Matthew 22

Gathered together all - both bad and good - By the preaching of the Gospel, multitudes of souls are gathered into what is generally termed the visible Church of Christ. This Church is the Floor, where the wheat and the chaff are often mingled, Mat 3:12 . The Field, where the bastard wheat and the true grain grow together, Mat 13:26 , Mat 13:27 . The Net, which collects of all kinds, both good and bad, Mat 13:48 . The House in which the wise and foolish are found, Mat 25:1 , etc. And the Fold, in which there are both sheep and goats, Mat 25:33 ; etc. Verse 11 When the king came - When God shall come to judge the world. Wedding garment - Among the orientals, long white robes were worn at public festivals; and those who appeared on such occasions with any other garments were esteemed, not only highly culpable, but worthy of punishment. Our Lord seems here to allude to Zep 1:7 , Zep 1:8 , The Lord hath prepared a Sacrifice, he hath Bidden his guests. And it shall come to pass, in the day of the Lord's sacrifice, that I will Punish the princes, and the King's Children, and All Such as are clothed with Strange Apparel. The person who invited the guests prepared such a garment for each, for the time being; and with which he was furnished on his application to the ruler of the feast. It was this which made the conduct of the person mentioned in the text inexcusable; he might have had a proper marriage garment, if he had applied for it. To afford accidental guests clothing suitable to a marriage feast, was a custom among the ancient Greeks. Homer relates that Telemachus, and the son of Nestor, arriving at Lacedaemon when Menelaus was making a marriage feast for his son and daughter, were accommodated with garments suited to the occasion, after having been bathed and anointed. Τους δ' επει ουν δρωμαι λουσαν και χρισαν ελαιῳ, Αμφι δ' αρα χλαινας ουλας βαλον ηδε χιτωνας, Ες ρα θρονους εζοντο παρ' Ατρειδην Μενελαον Odyss. l. iv. ver. 49-51 They entered each a bath, and by the hands Of maidens laved, and oiled, and clothed again With shaggy mantles and resplendent vests, Sat both enthroned at Menelaus' side. Cowper Among the Asiatics, garments called caftans, great numbers of which each nobleman has ordinarily ready in his wardrobe, are given to persons whom he wishes to honor: to refuse to accept or wear such a dress would be deemed the highest insult. This marriage feast or dinner (the communication of the graces of the Gospel in this life) prepares for the marriage supper of the Lamb, Rev 19:7-9 , the enjoyment of eternal blessedness in the kingdom of glory. Now, as without holiness no man can see the Lord, we may at once perceive what our Lord means by the marriage garment - it is Holiness of heart and life: the text last quoted asserts that the fine, white, and clean linen (alluding to the marriage garment above mentioned) was an emblem of the Righteousness of the Saints. Mark this expression: the righteousness, the whole external conduct; regulated according to the will and word of God. Of the Saints, the holy persons, whose souls were purified by the blood of the Lamb. Verse 12 He saith unto him, Friend - Rather, companion: so εταιρε should be translated. As this man represents the state of a person in the visible Church, who neglects to come unto the master of the feast for a marriage garment, for the salvation which Christ has procured, he cannot be with any propriety called a friend, but may well be termed a companion, as being a member of the visible Church, and present at all those ordinances where Christ's presence and blessing are found, by all those who sincerely wait upon him for salvation. How camest thou in hither - Why profess to be called by my name while living without a preparation for my kingdom? He was speechless - Εφιμωθη, he was muzzled, or gagged. He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask, without offense, Where does the doctrine of absolute reprobation or preterition appear in his case? If Christ had never died for him, or if he had applied for the garment, and was refused, might he not well have alleged this in behalf of his soul? - and would not the just God have listened to it? But there is not the smallest excuse for him: Christ died, the sacrifice was offered, for him; the ministers of the Gospel invited him; the Holy Spirit strove with him; he might have been saved, but he was not: and the fault lies so absolutely at his own door that the just God is vindicated in his conduct, while he sends him to hell, not for the lack of what he could not get, but for the lack of what he might have had, but either neglected or refused it. Then said the king to the servants - To the ministering angels, executors of the Divine will. Cast him into outer darkness - The Jewish marriages were performed in the night season, and the hall where the feast was made was superbly illuminated; the outer darkness means, therefore, the darkness on the outside of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it from such a profusion of light. See all this largely treated of on Mat 8:12 (note). Verse 14 Many are called, etc. - This verse is wanting in one of Colbert's MSS., marked 33 in Griesbach. See the note on Mat 20:16 . Many are called by the preaching of the Gospel into the outward communion of the Church of Christ; but few, comparatively, are chosen to dwell with God in glory, because they do not come to the master of the feast for a marriage garment - for that holiness without which none can see the Lord. This is an allusion to the Roman custom of raising their militia; all were mustered, but only those were chosen to serve, who were found proper. See the note on Mat 20:16 . Reader! examine thy soul, and make sure work for eternity! Verse 15 In his talk - Εν λογῳ, by discourse: intending to ask him subtle and ensnaring questions; his answers to which might involve him either with the Roman government, or with the great Sanhedrin. Verse 16 The Herodians - For an account of this sect, see the note on Mat 16:1 . The preceding parable had covered the Pharisees with confusion: when it was ended they went out, not to humble themselves before God, and deprecate the judgments with which they were threatened; but to plot afresh the destruction of their teacher. The depth of their malice appears, 1. In their mode of attack. They had often questioned our Lord on matters concerning religion; and his answers only served to increase his reputation, and their confusion. They now shift their ground, and question him concerning state affairs, and the question is such as must be answered; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the people, or against the Roman government. 2. Their profound malice appears farther in the choice of their companions in this business, viz. the Herodians. Herod was at this very time at Jerusalem, whither he had come to hold the passover. Jesus, being of Nazareth, which was in Herod's jurisdiction, was considered as his subject. Herod himself was extremely attached to the Roman emperor, and made a public profession of it: all these considerations engaged the Pharisees to unite the Herodians, who, as the Syriac intimates, were the domestics of Herod, in this infernal plot. 3. Their profound malice appears, farther, in the praises they gave our Lord. Teacher, we know that thou art true, and teachest the way of God. This was indeed the real character of our blessed Lord; and now they bear testimony to the truth, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one never do good, but when they hope to accomplish evil by it. Men who praise you to your face are ever to be suspected. The Italians have a very expressive proverb on this subject: - Che ti fa carezze piu che non suole, O t' ha ingannato, o ingannar ti vuole He who caresses thee more than he was wont to do, has either Deceived thee, or is About To Do It. I have never known the sentiment in this proverb to fail; and it was notoriously exemplified in the present instance. Flatterers, though they speak the truth, ever carry about with them a base or malicious soul. 4. Their malice appears still farther in the question they propose. Is it lawful to give tribute to Caesar, or not? - Mat 22:17 . The constitution of the Jewish republic, the expectations which they had of future glory and excellence, and the diversity of opinions which divided the Jews on this subject, rendered an answer to this question extremely difficult: - 1. In the presence of the people, who professed to have no other king but God, and looked on their independence as an essential point of their religion. 2. In the presence of the Pharisees, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights. 3. In the presence of the Herodians, who, if the answer should appear to be against Caesar's rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor. 4. The answer was difficult, because of the different sentiments of the Jews on this subject; some maintaining that they could not lawfully pay tribute to a heathen governor: while others held that as they were now under this strange government, and had no power to free themselves from it, it was lawful for them to pay what they had not power to refuse. 5. The answer was difficult, when it is considered that multitudes of the people had begun now to receive Jesus as the promised Messiah, who was to be the deliverer of their nation from spiritual and temporal oppression, and therefore had lately sung to him the Hosanna Rabba: see Mat 21:9 . If then he should decide the question in Caesar's favor, what idea must the people have of him, either as zealous for the law, or as the expected Messiah? If against Caesar, he is ruined. Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances? Jesus opposes the depth of his wisdom to the depth of their malice, and manifests it: - 1. By unmasking them, and showing that he knew the very secrets of their hearts. Ye Hypocrites! why tempt ye me? i.e. why do ye try me thus? This must cover them with confusion, when they saw their motives thus discovered; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive information, by which to regulate their conduct, but merely to ensnare and ruin him. 2. Christ shows his profound wisdom in not attempting to discuss the question at large; but settled the business by seizing a maxim that was common among all people, and acknowledged among the Jews, That the prince who causes his image and titles to be stamped on the current coin of a country, is virtually acknowledged thereby as the governor. See Maimon. Gezel. c. v. in Wetstein. When Sultan Mahmoud, king of Maveralnahar, Turquestan, and the Indies, wished to seize on the dominions of Seideh, queen of Persia, who governed in the place of her young son Megededde-vlet, about a.d. 909, he sent an ambassador to her with the following order: You must acknowledge me for your King, cause the kootbah to be read, i.e. pray for me in all the mosques of the kingdom, and Get Your Money recoined, with the Impression That Is On Mine: thus denoting that she must become absolutely subject to him. See Bibliot. Orient. de Galand. p. 453. Esau Afghan carried his conquest into Bhatty, into the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the Emperor Akbar. Ayeen Akbery, vol. ii p. 5. See also p. 38, 92, 94, 130, 139, 187. Verse 19 They brought unto him a penny - A denarius: probably the ordinary capitation tax, though the poll tax in the law, Exo 30:13 , Exo 30:14 , was half a shekel, about twice as much as the denarius. The Roman denarius had the emperor's image with a proper legend stamped on one side of it. It was not therefore the sacred shekel which was to be paid for the repairs of the temple which was now demanded, but the regular tribute required by the Roman government. Verse 20 Whose is this image and superscription? - He knew well enough whose they were; but he showed the excellency of his wisdom, 3dly, in making them answer to their own confusion. They came to ensnare our Lord in his discourse, and now they are ensnared in their own. He who digs a pit for his neighbor ordinarily falls into it himself. Verse 21 They say unto him, Caesars - The image was the head of the emperor; the superscription, his titles. Julius Caesar was the first who caused his image to be struck on the Roman coin. Tiberius was emperor at this time. Render therefore unto Caesar - The conclusion is drawn from their own premises. You acknowledge this to be Caesar's coin; this coin is current, in your land; the currency of this coin shows the country to be under the Roman government; and your acknowledgment that it is Caesar's proves you have submitted. Don't therefore be unjust; but render to Caesar the things which you acknowledge to be his; at the same time, be not impious, but render unto God the thing's which belong to God. This answer is full of consummate wisdom. It establishes the limits, regulates the rights, and distinguishes the jurisdiction of the two empires of heaven and earth. The image of princes stamped on their coin denotes that temporal things belong all to their government. The image of God stamped on the soul denotes that all its faculties and powers belong to the Most High, and should be employed in his service. But while the earth is agitated and distracted with the question of political rights and wrongs, the reader will naturally ask, What does a man owe to Caesar? - to the civil government under which he lives? Our Lord has answered the question - That which IS Caesar's. But what is it that is Caesar's? 1. Honour. 2. Obedience. And 3. Tribute. 1. The civil government under which a man lives, and by which he is protected, demands his honor and reverence. 2. The laws which are made for the suppression of evil doers, and the maintenance of good order, which are calculated to promote the benefit of the whole, and the comfort of the individual should be religiously obeyed. 