] Happly for safety sake: undoubtedly for his delight and to refresh himself with his friend Lazarus, after his hard labour, and little successe.

Verse 18. As he returned into the city] There his work lay chiefly: thither therefore he repaires betimes, and forgat, for haste, to take his breakfast, as it may seem: for ere he came to the city he was hungry, though it were but a step thither. A good mans heart is where his calling is: Such a one, when he is visiting friends or so, is like a fish in the aire: whereinto if it leap for recreation or necessity, yet it soon returns to his own element.

Verse 19. He came to it and found nothing] He thought then to have found something: there was some kinde of ignorance, we see in Christ as man (but not that that was sinfull.) His soul desired the first ripe fruits; yea though they had not been ripeMi[illegible: 1 letter]. 7. 1. and ready; hard hunger would have made them sweet and savoury, as the shepherds bread, and onions were to Hunniades, when he was put to flight by the Turkes: So well can hunger season Turk Hist. fol 310. homely cates, saith the Historian. Or this promising figtree our Saviour might say, as Alciat of the Cypresse. Pulchra coma est, pulchro dig[illegible: 1 letter]stae que ordine frondes,Emblem. Sed fructus nullos haec coma pulchra gerit.

Verse 20. They marvelled, saying &c.] And well they might, for no conjurer, with all his skill, could have caused this figtree so suddenly to whither, with a word speaking. For the figtree is the most juicefull of any tree: and bears the brunt of winterblasts. Yea Plutarch tells us that there issueth from the figtreePlut. Sympos. lib. [illegible: 1 letter]. such a strong and most vehement vertue, as that if a bull be tied unto it for some while, he becomes tame and tractable, though he were never so fierce and fell before. No wonder therefore though the Disciples wondered at so sudden an alteration.

Verse 21. If ye have faith and doubt not] Or dispute not the matter as probable only and somewhat uncertain, but not altogether undoubted. He that doubteth debateth it, as it [illegible: 1 word], with [non-Latin text not transcribed] [illegible: 5 words]. [illegible: 1 word]. lia. 7. 9. himself, [illegible: 1 word] the case to and fro, sometimes being of one minde, sometimes of another. Now let not such a man think that he shall receive any thing of the Lord, Iam. 1. 7. If ye will not beleeve, surely ye shall not be [illegible: 1 word].

Verse 22. What soever ye shall ask in prayer, beleeving] Faith is the foundation of prayer, and prayer is the fervencie of faith. Cast thy burden upon the Lord, or thy request, thy gift upon the Lord. Psal. 55. 22. that is, whatsoever thou desirest that God should give thee in prayer, cast it upon him by faith, and it shall be effected. Fidei mendica manus. Faith and prayer are the soules two hands, whereby she begs and receives of God all good things both for this and a better life. Hence of old when the Saints praid they spred out the palmes of their hands, as to receive a blessing from God, 1 Kings 8. 22. Exodus 9. 29. Psalm 143. 6.

Verse 23. And when he was come into the Temple] Not into the Inne or victualing-house, though he had been so hungry by the way. He forgat that; the zeal of Gods house had eaten him up: it was his meat and drink to do the will of his heavenly father: this he preferred before his necessary food. And truly a man would wonder what a deal of work he did up in these three-[illegible: 1 word], before his apprehension. All those Sermons and discourses set down by Matthew from this place to chap. 26. by Mark from chap. 11. to chap. 14. by Luke from chap. 20. to chap. 22. and by Iohn, from the 12. to 18. chap. were delivered by him in these three last daies of his liberty. He dispatched them with speed, as if he had been loth to have been taken with his task undone. To teach us to get up our work, and to work out our salvation: Not work at it only; Lazy spirits [illegible: 1 word] not to immortality. The twelve tribes served God instantly day and night, and found all they could do little enough, Act. 26. 7. Came unto him as he was teaching] Otiosum vel [illegible: 1 word] facilè tulissent, saith an Interpreter. [illegible: 1 word] he would have been quiet or silent, they would never have questioned him. A wolf flies not upon a painted sheep; we can look upon a painted [illegible: 1 word] with delight. It is your active Christian that is most spited and persecuted. Luther was offered to be made a Cardinall, if he would be quiet. He answered, no, not if [illegible: 1 word] might be Pope; And defends himself thus against those that thought him (happly) a proud fool Inveniar sanè superbus, &c. modò impij silentij non [illegible: 1 word]. Epist. [illegible: 1 word] [illegible: 1 word]. for his refusall. Let me be counted fool or any thing, said he, so I be not found guilty of cowardly silence. The Papists, when they could not rule him, railed at him, and [illegible: 1 word] him an Apostate: He confesseth the action, and saith, I am indeed an Apostate, but a blessed and holy Apostate; one that had fallen off from the devil.Consitetur se esse Apostaram, led beatum & [illegible: 1 word], qui [illegible: 1 word] diabolo [illegible: 1 word] non servavit. They called him devil. But what said he? Prorsùs Satan est Lutherus, sed Christus vivit & [illegible: 1 word]: Amen. Luther is a devil: Be it so; but Christ liveth and raigneth: that's enough for Luther: So be it. By what authority doest thou these things?] They saw that their kingdom would down, their trade decay, if Christ should be Epist ad [illegible: 1 word]. suffered thus to teach and take upon him in the Temple as a Reformer. Ventres & [illegible: 3 words]. [illegible: 1 word] coronam Papae, & Monachorum [illegible: 1 word] [illegible: 1 word]. When Erasmus was asked by the Electour of Saxony, why the Pope and his Clergy could so little abide Luther, he answered. For two great offences, viz he had medled with the Popes tripple crown, and with the Monks fat paunches: [illegible: 1 word] illae lachrymae. Hence all that hatred: And hence now-adaies those Popish questions to the Professours of the truth. By what authority do [illegible: 1 word] these things? where had you your calling, your ordination? Where was your Religion before Luther? Where unto it was well answered by one once, in the Bible, where yours never was.

Verse 24. I also will ask you one thing] Our Saviour could have answered them roundly that what he did, he did by the will and appointment of his heavenly father. But [illegible: 1 word] he had avouched that so oft, and they beleeved him not, [illegible: 1 word] he took another course. We must be ready to [illegible: 2 words] on of [illegible: 1 word] faith; but then it must be when we see it will be to [illegible: 1 word] good purpose; No [illegible: 3 words]. [illegible: 1 word]. as if otherwise, forbear, or untie one knot with another as Christ here [illegible: 1 word].

Verse 25. The baptisme of John whence was it?] That is, the whole ministry of John. As if our Saviour should have [illegible: 1 word], know ye not by what authority I do these things? have ye not heard Iohns testimony for me? And can ye deny that he had his authority for what he spake, from God? How is it then that ye ask me any [illegible: 1 word] idle question as this? do ye not go [illegible: 1 word] to your [illegible: 2 words]?

Verse 26. We fear the people] Lest they should be stoned, and the [illegible: 1 word] feared them, lest they should be excommunicated. Thus they were mutuall executioners one to another: for all fear [illegible: 1 word] torment, 1 Joh. 4. 18.

Verse 27. We cannot tell] Lie and all: they could tell, and would [illegible: 1 word]. Their reasonings within themselves, vers. 25. testifie [illegible: 1 word] nodam [illegible: 1 word] quem [illegible: 3 words] vel [illegible: 1 word] non [illegible: 1 word]. [illegible: 1 word] [illegible: 2 words]. [illegible: 1 word] [illegible: 2 words]. [illegible: 1 word] 1 cap. 21. that they knew the truth, but would not acknowledge it; they [illegible: 1 word] their ignorance rather: And such dealing we have from many learned Papists. Thus Bellarmine [illegible: 1 word] that he never read in all the Bible a promise of pardon made to [illegible: 1 word] that [illegible: 1 word] their sinns to Almighty God. Baronius cannot see that Peter was in fault at Antioch, but Paul a great deal more, for taking him up for halting, Gal. 2. The wit of hereticks will [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] them to [illegible: 1 word] a thousand shifts to delude the truth, then their pride will suffer them once to yeeld and subscribe to it.

Verse 28. But what think you?] Christ reporteth himself to [illegible: 1 word] own consciences, whiles he proveth Iohn Baptists ministry to be from heaven, by the happy [illegible: 1 word] he had in converting the vilest sinners, see Ier. 23. 22. 1 Cor. 9. 2. The peoples fruitfulnesse is the Ministers testimoniall, 2 Cor. 3. 2. If but one of a city, or two of a family be gained to God, it is a signe that the Pastours are according to Gods own heart, Ier. 3. 14, [illegible: 1 word].

Verse 29. I will not] This is the language of most mens hearts, when prest to duty: and, as [illegible: 2 words], [illegible: 1 word] discover an headstrong [illegible: 1 word] in [illegible: 1 word], that is uncouncellable. As Pharaoh [illegible: 1 word] not down under the miracle, but [illegible: 1 word] for Magicians: so do these, [illegible: 1 word] the word comes [illegible: 1 word] to their [illegible: 1 word], send for carnall arguments. And though the word doth eat up all they can say, as Moses rod did: yet they harden their [illegible: 1 word] with Pharaoh, they [illegible: 1 word] their brows with him in the [illegible: 1 word], that [illegible: 1 word] I will not: [illegible: 1 word] said the Israelites but we will have a King. And as for the word that thou hast spoken unto us in the name of the Lord, we will not harken unto thee, said those, Ier 44. 16. But afterward he [illegible: 1 word]] So do but few. Men will be as big as their words, though they [illegible: 1 word] for it, lest they should be accounted inconstant. These are niggardly of their reputation, but prodigall of their souls.

Verse 30. I go Sir] I, but when Sir? Stultus semper incipit Sen. [illegible: 1 word]. Hypocrites purpose oft, and promise fair to do better, but drive off and fail in the performance, their morning cloud is soon disperst, their earthly dew is quickly dried up, [illegible: 3 words] come to nothing, [illegible: 1 word] & modò [illegible: 1 word] habent [illegible: 1 word]. TheHos. 6. [illegible: 1 word]. Augustin. Seneca. [illegible: 1 word] liked not such as are semper victuri, alwaies about to live better, but never begin.

Verse 31. Go into the Kingdom of heaven before you] And it were an arrant [illegible: 1 word] to be [illegible: 1 word] behinde by such: as that's a very [illegible: 1 word], we [illegible: 1 word], that will not follow, though she will not lead the way. But [illegible: 1 word] proud Pharisees hated to be in the same heaven with penitent Publicans. And, as Quintilian said of some in his time, that they might have proved excellent scholars, had they not been so perswaded of their own scholarship already. In like [illegible: 1 word], these over-weeners of themselves might have had place in heaven, had they not taken up their [illegible: 1 word] in heaven afore-hand.

Verse 32. John came unto you in a way of right] Which he both [illegible: 1 word] and lived. Nos non eloquimur [illegible: 1 word], [illegible: 1 word] vivimus. Johns practice was a transcript of what he preached: he burned within himself, he shone forth to others, Joh. 5. 35. Ye repented not afterwards] No, not after his death, though ye saw me [illegible: 1 word] to him, and preaching and pressing the same things upon [illegible: 1 word] that John did. An hypocrite comes [illegible: 1 word] to heaven then a [illegible: 1 word] sinner, and [illegible: 1 word] far more obstacles. As he that must be stripped, is not [illegible: 1 word] soon clothed, as one that is naked: and as he climbs not a tree so soon that must first come down from the top of another tree, where he is perked: So is it here.

Verse 33. Planted a vineyard, and hedged it] Of all possessions, saith Cato, Nulla majorem operam requirit, None requires more pains then that of a vineyard. [illegible: 1 word] comes up and [illegible: 1 word] alone, Mark 4. 28. Injussa [illegible: 1 word] gramina, saith the Poet: but [illegible: 1 word] must be dressed, supported, [illegible: 1 word], sheltered every day almost, [illegible: 1 word]. 15. 2. [illegible: 1 word] Church is Gods continuall care, [non-Latin text not transcribed], [illegible: 1 word], [illegible: 1 word], &c. Isa 27. 3. and he looks for an answerable return offruits, Act. 12. 48. Regnum Angliae, regnum Dei, said Polydor Virgil long since. The Kingdom of England, is the Kingdom of God. It may weil be said so, since the Reformation [illegible: 1 word]: neither is there any thing more threatneth us then our [illegible: 2 words]. [illegible: 1 word]. The Cypresse tree, the more it is watered, the lesse fruitfull; so many of us, the more taught, the more untoward. And went into a farre countrey] As the impious husband-men imagined, who put far away the evil day. But God shall [illegible: 2 words] such with an arrow, suddenly shall they be wounded, Psal. 64. 7. As a bird is with the bolt, whiles he [illegible: 1 word] at the bow. Morae dispendium, Hieron in Jer. foener is [illegible: 1 word] pensatur. God [illegible: 1 word] men at length for the new and the old.

Verse 34. He sent his servants] seil. His Prophets and Ministers, whom the Lord sendeth to his people continually, not to teach them only, but to take account of their [illegible: 1 word], to urge and exact of them growth in grace, according to the means, [illegible: 1 word] they receive not the grace of God in vain. 2 [illegible: 1 word]. 6. [illegible: 1 word].

Verse 35. Beat one, and killed another] This is the worlds wages; this is the measure Gods Ministers meet with from the sons of men: never have any, out of hell, suffered more then such. Persecution is, [illegible: 1 word] genius, saith Calvin, the evil Angel that dogs the Gospel at the heels. And, Praedicare nihil aliud est, quàm derivare in se [illegible: 1 word], &c. saith Luther. To preach faithfully is to get the ill will of all the world, and to subject a mans self to all kinde of deaths and dangers.

