Matthew 21:24

annas 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. Verse 12 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. Verse 13 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! Verse 14 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. Verse 15 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. Verse 16 Out of the mouth of babes - The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, 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. Verse 17 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. Verse 18 Now in the morning, as he returned into the city - Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see 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. Verse 19 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. Verse 20 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! Verse 21 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. Verse 22 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. Verse 23 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. Verse 24 I also will ask you one thing - Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in the miracles which he wrought 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. Verse 25 The baptism of John - Had John a Divine commission or not, for his baptism and preaching? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people; and he plainly saw that, if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See Mat 21:25 , Mat 21:26 . Verse 27 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. Verse 28 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. Verse 29 I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial. Verse 30 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? Verse 31 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. Verse 32 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. Verse 33 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. Verse 34 He sent his servants - Prophets, which, from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion. Receive the fruits of it - Alluding to the ancient custom of paying the rent of a farm in kind; that is, by a part of the produce of the farm. This custom anciently prevailed in 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. Verse 35 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. Verse 36 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. Verse 37 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. Verse 38 Said among themselves - Alluding to the conspiracies which were then forming against the life of our blessed Lord, in the councils of the Jewish elders and chief priests. See Mat 27:1 . Verse 39 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. Verse 41 He will miserably destroy those wicked men - So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves which was literally executed about forty years after. But Luke relates it differently: according to him, they said 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. Verse 42 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. Verse 44 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. Verse 43 Therefore say I - Thus showing them, that to them alone the parable belonged. The kingdom of God shall be taken from you - the Gospel shall be taken from you, and given to the Gentiles, who will receive it, and bring forth fruit to the glory of God. 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. Verse 45 The chief priests - perceived that he spoke of them - The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons. Verse 46 They sought to lay hands on him, they feared the multitude - Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation; but he who abstains from certain evils, only through fear of scandal or punishment, has already committed 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. Introduction The parable of the marriage of a king's son, From this parable it appears plain, 1. That the King means the great God. 2. His Son, the Lord Jesus. 3. The Marriage, his incarnation, or espousing human nature, by taking it into union with himself. 4. The Marriage Feast, the economy of the Gospel, during which men are invited to partake of the blessings purchased by, and consequent on, the incarnation and death of our blessed Lord. Mat 22:1-14 . The Pharisees and Herodians question him concerning the lawfulness of paying tribute to Caesar, Mat 22:15-22 . The Sadducees question him concerning the resurrection, Mat 22:23-33 . A lawyer questions him concerning the greatest commandment in the law, Mat 22:34-40 . He asks them their opinion of the Christ, and confounds them, Mat 22:41-46 . Verse 2 The kingdom of heaven - In Bereshith Rabba, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in Sohar. Levit. fol. 40. But these rabbinical parables are vastly ennobled by passing through the hands of our Lord. It appears from Luke, Luk 14:15 ; etc., that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See Mat 16:6 ; Joh 4:7-10 ; Joh 6:26 , Joh 6:27 ; Joh 7:37 . A preacher that can do so can never be at a loss for text or sermon. A marriage for his son - A marriage feast, so the word γαμους properly means. Or a feast of inauguration, when his son was put in possession of the government, and thus he and his new subjects became married together. See 1Kgs 1:5-9 , 1Kgs 1:19 , 1Kgs 1:25 , etc., where such a feast is mentioned. 5. By those who Had Been bidden, or invited, Mat 22:3 , are meant the Jews in general, who had this union of Christ with human nature, and his sacrifice for sin, pointed out by various rites, ceremonies, and sacrifices under the law; and who, by all the prophets, had been constantly invited to believe in and receive the promised Messiah. 6. By the Servants, we are to understand the first preachers of the Gospel, proclaiming salvation to the Jews. John the Baptist and the seventy disciples ( Luk 10:1 ), may be here particularly intended. 7. By the Other Servants, Mat 22:4 , the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at Jerusalem ( Luk 24:47 ) with the first offers of mercy. 8. By their making light of it, etc., Mat 22:5 , is pointed out their neglect of this salvation, and their preferring secular enjoyments, etc., to the kingdom of Christ. 9. By injuriously using some, and slaying others, of his servants, Mat 22:6 , is pointed out the persecution raised against the apostles by the Jews, in which some of them were martyred. 10. By sending forth his troops, Mat 22:7 , is meant the commission given to the Romans against Judea; and, burning up their city, the total destruction of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after. On this parable it is necessary to remark, 1. That man was made at first in union with God. 2. That sin entered in, and separated between God and man. 3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he provided a way to reconcile and reunite man to himself. 4. This was effected by Christ's uniting himself to human nature, and giving his Spirit to those who believe. 5. That as the marriage union is the closest, the most intimate, solemn, and excellent, of all the connections formed among mortals, and that they who are thus united in the Lord are one flesh; so that mystical union which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived; for he who is thus joined unto the Lord is one spirit. 6. This contract is made freely: no man can be forced to it, for it is a union of will to will, heart to heart; and it is by willing and consenting that we come unto God through his Son. 7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence. 8. That there are three states in which men run the risk of living without God and losing their souls. 1st. That of a soft, idle, voluptuous life, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. They made light of it. 2dly. That of a man wholly taken up with agricultural or commercial employments, in which the love of riches, and application to the means of acquiring them, generally stifle all thoughts of salvation. One went to his own field, and another to his traffic. 3dly. That of a man who is openly unjust, violent, and outrageously wicked, who is a sinner by profession, and not only neglects his salvation, but injuriously treats all those who bring him the Gospel of reconciliation. Seizing his servants, they treated them injuriously, etc. Verse 4 Fatlings - Τα σιτιϚα Properly, fatted rams, or wethers. 2Sam 6:13 ; 1Chr 15:26 . Verse 7 But when the king - Himself or, this very king. I have added εκεινος on the authority of nine of the most ancient MSS. and nearly one hundred others; the later Syriac, six copies of the Itala, and some of the fathers. Several printed editions have it, and Griesbach has received it into the text. Verse 8 Were not worthy - Because they made light of it, and would not come; preferring earthly things to heavenly blessings. Among the Mohammedans, refusal to come to a marriage feast, when invited, is considered a breach of the law of God. Hedayah, vol. iv. p. 91. Any one that shall be invited to a dinner, and does not accept the invitation, disobeys God, and his messenger: and any one who comes uninvited, you may say is a thief, and returns a plunderer. - Mischat ul Mesabih. It was probably considered in this light among all the oriental nations. This observation is necessary, in order to point out more forcibly the iniquity of the refusal mentioned in the text. A man may be said to be worthy of, or fit for, this marriage feast, when, feeling his wretchedness and misery, he comes to God in the way appointed, to get an entrance into the holiest, by the blood of Jesus. Verse 9 Go ye therefore into the highways - Διεξοδους των οδων, cross or by-paths; the places where two or more roads met in one, leading into the city, where people were coming together from various quarters of the country. St. Luke adds hedges, to point out the people to whom the apostles were sent, as either miserable vagabonds, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final rejection of the Jews, and the calling of the Gentiles. It was a custom among the Jews, when a rich man made a feast, to go out and invite in all destitute travelers. See in Rab. Beracoth, fol. 43. As many as ye shall find, bid to the marriage - God sends his salvation to every soul, that a

? 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 de fence his of fence, 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 sa

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.

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.