3. The government that charges itself with the support and defense of the whole, should have its unavoidable expenses, however great, repaid by the people, in whose behalf they are incurred; therefore we should pay tribute. But remember, if Caesar should intrude into the things of God, coin a new creed, or broach a new Gospel, and affect to rule the conscience, while he rules the state, in these things Caesar is not to be obeyed; he is taking the things of God, and he must not get them. Give not therefore God's things to Caesar, and give not Caesar's things to God. That which belongs to the commonwealth should, on no account whatever, be devoted to religious uses; and let no man think he has pleased God, by giving that to charitable or sacred uses which he has purloined from the state. The tribute of half a shekel, which the law, ( Exo 30:13 , Exo 30:14 ), required every person above twenty years of age to pay to the temple, was, after the destruction of the temple, in the time of Vespasian, paid into the emperor's exchequer. This sum, Melancthon supposes, amounted annually to Three Tons Of Gold. Verse 22 When they had heard these words, they marvelled - And well they might - never man spake like this man. By this decision, Caesar is satisfied - he gets his own to the uttermost farthing. God is glorified - his honor is in every respect secured. And the People are edified - one of the most difficult questions that could possibly come before them is answered in such a way as to relieve their consciences, and direct their conduct. See L'Evangile Medite, and see my discourse entitled, The Rights of God and Caesar. Verse 23 The same day - Malice is ever active; let it be defeated ever so often, it returns to the charge. Jesus and his Gospel give no quarter to vice; the vicious will give no quarter to him or it. The Sadducees - For an account of these see on Mat 16:1 (note). Verse 24 Raise up seed unto his brother - This law is mentioned Deu 25:5 . The meaning of the expression is, that the children produced by this marriage should be reckoned in the genealogy of the deceased brother, and enjoy his estates. The word seed should be always translated children or posterity. There is a law precisely similar to this among the Hindoos. Verse 25 Seven brethren - It is very likely that the Sadducees increased the number, merely to make the question the more difficult. Verse 28 Whose wife shall she be of the seven? - The rabbins have said, That if a woman have two husbands in this world, she shall have the first only restored to her in the world to come. Sohar. Genes. fol. 24. The question put by these bad men is well suited to the mouth of a libertine. Those who live without God in the world have no other god than the world; and those who have not that happiness which comes from the enjoyment of God have no other pleasure than that which comes from the gratification of sensual appetites. The stream cannot rise higher than the spring: these men, and their younger brethren, atheists, deists, and libertines of all sorts, can form no idea of heaven as a place of blessedness, unless they can hope to find in it the gratification of their sensual desires. On this very ground Mohammed built his paradise. Verse 29 Ye do err - Or, Ye are deceived - by your impure passions: not knowing the scriptures, which assert the resurrection: - nor the miraculous power of God (την δυναμιν του Θεου) by which it is to be effected. In Avoda Sara, fol. 18, Sanhedrin, fol. 90, it is said: "These are they which shall have no part in the world to come: Those who say, the Lord did not come from heaven; and those who say, the resurrection cannot be proved out of the law." Their deception appeared in their supposing, that if there were a resurrection, men and women were to marry and be given in marriage as in this life; which our Lord shows is not the case: for men and women there shall be like the angels of God, immortal, and free from all human passions, and from those propensities which were to continue with them only during this present state of existence. There shall be no death; and consequently no need of marriage to maintain the population of the spiritual world. Verse 31 Have ye not read - This quotation is taken from Exo 3:6 , Exo 3:16 ; and as the five books of Moses were the only part of Scripture which the Sadducees acknowledged as Divine, our Lord, by confuting them from those books, proved the second part of his assertion, "Ye are ignorant of those very scriptures which ye profess to hold sacred." Verse 32 I am the God of Abraham - Let it be observed, that Abraham was dead upwards of 300 years before these words were spoken to Moses: yet still God calls himself the God of Abraham, etc. Now Christ properly observes that God is not the God of the dead, (that word being equal, in the sense of the Sadducees, to an eternal annihilation), but of the living; it therefore follows that, if he be the God of Abraham, Isaac, and Jacob, these are not dead, but alive; alive with God, though they had ceased, for some hundreds of years, to exist among mortals. We may see, from this, that our Lord combats and confutes another opinion of the Sadducees, viz. that there is neither angel nor spirit; by showing that the soul is not only immortal, but lives with God, even while the body is detained in the dust of the earth, which body is afterwards to be raised to life, and united with its soul by the miraculous power of God, of which power they showed themselves to be ignorant when they denied the possibility of a resurrection. Verse 33 The multitude were astonished at his doctrine - God uses the infidelity of some for the edification of others. Had no false doctrine been broached in the world, we had not seen the full evidence of the true teaching. The opposition of deists and infidels has only served to raise up men in behalf of the truth of God, who not only have refuted them, but shown, at the same time, that the sacred testimonies are infinitely amiable in themselves, and worthy of all acceptation. Truth always gains by being opposed. Verse 34 They were gathered together - Επι το αυτο - they came together with one accord, or, for the same purpose; i.e. of ensnaring him in his discourse, as the Sadducees had done, Mat 22:23 . The Codex Bezae and several of the Itala have επ' αυτον, against him. Camen togidre into oon. - Old MS. Eng, Bib. Verse 35 A lawyer - Νομικος, a teacher of the law. What is called lawyer, in the common translation, conveys a wrong idea to most readers: my old MS. renders the word in the same way I have done. These teachers of the law were the same as the scribes, or what Dr. Wotton calls letter-men, whom he supposes to be the same as the Karaites, a sect of the Jews who rejected all the traditions of the elders, and admitted nothing but the written word. See Wotton's Mishna, vol. i. p. 78. These are allowed to have kept more closely to the spiritual meaning of the law and prophets than the Pharisees did; and hence the question proposed by the lawyer, (Mark, Mar 12:28 , calls him one of the scribes), or Karaite, was of a more spiritual or refined nature than any of the preceding. Verse 36 Which is the great commandment - We see here three kinds of enemies and false accusers of Christ and his disciples; and three sorts of accusations brought against them. 1. The Herodians, or politicians and courtiers, who form their questions and accusations on the rights of the prince, and matters of state, Mat 22:16 . 2. The Sadducees, or libertines, who found theirs upon matters of religion, and articles of faith, which they did not credit, Mat 22:23 . 3. The Pharisees, lawyers, scribes, or Karaites, hypocritical pretenders to devotion, who found theirs on that vital and practical godliness (the love of God and man) of which they wished themselves to be thought the sole proprietors, Mat 22:36 . Verse 37 Thou shalt love the Lord - This is a subject of the greatest importance, and should be well understood, as our Lord shows that the whole of true religion is comprised in thus loving God and our neighbor. It may not be unnecessary to inquire into the literal meaning of the word love. Αγαπη, from αγαπαω, I love, is supposed to be compounded either of αγαν and ποιειν, to act vehemently or intensely; or, from αγειν κατα παν, because love is always active, and will act in every possible way; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from αγαν and παυεσθαι, to be completely at rest, or, to be intensely satisfied; because he who loves is supremely contented with, and rests completely satisfied in, that which he loves. Others, from αγαν and παω, because a person eagerly embraces, and vigorously holds fast, that which is the object of his love. Lastly, others suppose it to be compounded of αγαω, I admire, and παυομαι, I rest, because that which a man loves intensely he rests in, with fixed admiration and contemplation. So that genuine love changes not, but always abides steadily attached to that which is loved. Whatever may be thought of these etymologies, as being either just or probable, one thing will be evident to all those who know what love means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king's library, under the word αγαπη, has the following definition: ΑσπαϚος προθεσις επι τη φιλια του φιλουμενου - Σομψυχια. "A pleasing surrender of friendship to a friend: - an identity or sameness of soul." A sovereign preference given to one above all others, present or absent: a concentration of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by this love, the soul eagerly cleaves to, affectionately admires, and constantly rests in God, supremely pleased and satisfied with him as its portion: that it acts from him, as its author; for him, as its master; and to him, as its end. That, by it, all the powers and faculties of the mind are concentrated in the Lord of the universe. That, by it, the whole man is willingly surrendered to the Most High: and that, through it, an identity, or sameness of spirit with the Lord is acquired - the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him. But what is implied in loving God with all the heart, soul, mind, strength, etc., and when may a man be said to do this? 1. He loves God with all his heart, who loves nothing in comparison of him, and nothing but in reference to him: - who is ready to give up, do, or suffer any thing in order to please and glorify him: - who has in his heart neither love nor hatred, hope nor fear, inclination, nor aversion, desire, nor delight, but as they relate to God, and are regulated by him. 2. He loves God with all his soul, or rather, εν ολη τη ψυχη, with all his life, who is ready to give up life for his sake - to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dishonor God: - who employs life with all its comforts, and conveniences, to glorify God in, by, and through all: - to whom life and death are nothing, but as they come from and lead to God, From this Divine principle sprang the blood of the martyrs, which became the seed of the Church. They overcame through the blood of the Lamb, and loved not their lives unto the death. See Rev 12:11 . 3. He loves God with all his strength ( Mar 12:30 ; Luk 10:27 ) who exerts all the powers of his body and soul in the service of God: - who, for the glory of his Maker, spares neither labor nor cost - who sacrifices his time, body, health, ease, for the honor of God his Divine Master: - who employs in his service all his goods, his talents, his power, credit, authority, and influence. 4. He loves God with all his mind (intellect - διανοια) who applies himself only to know God, and his holy will: - who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man: - who studies no art nor science but as far as it is necessary for the service of God, and uses it at all times to promote his glory - who forms no projects nor designs but in reference to God and the interests of mankind: - who banishes from his understanding and memory every useless, foolish, and dangerous thought, together with every idea which has any tendency to defile his soul, or turn it for a moment from the center of eternal repose. In a word, he who sees God in all things - thinks of him at all times - having his mind continually fixed upon God, acknowledging him in all his ways - who begins, continues, and ends all his thoughts, words, and works, to the glory of his name: - this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which comprises an ineffable communion between the ever-blessed Trinity and the soul of man! Verse 38 This is the first and great commandment - It is so, 1. In its antiquity, being as old as the world, and engraven originally on our very nature. 2. In dignity; as directly and immediately proceeding front and referring to God. 3. In excellence; being the commandment of the new covenant, and the very spirit of the Divine adoption. 4. In justice; because it alone renders to God his due, prefers him before all things, and secures to him his proper rank in relation to them. 5. In sufficiency; being in itself capable of making men holy in this life, and happy in the other. 6. In fruitfulness; because it is the root of all commandments, and the fulfilling of the law. 7. In virtue and efficacy; because by this alone God reigns in the heart of man, and man is united to God. 8. In extent; leaving nothing to the creature, which it does not refer to the Creator. 9. In necessity; being absolutely indispensable. 