Verse 36. Again [illegible: 1 word] sent other servants] O the infinite goodnesse and long sufferance of Almighty God! Jonas upbraided him with it most unworthily, in that brawl of his, chap. 4. 2. Paul admires it, Rom. 9. 22. teaching us to improve it to the practice of repentance, [illegible: 1 word]. 2. 4. Ezekiel describes it by Gods lying onEzek. 4. [illegible: 1 word], 5. one side for three hundred and [illegible: 1 word] years together, which must needs be very troublesome. We cannot lie for a few hours, on one side, but we must turn us. David, for the abuse of his [illegible: 1 word], fell [illegible: 1 word] foul on the Ammonites. Rehoboam for one [illegible: 1 word] of his slain by the ten [illegible: 1 word], raised a mighty army to chastise them. But God bears with mens evil manners, though he [illegible: 1 word] power enough in his hand to deal with them at his [illegible: 1 word].

Verse 37. They will reverence my sonne] They will [illegible: 1 word] another [non-Latin text not transcribed]. way for shame (so the word imports) they will never be able to look him in the face, they will be so abashed of their former villanies. But it fell out far otherwise: for these frontlesse fellows, past grace, as we say, had faces hatcht all over with impudency, and that could blush no more then a sackbut. Sin had woaded shamelesnes in their fore-heads, and they were as good [illegible: 1 word] resisting the holy Ghost, as [illegible: 1 word] their fathers were,

Verse 38. This is the heir, Come, &c.] So that these husband-men the Pharisees knew, and yet crucified the Lord of glory: And all this out of desperate malice, which had debauched their reason, and even Satanized or transformed them into so many breathing devils: they fell into that unpardonable sinne, [illegible: 1 word], 12. 31. [illegible: 1 word] us [illegible: 1 word] on his inheritance] Covetousnesse is bloudy, Ezek. [illegible: 1 word]. 13. Pro. 1. 11, 13. 1 Kin. 21. 10. Ahab longed for a sallet out of Naboths vineyard, and must have it, though Nahoth die for it. Quid non mortalia pector a cogit, [illegible: 1 word] sacra [illegible: 1 word]! Judas selleth his Master for thirty-pence.

Verse 39. Cast him out of the vineyard, and slew him] By wicked hands, Act. 2. 23. and are therefore abhorred of God and men, and exiled out of the world, as it were, by a common consent of Nation, for their inexpiable guilt. [illegible: 1 word] in Constantinople Biddulph. and Thessalonica (where are many thousand Jews at this day) if they but stirre out of [illegible: 1 word] at any [illegible: 1 word] time between Maunday-Thursday at Noon, and Easter-eve at night, the Christians, among whom they dwell, will stone them, because at that time they derided, [illegible: 1 word] and crucified our blessed Saviour.

Verse 40. What will he doe, &c.] Nay, what will he not [illegible: 1 word]? God will [illegible: 1 word] upon them, even on their neck, upon the thick bosses Joh. 15. 26. of their bucklers. They that would kill their enemy, strike not where he can defend himself. But so doth God, he strikes thorow all, yea thorow the loins, Deut. 33. 11. even to the very soul, [illegible: 1 word]. 4. 10. This made Moses cry out, Who knoweth the power of [illegible: 1 word] anger? Ps. 90. 11. Surely it is such, as none can either avoid or abide.

Verse 41. They say unto him, he will [illegible: 1 word], &c.] Here they [non-Latin text not transcribed]. Videtur paronomasia hec in proverbium [illegible: 1 word]. [illegible: 1 word] read their own destiny, as David [illegible: 1 word] did his, 2 Sam. 12. 5, 6. The wicked are presently self-condemned, Tit. 3. 11. and [illegible: 1 word] at last day stand speechlesse, Matth. 21. 12. out of the conviction of their own [illegible: 1 word].

Verse 42. Did ye never read in the Scriptures?] Yes, full oft, but never applied such a place as this to themselves. A godly man [illegible: 1 word] the Scriptures as he doth the Statute-[illegible: 1 word]: he holds [illegible: 2 words] in all that he reads: he findes his own name written in every passage, and laies it to heart, as spoken to him. The wicked on the other side, put [illegible: 1 word] all they like not, and dispose of it to others, as if themselves were none such. God forbid, said these to our Saviour, Luk. 20. 16. But he convinceth them out of their own reading, to be the men he meant. Men may make some [illegible: 1 word] shift, and [illegible: 1 word] for a while from side to side, as [illegible: 1 word] Asse did, but there is no averting or avoiding the dint of Gods displeasure, otherwise then by falling down, as the Asse did, and afterwards her master, being rebuked for his in quity, The dumb Asse speaking with mans voice, forbad the madnesse of the Prophet, 2 [illegible: 1 word]. 2. 16,

Verse 43. The kingdom of God shall be taken [illegible: 1 word] you] An heavy sentence. We had better, saith one, be without meat, drink, light, air, earth, all the elements, yea life it self, then that one sweet saying of our Saviour, Come unto me, all ye that are weary Mallemus carere coelo terra, omnibus [illegible: 1 word], &c. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. and heavy laden, and I will refresh you. The Gospel is that inhetitance we received from our godly fore fathers, the [illegible: 1 word]: and it must be our care to transmit the same to our posterity, earnestly contending for the faith which was once delivered, [illegible: 1 word] 3. once for all: for if lost, or any way corrupted, it will hardly be ever given again. Look to it therefore: unfruitfulnesse forfeits all; as the Merchants non-paiment of the Kings custome forfeits all his goods.

Verse 44. And whosoever shall fall on this stone] Christ is a stone of stumbling to his enemies, who stumble at his [illegible: 1 word], and a rock of offence, 1 Pet. 2. 8. but like that rock, Judg. 6. 21. cut of which fire wcnt and consumed them, Nemo me impunè [illegible: 1 word], saith he. The Corinthians abused certain Roman [illegible: 1 word], and were therefore burnt to the ground by L. Mummius. For irasci populo Iob 9. 4. Rom. nemo sapientèr possit, saith Livy thereupon. Christ is wise in heart, and mighty in strength; who ever hardened himself against him and prospered? Who ever brag'd of the last blow? If his wrath be kindled, yea but a little, woe be to his opposites: but if he fall upon them with his whole weight, he will crush them to pieces, yea grinde them to powder. They can no more stand before him, then can a glasse-bottle before a Cannon-shot.

Verse 45. They [illegible: 1 word] that he spake of them] Who told them so, but their own guilty consciences? Every man hath a [illegible: 1 word] Chaplain within his own bosome, that preacheth over the Sermon to him again, and comes over him with, Thou art the [illegible: 1 word]. Conscience is said to accuse or excuse in the mean while, [non-Latin text not transcribed]. [illegible: 1 word]. 2. 15. In the [illegible: 1 word] betwixt [illegible: 1 word] and Sermon, conviction and conviction. So that personall and nominall application is therefore needlesse, [illegible: 1 word] every man hath a [illegible: 1 word] faculty within him, applying severall truths to every mans particular [illegible: 1 word]. And, [illegible: 1 word] gener [illegible: 1 word] de [illegible: 2 words] est, ibi [illegible: 4 words], saith [illegible: 1 word]; Where the discourse against vice is [illegible: 1 word], no man can justly complain of [illegible: 1 word] personall injury. By [illegible: 1 word], Christ many times smites the earth, Isa. 11. 4. that is, the [illegible: 1 word] of carnal men glued to the earth, Gods words [illegible: 1 word] them full in the teeth, and makes them spit [illegible: 1 word]. Now if they rage, as Tygres tear themselves at the noise of a drum, if they flee in the faces of their teachers, and [illegible: 2 words] upon them, they [illegible: 2 words] cast into a [illegible: 2 words], and [illegible: 1 word] escape the visible [illegible: 1 word] of God.

Verse 46, But when they [illegible: 1 word] to lay [illegible: 1 word] on him] And so shewed themselves to be the same our Saviour spake of, ver. 39, 42. As the Pope and his emissaries do well approve [illegible: 1 word] to be that false prophet, and [illegible: 1 word] locusts, [illegible: 1 word] forth in the Revelation. Their daily practice is a clear Commentary upon that obscure prophecy, which the ancient Fathers, that lived [illegible: 1 word] to see it fulfilled, could not tell what to say to. [illegible: 2 words] are best understood by their events.

See also Mk 11:1-11, Lk 19:29-44

And when they drew nigh unto Jerusalem. They were going up now from Jericho, Mt 20:29. The distance was about nineteen miles. The most of the way was a desert, or filled with caves, and rocks, and woods--a fit place for robbers. See Lk 10:30. The Mount of Olives, or Olivet, is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. Jn 8:1. The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a Sabbath day's journey, Acts 1:12. On the west side of the mountain was the garden of Gethsemane, Lk 22:39, Mk 4:32. On the eastern declivity of the mountain, were the villages of Bethphage and Bethany. Mark and Luke say that he came near to both those places. He came nearest to Bethphage, and sent his disciples to the village over against them, to Bethany, [Bethpage?]. Bethany was the place where Lazarus dwelt whom he raised from the dead, (Jn 11:1) where Martha and Mary dwelt; and where Mary anointed him with ointment against the day of his burying, Jn 12:1-7. These circumstances are omitted by the three first evangelists, but supplied by John, who wrote after them. The Mount of Olives is about a mile in length, and about seven hundred feet in height, and overlooks Jerusalem; so that from its summit almost every part of the city can be seen. The mountain is composed of three peaks or summits. Our Saviour is supposed to have ascended from the middle one. The olive is a fruit well known among us as an article of commerce. The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then pale, and, when fully ripe, black. It incloses a hard stone, in which are the seeds. The wild olive was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Olives, and the other across the summit. The latter is considerably shorter, but more difficult; and it was probably along this road that the Saviour went.

(w) "And when they" Mk 11:1, Lk 19:29

Go into the village over against you. The village here meant was not far from Bethany, and about two miles east of Jerusalem, (Mark and Luke.) He had lodged at Bethphage [Bethany] the night before, and in the morning sent his disciples to the village over against them; that is, to Bethany, [Bethphage,] Jn 12:1-12.

Ye shall find an ass tied, etc. In Judea there were few horses, and those were chiefly used in war. Men seldom employed them in common life, and in ordinary journeys. The ass, the mule, and the camel, are still most used in eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass the emblem of peace. Kings and princes commonly rode on them in times of peace; and it is mentioned as a mark of rank and dignity to ride in that manner, Jud 10:4, 12:14, 1Sam 25:20. So Solomon, when he was inaugurated as king, rode on a mule, 1Kgs 1:33. Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King of Zion should enter into his capital--the city of Jerusalem.

Mark and Luke say, that he told them they should find "a colt tied." This they were directed to bring. They mention only the colt, because it was this on which he rode.

The Lord hath need of them. This means no more than the master has need of them. The word lord often means no more than master as opposed to servant, Mt 10:24, Eph 6:6, 1Pet 3:5,6. The word is sometimes used in the Bible as applied to God, or as a translation of the name JEHOVAH. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of high respect it was given to Christ, or the Messiah. The persons to whom these disciples were sent were probably acquainted with the miracles of Jesus, and favourably disposed towards him. He had attracted great notice in that region particularly by raising Lazarus from the dead, and most of the people regarded him as the Messiah.

All this was done, etc. The prophecy here quoted is found in Zech 9:9. It was always, by the Jews, applied to the Messiah.

Daughter of Zion. That is, Jerusalem. Zion was one of the hills on which the city of Jerusalem was built. On this stood the city of David and some strong fortresses. The names daughter and virgin were given to it often, in accordance with the oriental figurative manner of expression. Isa 1:8; Amos 5:2; Ps 137:8; Isa 47:1. It was given to them as an expression of their beauty or comeliness.

Meek. Mt 5:5. The expression here rather denotes peaceful, not warlike; not with pomp, and state, and the ensigns of ambition. He came in the manner in which kings were accustomed to ride, but with none of their pride and ambitious feeling.

Sitting upon an ass, etc. He rode on the colt, (Mark and Luke.) This expression in Matthew is one which is common with all writers.

(x) "prophet" Zech 9:9

Mt 21:4

(y) "daughter of Zion" Isa 62:11, Mk 11:4, Jn 12:15

And put on them their clothes. This was done as a token of respect, 2Ki 9:13.

And a very great multitude, etc. Others showed the same respect by throwing their garments before him; others by cutting down branches of trees, and casting them in the way. This was the way in which conquerors and princes were often honoured. To cast flowers, or garlands, or evergreens, before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says, that Alexander and Agrippa were received at Jerusalem. So in our own land, some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation's gratitude. John says, Jn 12:13, that these branches were branches of the palm-tree. The palm was an emblem of joy and victory. It was used by the Roman soldiers as well as the Jews, as a symbol of peace. See 1 Mac. xiii. 51; 2 Mac. x. 6, 7; Rev 7:9.

The palm-tree is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engeddi. Hence Jericho was called the city of palm-trees. The palm has a long and straight body, a spreading-top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of honey little inferior to the honey of bees, and from it was drawn a pleasant wine, much used in the east. On ancient coins the palm-tree is often a symbol of Judea. On coins, made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers. We give an, engraving of the tree, and add a description of it for the use of those to whom it is not familiar.

Strictly speaking, the palm-tree has no branches; but at the summit, from forty to eighty twigs, or leaf-stalks, spring forth, which are intended in Neh 8:15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve towards the earth; as the circle ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develop a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveller, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from fifteen to twenty pounds each. The palm-tree lives more than two hundred years, and is most productive from the thirtieth until the eightieth year. The Arabs speak of two hundred and sixty uses to which the different parts of the palm-tree are applied.

The inhabitants of Egypt, Arabia, and Persia, depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed; and the leaves, branches, fibres, and sap, are all very valuable.

The "branches" referred to by John, (Jn 12:13,) refer to the long leaves which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Comp. Isa 3:26.

Hosanna to the Son of David etc. The word hosanna means, "Save now," or, "Save, I beseech thee." It is a Syriac word, and was the form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang the 115th, 116th, 117th, and 118th psalms. In the chanting or singing of those psalms, the Jewish writers inform us, that the people responded frequently hallelujah or hosanna. Their use of it on this occasion was a joyful acclamation, and an invocation of a Divine blessing by the Messiah.

Son of David. The Messiah.

Blessed is he, etc. That is, blessed be the Messiah. This passage is taken from Ps 118:25,26. To come in the name of the Lord, is to come by the authority of the Lord; to come commissioned by him to reveal his will. The Jews had commonly applied this to the Messiah.

Hosanna in the highest. This may mean either "Hosanna in the highest, loftiest strains;" or it may mean a prayer to God, "Save now, O thou that dwellest in the highest heaven, or among the highest angels." Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: "Save now, O thou supremely great and glorious God; save by the Messiah that comes in thy name."

Mark adds, that they shouted "Blessed be the kingdom of our father David, that cometh in the name of the Lord." That is, the kingdom, promised to David, 1Kgs 2:4, 8:25. Coming in the name of the Lord, means coming according to the promise of the Lord. Its meaning may be thus expressed: "Prosperity to the reign of our father David, advancing now according to the promise made to him, and about to be established by the long-promised Messiah, his descendant." Luke adds, "Lu 19:38 that they said, "Peace in heaven, and glory in the highest." The word peace is used here as significant of joy, triumph, exultation in heaven at this event. There will be increased peace and rejoicing from the succession of the redeemed: and let glory and praise be given to God among the highest angels.

There is no contradiction here among the evangelists. Among such a multitude the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing, and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.

(z) "Blessed" Ps 118:26, Mt 23:39 (a) "in the highest" Lk 2:14

And when he was come into Jerusalem, all the city was moved. There was great excitement. The sight of such a multitude, the shouts of the people, and the triumphant procession through the city, excited much attention and inquiry.

This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple, See also Mk 11:12-19 Lk 19:45-48.

And Jesus went into the temple of God, etc. From Mk 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following. He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it on that day; or, perhaps, he finished the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed probably on two successive days; or has stated the fact, without being particular as to the order of events. Mark has stated them more particularly, and has divided what Matthew mentions together.

The temple of God, or the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1006 years before Christ, 1Kgs 6:1. He was seven years in building it, 1Kgs 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented, because he had been a man of war, 1Chr 22:1-9, 1Kgs 5:5. This temple, erected with great magnificence, remained till it was destroyed by the Chaldeans under Nebuchadnezzar, five hundred and eighty-four years before Christ, 2Chr 36:6,7,19.

After the Babylonish captivity, the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished beauty. The aged men wept when they compared it with the glory of the former temple, Ezr 3:8,12. This was called the second temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired. Herod the Great, being exceedingly unpopular among the Jews, on account of his cruelties, was desirous of doing something to obtain the favour of the people, and accordingly, about sixteen years before Christ, and in the eighteenth year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another till it had become in fact a new temple, greatly surpassing the former in magnificence. It was still called by the Jews the second temple; and by Christ's coming to this temple thus repaired, was fulfilled the prophecy in Hag 2:9. On this building Herod employed eighteen thousand men, and completed it so as to be fit for use in nine years, or about eight years before Christ. But additions continued to be made to it, and it continued increasing in splendour and magnificence, till ANNO DOMINI 64. John says, Jn 2:20, "forty and six years was this temple in building." Christ was then thirty years of age, which, added to the sixteen years occupied in repairing it before his birth, makes forty-six years.

The word temple was given, not merely to the sacred edifice, or house itself, but to all the numerous chambers, courts, and rooms connected with it, on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year; and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of Judah, and he consequently was allowed to enter no farther than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls, from the valley below, and filling up the space within. One of these walls was six hundred feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of peculiar magnificence. This was called the beautiful gate, Acts 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, 1. This gate was fifty cubits, or seventy-five feet in height. The whole temple, with all its courts, was surrounded by a wall about twenty-five feet in height. This was built on the wall raised from the base to the top of the mountain; so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from six hundred feet. This was particularly the case on the south-east corner; and it was here, probably, that Satan wished our Saviour to cast himself down. Mt 4:6. On the inside of this wall, between the gates, were piazzas, or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about twenty feet in width, paved with marble of different colours, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch, Jn 10:23, Acts 3:11. It stood over the vast terrace or wall which Solomon had raised from the valley beneath, and which was the only thing of his work that remained in the sacred temple.

When a person entered any of the gates into this space within the wall, he saw the temple rising before him with great magnificence. But the space was not clear all the way up to it. Going forward, he came to another wall, inclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called the court of the Gentiles. It was so called because Gentiles might come into it, but they could proceed no farther. On the second wall, and on the gates, were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding farther on pain of death: This court was not of equal dimensions all the way round the temple. On the east, north, and west, it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers, and sellers, and the money-changers, and which Jesus purified by casting them out.

The inclosure within the second wall was nearly twice as long from east to west as from north to south. This inclosure was also divided. The eastern part of it was called the court of the women; so called because women might advance thus far, but no farther. This court was square. It was entered by three gates: one on the north, one on the east directly opposite to the beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about nine feet by steps. This court of the women was inclosed with a double wall, with a space between the walls about fifteen feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Acts 3:1. Here, too, the Pharisee and publican prayed: the Pharisee near the gate that led forward to the temple, the publican standing far off on the other side or the court, Lk 18:9-14. Paul also was seized here, and charged with defiling the temple, by bringing the Gentiles into that holy place, Acts 21:26-30.

A high wall on the west side of the court of the women divided it from the court of the Israelites; so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate Nicanor. Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.

Within the court of the Israelites was the court of the priests, separated by a wall about a foot and a half in height. Within that court was the altar of burnt offering, and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the priests, when not engaged in conducting the service of the temple; and for the Levites, who conducted the music of the sanctuary.

The following is a view of the temple and its courts, as here described:

The temple, properly so called, stood within the court. It surpassed in splendour all the other buildings of the holy city; perhaps in magnificence unequalled in the world. It fronted the east, looking down through the gates Nicanor and the beautiful gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat, when the disciples directed his attention to the goodly stones with which the temple was built, Mk 13:1. The entrance into the temple itself was from the court of the priests, by an ascent of twelve steps. The porch in front of the temple was a hundred and fifty feet high, and as many broad. The open space in this porch, through which the temple was entered, was one hundred and fifteen feet high, and thirty-seven broad, without doors of any sort. The appearance of this, built as it was with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says, that in the rising of the sun it reflected so strong and dazzling an effulgence, that the eye of the spectator was obliged to turn away. To strangers at a distance it appeared like a mountain covered with snow; for where it was not decorated with plates of silver, it was extremely white and glistening.

The temple itself was divided into two parts: the first, called the sanctuary or holy place, was sixty feet in length, sixty feet in height, and thirty feet in width. In this was the golden candlestick, the table of shew-bread, and the a]tar of incense. The holy of holies, or the most holy place, was thirty feet each way. In the first temple, this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously wrought. It was this rail which was rent from the top to the bottom when the Saviour died, Mt 27:51. Around the walls of the temple, properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly rased to the ground by the Romans under Titus and Vespasian, and was wholly destroyed, according to the predictions of the Saviour. Mt 24:2. The site of it was made like a ploughed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See Warburton's Divine Legation of Moses. Its site is now occupied by the mosque of Omar, one of the most splendid specimens of Saracenic architecture in the World.

And cast out them that bought and sold in the temple. The place where this was done was not the temple itself, but the outer court, or the court of the Gentiles. This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were, at first, those pertaining to the sacrifices. It is not improbable, however, that the traffic afterwards extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord.

The tables of the money changers. Judea was subject to the Romans. The money hi current use was Roman coin. Yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of half a shekel, Ex 30:11-16. This was a Jewish coin; and it was required o herald in that coin. It became therefore a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half-shekel. This was the professed business of these men. Of course they would demand a small sum for the exchange; and among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.

The seats of them that sold doves. Doves were required to be offered in sacrifice, Lev 14:22, Lk 2:24. Yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence it became a business to keep them to sell to those who were required to offer them.

Mark adds, Mk 11:16 that he would not suffer that any man should carry any vessel through the temple. That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple.

(b) "Jesus went" Mk 11:11, Lk 19:45, Jn 2:15

And said--It is written, etc. This is written in Is 56:7. The first part of this verse only is quoted from Isaiah. The rest, "but ye have made it a den of thieves," was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens, thieves devise and practise iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and by their being under a necessity of purchasing these articles for sacrifice, they robbed them, by selling what they had at an enormous price.

The following reasons may be given why this company of buyers and sellers obeyed Christ:

(1.) They were overawed by his authority; and struck with the consciousness that he had a right to command.

(2.) Their own consciences reproved them; they knew they were guilty, and dared make no resistance.

(3.) The people generally were then on the side of Jesus, believing him to be the Messiah.

(4.) It had always been the belief of the Jews that a prophet had a right to change, regulate, and order the various affairs relating to external worship, They supposed Jesus to be such, and they dared not resist him.

Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mk 11:18,10 Lk 19:47,48. This they did from envy, Mt 27:18. He drew off the people from them, and they envied and hated him. They were restrained then for fear of the people; and this was the reason why they plotted secretly to put him to death, and why they afterwards so gladly heard the proposals of the traitor, Mt 26:14,15.

(c) "is written" Is 56:7 (d) "den of thieves" Je 7:11

When the Chief Priests. The chief men of the nation were envious of his popularity. They could not prevent it; but being determined to find fault, they took occasion to do so from the shouts of the children. Men often are offended that children have anything to do with religion, and deem it very improper that they should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. They are interested in the concerns of religion; and then, before evil principles get fast hold of their minds, is a proper time to love and obey him. He confounded them by appealing to a text of their own Scriptures. This text is found in Ps 8:2. This quotation is not made directly from the Hebrew, but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that children might offer praise to God. This is expressed in both the Hebrew and the Greek.

(f) "Hosanna" Mt 21:9

Mt 21:15

(g) "Out of the" Ps 8:2

And when he saw a fig tree in the way, etc. This tree was standing in the public road. It was therefore common property, and any one might lawfully use its fruit. Mark says, Mk 11:13, "Seeing a fig tree afar off having leaves, he came," etc. That is, not far off from the road; but seeing it at a considerable distance, having leaves appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says, (Mk 11:13,) "He came, if haply he might find anything thereon." That is, judging from the appearance of the tree, it was probable that there would be fruit on it. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as Divine, he acted of course as men do act in such circumstances.

And found nothing thereon, but leaves only. Mark Mk 11:13 gives as a reason for this, that "the time of figs was not yet." That is, the time of gathering the figs was not yet, or had not passed. It was a time when figs were ripe, or fit to eat, or he would not have gone to it, expecting to find them. But the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the passover, or in the beginning of April. Figs in Palestine are commonly ripe at the passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round.

Mk 11:12,13 says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more fully. Matthew states the fact that the fig-tree was barren and withered away, without regarding minutely the order, or the circumstances in which the event took place. There is no contradiction. For Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order. Nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that it was withered; though he does not affirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not conspire to deceive the world.

And said unto it, Let no fruit grow on thee, etc. Mark calls this "cursing" the tree, Mk 11:21. The word curse does not imply here anger, or disappointment, or malice. It means only devoting to this destruction, or this withering away. All the curse that was pronounced, was in the words that no fruit should grow on it. The Jews used the word curse, not as always implying wrath, and anger, but to devote to death, or to any kind of destruction, Heb 6:8. It has been commonly thought that he did this to denote the sudden withering away, or destruction of the Jewish people. They, like the fig-tree, promised fair, That was full of leaves, and they full of professions. Yet both were equally barren. And as that was destroyed, so were they soon to be. It is certain that this would be a good illustration of the destruction of the Jewish people; but there is not the least evidence that our Saviour intended it as such; and without such evidence, we have no right to say that that was its meaning.

And presently the fig tree withered away. That is, before another day. See Mark. It is probable that they were passing directly onward, and did not stop then to consider it. Matthew does not affirm that it withered away in their presence, and Mark affirms that they made the discovery on the morning after it was "cursed."

(h) "when he saw" Mk 11:13 (1) "saw a fig tree", or "One fig tree" (i) "withered away" Jude 1:12

And when the disciples saw it. That is, on the morning following that on which it was cursed, Mk 11:20.

They marvelled, saying, etc. Peter said this, Mk 11:21. Matthew means only to say that this was said to him; Mark tells us which one of them said it.

Jesus answered and said, etc. Jesus took occasion from this to establish their faith in God, Mk 11:22. He told them that any difficulty could be removed by faith. To remove a mountain, denotes the power of overcoming any difficulty. The phrase was so used by the Jews. There is no doubt that this was literally true, that if they had the faith of miracles, they could remove the mountain before them the mount of Olives--for this was as easy for God to do by them as to heal the sick, or raise the dead. But he rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.

(k) "If ye have faith" Mt 17:20, Lk 17:6, Jas 1:6 (l) "???" Mt 8:12

And all things, etc. He adds an encouragement for them to pray, assuring them that they should have all things which they asked. This promise was evidently a special one, given to them in regard to working miracles. To them it was true. But it is manifest that we have no right to apply this promise to ourselves. It was designed specially for the apostles; nor have we a right to turn it from its original meaning.