10. In duration; being ever to be continued on earth, and never to be discontinued in heaven. Verse 39 Thou shalt love thy neighbor - The love of our neighbor springs from the love of God as its source; is found in the love of God as its principle, pattern, and end; and the love of God is found in the love of our neighbor, as its effect, representation, and infallible mark. This love of our neighbor is a love of equity, charity, succor, and benevolence. We owe to our neighbor what we have a right to expect from him - "Do unto all men as ye would they should do unto you," is a positive command of our blessed Savior. By this rule, therefore, we should speak, think, and write, concerning every soul of man: - put the best construction upon all the words and actions of our neighbor that they can possibly bear. By this rule we are taught to bear with, love, and forgive him; to rejoice in his felicity, mourn in his adversity, desire and delight in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of circumstances, for our neighbors, which we would wish them to do for us, were our situations reversed. This is the religion of Jesus! How happy would Society be, were these two plain, rational precepts properly observed! Love Me, and love thy Fellows! Be unutterably happy in me, and be in perfect peace, unanimity, and love, among yourselves. Great fountain and dispenser of love! fill thy creation with this sacred principle, for his sake who died for the salvation of mankind! On the nature of self-love, see Mat 19:19 . Verse 40 On these two - hang all the law and the prophets - They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God. Love is the fulfilling of the law, says St. Paul, Rom 13:10 ; for he who has the love of God in him delights to obey the Divine precepts, and to do all manner of kindness to men for God's sake. Verse 41 While the Pharisees were gathered together - Jesus asks a question in his turn, utterly to confound them, and to show the people that the source of all the captious questions of his opponents was their ignorance of the prophecies relative to the Messiah. Verse 42 What think ye of Christ? - Or, What are your thoughts concerning The Christ - the Messiah; for to this title the emphatic article should always be added. Whose son is he? - From what family is he to spring? They say unto him, The son of David - This was a thing well known among the Jews, and universally acknowledged, see Joh 7:42 ; and is a most powerful proof against them that the Messiah is come. Their families are now so perfectly confounded that they cannot trace back any of their genealogies with any degree of certainty: nor have they been capable of ascertaining the different families of their tribes for more than sixteen hundred years. Why, then, should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance when the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was he who was prophesied of, and that no other was to be expected? The evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof that they had recourse to the public registers; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has not been done, we may fairly conclude it was impossible to do it. Verse 43 How then doth David in spirit (or by the Spirit - by the inspiration of the Spirit of God) call him Lord? saying, Verse 44 The Lord (יהוה Yeve or Jehovah) said unto my Lord, אדניע Adni or Adonai, my prop, stay, master, support), Sit thou on my right hand - Take the place of the greatest eminence and authority. Till I make thine enemies thy footstool - till I subdue both Jews and Gentiles under thee, and cause them to acknowledge thee as their sovereign and Lord. This quotation is taken from Psa 110:1 ; and, from it, these two points are clear: 1. That David wrote it by the inspiration of God; and 2. That it is a prophetic declaration of the Messiah. Verse 45 How is he his son? - As the Jews did not attempt to deny the conclusion of our Lord's question, which was, the Messiah is not only the son of David according to the flesh, but he is the Lord of David according to his Divine nature, then it is evident they could not. Indeed, there was no other way of invalidating the argument, but by denying that the prophecy in question related to Christ: but it seems the prophecy was so fully and so generally understood to belong to the Messiah that they did not attempt to do this; for it is immediately added, No man was able to answer him a word - they were completely nonplussed and confounded. Verse 46 Neither durst any - ask him any more questions - "Thus," says Dr. Wotton, "our Lord put the four great sects of the Jews to silence, in one day, successively. The Herodians and Pharisees wanted to know whether they might lawfully pay tribute to Caesar or not. The Sadducees were inquisitive to know whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife. Then comes the scribe, (or karaite), who owned no authority beyond or besides the written law, and asked which was the great commandment in the law. This lawyer deserves to be mentioned here, because he not only acquiesced in, but commended, what our Lord had said in answer to his question." Wotton's Miscellaneous Discourses, vol. i. p. 78. The Pharisees and Herodians were defeated, Mat 22:15-22 . The Sadducees were confounded, Mat 22:29-33 . The lawyers or karaites nonplussed, Mat 22:37-40 . And the Pharisees, etc., finally routed, Mat 22:41-46 . Thus did the wisdom of God triumph over the cunning of men. From this time, we do not find that our Lord was any more troubled with their captious questions: their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the truth of God is capable of effecting the worst purpose of Satan. The very important subjects of this chapter have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not appear necessary to add any thing by way of practical improvement. The explanation of the great command of the law is particularly recommended to the reader's notice. See on Mat 22:36-40 (note). Introduction The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them, but not to follow their bad example, Mat 23:1-7 . The disciples exhorted to humility, Mat 23:8-12 . Different woes pronounced against the scribes and Pharisees for their intolerance, Mat 23:13 ; rapacity, Mat 23:14 ; false zeal, Mat 23:15 ; superstition in oaths and tithes, Mat 23:16-23 ; hypocrisy, Mat 23:24-28 . Their cruelty, Mat 23:29-32 . Their persecution of the apostles, etc. Their destruction foretold, Mat 23:33-36 . Christ's lamentation over Jerusalem, Mat 23:37-39 . Verse 2 The scribes and the Pharisees sit in Moses' seat - Εκαθισαν. - They sat there formerly by Divine appointment: they sit there now by Divine permission. What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and prophets, ( Mat 5:1 ; Luk 4:20-22 ), and to stand up when they read them. By the seat of Moses, we are to understand authority to teach the law. Moses was the great teacher of the Jewish people; and the scribes, etc., are here represented as his successors. Verse 3 All therefore whatsoever - That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord's meaning: he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See Mat 15:6 , etc. Besides, as our Lord speaks here in the past tense - whatsoever they Have commanded, ὁσα ειπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now. Verse 4 They bind heavy burdens - They are now so corrupt that they have added to the ceremonies of the law others of their own invention, which are not only burdensome and oppressive, but have neither reason, expediency, nor revelation, to countenance them. In a word, like all their successors in spirit to the present day, they were severe to others, but very indulgent to themselves. Verse 5 All their works they do for to be seen of men - In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian. 1. They live not according to the truths they preach. They say, and do not, Mat 23:3 . 2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, etc., Mat 23:4 . 3. They affect to appear righteous, and are strict observers of certain rites, etc., while destitute of the power of godliness. They make broad their phylacteries, etc., Mat 23:5 . 4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, Mat 23:6 . 5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies), and to be called of men rabbi - eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber - he has climbed over the wall of the sheepfold, or broken it down in order to get in. Phylacteries - φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes. 1. To put them in mind of those precepts which they should constantly observe. 2. To procure them reverence and respect in the sight of the heathen. And 3. To act as amulets or charms to drive away evil spirits. The first use of these phylacteries is evident from their name. The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, (תפילין, tephilin), are the strength of Israel? - Ans. From what is written, Deu 28:10 . All the, people of the earth shall see that thou art called by the name [of יהוה Jehovah] - and they shall be afraid of thee. The third use of them appears from the Targum, on Sol 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that Daemons may not be permitted to Injure me." An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 13; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter, inclusive in the third, from the fourth to the ninth verse, inclusive, of Deut. 6., beginning with, Hear, O Israel, etc.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11. These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a Sign upon thy Hand - and for Frontlets between thy Eyes - write them upon the Posts of thy House, and upon thy Gates; all which commands the Jews took in the most literal sense. Even the phylactery became an important appendage to a Pharisee's character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded ( Num 15:38 , Num 15:39 ) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavored to supply its place by phylacteries and fringes without. See the note on Exo 13:9 . Verse 7 To be called of men, Rabbi, Rabbi - רבי רבי, i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness. There are three words used among the Jews as titles of dignity, which they apply to their doctors - Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh. They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself. Verse 8 But be not ye called Rabbi - As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express

[[Luther published two sermons for Matt 22:1-14, both found here]] Sermon for the Twentieth Sunday after Trinity; Matthew 22:1-14 PARABLE OF THE KING WHO MADE A MARRIAGE FEAST FOR HIS SON. 1 This Gospel presents to us the parable of the wedding; therefore we are compelled to understand it differently than it sounds and appears to the natural ear and eye. Hence we will give attention to the spiritual meaning of the parable, and then notice how the text has been torn and perverted. 2 First, the King, who prepared the marriage feast, is our heavenly Father. The bridegroom is his Son, our Lord Jesus Christ. The bride is the Christian Church, we and the whole world, in so far as we believe, of which we shall hear later. 3 God first sent out his servants, the Prophets to invite guests to this wedding; they were to bid them, that is, preach, and preach only faith in Christ. But those invited did not come; they were the Jews, to whom the Prophets were sent, they would not hear nor receive those sent to them. At another time he sent other servants, the Apostles and martyrs, to bid us come, and to say to the bidden guests, V.4. “Behold, I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready; come to the marriage feast.” 4 These words beautifully picture to us and teach how we should make use of the life of the saints; namely, to introduce examples by which the doctrine of the Gospel may be confirmed, so that we may the better, by the aid of such examples and lives, meditate upon Christ, and be nourished by and feast upon him as upon fatlings and well fed oxen. This is the reason he calls them fatlings. Take an example: Paul teaches in Rom. 3:23 f. how the bride is full of sin and must be sprinkled by the blood of Christ alone, or she will continue unclean, that is, she must only believe that the blood of Christ was shed for her sins, and there is no other salvation possible. Then he beautifully introduces the example of Abraham and confirms the doctrine of faith by the faith and life of Abraham, and says, 4:3: “And Abraham believed God, and it was reckoned unto him for righteousness.” That is a true ox, it is properly slain, it nourishes us, so that we become grounded and strengthened in our faith by the example and faith of Abraham. Again, soon after Paul lays before us a fine fatling, when he cites David the Prophet of God and proves from him, that God does not justify us by virtue of our works, but by faith, when he says, Rom. 4:6-8: “Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,” saying in Ps. 32:1-2: “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin.” Behold, that fattens and nourishes in the true sense, when we use the example and doctrine of pious saints to confirm our own doctrine and faith. And this is the true honor that we can give to the saints. Follow now further in this Gospel: 5 V.5, 6. “But they made light of it, and went their ways, one to his own farm, another to his merchandise; and the rest laid hold on his servants, and treated them shamefully, and killed them.” These are the three barriers that prevent us from coming to the marriage feast. The first, or the farm, signifies our honor; it is a great hindrance that we do not think of Christ and believe in him; we fear we must suffer shame and become dishonored, and we do not believe that God can protect us from shame and preserve us in honor. The second go to their spheres of business, that is, they fall with their hearts into their worldly affairs, into avarice, and when they should cleave to the Word, they worry lest they perish and their stomachs fail them; they do not trust God to sustain them. The third class are the worst, they are the high, wise and prudent, the exalted spirits, they not only despise but martyr and destroy the servants; in order to retain their own honor and praise, yea, in order to be something. For the Gospel must condemn their wisdom and righteousness and curse their presumption. This they cannot suffer; therefore they go ahead and kill the servants who invited them to the dinner and the marriage feast. They were the Pharisees and scribes, who put to death both Christ and his Apostles, as their fathers did the Prophets. These are much worse than the first and second classes, who, although they despised and rejected the invitation, yet then went away and neither condemned nor destroyed the servants. 6 Further, the Gospel says: V.7. “But the king was wroth; and he sent his armies and destroyed those murderers, and burned their city.” That happened to the Jews through the Romans under Titus and Vespasian, who burned Jerusalem to the ground, to its very foundation. However I prefer to have it understood spiritually, since the whole Gospel is to be explained spiritually. Hence this came to pass when God totally destroyed and burned to the ground the synagogue at Jerusalem, he entirely abandoned faith, scattered the people hither and thither, so that none remained together and they were robbed both of their priesthood and of their kingdom; so that there is not now a poorer, a more miserable and forsaken people on the earth than the Jews. Such is the end of the despisers of God's Word. 7 It now follows: V.8. “Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy.” This has also come to pass; for the Jews have not desired to know anything at all of Christ; they put him to death, also the Prophets and Apostles, and from that time to the present they have not been worthy to hear a word concerning Christ. 