(m) "in prayer" Mt 7:7, Mk 11:24, Jas 5:16, 1Jn 3:22, 5:14

See also Mk 11:27-33, Lk 20:1-8.

When he was come into the temple. That is, probably, into the inner court; the court of the Israelites. They took this opportunity when he was not surrounded by the multitude.

By what authority, etc. There was a show of propriety in this question. He was making great changes in the affairs of the temple, and they claimed the right to know why this was done, contrary to their permission. He was not a priest; he had no civil or ecclesiastical authority as a Jew. It was sufficient authority indeed, that he came as a prophet, and worked miracles. But they professed not to be satisfied with that.

These things. The things which he had just done, in overturning the seats of those that were engaged in traffic, Mt 21:12.

(n) "And when" Mk 11:27, Lk 20:1 (o) "By what" Ex 2:14

And Jesus answered etc. Jesus was under no obligation to give them an answer. They well knew by what authority he did this. He had not concealed his power in working miracles, and had not kept back the knowledge that he was the Messiah. He therefore referred them to a similar case--that of John the Baptist He knew the estimation in which John was held by the people. He took the wise in their own craftiness. Whatever answer they gave, he knew they would convict themselves. And so they saw, when they looked at the question. They reasoned correctly. If they said, From heaven, he would directly ask why they did not believe him. They professed to hear all the prophets. If they said. Of men, their reputation was gone, for all the people believed that John was a prophet.

The baptism of John. For an account of this, see Matthew chapter 3. The word baptism here probably includes all his work. This was his principal employment; and hence he was called the Baptist, or the Baptizer. But our Saviour's question refers to his whole ministry.-- "The ministry of John, his baptism, preaching, prophecies--was it from God, or not?" If it was, then the inference was clear that Jesus was the Messiah; and then they might easily know by what authority he did those things.

From heaven. By Divine authority, or by the command of God.

Of men. By human authority.

We fear the people. They feared that the people would stone them, (Luke.) Such an unpopular sentiment as to profess that all that John did was imposture, would have probably ended in tumult, perhaps in their death.

(p) "for all held John" Mt 14:5

We cannot tell. This was a direct falsehood. They could have told; and it should have been, we will not tell. There was no reason but that why they did not tell. The reason probably why they would not acknowledge that John was a prophet was that, if they did, they saw he could easily show them by what authority he did those things; i.e., as Messiah. John predicted him, pointed him out, baptized him, came as his forerunner, to fulfil the prophecies. If they acknowledged one, they must the other. In this way our Saviour was about to lead these crafty men to answer their own question, to their own confusion, about his authority. They saw this; and having given them a sufficient answer, there was no need of stating anything further.

But what think ye? A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.

Two sons. By those two sons our Lord intends to represent the conduct of the Jews, and that of the Publicans and sinners.

In my vineyard. Mt 21:33. To work in the vineyard here represents the work which God requires man to do.

I will not. This had been the language of the Publicans and wicked men. They refused at first, and did not profess to be willing to go.

Repented. Changed his mind. Afterwards, at the preaching of John and Christ, the publicans--the wicked--repented, and obeyed.

The second--said, I go, sir: and went not. This represented the conduct of the Scribes and Pharisees--professing to obey God; observing the external rites of religion; but opposed really to the kingdom of God, and about to put his Son to death.

Whether of them twain, etc. Which of the two.

They say unto him, The first. This answer was correct. But it is strange that they did not perceive that it condemned themselves.

Go into the kingdom of God. Become Christians, or more readily follow the Saviour. Mt 3:2.

Before you. Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate. Many of them had believed, but you have not. John came unto you in the way of righteousness. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him, and became righteous, but they did not. They saw it, but, as in a thousand other cases, it did not produce the proper effect on them, and they would not repent.

Mt 21:28

(r) "but afterward" 2Chr 33:12,13, 1Cor 6:11, Eph 2:1-13

Mt 21:28

(s) "Publicans" Lk 3:12 (t) "harlots" Lk 7:37 (u) "repented not" Rev 2:21

The parable of the vineyard. This is also recorded in Mk 12:1-12, Lk 20:9-19.

Hear another parable. Mt 13:3.

A certain householder. Mt 20:1.

Planted a vineyard. A place for the cultivation of grapes. It is often used to represent the church of God, as a place cultivated and valuable. Judea was favourable to vines, and the figure is frequently used, therefore, in the sacred writers. See Mt 20:1. It is used here to represent the Jewish people; the people chosen of the Lord, cultivated with care, and signally favoured; or perhaps more definitely, the city of Jerusalem.

Hedged it round about. This means, he inclosed it, either with a fence of wood or stone, or more probably with thorns, thick set and growing--a common way of inclosing fields in Judea, as it is in England.

And digged a winepress in it. Mark says, "digged a place for the wine-vat." This should have been so rendered in Matthew. The original word does not mean the press in which the grapes were trodden, but the vat, or large cistern into which the wine ran. This was commonly made by digging into the side of a hill. The wine-press was made of two receptacles. The upper one, in Persia at present, is about eight feet square, and four feet high. In this the grapes are thrown, and trodden by men, and the juice runs into the large receptacle, or cistern below. Is 63:2,3.

And built a tower. See also Isa 5:2. In eastern countries at present these towers are often eighty feet high, and thirty feet square. They were for the keepers who defended the vineyard from thieves and animals, especially foxes. Song 1:6, 2:16.

And let it out, etc. This was not an uncommon thing. Vineyards were often planted to be let out for profit.

Into a far country. This means, in the original, only that he departed from them. It does not mean that he went out of the land. Luke adds, "for a long time." That is, as appears, till the time of the fruit; perhaps for a year. This vineyard denotes doubtless the Jewish people, or Jerusalem. But these circumstances are not to be particularly explained. They serve to keep up the story. They denote in general that God had taken proper care of his vineyard, i.e. his people; but beyond that we cannot affirm that these circumstances, of building the tower, etc., mean any particular thing, for he has not told us that they do. And where he has not explained them, we have no right to attempt it.

(v) "planted" Ps 80:8-16, Song 8:11,12, Is 5:1-7, Jer 2:21, Mk 12:1 Lk 20:9

And when the time of the fruit drew near, etc. The time of gathering the fruit. The vineyard was let out, probably for a part of the fruit, and the owner sent to receive the part that was his.

Sent his servants. These doubtless represent the prophets sent to the Jewish people.

(w) "servants" 2Kgs 17:13

And beat one. The word here translated beat, properly means to flay, or to take off the skin. Hence to beat, or to whip, so that the skin in many places is taken off.

And killed another. Isaiah is said to have been put to death by sawing him asunder. See Lk 13:34, Heb 11:37, 1Sam 22:18, 1Kgs 19:10.

And stoned another. This was, among the Jews, a common way of punishment, De 13:10, 17:7, Josh 7:26. Especially was this the case in times of popular tumult, and of sudden indignation among the people, Acts 7:58, 14:19, Jn 8:59, 10:31. This does not imply of necessity that those who were stoned died, but they might be only severely wounded. Mark says, "At him they cast stones, and wounded him in the head, and sent him away," etc.

There is a little variation in the circumstances, as mentioned by Matthew, and by Mark and Luke; but the substance is the same. Mark and Luke are more particular, and state the order in which the servants were sent one after another. They all denote the dealing of the people of Israel towards the prophets. All these things had been done to them. See Heb 11:37, Jer 44:4,5,6, 2Chr 36:16, Neh 9:26; 2Chr 24:20,21.

(x) "And the husbandman" 2Chr 36:16, Neh 9:26, Jer 25:3-7, Mt 5:12 Mt 23:34-37, Acts 7:52, 1Thes 2:15, Heb 11:36,37 Rev 6:9

Last of all, etc. Mark adds, that this was an only son, greatly beloved. This beautifully and most tenderly exhibits the love of God, in sending his only Son, Jesus Christ, into the world to die for men. Long had he sent the prophets, and they had been persecuted and slain. There was no use in sending any more prophets to the people. They had done all they could do. God had one only-begotten and well-beloved Son, whom he might send into the world, and whom the world ought to reverence, even as they should the Father, Jn 5:23. To reverence, denotes honour, esteem, deference--that feeling which we have in the presence of one greatly our superior;--to give such a person, in our feelings and by our deportment, the honour which is due to his rank and character. God is often represented in the Bible as giving his Son, his only-begotten and well-beloved Son, for a lost world, Jn 3:16,17, 1Jn 4:9,14, Rom 8:3,32, Gal 4:4.

But when the husbandmen, etc. They determined to kill him; and as he was the only son, they supposed they could easily seize on the property. It was rented to them, was in their possession, and they resolved to keep it. This circumstance has probably no reference to any particular conduct of the Jews, but is thrown in to keep up the story, and fill up the narrative. An heir is one who succeeds to an estate, commonly a son; an inheritance is what an heir receives.

(y) "heir" Heb 1:1,2

And they caught him, etc. This refers to the conduct of the Jews in putting the Saviour to death. So they understood it, Mt 21:45. The Jews put him to death, after they had persecuted and slain the prophets. This was done by giving him into the hands of the Romans, and seeking his crucifixion, Mt 27:20-25, Acts 2:23; Acts 7:51,52.

And cast him out of the vineyard. The vineyard in this parable may represent Jerusalem. Jesus was crucified out of Jerusalem, on Mount Calvary, Lk 23:33.

(z) "caught him" Acts 2:23, 4:25-27

When the lord therefore, etc. Jesus then asked them a question about the proper way of dealing with those men. The design of asking them this question was that they might condemn themselves, and admit the justice of the punishment that was soon coming upon them.

They say, etc. They answered according as they knew men would, act and would act justly in doing it. He would take away their privileges, and confer them on others. This was the answer which Jesus wished. It was so clear, that they could not answer otherwise. He wished to show them the justice of taking away their national privileges, and punishing them in the destruction of their city and nation. Had he stated this at first, they would not have heard him. He, however, by a parable led them along to state themselves the very truth which he wished to communicate, and they had then nothing to answer, they did not, however, yet see the bearing of what they had admitted.

(a) "destroy" Ps 2:4,5,9, Zech 12:2 (b) "other husbandmen" Lk 21:24, Rom 9:26, 11:11

Jesus saith, etc. Jesus, having led them to admit the justice of the great principle on which God was about to act towards them, proceeds to apply it by a text of Scripture, declaring that this very thing which they admitted in the case of the husbandmen, had been predicted respecting themselves. This passage is found in Ps 118:22,23. It was first applicable to David; but no less to Jesus.

The stone. The figure is taken from building a house. The principal stone for size and beauty is that commonly laid as the corner stone.

Which the builders rejected. On account of its want of beauty, or size, it was laid aside, or deemed unfit to be a corner-stone. This represents the Lord Jesus, proposed to the Jews as the foundation, or corner-stone on which to build the church: rejected by them--the builders --on account of his want of comeliness or beauty; i.e., of what they esteemed to be comely or desirable, Isa 53:2,3.

The same is become, etc. Though rejected by them, yet God chose him, and made him the foundation of the church. Christ is often compared to a stone, a corner-stone, a tried, i.e. a sure, firm foundation--all in allusion to the custom of building, Acts 4:11; Rom 9:33, Eph 2:20, 1Pet 2:7.

Lord's doing. The appointment of Jesus of Nazareth to be the foundation of the church, is by miracle and prophecy proved to be the work of God.

Marvellous in our eyes. Wonderful in the sight of his people. An object of gratitude and admiration. That he should Select his only Son; that he should stoop so low, be despised, rejected, and put to death; that God should raise him up, and build a church on this foundation, embracing the Gentile as well as the Jew, and spreading through all the world, is a subject of wonder and praise to all the redeemed.

(c) "stone" Ps 118:22, Is 28:16, 1Pet 2:6,7

The kingdom of God, etc. Jesus applies the parable to them--the Jews. They had been the children of the kingdom, or under the reign of God; having his law, and acknowledging him as King. They had been his chosen and peculiar people. But he says that now this privilege should be taken away, and they cease to be the peculiar people of God; and the blessing should be given to a nation who would bring forth the fruits thereof, or be righteous; that is, to the Gentiles, Acts 28:28.

Whosoever shall fall, etc. There is an allusion here, doubtless, to Isa 8:14,15. Having made an allusion to himself as a Stone, or a Rock, Mt 21:42, he proceeds to state the consequences of coming in contact with it. He that falls upon it, shall be broken; he that runs against it--a corner-stone, standing out from the other parts of the foundation--shall be injured, or broken in his limbs or body. He that is offended with my being the foundation, or that opposes me, shall, by the act, injure himself; make himself miserable by so doing, even were there nothing farther, But there is something farther.

On whomsoever it shall fall, it will grind him to powder. That is, in the original, will reduce him to dust, so that it may be scattered by the winds. There is an allusion here, doubtless, to the custom of stoning as a punishment among the Jews. A scaffold was erected, twice the height of the man to be stoned. Standing on its edge, he was violently struck off by one of the witnesses; if he died by the blow and the fall, nothing farther was done; if not, a heavy stone was thrown down on him, which at once killed him. So the Saviour speaks of the falling of the stone on his enemies. They who oppose him, reject him, and continue impenitent, shall be crushed by him in the day of judgment, and perish for ever.

(g) "it will grind" Heb 2:2,3

They at last perceived that he spoke of them, and would have gratified their malice at once, but they feared the people.

[To the mount of Olives.] Mons Olivarum, Zechariah 14:4.

[An ass and her foal.] In the Talmudists we have the like phrase, an ass and a little colt. In that treatise Mezia, they speak concerning a hired ass, and the terms that the hired is obliged to. Among other things there, the Babylon Gemara hath these words, Whosoever transgresses against the will of the owner is called a robber. For instance, if any one hires an ass for a journey on the plains, and turns up to the mountains, &c. Hence this of our Saviour appears to be a miracle, not a robbery; that without any agreement or terms this ass should be led away; and that the owner and those that stood by should be satisfied with these bare words, "The Lord hath need of him."

[Meek, and sitting upon an ass.] This triumph of Christ completes a double prophecy: 1. This prophecy of Zechariah here mentioned. 2. The taking to themselves the Paschal lamb, for this was the very day on which it was to be taken, according to the command of the law, Exodus 12:3; "In the tenth day of this month, they shall take to them every man a lamb."

It scarce appears to the Talmudists, how those words of Daniel concerning the Messias, that "he comes with the clouds of heaven," are consistent with these words of Zechariah, that "he comes sitting upon an ass." "If (say they) the Israelites be good, then he shall come with the clouds of heaven; but if not good, then riding upon an ass." Thou art much mistaken, O Jew: for he comes "in the clouds of heaven," as judge and revenger; but sitting upon an ass, not because you are, but because he is, good. "King Sapores said to Samuel, 'You say your Messias will come upon an ass, I will send him a brave horse.' He answers him, 'You have not a horse with a hundred spots as is his ass." In the greatest humility of the Messias they dream of grandeur, even in his very ass.

[Strewed branches in the way.] Not that they strewed garments and boughs just in the way under the feet of the ass to be trod on; this perhaps might have thrown down the rider; but by the wayside they made little tents and tabernacles of clothes and boughs, according to the custom of the feast of Tabernacles. John also adds, that taking branches of palm trees in their hands, they went forth to meet him. That book of Maimonides entitled Tabernacles and palm branches, will be an excellent comment on this place, and so will the Talmudic treatise, Succah. We will pick out these few things, not unsuitable to the present story: "Doth any one spread his garment on his tabernacle against the heat of the sun, &c.? it is absurd; but if he spread his garment for comeliness and ornament, it is approved." Again, "The boughs of palm trees, of which the law, Leviticus 23:40, speaks, are the young growing sprouts of palms, before their leaves shoot out on all sides; but when they are like small staves, and these are called young branches of palms." And a little after, "It is a notable precept, to gather young branches of palms, the boughs of myrtle and willow, and to make them up into a small bundle, and to carry them in their hands," &c.

[Hosanna to the Son of David.] Some are at a loss why it is said to the Son, and not O Son: wherefore they fly to Caninius as to an oracle, who tells us, that those very bundles of boughs are called Hosanna; and that these words, Hosanna to the Son of David, signify no more than boughs to the Son of David. We will not deny that bundles are sometimes so called, as seems in these clauses...where it is plain, that a branch of palm is called Lulab, and boughs of myrtle and willow bound together are called Hosanna: but, indeed, if Hosanna to the Son of David signifies boughs to the Son of David, what do those words mean, Hosanna in the highest? The words therefore here sung import as much as if it were said, We now sing Hosanna to the Messias.

In the feast of Tabernacles, the great Hallel, as they call it, used to be sung, that is, Psalm 113-118. And while the words of the Psalms were sung or said by one, the whole company used sometimes to answer at certain clauses, Halleluia. Sometimes the same clauses that had been sung or said were again repeated by the company: sometimes the bundles of boughs were brandished or shaken. "But when were the bundles shaken?" The rubric of the Talmud saith, "At that clause Give thanks unto the Lord, in the beginning of Psalm 118, and at the end. And at that clause, Save now, I beseech thee, O Lord, (Psa 118:25) as saith the school of Hillel: but the school of Shammai saith also, at that clause, O Lord, I beseech thee, send now prosperity. R. Akibah said, I saw R. Gamaliel and R. Joshuah, when all the company shook their bundles they did not shake theirs, but only at that clause, Save now, I beseech thee, O Lord."

On every day of the feast, they used once to go round the altar with bundles in their hands, singing this, Save now, I beseech thee, O Lord; I beseech thee, O Lord, send now prosperity. But on the seventh day of the feast they went seven times round the altar, &c. "The tossing or shaking of the bundles was on the right hand, on the left hand, upwards and downwards."

"The reason of the bundles was this, because it is written, 'Then let all the trees of the wood sing,' (Psa 96:12). And afterward it is written, 'Give thanks unto the Lord, because he is good,' (Psa 106:1). And afterward, 'Save us, O Lord, O our God,' &c. (Psa 106:47). And the reason is mystical. In the beginning of the year, Israel and the nations of the world go forth to judgment; and being ignorant who are to be cleared and who guilty, the holy and blessed God commanded Israel that they should rejoice with these bundles, as a man rejoiceth who goeth out of the presence of his judge acquitted. Behold, therefore, what is written, 'Let the trees of the wood sing'; as if it were said, Let them sing with the trees of the wood, when they go out justified from the presence of the Lord," &c.

[For more information on feast days, please see "The Temple: Its Ministry and Services" by Alfred Edersheim.]

These things being premised concerning the rites and customs of that feast, we now return to our story:--

I. It is very much worth our observation, that the company receives Christ coming now to the Passover with the solemnity of the feast of Tabernacles. For what hath this to do with the time of the Passover? If one search into the reason of the thing more accurately, these things occur; First, The mirth of that feast above all others; concerning which there needs not much to be said, since the very name of the feast (for by way of emphasis it was called Festivity or Mirth) sufficiently proves it. Secondly, That prophecy of Zechariah, which, however it be not to be understood according to the letter, yet from thence may sufficiently be gathered the singular solemnity and joy of that feast above all others; and, perhaps, from that same prophecy, the occasion of this present action was taken. For being willing to receive the Messias with all joyfulness, triumph, and affection of mind (for by calling him the Son of David, it is plain they took him for the Messias), they had no way to express a more ardent zeal and joy at his coming, than by the solemn procession of that feast. They have the Messias before their eyes; they expect great things from him; and are therefore transported with excess of joy at his coming.

II. But whereas the Great Hallel, according to the custom, was not now sung, by reason of the suddenness of the present action, the whole solemnity of that song was, as it were, swallowed up in the frequent crying out and echoing back of Hosanna; as they used to do in the Temple, while they went round the altar. And one while they sing Hosanna to the Son of David; another while, Hosanna in the highest; as if they had said, "Now we sing Hosanna to the Son of David; save us, we beseech thee, O thou [who dwellest] in the highest, save us by the Messias."

[He cast out all them that sold and bought in the Temple.] I. There was always a constant market in the Temple in that place which was called the shops; where every day was sold wine, salt, oil, and other requisites to sacrifices; as also oxen and sheep, in the spacious Court of the Gentiles.

II. The nearness of the Passover had made the market greater; for innumerable beasts being requisite to this solemnity, they were brought hither to be sold. This brings to mind a story of Bava Ben Buta: "He coming one day into the court found it quite empty of beasts. 'Let their houses,' said he, 'be laid waste, who have laid waste the house of our God.' He sent for three thousand of the sheep of Kedar; and having examined whether they were without spot, brought them into the Mountain of the House"; that is, into the Court of the Gentiles.

[Overthrew the tables of the moneychangers.] Who those moneychangers were, may be learned very well from the Talmud, and Maimonides in the treatise Shekalim:--

"It is an affirmative precept of the law, that every Israelite should give half a shekel yearly: even the poor, who live by alms, are obliged to this; and must either beg the money of others, or sell their clothes to pay half a shekel; as it is said, 'The rich shall give no more, and the poor shall give no less.'"

"In the first day of the month Adar, they made a public proclamation concerning these shekels, that every one should provide his half shekel, and be ready to pay it. Therefore, on the fifteenth day of the same month, the exchangers sat in every city, civilly requiring this money: they received it of those that gave it, and compelled those that did not. On the five-and-twentieth day of the same month they sat in the Temple; and then compelled them to give; and from him that did not give they forced a pledge, even his very coat."

"They sat in the cities, with two chests before them; in one of which they laid up the money of the present year, and in the other the money of the year past. They sat in the Temple with thirteen chests before them; the first was for the money of the present year; the second, for the year past; the third, for the money that was offered to buy pigeons," &c. They called these chests trumpets, because, like trumpets, they had a narrow mouth, and a wide belly.

"It is necessary that every one should have half a shekel to pay for himself. Therefore, when he comes to the exchanger to change a shekel for two half shekels, he is obliged to allow him some gain, which is called kolbon. And when two pay one shekel [between them], each of them is obliged to allow the same gain or fee."

And not much after, "How much is that gain? At that time when they paid pence for the half shekel, a kolbon [or the fee that was paid to the moneychanger] was half a mea, that is, the twelfth part of a penny, and never less. But the kolbons were not like the half shekel; but the exchangers laid them by themselves till the holy treasury were paid out of them." You see what these moneychangers were, and whence they had their name. You see that Christ did not overturn the chests in which the holy money was laid up, but the tables on which they trafficked for this unholy gain.

[Of those that sold doves] Sellers of doves. See the Talmudic treatise of that title. "Doves were at one time sold at Jerusalem for pence of gold. Whereupon Rabban Simeon Ben Gamaliel said, By this temple I will not lie down this night, unless they be sold for pence of silver, &c. Going into the council-house, he thus decreed, A woman of five undoubted labours, or of five undoubted fluxes, shall be bound only to make one offering; whereby doves were sold that very day for two farthings." The offering for women after childbirth, and fluxes, for their purification, were pigeons, &c. But now, when they went up to Jerusalem with their offerings at the feasts only, there was at that time a greater number of beasts, pigeons, and turtles, &c. requisite. See what we have said at the fifth chapter, and the three-and-twentieth verse.

[The children crying in the temple, and saying, Hosanna.] Children, from their first infancy, were taught to manage the bundles, to shake them, and in shaking, to sing Hosanna. A child, so soon as he knows how to wave the bundle, is bound to carry a bundle Where the Gemara saith thus; "The Rabbins teach, that so soon as a little child can be taught to manage a bundle, he is bound to carry one: so soon as he knows how to veil himself, he must put on the borders: as soon as he knows how to keep his father's phylacteries, he must put on his own: as soon as he can speak, let his father teach him the law, and to say the phylacteries," &c.

[Found nothing thereon but leaves only.] This place is not a little obscure, being compared with Mark 11:13, who seems to say, that therefore figs were not found on this tree, because it was not yet the time of figs. Why then did our Saviour expect figs, when he might certainly know that it was not yet the time of figs? And why, not finding them, did he curse the tree, being innocent and agreeable to its own nature?

I. We will first consider the situation of this tree. Our evangelist saith, that it was in the way. This minds me of a distinction used very often by the Talmudists, between the fruits of trees of common right, which did not belong to any peculiar master, but grew in woody places, or in common fields; and the fruits of trees which grew in gardens, orchards, or fields, that had a proper owner. How much difference was made between these fruits by the canonists, as to tithing, and as to eating, is in many places to be met with through the whole classes, entitled Seeds. This fig-tree seems to have been of the former kind: a wild fig-tree, growing in a place or field, not belonging to any one in particular, but common to all. So that our Saviour did not injure any particular person, when he caused this tree to wither; but it was such a tree, that it could not be said of it, that it was mine or thine.

II. He found nothing thereon but leaves, because the time of figs was not yet a great while, Mark 11:13.

1. "At what time in the seventh year do they forbear to lop their trees? The school of Shammai saith All trees from that time, they bring forth [leaves]." The Gloss, "The beginning of leaves is in the days of Nisan."

2. "Rabban Simeon Ben Gamaliel saith, From the putting forth of leaves, till there be green figs, is fifty days; from the green figs, till the buds fall off, fifty days; and from that time till the figs be ripe are fifty days." If, therefore, the first putting out of the leaves was in the month Nisan, and that was five months' time before the figs came to be ripe, it is plain enough that the figs of that year coming on were not expected by our Saviour, nor could be expected.

That we may pursue the matter somewhat home, and make it appear that the text of Mark, as it is commonly read, for the time of figs was not yet, is uncorrupted,

I. We must first observe what is said about the intercalation of the year: "They intercalate the year upon three accounts; for the green year, for the fruit of the tree, and for Tekupha." Maimonides is more large; whom see. Now if you ask what means the intercalation for the fruit of the tree, the Gloss answers, "If the fruit be not ripened till Pentecost is past, they intercalate the year; because Pentecost is the time of bringing the firstfruits: and if at that time one should not bring them along with him when he comes to the feast, he would be obliged to make another journey." But now this is not to be understood of all trees, but of some only, which put forth their fruit about the time of the Passover, and have them ripe at the feast of Pentecost. For thus Maimonides in the place cited: "If the council sees that there is not yet any green ear, and that the fruit of the trees which used to bud at the feast of the Passover is not yet budded [mark that, 'used to bud'], moved by these two causes, they intercalate the year." Among these the fig-tree can by no means be reckoned: for since, our Saviour being witness, the putting forth of its leaves is a sign that summer is at hand, you could not expect any ripe figs, nay (according to the Talmudists), not so much as the putting out of leaves, before the Passover. When it is before said that Pentecost was the time of bringing the firstfruits, it must not be so understood as if the firstfruits of all trees were then to be brought, but that before Pentecost it was not lawful to bring any; for thus it is provided for by a plain canon, "The firstfruits are not to be brought before Pentecost. The inhabitants of mount Zeboim brought theirs before Pentecost, but they did not receive them of them, because it is said in the law, 'And the feast of harvest, the firstfruit of thy labours which thou hast sown in thy field.'"