8 Further: V.9. “Then he said to them, Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast.” Hence they went out into the highways, namely, to us heathen, and gathered us together from the ends of the world into a congregation, in which are good and bad. 9 Then the King goes in to behold the guests. This will take place on the day of judgment, when the King will let himself be seen. 10 Then he will find one, not only a single person, but a large company not clothed with a wedding garment, that is, with faith. These are pious people, much better than the foregoing; for you must consider them the ones who have heard and understood the Gospel, yet they cleaved to certain works and did not creep entirely into Christ; like the foolish virgins, who had no oil, that is, no faith. 11 To them the King will say: V.13. “Bind him hand and foot, and cast him out into the outer darkness,” that is, he condemns their good works, that they no longer avail anything; for the hands signify their work, the feet their walk in life, and he will then cast them into the outer darkness. 12 Now, this outer darkness is in contrast with the inner light, since faith alone must see within the heart. There our light, our reason must be covered and cease, and faith alone lighten us. For if a person will act according to reason and open it, there is nothing but death, hell and sin before his eyes. Reason then considers itself a candidate for death; yet it finds no help in any creature, all is a desert and dark. Therefore reason must be barred out here, or it must despair and surrender itself as a captive to the light of faith alone. This same light then sees that it is God in heaven who is interested in us, who cares for us, upon whom the heart can meditate, who rejects all aid of reason and depends upon no creature; then man will be sustained. Now this is the sense of the words, that those cast thus into outer darkness will be robbed of faith, and thus cast out. Since they do not cleave to God's mercy alone through faith, they must despair and be condemned. 13 Let us now briefly notice what is taught by this marriage feast. First, this marriage feast is a union of the divine nature with the human. And the great love Christ has for us is presented to us in this picture of the wedding feast. For there are many kinds of love, but none is so ardent and fervent as a bride's love, the love a new bride has to her bridegroom, and on the other hand, the bridegroom's love to the bride. True love has no regard for pleasures or presents, or riches, or gold rings and the like; but cares only for the bridegroom. And if he even gave her all he had, she would regard none of his presents, but say: I will have only thee. And if on the other hand he has nothing at all, it makes no difference with her, she will in spite of all that desire him. That is the true nature of the love of a bride. But where one has regard to pleasure, it is harlot-love; she does not care for him, but for the money; therefore such love does not last long. 14 This true bride-love God presented to us in Christ, in that he allowed him to become man for us and be united with our human nature that we might thus perceive and appreciate his good will toward us. Now, as the bride loves her betrothed, so also does Christ love us; and we on the other hand will love him, if we believe and are the true bride. And although he gave us even heaven, the wisdom of all the Prophets, the glory of all the saints and angels, yet we would not esteem them unless he gave us himself. The bride can be satisfied by nothing, is insatiable, the only one thing she wants is the bridegroom himself; as she says in the Song of Solomon, 2:16: “My beloved is mine, and I am his.” She cannot rest until she has her beloved himself. So is Christ also on the other hand disposed toward me: he will have me only, and besides nothing. And if I gave him even all I could, it would be of no use to him; he would have no regard for it, even if I wore all the hoods of all the monks. He wants my whole heart; for the outward things, as the outward virtues, are only maid servants, he wants the wife herself. He demands, that I say from the bottom of my heart: I am thine. The union and the marriage are accomplished by faith, so that I rely fully and freely upon him, that he is mine. If I only have him, what can I desire more? 15 Now, what do we give to him? An impure bride, a dirty, old, wrinkled outcast. But he is the eternal wisdom, the eternal truth, the eternal light, an exceptionally beautiful youth. What does he give us then? Himself, wholly and completely. He does not cut a piece off for me or give me a little morsel, but the whole fountain of eternal wisdom, not a little brooklet. If then I am thus his and he mine, I have eternal life, righteousness and all that belongs to him. Therefore I am righteous, saved, and in a sense that neither death, sin, hell, nor satan can harm me. If he gave me only a part of his wisdom, righteousness and life, I would say: That is of no help to me, but I want thee, without thee nothing is real and true. When he gives me his servants, his Prophets, he gives me only a part and a morsel; the gifts are only concubines, among whom there is only one who is the true bride. They are distinguished thus: there are many souls to whom gifts are made, as, wisdom, love and the like; but they are not the true brides, for they do not say, Thou art mine: but they court your purse on the side, for they love the gifts. But the true bride says: Thee alone will I have, thou art mine, and not the ring, not the jewel, not the present. The above is all spoken of love. 16 Now, what do we bring to him? Nothing but all our heart-aches, all our misfortunes, sins, misery and lamentations. He is the eternal light, we the eternal darkness; he the life, we death; he righteousness, we sin. This is a marriage that is very unequal. But what does the bridegroom do? He is so fastidious that he will not dwell with his bride until he first adorns her in the highest degree. How is that done? The Apostle Paul teaches that when he says in Tit. 3:5-6: “He gave his tender body unto death for them and sprinkled them with his holy blood and cleansed them through the washing of regeneration and renewing of the Holy Spirit.” He instituted a washing; that washing is baptism, with which he washes her. More than this, he has given to her his Word; in that she believes and through her faith she becomes a bride. The bridegroom comes with all his treasures; but I come with all my sins, with all my misery and heart-griefs. But because this is a marriage and a union, in the sense that they become one flesh, Gen. 2:24; Mat. 19:5, and they leave father and mother and cleave to one another, they should embrace each other and not disown one another, although one is even a little sick and awkward; for what concerns one, the other must also bear. 17 Therefore, the bride says, I am thine, thou must have me; then he must at the same time take all my misfortune upon himself. Thus then are my sins eternal righteousness, my death eternal life, my hell heaven; for these two, sin and righteousness, cannot exist together, nor heaven and hell. Are we now to come together the one must consume and melt the other in order that we may be united and become one. Now his righteousness is truly incomparably stronger than my sins, and his life unmeasurably stronger than my death; for he is life itself where all life must be kindled, Therefore my death thus vanishes in his life, my sins in his righteousness and my condemnation in his salvation. Here my sin is forced between the hammer and the anvil, so that it perishes and vanishes. For now since my sin, my filth is taken away he must adorn and clothe me with his eternal righteousness and with all his grace until I become beautiful; for I am his bride. Thus then I appropriate to myself all that he has, as he takes to himself all that I have; as the Prophet Ezekiel 16:6 f says: “I passed by thee, and thou wast naked, and thy breasts were fashioned and were marriageable; then I spread my skirts over thee and covered thy nakedness, gave thee my Word and put on thee beautiful red shoes.” Here he relates many kind acts he did for her; and later he complains in verse 15, how she became a harlot. He tells us all this, that he clothed us with his riches and that we of ourselves have nothing. Whoso does not here lay hold of this as sure, that he has nothing of himself, but only Christ's riches and cannot without doubt say, Thou art mine, he is not yet a Christian. 18 Now since Christ is mine and I am his: if Satan rages, I have Christ who is my life; does sin trouble me, I have Christ who is my righteousness; do hell and perdition attack me, I have Christ, who is my salvation. Thus, there may rage within whatever will, if I have Christ, to him I can look so that nothing can harm me. And this union of the divine with the human is pointed out in the picture here of the marriage feast, and the exalted love God has to us, in the love of the bride. 19 Now the wedding garment is Christ himself, which is put on by faith, as the Apostle says in Rom. 13:14: “Put ye on the Lord Jesus Christ.” Then the garment gives forth a lustre of itself, that is, faith in Christ bears fruit of itself, namely, love which works through faith in Christ. These are the good works, that also flash forth from faith, and entirely gratuitously do they go forth, they are done alone for the good of our neighbor; otherwise they are heathenish works, if they flow not out of faith; they will later come to naught and be condemned, and be cast into the outermost darkness. 20 This is indicated here in the binding of his hands and feet. The hands, as said, are the works, the feet the manner of life in which he trusted and failed thus to cling to Christ alone. For we blame him that he had not on the wedding garment, that is, Christ; therefore he must perish with his works; for they did not sparkle forth from faith, from the garment. Hence will you do good works, then believe first; if you will bear fruit, then be a tree first, later the fruit will follow of itself. 21 The mistake is also readily observed here, by which many have perverted the Gospel in that they say: Although the Pope and his following are wicked, yet we must obey him and acknowledge him as the head of Christendom. Let him do what he may, and yet he cannot err, and although he may not have on the wedding garment, nevertheless he is in the congregation. But they are not so good that one might compare them to the one who had not on the wedding garment. They are the villains and murderers who killed the servants of the King; and even if they were worthy to be compared to him, yet the Gospel in this parable does not teach us to follow them, but to cast them out and protect ourselves against them. For whoever has not on the wedding garment does not belong to the congregation, is filth, like the slime, pus, and ulcers in the body; it is indeed in the body, but it is no part of the healthy body. Counterfeits are among money, but they are not money; chaff is among the wheat, but it is not wheat; so these are among Christians, but they are not Christians. This is sufficient on to- day's Gospel. Let us pray God for grace, that none of us may come to such a precious and glorious marriage feast without a wedding garment. Sermon for the Twentieth Sunday after Trinity; Matthew 22:1-14 (2nd Sermon) THE KING’S MARRIAGE FEAST FOR HIS SON AND THE WEDDING GARMENT; OR CONCERNING THE KINGDOM OF CHRIST. THE KINGDOM OF CHRIST. 1 This Gospel is a very earnest admonition, like to-day’s Epistle, to make good use of the time of the Gospel; and a terrible threatening of the awful punishment, that shall pass upon the secure and proud heads that despise the time of the kingdom of grace and persecute the preaching of the Gospel, and upon the false trivial spirits who bear the name of the Gospel and of Christ for a show and do not mean it in earnest. And by this Gospel is well painted forth and made plain what the multitudes are who are called God’s people or the church and possess his Word, and how they are and act both as to their inner nature and their outer appearance. 2 First, God builds up his Christendom in a way that he calls it, and what pertains to its government, the kingdom of heaven; to signify, that he has called and separated out of the world a people for himself here upon the earth through the Word of his Gospel; not to the end that it should be fitted and organized, like the outer and civil government, with temporal rule, power, possessions, government and maintenance of outward worldly righteousness, discipline, defense, peace, etc. For all this has already before been richly ordered, and it was commanded and put into man to rule in this life as well as he can; although this is also through sin weakened and spoiled so that it is not as it should be, and is a poor, miserable, weak government, as weak and transient as the human body, and is able to go no farther, where it is at its best, than the stomach, as long as the stomach performs its functions. But above that God has arranged and instituted his own divine government, after he revealed his fathomless grace and gave his Word to prepare and gather a people, whom he redeemed from his wrath, eternal death and sin, through which they fell into such misery, and from which they could not help themselves by any human wisdom, counsel or power, and taught them to know him aright and to praise and laud him forever. 