II. There are several kinds of figs mentioned in the Talmudists besides these common ones; namely, figs of a better sort, which grew in gardens and paradises: 1. Shithin. Concerning which the tract Demai, among those things which were accounted to deserve lesser care, and among those things which were doubtful as to tithing were shithin: which the Glosser tells us were wild figs. 2. There is mention also in the same place of...a fig mixed with a plane-tree. 3. But among all those kinds of figs, they were memorable which were called a kind of fig; and they yet more, which were called white figs; which, unless I mistake, make to our purpose: not that they were more noble than the rest, but their manner of bearing fruit was more unusual. There is mention of these in Sheviith, in these words, we will render the words in the paraphrase of the Glossers: "...white figs, and a kind of fig: the seventh year" (that is, the year of release) "is to those the second" (viz of the seven years following); "to these, the gong out of the seventh. White figs put forth fruit every year, but it is ripe only every third year: so that on that tree every year one might see three sorts of fruit, namely, of the present year, of the past, and of the year before that. Thus the kind of fig bring forth ripe fruit in two years," &c.

Concerning white figs thus the Jerusalem Gemara: "Do they bear fruit every year, or once in three years? They bear fruit every year; but the fruit is not ripe till the third year. But how may one know which is the fruit of each year? R. Jona saith, 'By the threads that hang to them.' The tradition of Samuel, 'He makes little strings hang to it,'" &c.

III. The fruit of very many trees hung upon them all the winter, by the mildness of the weather, if they were not gathered or shaken off by the wind: nay, they ripened in winter. Hence came those cautions about tithing: "The tree which puts forth its fruit before the beginning of the year of the world" [that is, before the beginning of the month Tisri, in which month the world was created], "must be tithed for the year past: but if after the beginning of the world, then it must be tithed for the year coming on. R. Judan Bar Philia answered before R. Jonah, 'Behold the tree Charob puts forth its fruits before the beginning of the world, and yet it is tithed for the year following.' R. Jissa saith, 'If it puts forth a third part before the year of the world, it must be tithed for the year past; but if after, then for the year following.' R. Zeira answers before R. Jissa 'Sometimes palm-trees do not bring forth part of their fruit till after the beginning of the year of the world; and yet they must be tithed for the year before.' Samuel Bar Abba saith, 'If it puts forth the third part of its fruit before the fifteenth day of the month Shebat, it is to be tithed for the year past; if after the fifteenth day of the month Shebat, for the year to come.'" Hence that axiom in Rosh Hashanah, "The first day of the month Shebat is the beginning of the year for trees, according to the school of Shammai; but, according to that of Hillel, the fifteenth day."

However, fig-trees were not among those trees that put forth their fruit after the beginning of Tisri; for you have seen before, out of the Talmudists, that they used to put forth their leaves in the month Nisan: and that their fruit used to be ripe in thrice fifty days after this. Yet, perhaps, it may be objected about them, what we meet with in the Jerusalem Gemara, at the place before cited: "One gathers figs (say they), and knows not at what time they were put forth" (and thereby is at a loss for what year to tithe them). "R. Jonah saith, 'Let him reckon a hundred days backwards; and if the fifteenth day of the month Shebat falls within that number, then he may know when they were put forth.'" But this must be understood of figs of a particular sort, which do not grow after the usual manner, which is plain also from that which follows; for, "they say to him, 'With you at Tiberias there are fig-trees that bear fruit in one year': to which he answers, 'Behold, with you at Zippor there are trees that bear fruit in two years.'" Concerning common fig-trees, their ordinary time of putting out green figs was sufficiently known; as also the year of tithing them: but concerning those trees of another sort, which had ripe fruit only in two or three years, it is no wonder if they were at a loss in both.

IV. Christ, therefore, came to the tree seeking fruit on it, although the ordinary time of figs was not yet; because it was very probable that some fruit might be found there. Of the present year, indeed, he neither expected nor could expect any fruit, when it was so far from being the time of figs, that it was almost five months off: and it may be doubted whether it had yet so much as any leaves of the present year. It was now the month Nisan, and that month was the time of the first putting out of leaves; so that if the buds of the leaves had just peeped forth, they were so tender, small, and scarce worth the name of leaves (for it was but the eleventh day of the month), that to expect figs of the same year with those leaves had not been only in vain, but ridiculous. Those words seem to denote something peculiar, having leaves; as if the other trees thereabout had been without leaves, or, at least, had not such leaves as promised figs. Mark seems to give the reason why he came rather to that tree than to any other; namely, because he saw leaves on it, and thereby hoped to find figs. "For when he saw (saith he) a fig tree afar off having leaves, he came, if haply he might find any thing thereon." From the leaves he had hopes of figs: these, therefore, certainly were not the leaves of the present spring, for those were hardly so much as in being yet: but they were either the leaves of the year past, that had hung upon the tree all winter; or else this tree was of that kind which had figs and leaves together hanging on it for two or three years before the fruit grew ripe. And I rather approve of this latter sense, which both renders the matter itself more clear, and better solves the difficulties that arise from the words of Mark. This tree, it seems, had leaves which promised fruit, and others had not so; whereas, had they all been of the same kind, it is likely they would all have had leaves after the same manner. But when others had lost all their leaves of the former year by winds and the winter, and those of the present year were not as yet come out, this kept its leaves, according to its nature and kind, both summer and winter. St. Mark, therefore, in that clause, which chiefly perplexes interpreters, for the time of figs was not yet, doth not strictly and only give the reason why he found no figs, but gives the reason of the whole action; namely, why on that mountain which abounded with fig trees he saw but one that had such leaves; and being at a great distance when he saw it, he went to it, expecting figs only from it. The reason, saith he, was this, "Because it was not the usual time of figs": for had it been so, he might have gathered figs from the trees about him; but since it was not, all his expectation was from this, which seemed to be the kind of fig or white fig, which never wanted leaves or figs. For to take an instance in the tree: That tree (suppose) bore figs such a summer, which hung upon the boughs all the following winter; it bore others also next summer; and those, together with the former, hung on the boughs all this winter too: the third summer it bore a third degree, and this summer brought those of the first bearing to ripeness, and so onwards continually; so that it was no time to be found without fruit of several years. It is less, therefore, to be wondered at, if that which promised so much fruitfulness by its looks, that one might have expected from it at least the fruit of two years, did so far deceive the hopes it had raised, as not to afford one fig; if that, I say, should suffer a just punishment from our Lord, whom it had so much, in appearance, disappointed: an emblem of the punishment that was to be inflicted upon the Jews for their spiritual barrenness and hypocrisy.

[But if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.] this is a hyperbolical way of speaking, taken from the common language of the schools of the Jews, and designed after a manner for their refutation. Such a hyperbole concerning this very mountain you have Zechariah 14:4.

The Jews used to set out those teachers among them, that were more eminent for the profoundness of their learning, or the splendour of their virtues, by such expressions as this; He is a rooter up (or a remover) of mountains. "Rabh Joseph is Sinai, and Rabbah is a rooter up of mountains." The Gloss; "They called Rabh Joseph Sinai, because he was very skilful in clearing of difficulties; and Rabbah Bar Nachmani, A rooter up of mountains, because he had a piercing judgment." "Rabba said, I am like Ben Azzai in the streets of Tiberias." The Gloss; "Like Ben Azzai, who taught profoundly in the streets of Tiberias; nor was there in his days such another rooter up of mountains as he." "He saw Resh Lachish in the school, as if he were plucking up mountains and grinding them one upon another."

The same expression with which they sillily and flatteringly extolled the learning and virtue of their men, Christ deservedly useth to set forth the power of faith, as able to do all things, Mark 9:23.

[Planted a vineyard.] Concerning vines and their husbandry see Kilaim, where there is a large discourse of the beds of a vineyard, the orders of the vines, of the measure of the winepress, of the hedge, of the trenches, of the void space, of the places within the hedge which were free from vines, whether they were to be sown or not to be sown, &c.

[Beat; killed; stoned.] There seems to be an allusion to the punishments and manners of death in the council: 1. Beat, which properly signifies the flaying off of the skin, is not amiss rendered by interpreters beat; and the word seems to related to whipping where forty stripes save one did miserably flay off the skin of the poor man...2. Killed, signifies a death by the sword...Four kinds of death are delivered to the Sanhedrim, stoning, burning, killing, and strangling.

[This is the heir, &c.] Compare this verse with John 11:48; and it seems to hint, that the rulers of the Jews acknowledged among themselves that Christ was the Messias; but being strangely transported beside their senses, they put him to death; lest, bringing in another worship and another people, he should either destroy or suppress their worship and themselves.

[And whosoever shall fall on this stone shall be broken, &c.] Here is a plain allusion to the manner of stoning, concerning which thus Sanhedrim: "The place of stoning was twice as high as a man. From the top of this, one of the witnesses striking him on his loins felled him to the ground: if he died of this, well; if not, the other witness threw a stone upon his heart," &c. "R. Simeon Ben Eleazar saith, There was a stone there as much as two could carry: this they threw upon his heart."

The former part of this chapter gives us an account of our Saviour's solemn and triumphant riding into the city of Jerusalem.

Where observe, That in all our Saviour's journies and travels from place to place, he constantly went like a poor man, on foot, without noise, and without train; now he goes up to Jerusalem to die for sinners, he rides, to show his great cheerfulness in that service, and his forwardness to lay down his life for us. But what doth he ride upon?

An ass, according to the manner of great persons amongst the Jews; but especially to fufil the prophecy, Zeph 3:20, that the Messiah, a King of the Jews, should come riding upon an ass. But this ass was a colt, the foal of an ass, on which never man had rode before, Mr 11:2; signifying thereby, that the most unruly and untamed creatures become obedient and obsequious to him: and upon a borrowed ass, the use of which he demands, thereby manifesting his sovereign right to all the creatures; and accordingly, he bids his disciples tell the owner of the ass, That the Lord had need of him: not our Lord, but the Lord; that is, he that is the Lord of all, whose are the cattle upon a thousand hills; he that is Lord of all beasts and the owners too.

Observe farther, That notwithstanding Christ's supreme right to the ass and the colt, he will have neither of them taken without the owner's knowledge, or against his will; but the disciples must acquaint him with it, and by a double argument move him to it.

1. Christ's right of dominion and sovereignty over them; he is the Lord that sends for them.

2. His present occasion for them; the Lord has need of them.

Note also here, A wonderful instance of Christ's prescience or foreknowledge, even in the most minute and smallest matters.

1. You shall find a colt.

2. On which no man ever sat.

3. A colt tied and bound with its dam.

4. In the place where two wars met.

5. As they entered the village.

6. That the owners should be willing to let him go.

Such an exact knowledge had Christ of person and actions, even of the circumstances of actions.

Here the reason is assigned why Christ rode upon the ass into Jerusalem; it was to fulfil an ancient prophecy, that the Messiah, or King of the Jews, should come riding upon that beast into Jerusalem. There was not any prophecy of Christ more plainly fulfilled than this. The prophecy alluded to, is Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass; and upon a colt the foal of an ass. Zeph 3:20

Where note, The character given of the Messiah; he is the Supreme King and Governor of his church, thy King cometh. The errand that he comes upon, bringing salvation; and the entertainment which his church was to give him; namely, to receive him with triumphs of joy, and universal acclamations. Rejoice, O daughter of Zion; and shout, O Jerusalem, for joy.

Observe here, 1. The obedience of his disciples, and the motions of the multitude; the disciples never dispute their Lord's commands, nor raise objections, nor are afraid of dangers, but speedily execute their Lord's pleasure, and find every thing according to their Lord's predictions. When our call is clear, our obedience must be speedy. What God commands we are not to dispute, but to obey. The disciples did as Jesus commanded them.

Observe, 2. The actions of the multitude in acknowledging Christ to be their king' They cast their garments on the ground for him to ride upon, according to the custom of princes when they rid in state; and they do not only disrobe their backs, but expend their breath in joyful acclamations and loud hosannas, wishing all manner of prosperity to this meek but mighty king.

In this princely yet poor and despicable pomp, doth our Saviour enter into that famous city of Jerusalem. O how far was our holy Lord from affecting worldly greatness and grandeur! He despised that glory which worldly hearts fondly admire; yet because he was a king, he would be proclaimed such, and have his kingdom confessed, applauded and blest; but that it might appear, that his kingdom was not of this world, he abandons all worldly magnificence. O glorious yet homely pomp! O meek, but mighty prince.

This is not the first or only time that Jerusalem was moved and troubled at the appearance of Christ; at his birth, Matt 2:3 we read all Jerusalem was troubled, together with Herod; and now that he rides into Jerusalem, though in so mean a port, yet there is a new commotion. Jerusalem, instead of being thankful for his company, is troubled at his presence.

Thence learn, That such persons and places as have the greatest helps and privileges afforded to them, are not always the most answerable in their returns of thankfulness. It is not Christ's presence with us, but his welcome to us, that makes us happy. Christ is daily taught in our synagogues, and preached in our streets; yet alas! multitudes are ignorant of him, and say, with the men of Jerusalem, when Christ was before their eyes, Who is this?

Our blessed Saviour having entered Jerusalem, Observe, his first walk was not to the palace, but to the temple, and his work there was to purge and reform: all reformation of manners must begin first at the house of God. Our Lord's business was to reform the temple, not to ruin it. Places dedicated to the service of God, if profaned and polluted, ought to be purged from their abuses, not pulled down and destroyed, because they have been abused.

But what was the profanation of the temple, which so offended our Saviour?