3 Christ here calls his kingdom the kingdom of heaven, where he does not rule in a temporal way nor deals with the things of this life; but he founded and developed an eternal, imperishable kingdom, which begins on the earth through faith, and in which we receive and possess those eternal riches, forgiveness of sins, comfort, strength, renewal of the Holy Spirit, victory and triumph over the power of satan, death and hell, and finally eternal life of body and soul, that is, eternal fellowship and blessedness with God. 4 Such a divine kingdom can be governed, built up, protected, extended and maintained only by means of the external office of the Word and of the Sacraments, through which the Holy Spirit is powerful and works in the hearts etc., as I have often said in speaking on this theme. 5 But in the most lovable and comforting way it is pictured to us here by Christ our Lord, in that he himself likens it to a royal wedding feast; when a bride was given to the King’s son, and all were full of the highest joy and glory, and many were invited to this marriage feast and its joy. For this is among all the parables and pictures, by which God presents the kingdom of Christ to us, a select and beautiful one; that Christendom or the Christian state is a marriage feast or a matrimonial union, where God himself selects a church on the earth for his Son, which he takes to himself as his bride. God here by our own lives and experiences will make known and reflect as in a mirror what we have in Christ; and also by the common state of marriage on earth, in which we were born and reared and now live, he delivers a daily sermon and admonition in order that we should remember and consider this great mystery (for so St. Paul calls it in Ephesians 5:32 ), that the conjugal life of a man and wife, instituted by God, should be a great, beautiful and wonderful sign, and a tangible, yet spiritual picture, that points out and explains something special, excellent and great, hidden to and inconceivable by the human reason, namely, Christ and his church. 6 For this accompanies the marriage state, where it is worthy of the name and may be called a truly married life, where man and wife truly live together: firstly true heart-confidence each in each from both sides, as Solomon in Proverbs 31:11 among other virtues of a pious wife also praises this: “The heart of her husband trusteth in her;” that is, he entrusts to her his body and life, money, possessions and honor. Likewise on the other hand, the heart of the wife clings to her husband, he is her highest, dearest treasure on earth; for she expects and has in him honor, protection and help in all times of her need. Such a completely harmonious, equal and eternal confidence and affection are not found among other persons and stations in life, for example between master and servant, mistress and maidservant, yea, not even between children and parents. For there the love is not thus alike, strong and perfect to one another, and an eternal union does not endure here as in the marriage state, instituted by God; as the text in Genesis 2:24 says: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” 7 Out of such love and heart confidence follows now also the fellowship in all they have in common with one another or in all that befalls them, good or bad; so that each must accept it as his or her own, and add and impart help to the other with his or her means, and both suffer and enjoy, rejoice and mourn together, according as it may be well or ill with them. 8 This now should be a parable or sign of the great, mysterious and wonderful union of Christ and his church, whose members we all are who believe on him, and as St. Paul says, Ephesians 5:30, of his flesh and bones, as at creation the wife was taken from the man. It must indeed be a great, fathomless and inexpressible love of God to us, that the divine nature unites thus with us and sinks itself into our flesh and blood, so that God’s Son truly becomes one flesh and one body with us, and so lovingly receives us that he is not only willing to be our brother, but also our bridegroom, and turns to us and gives us as our own all his divine treasures, wisdom, righteousness, life, strength, power, so that in him we should also be partakers of his divine nature, as St. Peter says in his 2 Peter 1:4. And it is his pleasure that we should believe this, so that we may be placed in possession of this honor and of these riches; then we may rejoice and with all assurance take comfort in this Lord, as a bride does in the riches and honor of her betrothed. And thus his Christendom is his wife and empress in heaven and upon earth, for she is called the bride of God who is Lord over all creatures, and she sits in the highest manner in her glory and power over sin, death, satan, hell, etc. 9 Behold, this he shows us in the every-day picture of the wedding feast or of the married state, where we see the love and faithfulness of pious wedded persons; also in the marriage feast, in the bride and the bridegroom s joy and riches; that we learn to believe this and that we also think that Christ’s heart and mind are truly thus disposed to his bride the church; but with far greater love, faithfulness and grace. This he clearly shows us in his Word of the Gospel and by the Holy Spirit, whom he gives to his church; and prepares the glorious, joyful marriage feast, at which he is wedded to his bride and he takes her to himself, and, to speak in our childish and human way, leads his bride to the dance as with fife and drum, and takes her in his arm; again, he honors and adorns her with all his finery, that is with the blotting out and washing away of sins, with righteousness and the gift of the Holy Spirit, and with his light, knowledge, strength and all the gifts which belong to that life. These are different chains, rings, velvet, silk, pearls, treasures and jewels from the earthly ones, which are only a dead picture of those heavenly treasures. 10 Therefore, wherever you see or hear bride and bridegroom, or the joy and beauty of a marriage feast, there open your eyes and heart, and behold what your loving Lord and Savior presents and shows to you, who prepares a glorious, royal marriage feast for you, his beloved bride, a living member if you believe in him. In that is eternal joy, good cheer, singing and springing, eternal ornaments, and all riches and the fullness of everything good. 11 Therefore a hearty confidence in him should grow and increase in thee that he called and chose thee through baptism to his fellowship through his inexpressible hearty love and received thee, to release thee from sin, eternal death and the power of satan, and imparted to thee his body and life, and all that he has; yea, he so completely gave himself to thee, that thou mayest not only glory in what he did for thy sake and gave to thee, but thou mayest comfortably and joyfully glory in him as being thine. And as a bride relies with hearty confidence upon her bridegroom and holds the heart of the bridegroom as her own heart, so do thou rely from the depth of thy heart upon the love of Christ, and entertain no doubt that he is not otherwise disposed to thee than as thy own heart is. 12 But this is opposed beyond measure in us by our old Adam, our flesh and blood, our blindness and the stiffened hardness of our hearts, which does not permit us to see or believe it; especially if we see and experience in ourselves and in this miserable life other things before our eyes and senses. For reason sees and understands it well that the marriage feast and bridal love are in themselves a lovely and cheerful picture, and it may be taught that Christ is a beautiful, noble, pious and faithful bridegroom, and his church a glorious, blessed bride. But things come to a stop later, when everyone is to believe for himself that he is also of Christ and a member of his body and Christ bears such a heart and love toward him. The reason is that I do not see such excellent glory in myself, but on the contrary my weakness and unworthiness, and feel nothing but sorrow, sadness and all kinds of suffering and even death, the grave, and maggots, which are about to consume me. 13 But in the face of this you should learn to believe the Word Christ himself speaks to you and God commands you to believe, that it is true (unless you wish to give God the lie) regardless of what you feel in your heart. For if you should believe, you must not cleave to what your thoughts and feelings say to you, but to what God’s Word says, no matter how little of it you may experience. Therefore, if you are a person who feels his need and misery and desires from the heart to partake of this comfort and love of Christ, then incline your ears and heart hither to Christ, and lay hold of this comforting picture he presents to you, wherewith he shows that he will have himself known and believed by you, that he has in his heart a much warmer love and a more loyal fidelity to you, than any bridegroom to his beloved bride. And on the other hand you should have a much heartier and greater confidence and joy in him than any bride has to her bridegroom. So that here you may justly chastise yourself because of your unbelief, and say: Behold, can the bridal love cause such hearty confidence and joy between the bride and the bridegroom, which is still of a low order and transitory? Why do I not rejoice much more over my holy and faithful Savior, Christ, who gave himself for me and to me wholly as my own? Shame on me because of my unbelief, that my heart is not here full of laughter and eternal joy, when I hear and know how he says to me through his Word that he will be my beloved bridegroom. Should I not much rather have here another, a higher joy, and my eyes, thoughts, heart, and whole life cleave more to my beloved Savior, than a bride to her bridegroom, who, if she is a pious and true bride, sees and hears indeed nothing more gladly than her spouse? Yea, even when she does not see him and he is absent from her, her heart cleaves to him, so that she can not but think of him. 14 However, as I said, it is our old Adam, the corrupt nature, that does not allow the heart to lay hold of this knowledge, joy and consolation. Therefore it is and will doubtless continue to be, as St. Paul calls it in Ephesians 5:32, a mystery, a secret, deep, hidden, incomprehensible thing, but yet a something great, excellent and wonderful. Not only to the blind, foolish world, that cannot think or understand anything at all of these high divine things; but also for the beloved apostles and advanced Christians, that herein they have enough to learn and believe, and they themselves are compelled to confess how long they labored with it, preached about it, strove after it, and it is to them still a mystery in this life. For St. Paul himself often complained that it did not work so powerfully in him, because of his flesh and blood, as it should work if it were as fully understood and apprehended as it should be; for he and other saints would not have been so anxious, sad and terrified, as he often was, and the prophet David also lamented in many Psalms; but their hearts would have soared in pure joy. However, they will be free from all this in the life beyond, where they will see without any covering and dimness to the vision, and be filled with joy and live forever. For the present it remains a mysterious, hidden; spiritual marriage feast, that one does not see with the eyes, nor grasp with the reason; but faith alone is able to grasp it, as faith holds only to the word it hears concerning it, and yet grasps it still very weakly on account of our perverse flesh. 15 For this marriage feast is so totally foreign to reason, that it is terrified when it thinks how great it is. I speak now still of the Christians; for the others do not come to it, they hold it simply as impossible, yea, as mere talk of fools and a fable, when they hear that God becomes man’s bridegroom; but the Christians who have commenced to believe it, must be shocked and amazed at its greatness: Dear God, how shall I exalt myself so highly as to boast of being God’s bride, and God’s Son my bridegroom? How do I, a poor, offensive worm of the dust, come to this honor, which never befell the angels in heaven, that the eternal Majesty condescends so very low into my poor flesh and blood and thoroughly unites himself with me, that he will be one body with me, and yet I am from the sole of my foot to the crown of my head so completely full of filth, leprosy, sin and stench before God; how shall I then be considered the bride of the high, eternal and glorious Majesty and be one body with him? 16 But hear well that God desires it to be so. In Ephesians 5:25-27 he says: I will dress and place before me a bride, who shall be my church, that is glorious, of the glory I myself have and not having spot or wrinkle, but holy and without blemish, etc., just as I am. He does not speak of a bride that he finds in this state, pure, holy, blameless, without spot, etc.; such a bride he should not seek on the earth, but he should have remained among his angels in heaven to find her there. But he revealed himself through his Word to men, surely not for the sake of this life, but that he might be praised forever through her; and therefore he must have had in mind something greater, to do with and through her. The great mystery is that he did not take upon himself the nature of angels, but united himself with the human nature. 