Answer, Within the third or outward court of the temple, there was a public mart or market held, where were sold oxen, sheep, and doves, and such things as were needful for sacrifice: many of the Jews coming an hundred miles to the temple, it was burdensome to bring their sacrifices so far with them; wherefore order was taken by the priests, that sheep and oxen, meal and oil, and all other requisites for sacrifice should be had for money close by the altar, to the great ease of the offerer. Nothing could be more plausible than this plea. But the fairest pretences cannot bear out a sin with God; therefore our blessed Saviour, in indignation at so foul an abuse, whips out these chapmen, casts down their tables, and vindicates the honour and reputation of his Father's house.

Learn thence, That there is a reverence due to God's house, for the owner's sake, and for the service sake. Nothing but holiness can become that place, where God is worshipped in the beauty of holiness.

Observe lastly, The reason which our Saviour gives for this act of his; for, says he, It is written, My house shall be called an house of prayer. Where by prayer is to be understood, the whole worship and sevice of Almighty God, of which prayer is an eminent and principal part. That which gives denomination to an house, is certainly the chief work to be done in that house.

Now God's house being called an house of prayer, certainly implies, that prayer is the chief and principal work to be performed in his house; yet must we take heed that we set not the ordinances of God at variance one with another; we must not idolize one ordinance, and villify another; but pay an awful respect and regard to all the institutions of our Maker.

Observe here, 1. That our blessed Saviour works his miracles not secretly in a corner, but openly in the temple, and submits them to the examination of all persons senses. A miracle is a supernatural action, which is obvious to sense. Popish miracles are talked of by many, but seen by none.

Observe, 2. That Christ's enemies are never more incensed, than when his divine power is most exerted, and his divine nature owned and acknowledged. When the chief priests saw the miracles which Jesus did, and heard the children crying Hosanna to the Son of David, they, were sore displeased.

Observe, 3. That Christ can glorify himself by the mouth of babes and sucklings; he can form and fit up what instruments he pleases, to show forth his excellencies, and celebrate his praises. Out of the mouths of babes and suckling thou hast perfected praise.

Our blessed Saviour having driven the buyers and sellers out of the temple, lodges not that night in Jerusalem, but withdraws to Bethany, a place of retirement from the noise and tumult of the city.

Where, note, Our Lord's love of solitude and retiredness. How delightful it is to a good man, to dwell sometimes within himself, to take the wings of a dove, and fly away, and be at rest. Yet the next morning our Lord returns to the city: he knew when to be solitary and when to be sociable; when to be alone, and when to converse in company.

In his passage to the city, he espied a fig-tree; and being an hungry (to show the truth of his humanity) he goes to the fig-tree, and finds it full of leaves, but without any fruit. Displeased with this disappointment, he curses the tree which had deceived his expectations. This action of our Saviour, in cursing the barren fig-tree was typical; an emblem of the destruction of Jerusalem in general, and of every person in particular, that satisfies himself with a withered profession, bearing leaves only, but no fruit. As this fig-tree was, so are they, nigh unto cursing.

Learn thence, That such as content themselves with a fruitless profession of religion, are in great danger of having God's blasting added to their barrenness.

The disciples being filled with admiration at the sudden withering of the fig-tree, thereupon our Saviour exhorts them to have faith in God; that is, firmly to rely upon the power of God whereby he is able, upon the goodness of God whereby he is willing, to perform his promises to us.

Learn, 1. That faith is a necessary ingredient in prayer. Praying without faith, is like shooting without a bullet; it makes a noise, but doth no execution.

2. That whatsoever good thing God has made the matter of a promise, shall be given to good men, praying in faith. Whatsoever ye ask in prayer, believing, ye shall receive.

Yet, Note, That the faith here promised to root up mountains, must be restrained to that age of miracles, and to the persons to whom this was spoken, namely, the apostles and first propagators of the gospel; it being certain from experience, this is no ordinary and perpetual gift of Christians.

The Pharisees having often questioned our Saviour's doctrine before, they call in question his mission and authority now: although they might easily have understood his divine mission by his divine miracles. Almighty God never empowered any to work miracles that were not sent by him. When the adversaries of Christ can object nothing against his doctrine, they then quarrel with him about his commission and calling, and demand by what authority he doth teach and work miracles. Our blessed Saviour well understanding their drift and design, answers them one question by asking them another.

The baptism of John, was it from heaven or of men? Was it of divine institution or of human invention? Implying, that the calling of such as call themselves the ministers of God, ought to be from God. No man ought to take this honour upon himself, but he that is called of God, as was Aaron. Heb 5:4.

The Pharisees reply, they could not tell whence John had his mission and authority. This was a manifest untruth; by refusing to tell the truth, they fall into a lie.

One sin ensnares, and draws men into the commission of more. Such as will not speak exact truth, according to their knowledge, they fall into the sin of lying against their consciences. Our Saviour answers them, Neither tell I you by what authority I do these things. He doth not say, I cannot, or I will not tell you; but I do not, I need not tell you; because the miracles which I work before you, are a sufficient demonstration of my divine commission, that I am sent of God amongst you; for God never set the seal of his omnipotence to a lie, or impowered an impostor to work real miracles.

The design and scope of this parable is to show, That publicans and harlots, that is, the vilest, the profanes, and worst of sinners, who, upon the hearing of Christ's doctrine and miracles, did repent and believe, were in a much better condition than the proud Pharisees, who, though they pretended to great measures of knowledge, and high degrees of holiness, yet did obstinately oppose Christ, disobey his doctrine, deny his miracles, and set at nought his person.

Learn hence, That the greatest, the vilest, and the worst of sinners, upon their repentance and faith in Christ, shall much sooner find acceptance with God, than proud pharisaical justiciaries, who confidently rely upon their own righteousness: Publicans and harlots, says Christ here to the Pharisees, shall go into the kingdom of God before you. Publicans were the worst sort of men and harlots the worst kind of women; yet did these repent sooner, and believed in Christ before the proud Phariesees. The reason was, because their hearts lay more open to the strokes of conviction, than those that were blinded by vain hopes and presumptuous confidence. Security frustrates all means of recovery.

In this parable, God compares the Jewish church to a vineyard; himself to an house holder: 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 commitiing 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 from time to time to admonish them 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 chuch slew and murdered. The scope of the parable is to discover to the Jews, particularly to the Pharisees, their obstinate impenitency under all means, their bloody cruelty to the prophets of God, their tremendous guilt in crucifying the Son of God; for all which, God would unchurch them finally, and 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, 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 his giving it to other husbandmen, is to give him the fruits of it. It is but a vineyard that God lets out, it is no ingeritance; no people ever had so many promises of God's favour as the Jews had, nor ever enjoyed so many privileges, whilst they stood 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 highminded but fear, Rom 11:1

Observe here, At the first mentioning of the parable, the Pharisees express a bitter indignation against such wicked servants, not considering what a dreadful sentence they passed upon themselves and their own nation. Little did they think, that thereby they condemned their temple to be burnt, their city to be destroyed, their country to be ruined; but in these words they vindicate God, they condemn themselves, and own the justice of God, in inflicting the severest punishments on them.

Which words are the application that our Saviour makes of the foregoing parable concerning the vineyard; which the chief priests and Pharisees did not apprehend themselves to be concerned in, till he brought the application of it home unto them. Therfore, say I unto you, the kingdom of God shall be taken from you, &c.

Note, 1. The greatest mercy that God can bestow upon any people, is his giving his kingdom to them; that is, all gospel ordinances, and church privileges leading to the kingdom of heaven.

2. Observe the terms upon which God either gives or continues his kingdom to a church and nation. And that is, upon bringing forth the fruits thereof.

Learn, 3. That the greatest judgement which can befall a people, is the taking away the kingdom of God from them. The kingdom of God shall be taken from you, and given, &c.

These words are taken out of Ps 118:22, which the Jews understood to be a prophecy of the Messiah, and accordingly Christ appliest them to himself. The church is the building intended, Christ himself the stone rejected; the rejecters, or the builders rejecting, were the heads of the Jewish church; that is, the chief priests 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 those who stumble at this stone. Some through ignorance, others through malice, stumble at his person, at his doctrine, at his institutions: these shall be broken in pieces: but on whomsoever this stone shall fall, it will grind him to powder.

That is, Christ himself will fall as a burdensome stone upon all those that knowingly and maliciously oppose him; and particularly upon the Jews, who not only rejected him, but persecuted and destroyed him. Thus Christ tells the chief priests and Pharisees their own 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 their inevitable and irreparable destruction.

Whosever shall fall on this stone, shall be broken; and on whomsoever it shall fall, it will grind him to powder.

That is, "He that stumbles on this stone, while Christ is here on earth, being offended at his doctrine, life, and miracles, shall be broken by his fall upon it; as the person stoned is by the sharp stone which he falls upon. But he on whom this stone shall fall, when Christ is elevated to his throne of glory, shall be more violently shattered by it, as is the person stoned, by the great stone as big as two men can lift, thrown down violently upon his breast."

When the chief priests came to understand that these parable were all applied to them, that they were the murderers of the king's son, that they were the builders that rejected the chief corner-stone, they are enraged at the close application made to themselves; and had not fear restrained them, they would have laid violent hands upon him.

Learn thence, That nothing doth more provoke and exasperate unsound hypocrites, than the particular application, and close coming home of the word of God unto their hearts and consciences. So long as the truths of God are generally delivered, sinners are easy looking upon themselves as unconcerned: but when the word of God comes close to them, and says, Thou art the man, this is thy wickedness; they are angry at the message, and rage at the messenger.

These verses contain a very remarkable passage in our Lord Jesus Christ’s life. They describe his public entry into Jerusalem when he came there for the last time, before he was crucified.

There is something peculiarly striking in this incident in our Lord’s history. The narrative reads like the account of some royal conqueror’s return to his own city: “A very great multitude” accompanies him in a kind of triumphal procession. Loud cries and expressions of praise are heard around him: “All the city was moved.” The whole transaction is singularly at variance with the past tenor of our Lord’s life; it is curiously unlike the ways of him who did not “cry nor strive ” nor let his voice be heard “in the streets”—who withdrew himself from the multitude on other occasions, and sometimes said to those he healed, “See thou say nothing to any man.” ( Mark 1:44 ). And yet the whole transaction admits of explanation. The reasons of this public entry are not hard to find out. Let us see what they were.

The plain truth is that our Lord knew well that the time of his earthly ministry was drawing to a close; he knew that the hour was approaching when he must finish the mighty work he came to do, by dying for our sins upon the cross. He knew that his last journey had been accomplished, and that there remained nothing now in his earthly ministry but to be offered as a sacrifice on Calvary. Knowing all this, he no longer, as in times past, sought secrecy; knowing all this, he thought it good to enter the place where he was to be delivered to death, with peculiar solemnity and publicity. It was not fitting that the Lamb of God should come to be slain on Calvary privately and silently. Before the great sacrifice for the sin of the world was offered up, it was right that every eye should be fixed on the victim. It was suitable that the crowning act of our Lord’s life should be done with as much notoriety as possible. Therefore it was that he made this public entry; therefore it was that he attracted to himself the eyes of the wondering multitude; therefore it was that“ all Jerusalem was moved.” The atoning blood of the Lamb of God was about to be shed; this deed was not to be “done in a corner” ( Acts 26:26 ).

It is good to remember these things. The real meaning of our Lord’s conduct at this period of his history is not sufficiently considered by many readers of this passage. It remains for us to consider the practical lessons which these verses appear to point out.

In the first place let us notice in these verses an example of our Lord Jesus Christ’s perfect knowledge. He sends his two disciples into a village; he tells them that they will there find the ass on which he was to ride; he provides them with an answer to the inquiry of those to whom the ass belonged; he tells them that on giving that answer the ass will be sent. All happens exactly as he foretells.

There is nothing hid from the Lord’s eyes; there are no secrets with him. Alone or in company, by night or by day, in private or in public, he is acquainted with all our ways. He that saw Nathaniel under the fig-tree, is unchanged. Go where we will, and retire from the world as we may, we are never out of sight of Christ.

This is a thought that ought to exercise a restraining and sanctifying effect on our souls. We all know the influence which the presence of the rulers of this world has upon their subjects: nature itself teaches us to put a check on our tongues, demeanor and behavior when we are under the eye of a King. The sense of our Lord’s Jesus Christ’s perfect knowledge of all our ways ought to have the same effect upon our hearts. Let us do nothing we would not like Christ to see, and say nothing we would not like Christ to hear; let us seek to live and move and have our being under a continual recollection of Christ’s presence; let us behave as we would have done had we walked beside him in the company of James and John, by the sea of Galilee. This is the way to be trained for heaven. In heaven, “we shall ever be with the Lord” ( 1 Thessalonians 4:17 ).

In the second place, let us notice in these verses an example of the manner in which prophecies concerning our Lord’s first coming were fulfilled. We are told that his public entry fulfilled the words of Zechariah: “Thy king cometh unto thee, meek and sitting upon an ass.”

It appears that this prediction was literally and exactly fulfilled. The words which the prophet spake by the Holy Ghost received no figurative accomplishment: as he said, so it came to pass; as he foretold, so it was done. Five hundred and fifty years had passed away since the prediction was made—and then, when the appointed time arrived, the long-promised Messiah did literally ride into Zion “on an ass.” No doubt the vast majority of the inhabitants of Jerusalem saw nothing in the circumstance; the veil was upon their hearts. But we are not left in doubt as to the fulfillment of the prophecy. We are told plainly, “All this was done that it might be fulfilled.”

From the fulfillment of God’s word in time past we are surely intended to gather something as to the manner of its fulfillment in time to come. We have a right to expect that prophecies respecting the second advent of Christ will be as literally fulfilled as those respecting his first advent. He came to this earth literally in person the first time; he will come to this earth literally in person the second time; he came in humiliation once literally to suffer; he will come again in glory literally to reign. Every prediction respecting things accompanying his first advent was literally accomplished: it will be just the same when he returns. All that is foretold about the restoration of the Jews—the judgments on the ungodly, the unbelief of the world, the gathering of the elect—shall be made good to the letter. Let us not forget this. In the study of unfulfilled prophecy, a fixed principle of interpretation is of the first importance.