17 Here on the earth he finds nothing but a corrupt, filthy, shameless, condemned bride of satan, that has become faithless to God, her Lord and Creator, and fallen under his eternal wrath and curse. If he is now to secure here a bride or congregation, who, to be sure, must be also pure and holy, otherwise there could be here no union, then he must first and in the highest degree show his love, that he applies his purity and holiness to her sins and condemnation, and thereby cleans and sanctifies her. This he did do, as St. Paul says in Ephesians 5:25-26, in that he gave himself for her and purchased her by his blood to sanctify her for himself, and besides cleansed and washed her by the baptism of water; and he adds a Word which one hears. By means of the same Word and baptism he prepares her to be his loving bride, and praises and claims her to be pure from sin, God’s wrath and the power of satan; furthermore does he desire that she esteem herself also as a loving, beautiful, holy, glorious bride of God’s Son. 18 Here no one sees how excellent a work is accomplished thus hidden and secretly through God’s Word, baptism and our faith; and yet by it the result is accomplished that this company of poor sinful men, who were not worthy to behold God at a distance because of their great filthiness, are made through this bath and washing clean, beautiful and holy, so that they are well pleasing to God as the bride of his beloved Son and as his loving daughter; and this purifying commenced in this life, he develops and continues constantly in her until she is presented to him purer and more beautiful than the light and brightness of the sun. 19 Therefore a Christian must learn to believe this, so that he in the future does not consider himself in the light of his first birth, as he was born from Adam; but as he is called to Christ and baptized into him, and like all Christians confides in and is united with him; so they should cling to him as to their bridegroom, who through the same washing of regeneration and the renewing of the Holy Ghost, while they are still unclean he continually purifies and adorns them until the day he presents his church to himself, not only without a spot or stain, but also without a wrinkle, very beautiful, sleek and perfect, like fresh youth. 20 Therefore do not be terrified if you feel too entirely unworthy and impure; for if your thoughts are fixed on that you will forget and lose this confidence and trust in Christ. But you must heed the Word Christ speaks to you: Although you are full of sin, death and perdition, yet you have here my righteousness and life, which I apply and give to you. If you are impure and filthy, you have here the washing of baptism and of my Word, through which I wash you and pronounce you clean, and will constantly cleanse you for ever and ever until you shall stand before me and all creatures perfectly beautiful and pure. 21 This he tells us not only through his Word; but in order that we might not complain being left without admonition and preaching, he presents it to us in so many different every-day pictures and parables of wedded love, yea, of the first warmth and fervency between a bride and groom; when we see how both hearts cling to one another and one has joy and pleasure in the other. Here the bride does not fear in the least that her groom will cause her suffering or harm or cast her away; but in hearty affection confides in him and doubts not he will take her into his arms, sit with her at the table, and give her as her own whatever he has. We should in this also truly know Christ’s heart, and not allow ourselves to picture him otherwise than we hear and see him both in his own Word and in the parables and signs which present him to us, that we may indeed never dare to complain, except of ourselves and of our old Adam that hinders us in our beautiful joy. 22 For should not man become his own enemy, and only wish that death might soon do away with him, for the reason that he knows not himself and cannot rightly, as he should, taste and enjoy his great treasure, joy and blessedness? And so perhaps it might be best for us, except that this life with its temptations, cross and sufferings is to be the school in which always and daily we more and more learn to know what he is in us and we in him, and in which therefore we also work for this that we may seize him, even as he ran after us and seized us, in that he fetched and won us for his own with his sweat and blood. Alas, however, that we are too weak, lazy and slow thus to run after him in this life! 23 Behold, such is the glorious royal wedding in this kingdom, which Christ calls the kingdom of heaven, and to which we, all of us, bidden and unbidden, Jews and Gentiles, come by means of the Gospel resounding in all the world, as called by fifes and drums which, after the manner of the Scriptures, are called the voices of the bridegroom and the bride. That is to say, a marriagelike voice or sound and tone, that is a token of the wedding and the joys, and is to announce unto everyone such joy and call us thereunto. 24 But now consider further how this wedding feast fares in the world, and how the world carries itself towards it when it is to become a partaker in this blessed kingdom. We have just heard how hard, on account of their flesh, this is even to Christians, albeit they strive after this kingdom of God and seek their comfort in Christ. But now it is further shown how the other, adverse realm of the devil in the world, as in its empire (as Christ in John 12:31 calls him a prince of the world, and St. Paul, Ephesians 6:12, the lord of the world), fights against God’s kingdom and drives and chases people, lest they accept and hear the joyous, comforting word about this wedding and joy in Christ, but rather, wittingly and knowingly, scorn the same, aye, oppose themselves to it, even though they be called and bidden thereto. 25 This is said especially of the Jewish people, who are the first bidden guests to whom God sent his servants, first the patriarchs and prophets, later also the apostles, causing them to be begged and admonished not to neglect the time of their blessedness and salvation. They, however, not alone despise this but also fly at the servants of God, who offer them such grace, to beat them to death; nor will they listen or suffer to be told more of this wedding. These are not common and ordinary people, but the best, wisest and holiest of all, who are occupied with far higher and more needful things than to be persuaded to come to this wedding, to receive good things for nothing, and to be helped into heaven. They know much better for themselves how, by their own precious life, to bring about great works, the law’s holiness and God’s service. Hereof more is said in the Gospel story of the great supper (Luke 14), concerning those who excuse themselves and would not come. 26 Like unto these are also all such as are by the Gospel called to faith and the knowledge of Christ, but will not hear and accept the same. These are always the greatest and best part of the world, who as we know, wish to be called God’s people and the church. They also have to attend to far greater and better things, — how they may keep up their fine and glorious estate and condition, which they call the government and glory of the church. Of that they will not hear, and esteem it an innovation and change of the good and praiseworthy old order, etc. And the more one urges them to obey the Gospel, the less will they listen to it, and the more bitterly do they pursue it, as we always have it before our eyes in the world. 27 Well then, we should therefore honor at his wedding-feast the King and Lord of Glory, and thank him for his abundant grace and the good to which he has called us and of which he makes us worthy, sobeit we judge ourselves worthy of everlasting life, as St. Paul says, Acts 13:46. And whatever men were to gain thereby, Christ has herewith foretold them. Thus they have themselves experienced and the belief, as it were, has come into their hands, that he has told them no lying story, but that it has proved only too true that the king has sent out his host and slain these murderers the which for now 1,500 years experience has confirmed, namely, that this judgment has not been removed, and that thus finally wrath has come over them and they shall remain as naught. For he himself shows that it has never yet repented him, in that he thereupon forthwith says to his men. V.8. “The wedding is ready, but the guests were not worthy,” etc. 28 Which is, also for other scorners and presecutors, a terrible token and example of the final wrath resolved against them and of such punishment wherewith he will altogether make an end also of them, because they would not partake of and enjoy this feast: as has already happened to Greece and Rome, and will likewise happen to our blasphemers and pursuers, unless the day of judgment come between. 29 These then have received their judgment as they would have it. In order, however, that Christ may still get people to his wedding feast, his servants must continually go on with their preaching, and bid and call whomsoever they find, until they fetch so many together that the tables are full, not indeed of the great ones, the holy and mighty men (who were first bidden but would not come). Rather must the poor, the cripples and the halt, as he elsewhere says, rejoice at being allowed to come to this feast — that is, the heathen, who are not numbered among God’s people and have nothing whereof they might be proud. But among this company who are here sitting at table, there is also found a rogue, whom the king, in looking over the guests, speedily recognizes and judges to have no wedding garment, and to have come, not in honor of the wedding, but as disgracing the bridegroom and the lord who has invited him. Now these are such as also permit themselves to be numbered among true Christians, hear the Gospel, are in the outward communion of the right church and make before the people as if they also might be of the Gospel — and still they are not in earnest about it. 30 With this Christ shows who on earth are that community which is called the church, to wit, not those who pursue God’s Word and his servants of the Gospel. For these are already wholly excluded and removed by his final judgment, aye, they have spilt their own milk by their public and self-confessed act of not accepting and suffering this preaching of the Gospel, and should not and cannot among Christians be considered members of the church, because they have not its doctrine and faith. Just as little can one consider professed heathen, Turks and Jews as the church or its members. Such judgment we must now also pass on our persecutors and blasphemers of the Gospel, as for example the Pope and his following, and entirely separate ourselves from them, as they do not in the least belong to the church of Christ, but are damned by their own judgment; to which they testify by having turned us away as outlaws and outcasts. The church on earth, however, if we speak of the outward community, is a gathering of such as hear, believe and confess the right teaching of the Gospel of Christ, and have with them the Holy Ghost who sanctifies them and works in them by the Word and sacraments. Yet among these some are false Christians and hypocrites, who nevertheless are at one with them in the same doctrine and also hold communion in the sacraments and other outward offices of the church. 31 Aye, such people the Christians must suffer in their gathering and cannot, as men are, avoid it or prevent them from being amongst them, nor can they remove them or turn them out of their gathering. They cannot, indeed, judge and recognize them all, but must bear them and suffer their company, but only till God himself comes with his judgment, so that they become manifest and give themselves away by their wicked life or false belief and spirit of heresy as not being true and honest Christians. Of this St. Paul speaks, 1 Corinthians 11:19: “There must be also heresies among you, that they who are approved may be made manifest among you,” and on the other hand also those who are not approved. 32 Thus here the King comes in, himself to behold the guests, and makes manifest him who has not the wedding garment. And now that he has become manifest and is nevertheless, hypocrite that he is, impenitent, obstinate and dumb, he causes him to be bound hand and foot and, that he may not enjoy the feast, be cast out of the festive gathering, where there is naught but light and joy, into darkness, where there is no comfort nor blessedness, but only weeping and gnashing of teeth. This, then, likewise is done in the church, by which such impenitent sinners, convicted and overcome, are,also openly shown out of the congregation and publicly declared outcasts from God’s kingdom. 33 Therefore the Christians, who are the right and dear guests at this wedding, at all times have this comfort that the others who do not belong thereto, that is both persecutors and false brethren, shall not enjoy the same. For even as the former, the persecutors, manifest themselves as not being members of the church, in that they exclude themselves and go apart; thus the others, who for a time have crept in and have falsely sought cover under the name and semblance of true Christians, shall also finally become manifest. This also St. Paul says, 1 Timothy 5:24-25: “Some men’s sins are evident, going before unto judgment; and some men also they follow after. In like manner also there are good works that are evident: and such as are otherwise cannot be hid.” 34 And from this it is easy to understand what is meant by this man’s being without a wedding garment, namely, without the new adornment in which we please God, which is faith in Christ, and therefore also without truly good works. He remains in the old rags and tatters of his own fleshly conceit, unbelief and security, without penitence and understanding of his misery. He does not from his heart seek comfort in the grace of Christ, nor betters his life by it, and looks for no more in the Gospel than what his flesh covets. For this wedding garment must be the new light of the heart, kindled in the heart by the knowledge of the graciousness of this bridegroom and his wedding feast. Thus the heart will wholly cleave to Christ and, transfused by such comfort and joy, will so live and do as it knows to be pleasing unto him, even as a bride towards the bridegroom. 35 This St. Paul calls “putting on the Lord Christ” ( Galatians 3:27; Romans 13:14 ), also “being clothed that we shall not be found naked” ( 2 Corinthians 5:3 ); which takes place especially through faith, by which the heart is renewed and purified, and of which thereupon also the fruits — provided it be the true faith — follow and prove themselves. On the other hand, where there is no faith, there also the Holy Ghost is not, nor such fruits as please God. For whosoever does not know Christ through faith and has him not in his heart, he will also care little for God’s word, nor think of living according to it; he will remain proud, insolent and headstrong, though outwardly he may, with a false semblance, practice hypocrisy and deceit.

MATTHEW CHAPTER 22 Verse 1. Spake--by parables. Mt 13:3.

Jesus answering, spake - That is, spake with reference to what had just past.

my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen. We have here the parable of the guests invited to the wedding-feast. In this it is said ( v. 1 ), Jesus answered, not to what his opposers said (for they were put to silence), but to what they thought, when they were wishing for an opportunity to lay hands on him, ch. xxi. 46 . Note, Christ knows how to answer men's thoughts, for he is a Discerner of them. Or, He answered, that is, he continued his discourse to the same purport; for this parable represents the gospel offer, and the entertainment it meets with, as the former, but under another similitude. The parable of the vineyard represents the sin of the rulers that persecuted the prophets; it shows also the sin of the people, who generally neglected the message, while their great ones were persecuting the messengers. I. Gospel preparations are here represented by a feast which a king made at the marriage of his son; such is the kingdom of heaven, such the provision made for precious souls, in and by the new covenant. The King is God, a great King, King of kings. Now, 1. Here is a marriage made for his son, Christ is the Bridegroom, the church is the bride; the gospel-day is the day of his espousals, Cant. iii. 11 . Behold by faith the church of the first-born, that are written in heaven, and were given to Christ by him whose they were; and in them you see the bride, the Lamb's wife, Rev. xxi. 9 . The gospel covenant is a marriage covenant betwixt Christ and believers, and it is a marriage of God's making. This branch of the similitude is only mentioned, and not prosecuted here. 2. Here is a dinner prepared for this marriage, v. 4 . All the privileges of church-membership, and all the blessings of the new covenant, pardon of sin, the favour of God, peace of conscience, the promises of the gospel, and all the riches contained in them, access to the throne of grace, the comforts of the Spirit, and a well-grounded hope of eternal life. These are the preparations for this feast, a heaven upon earth now, and a heaven in heaven shortly. God has prepared it in his counsel, in his covenant. It is a dinner, denoting present privileges in the midst of our day, beside the supper at night in glory. (1.) It is a feast. Gospel preparations were prophesied of as a feast ( Isa. xxv. 6 ), a feast of fat things, and were typified by the many festivals of the ceremonial law ( 1 Cor. v. 8 ); Let us keep the feast. A feast is a good day ( Esth. vii. 17 ); so is the gospel; it is a continual feast. Oxen and fatlings are killed for this feast; no niceties, but substantial food; enough, and enough of the best. The day of a feast is a day of slaughter, or sacrifice, Jam. v. 5 . Gospel preparations are all founded in the death of Christ, his sacrifice of himself. A feast was made for love, it is a reconciliation feast, a token of God's goodwill toward men. It was made for laughter ( Eccl. x. 19 ), it is a rejoicing feast. It was made for fulness; the design of the gospel was to fill every hungry soul with good things. It was made for fellowship, to maintain an intercourse between heaven and earth. We are sent for to the banquet of wine, that we may tell what is our petition, and what is our request. (2.) It is a wedding feast. Wedding feasts are usually rich, free, and joyful. The first miracle Christ wrought, was, to make plentiful provision for a wedding feast ( John ii. 7 ); and surely then he will not be wanting in provision for his own wedding feast, when the marriage of the Lamb is come, and the bride hath made herself ready, a victorious triumphant feast, Rev. xix. 7 , 17 , 18 . (3.) It is a royal wedding feast; it is the feast of a king ( 1 Sam. xxv. 36 ), at the marriage, not of a servant, but of a son; and then, if ever, he will, like Ahasuerus, show the riches of his glorious kingdom, Esth. i. 4 . The provision made for believers in the covenant of grace, is not such as worthless worms, like us, had any reason to expect, but such as it becomes the King of glory to give. He gives like himself; for he gives himself to be to them El shaddai—a God that is enough, a feast indeed for a soul. II. Gospel calls and offers are represented by an invitation to this feast. Those that make a feast will have guests to grace the feast with. God's guests are the children of men. Lord, what is man, that he should be thus dignified! The guests that were first invited were the Jews; wherever the gospel is preached, this invitation is given; ministers are the servants that are sent to invite, Prov. ix. 4, 5 . Now, 1. The guests are called, bidden to the wedding. All that are within hearing of the joyful sound of the gospel, to them is the word of this invitation sent. The servants that bring the invitation do not set down their names in a paper; there is no occasion for that, since none are excluded but those that exclude themselves. Those that are bidden to the dinner are bidden to the wedding; for all that partake of gospel privileges are to give a due and respectful attendance on the Lord Jesus, as the faithful friends and humble servants of the Bridegroom. They are bidden to the wedding, that they may go forth to meet the bridegroom; for it is the Father's will that all men should honour the Son. 2. The guests are called upon; for in the gospel there are not only gracious proposals made, but gracious persuasives. We persuade men, we beseech them in Christ's stead, 2 Cor. v. 11 , 20 . See how much Christ's heart is set upon the happiness of poor souls! He not only provides for them, in consideration of their want, but sends to them, in consideration of their weakness and forgetfulness. When the invited guests were slack in coming, the king sent forth other servants, v. 4 . When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the entertainment was almost ready ( the kingdom of God was at hand ), the apostles and ministers of the gospel were sent after Christ's resurrection, to tell them it was come, it was quite ready; and to persuade them to accept the offer. One would think it had been enough to give men an intimation that they had leave to come, and should be welcome; that, during the solemnity of the wedding, the king kept open house; but, because the natural man discerns not, and therefore desires not, the things of the Spirit of God, we are pressed to accept the call by the most powerful inducements, drawn with the cords of a man, and all the bonds of love. If the repetition of the call will move us, Behold, the Spirit saith, Come; and the bride saith, Come; let him that heareth say, Come; let him that is athirst come, Rev. xxii. 17 . If the reason of the call will work upon us, Behold, the dinner is prepared, the oxen and fatlings are killed, and all things are ready; the Father is ready to accept of us, the Son to intercede for us, the Spirit to sanctify us; pardon is ready; peace is ready, comfort is ready; the promises are ready, as wells of living water for supply; ordinances are ready, as golden pipes for conveyance; angels are ready to attend us, creatures are ready to be in league with us, providences are ready to work for our good, and heaven, at last, is ready to receive us; it is a kingdom prepared, ready to be revealed in the last time. Is all this ready; and shall we be unready? Is all this preparation made for us; and is there any room to doubt of our welcome, if we come in a right manner? Come, therefore, O come to the marriage; we beseech you, receive not all this grace of God in vain, 2 Cor. vi. 1 . III. The cold treatment which the gospel of Christ often meets with among the children of men, represented by the cold treatment that this message met with and the hot treatment that the messengers met with, in both which the king himself and the royal bridegroom are affronted. This reflects primarily upon the Jews, who rejected the counsel of God against themselves; but it looks further, to the contempt that would, by many in all ages, be put upon, and the opposition that would be given to, the gospel of Christ. 1. The message was basely slighted ( v. 3 ); They would not come. Note, The reason why sinners come not to Christ and salvation by him is, not because they cannot, but because they will not ( John v. 40 ); Ye will not come to me. This will aggravate the misery of sinners, that they might have had happiness for the coming for, but it was their own act and deed to refuse it. I would, and ye would not. But this was not all ( v. 5 ); they made light of it; they thought it not worth coming for; thought the messengers made more ado than needs; let them magnify the preparations ever so much, they could feast as well at home. Note, Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. Amelesantes — They were careless. Note, Multitudes perish eternally through mere carelessness, who have not any direct aversion, but a prevailing indifference, to the matters of their souls, and an unconcernedness about them. And the reason why they made light of the marriage feast was, because they had other things that they minded more, and had more mind to; they went their ways, one to his farm, and another to his merchandise. Note, The business and profit of worldly employments prove to many a great hindrance in closing with Christ: none turn their back on the feast, but with some plausible excuse or other, Luke xiv. 18 . The country people have their farms to look after, about which there is always something or other to do; the town's people must tend their shops, and be constant upon the exchange; they must buy, and sell, and get gain. It is true, that both farmers and merchants must be diligent in their business but not so as to keep them from making religion their main business. Licitis perimus omnes—These lawful things undo us, when they are unlawfully managed, when we are so careful and troubled about many things as to neglect the one thing needful. Observe, Both the city and the country have their temptations, the merchandise in the one, and the farms in the other; so that, whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. 