Finally, let us notice in these verses a striking example of the worthlessness of man’s favor. Of all the admiring crowds who thronged round our Lord as he entered Jerusalem, none stood by him when he was delivered into the hands of wicked men. Many cried, “Hosanna” who four days after cried, “Away with him! Crucify him!”

But this is a faithful picture of human nature: this is a proof of the utter folly of thinking more of the praise of man than the praise of God. Nothing in truth is so fickle and uncertain as popularity: it is here today and gone tomorrow; it is a sandy foundation, and sure to fail those who build upon it. Let us not care for it. Let us seek the favor of him who is “the same yesterday today and forever” ( Hebrews 13:8 ). Christ never changes: those whom he loves, he loves to the end. His favor endures forever.

We have in these verses an account of two remarkable events in our Lord's history. In both, there was something eminently figurative and typical. Each was an emblem of spiritual things. Beneath the surface of each, lie lessons of solemn instruction.

The first event that demands our attention, is our Lord's visit to the temple. He found His Father's house in a state which too truly shadowed forth the general condition of the whole Jewish church--everything out of order, and out of course. He found the courts of that holy building disgracefully profaned by worldly transactions. Trading, and buying, and selling, were actually going on within its walls. There stood dealers ready to supply the Jew who came from distant countries, with any sacrifice he wanted. There sat the money-changer, ready to change his foreign money for the current coin of the land. Bulls, and sheep, and goats, and pigeons, were there exposed for sale, as if the place had been a market. The jingling of money might there be heard, as if these holy courts had been a bank or an exchange.

Such were the scenes that met our Lord's eyes. He saw it all with holy indignation. "He drove out all of those who sold and bought." He "overthrew the money changers' tables." Resistance there was none, for men knew that He was right. Objection there was none, for all felt that he was only reforming a notorious abuse, which had been basely permitted for the sake of gain. Well might He sound in the ears of the astonished traders, as they fled from the temple--"It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!"

Let us see in our Lord's conduct on this occasion, a striking type of what He will do when He comes again the second time. He will purify His visible church as He purified the temple. He will cleanse it from everything that defiles and works iniquity, and cast every worldly professor out of its pale. He will allow no worshiper of money, or lover of gain, to have a place in that glorious temple, which He will finally exhibit before the world. May we all strive to live in the daily expectation of that coming! May we judge ourselves, that we be not condemned and cast out in that searching and sifting day! We should often study those words of Malachi--"Who can endure the day of His coming? and who will stand when He appears? for He is like a refiner's fire, and like launderer's soap." (Mal. 3:2.)

The second event that demands our attention in these verses, is our Lord's curse upon the fruitless fig-tree. We are told, that being hungry He came to a fig-tree in the way, and "found nothing on it but leaves. He said to it, 'Let there be no fruit from you forever!' Immediately the fig tree withered away." This is an incident almost without parallel in all our Lord's ministry. It is almost the only occasion on which we find Him making one of His creatures suffer, in order to teach a spiritual truth. There was a heart-searching lesson in that withered fig-tree. It preaches a sermon we shall all do well to hear.

That fig-tree, full of leaves, but barren of fruit, was a striking emblem of the Jewish church, when our Lord was upon earth. The Jewish church had everything to make an outward show. It had the temple, the priesthood, the daily service, the yearly feasts, the Old Testament Scriptures, the rituals of the Levites, the morning and evening sacrifice. But beneath these goodly leaves, the Jewish church was utterly destitute of fruit. It had no grace, no faith, no love, no humility, no spirituality, no real holiness, no willingness to receive its Messiah. (John 1:11.) And hence, like the fig-tree, the Jewish church was soon to wither away. It was to be stripped of all its outward ornaments, and its members scattered over the face of the earth. Jerusalem was to be destroyed. The temple was to be burned. The daily sacrifice was to be taken away. The tree was to wither away to the very ground. And so it came to pass. Never was there a type so literally fulfilled. In every wandering Jew we see a branch of the fig-tree that was crushed.

But we may not stop here. We may find even more instruction in the event we are now considering. These things were written for our sakes, as well as for the Jews.

Is not every fruitless branch of Christ's visible church in an dreadful danger of becoming a withered fig-tree? Beyond doubt it is. High ecclesiastical profession, without holiness among the people--overweening confidence in councils, bishops, liturgies, and ceremonies, while repentance and faith have been neglected--have ruined many a visible church in time past, and may yet ruin many more. Where are the once famous churches of Ephesus, and Sardis, and Carthage, and Hippo? They are all gone. They had leaves, but no fruit. Our Lord's curse came upon them. They became withered fig-trees. The decree went forth, "Hew them down." (Dan. 4:23.) Let us remember this. Let us beware of Church-pride. Let us not be high-minded, but fear. (Rom. 2:20.)

Finally, is not every fruitless professor of Christianity in dreadful danger of becoming a withered fig-tree? There can be no doubt of it. So long as a man is content with the leaves of religion--with a name to live while he is dead, and a form of godliness without the power--so long his soul is in great peril. So long as he is satisfied with going to church or chapel, and receiving the Lord's supper, and being called a Christian, while his heart is not changed, and his sins not forsaken--so long he is daily provoking God to cut him off without remedy. Fruit, fruit--the fruit of the Spirit, is the only sure proof that we are savingly united to Christ, and in the way to heaven. May this sink down into our hearts, and never be forgotten!

These verses contain a conversation between our Lord Jesus Christ and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came about our Lord, like bees, and endeavored to find occasion for an accusation against him.

Let us observe in the first place how ready the enemies of truth are to question the authority of all who do more good than themselves. The chief priests have not a word to say about our Lord’s teaching: they make no charge against the lives or conduct of himself or his followers. The point on which they fasten is his commission: “By what authority are you doing these things? And who gave thee this authority?”

The same charge has often been made against the servants of God when they have striven to check the progress of ecclesiastical corruption. It is the old engine by which the children of this world have often labored to stop the progress of revivals and reformations. It is the weapon which was often brandished in the face of the Reformers, the Puritans, and the Methodists of the last century. It is the poisoned arrow which is often shot at city missionaries and lay agents in the present day. Too many care nothing for the manifest blessing of God on a man’s work, so long as he is not sent forth by their own sect or party. It matters nothing to them that some humble laborer in God’s harvest can point to numerous conversions of souls through his instrumentality; they still cry, “By what authority doest thou these things?” His success is nothing: they demand his commission. His cures are nothing: they want his diploma. Let us neither be surprised nor moved when we hear such things. It is old charge which was brought against Christ himself. “There is no new thing under the sun” ( Ecclesiastes 1:9 ).

Let us observe in the second place, the consummate wisdom with which our Lord replied to the question put to him. His enemies asked him for his authority for doing what he did. They doubtless intended to make his answer a handle for accusing him. He knew the drift of their inquiry, and said, “I also will ask you one thing which if ye tell me, I in likewise will tell you by what authority I do these things. The baptism of John –whence was it? From heaven, or of men?”

We must distinctly understand that in this answer of our Lord’s there was no evasion: to suppose this is a great mistake. The counter-question which he asked was in reality an answer to his enemies’ inquiry. He knew they dared not deny that John the Baptist was “a man sent from God”; he knew that, this being granted, he needed only to remind them of John’s testimony to himself—had not John declared him to be “the Lamb of God, that taketh away the sin of the world?” Had not John pronounced him to be the Mighty One, who was to “baptize with the Holy Ghost?” In short, our Lord’s question was a home-thrust to the conscience of his enemies. If they once conceded the divine authority of John the Baptist’s mission, they must also concede the divinity of his own; if they acknowledged that John came from heaven, they must acknowledge that he himself was the Christ.

Let us pray that in this difficult world, we may be supplied with the same kind of wisdom which was here displayed by our Lord. No doubt we ought to act on the injunction of St. Peter: “Be always ready to give a reason of the hope that is in us with meekness and with fear.” ( 1 Peter 3:15 ). We ought to shrink from no inquiry into the principles of our holy religion, and to be ready at any time to defend and explain our practice; but for all this we must never forget that “wisdom is profitable to direct,” and that we should strive to speak wisely in defense of a good cause. The words of Solomon deserve consideration: “Answer not a fool according to his folly, lest thou be like unto 26:4 ).

In the last place, let us observe in these verses what immense encouragement our Lord holds out to those who repent. We see this strikingly brought out in the parable of the “two sons.” Both were told to go and work in their father’s vineyard: one son, like the profligate publicans, for some time flatly refused obedience, but “afterwards” repented and went; the other, like the formal Pharisees, pretended willingness to go, but after all went not. “Whether of them twain,” says our Lord, “did the will of his father?” Even his enemies were obliged to reply, “The first.”

Let it be a settled principle in our Christianity that the God and Father of our Lord Jesus Christ is infinitely willing to receive penitent sinners. It matters nothing what a man has been in time past. Does he repent, and come to Christ? Then old things are passed away, and all things are become new. It matters nothing how high and self-confident a man’s profession of religion may be. Does he really give up his sins? If not, his profession is abominable in God’s sight, and he himself is still under the curse. Let us take courage ourselves if we have been great sinners hitherto: only let us repent and believe in Christ, and there is hope. Let us encourage others to repent; let us hold the door wide open to the very chief of sinners. Never will that word fail, “If we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all unrighteousness.” ( 1 John 1:9 ).

The parable contained in these verses was spoken with special reference to the Jews. They are the husbandmen here described: their sins are set before us here as in a picture. Of this there can be no doubt: it is written that “he spake of them.”

But we must not flatter ourselves that this parable contains nothing for the Gentiles. There are lessons laid down for us, as well as for the Jew. Let us see what they are.

We see in the first place what distinguishing privileges God is pleased to bestow on some nations.

He chose Israel to be a people special to himself. He separated them from the other nations of the earth, and bestowed on them countless blessings; he gave them revelations of himself, while all the rest of the earth was in darkness; he gave them the law, and the covenants, and the oracles of God, while all the world beside was let alone. In short, God dealt with the Jews as a man deals with a piece of land which he fences out and cultivates, while all the country around is left untilled and waste. The vineyard of the Lord was the house of Israel ( Isaiah 5:7 ).

And have we no privileges? Beyond doubt we have many. We have the Bible, and liberty for everyone to read it; we have the Gospel, and permission to everyone to hear it; we have spiritual mercies in abundance of which five hundred millions of our fellow-men know nothing at all. How thankful we ought to be! The poorest man in England may say every morning, “There are five hundred millions of immortal souls worse off than I am. Who am I, that I should differ? Bless the Lord, O my soul.”

We see in the next place what a bad use nations sometimes make of their privileges.

When the Lord separated the Jews from other people, he had a right to expect that they would serve him, and obey his laws. When a man has taken pains with a vineyard, he has a right to expect fruit. But Israel rendered not a due return for all God’s mercies. “They mingled with the heathen, and learned their works” ( Psalm 106:35 ). They hardened themselves in sin and unbelief. They turned aside after idols. They kept not God’s ordinances. They despised God’s temple. They refused to listen to his prophets; they ill-used those whom he sent to call them to repentance; and finally they brought their wickedness to a height by killing the Son of God himself, even Christ the Lord.

And what we are doing ourselves with our privileges? Truly this is a serious question, and one that ought to make us think. It may well be feared that we are not, as a nation, living up to our light, or walking worthy of our many mercies. Must we not confess with shame that millions amongst us seem utterly without God in the world? Must we not acknowledge that in many a town and in many a village Christ seems hardly to have any disciples, and the Bible seems hardly to be believed? It is vain to shut our eyes to these facts. The fruit that the Lord receives from his vineyard in Great Britain, compared with what it ought to be, is disgracefully small. It may well be doubted whether we are not as provoking to him as the Jews.

We see in the next place what an awful reckoning God sometimes has with nations and churches which make a bad use of their privileges.

A time came when the long-suffering of God towards the Jews had an end. Forty years after our Lord’s death, the cup of their inquiry was at length full, and they received a heavy chastisement for their many sins. Their holy city, Jerusalem, was destroyed; their temple was burned; they themselves were scattered over the face of the earth. “The kingdom of God” was taken from them and “given to a nation bringing forth the fruits thereof.”

And will the same thing ever happen to us? Will the judgments of God ever come down on this nation of England because of her unfruitfulness under so many mercies? Who can tell? We may well cry with the prophet, “Lord God thou knowest.”. We only know that judgments have come on many a church and nation in the last 1800 years. The kingdom of God has been taken from the African churches; the Mohametan power has overwhelmed most of the churches of the East. At all events, it becomes all English believers to intercede much on behalf of their country. Nothing offends God so much as neglect of privileges. Much has been given to us, and much will be required.

We see in the last place, the power of conscience even in wicked men.

The chief priests and elders at last discovered that our Lord’s parable was specially meant for themselves: the point of its closing words was too sharp to be escaped. “They perceived that he spake of them.”

There are many hearers of the Gospel in every congregation who are exactly in the condition of these unhappy men. They know that what they hear Sunday after Sunday is all true; they know that they are wrong themselves, and that every sermon condemns them: but they have neither will nor courage to acknowledge this. They are too proud or too fond of the world to confess their past mistakes, and to take up the cross and follow Christ. Let us all beware of this awful state of mind. The last day will prove that there was more going on in the consciences of hearers than was at all known to preachers. Thousands and ten thousands will be found, like the chief priests, to have been convicted by their own consciences, and yet to have died unconverted.