2. The messengers were basely abused; The remnant, or the rest of them, that is, those who did not go the farms, or merchandise, were neither husbandmen nor tradesmen, but ecclesiastics, the scribes, and Pharisees, and chief priests; these were the persecutors, these took the servants, and treated them spitefully, and slew them. This, in the parable, is unaccountable, never any could be so rude and barbarous as this, to servants that came to invite them to a feast; but, in the application of the parable, it was matter of fact; they whose feet should have been beautiful, because they brought the glad tidings of the solemn feasts ( Nahum i. 15 ), were treated as the offscouring of all things, 1 Cor. iv. 13 . The prophets and John the Baptist had been thus abused already, and the apostles and ministers of Christ must count upon the same. The Jews were, either directly or indirectly, agents in most of the persecutions of the first preachers of the gospel; witness the history of the Acts, that is, the sufferings of the apostles. IV. The utter ruin that was coming upon the Jewish church and nation is here represented by the revenge which the king, in wrath, took on these insolent recusants ( v. 7 ); He was wroth. The Jews, who had been the people of God's love and blessing, by rejecting the gospel became the generation of his wrath and curse. Wrath came upon them to the uttermost, 1 Thess. ii. 16 . Now observe here, 1. What was the crying sin that brought the ruin; it was their being murderers. He does not say, he destroyed those despisers of his call, but those murderers of his servants; as if God were more jealous for the lives of his ministers than for the honour of his gospel; he that toucheth them, toucheth the apple of his eye. Note, Persecution of Christ's faithful ministers fills the measure of guilt more than any thing. Filling Jerusalem with innocent blood was that sin of Manasseh which the Lord would not pardon, 2 Kings xxiv. 4 . 2. What was the ruin itself, that was coming; He sent forth his armies. The Roman armies were his armies, of his raising, of his sending against the people of his wrath; and he gave them a charge to tread them down, Isa. x. 6 . God is the Lord of men's host, and makes what use he pleases of them, to serve his own purposes, though they mean not so, neither doth their heart think so, Isa. x. 7 . See Mic. iv. 11, 12 . His armies destroyed those murderers, and burnt up their city. This points out very plainly the destruction of the Jews, and the burning of Jerusalem, by the Romans, forty years after this. No age ever saw a greater desolation than that, nor more of the direful effects of fire and sword. Though Jerusalem had been a holy city, the city that God had chosen, to put his name there, beautiful for situation, the joy of the whole earth; yet that city being now become a harlot, righteousness being no longer lodged in it, but murderers, the worst of murderers (as the prophet speaks, Isa. i. 21 ), judgment came upon it, and ruin without remedy; and it is set forth for an example to all that should oppose Christ and his gospel. It was the Lord's doing, to avenge the quarrel of his covenant. V. The replenishing of the church again, by the bringing in of the Gentiles, is here represented by the furnishing of the feast with guests out of the high-ways, v. 8-10 . Here is, 1. The complaint of the master of the feast concerning those that were first bidden ( v. 8 ), The wedding is ready, the covenant of grace ready to be sealed, a church ready to be founded; but they which were bidden, that is, the Jews, to whom pertained the covenant and the promises, by which they were of old invited to the feast of fat things, they were not worthy, they were utterly unworthy, and, by their contempt of Christ, had forfeited all the privileges they were invited to. Note, It is not owing to God, that sinners perish, but to themselves. Thus, when Israel of old was within sight of Canaan, the land of promise was ready, the milk and honey ready, but their unbelief and murmuring, and contempt of that pleasant land, shut them out, and their carcases were left to perish in the wilderness; and these things happened to them for ensamples. See 1 Cor. x. 11 ; Heb. iii. 16-iv. 1 . 2. The commission he gave to the servants, to invite other guests. The inhabitants of the city ( v. 7 ) had refused; Go into the high-ways then; into the way of the Gentiles, which at first they were to decline, ch. x. 5 . Thus by the fall of the Jews salvation is come to the Gentiles, Rom. xi. 11, 12 ; Eph. iii. 8 . Note, Christ will have a kingdom in the world, though many reject the grace, and resist the power, of that kingdom. Though Israel be not gathered, he will be glorious. The offer of Christ and salvation to the Gentiles was, (1.) Unlooked for and unexpected; such a surprise as it would be to wayfaring men upon the road to be met with an invitation to a wedding feast. The Jews had notice of the gospel, long before, and expected the Messiah and his kingdom; but to the Gentiles it was all new, what they had never heard of before ( Acts xvii. 19, 20 ), and, consequently, what they could not conceive of as belonging to them. See Isa. lxv. 1, 2 . (2.) It was universal and undistinguishing; Go, and bid as many as you find. The highways are public places, and there Wisdom cries, Prov. i. 20 . "Ask them that go by the way, ask any body ( Job xxi. 29 ), high and low, rich and poor, bond and free, young and old, Jew and Gentile; tell them all, that they shall be welcome to gospel-privileges upon gospel-terms; whoever will, let him come, without exception." 3. The success of this second invitation; if some will not come, others will ( v. 10 ); They gathered together all, as many as they found. The servants obeyed their orders. Jonah was sent into the high-ways, but was so tender of the honour of his country, that he avoided the errand; but Christ's apostles, though Jews, preferred the service of Christ before their respect to their nation; and St. Paul, though sorrowing for the Jews, yet magnifies his office as the apostle of Gentiles. They gathered together all. The design of the gospel is, (1.) To gather souls together; not the nation of the Jews only, but all the children of God who were scattered abroad ( John xi. 52 ), the other sheep that were not of that fold, John x. 16 . They were gathered into one body, one family, one corporation. (2.) To gather them together to the wedding-feast, to pay their respect to Christ, and to partake of the privileges of the new covenant. Where the dole is, there will the poor be gathered together. Now the guests that were gathered were, [1.] A multitude, all, as many as they found; so many, that the guest-chamber was filled. The sealed ones of the Jews were numbered, but those of other nations were without number, a very great multitude, Rev. vii. 9 . See Isa. lx. 4 , 8 . [2.] A mixed multitude, both bad and good; some that before their conversion were sober and well-inclined, as the devout Greeks ( Acts xvii. 4 ) and Cornelius; others that had run to an excess of riot, as the Corinthians ( 1 Cor. vi. 11 ); Such were some of you; or, some that after their conversion proved bad, that turned not to the Lord with all their heart, but feignedly; others that were upright and sincere, and proved of the right class. Ministers, in casting the net of the gospel, enclose both good fish and bad; but the Lord knows them that are his. VI. The case of hypocrites, who are in the church, but not of it, who have a name to live, but are not alive indeed, is represented by the guest that had not on a wedding garment; one of the bad that were gathered in. Those come short of salvation by Christ, not only who refuse to take upon them the profession of religion, but who are not sound at heart in that profession. Concerning this hypocrite observe, 1. His discovery, how he was found out, v. 11 . (1.) The king came in to see the guests, to bid those welcome who came prepared, and to turn those out who came otherwise. Note, The God of heaven takes particular notice of those who profess religion, and have a place and name in the visible church. Our Lord Jesus walks among the golden candlesticks and therefore knows their works. See Rev. ii. 1, 2 ; Cant. vii. 12 . Let this be a warning to us against hypocrisy, that disguises will shortly be stripped off, and every man will appear in his own colours; and an encouragement to us in our sincerity, that God is a witness to it. Observe, This hypocrite was never discovered to be without a wedding garment, till the king himself came in to see the guests. Note, It is God's prerogative to know who are sound at heart in their profession, and who are not. We may be deceived in men, either one way or other; but He cannot. The day of judgment will be the great discovering day, when all the guests will be presented to the King: then he will separate between the precious and the vile ( ch. xxv. 32 ), the secrets of all hearts will then be made manifest, and we shall infallibly discern between the righteous and the wicked, which now it is not easy to do. It concerns all the guests, to prepare for the scrutiny, and to consider how they will pass the piercing eye of the heart-searching God. (2.) As soon as he came in, he presently espied the hypocrite; He saw there a man which had not on a wedding garment; though but one, he soon had his eye upon him; there is no hope of being hid in a crowd from the arrests of divine justice; he had not on a wedding garment; he was not dressed as became a nuptial solemnity; he had not his best clothes on. Note, Many come to the wedding feast without a wedding garment. If the gospel be the wedding feast, then the wedding garment is a frame of heart, and a course of life agreeable to the gospel and our profession of it, worthy of the vocation wherewith we are called ( Eph. iv. 1 ), as becomes the gospel of Christ, Phil. i. 27 . The righteousness of saints, their real holiness and sanctification, and Christ, made Righteousness to them, is the clean linen, Rev. xix. 8 . This man was not naked, or in rags; some raiment he had, but not a wedding garment. Those, and those only, who put on the Lord Jesus, that have a Christian temper of mind, and are adorned with Christian graces, who live by faith in Christ, and to whom he is all in all, have the wedding garment. 2. His trial ( v. 12 ); and here we may observe, (1.) How he was arraigned ( v. 12 ); Friend, how camest thou in hither, not having a wedding garment? A startling question to one that was priding himself in the place he securely possessed at the feast. Friend! That was a cutting word; a seeming friend, a pretended friend, a friend in profession, under manifold ties and obligations to be a friend. Note, There are many in the church who are false friends to Jesus Christ, who say that they love him while their hearts are not with him. How camest thou in hither? He does not chide the servants for letting him in (the wedding garment is an inward thing, ministers must go according to that which falls within their cognizance); but he checks his presumption in crowding in, when he knew that his heart was not upright; "How durst thou claim a share in gospel benefits, when thou hadst no regard to gospel rules? What has thou to do to declare my statutes? " Ps. l. 16, 17 . Such are spots in the feast, dishonour the bridegroom, affront the company, and disgrace themselves; and therefore, How camest thou in hither? Note, The day is coming, when hypocrites will be called to an account for all their presumptuous intrusion into gospel ordinances, and usurpation of gospel privileges. Who hath required this at your hand? Isa. i. 12 . Despised sabbaths and abused sacraments must be reckoned for, and judgment taken out upon an action of waste against all those who received the grace of God in vain. "How camest thou to the Lord's table, at such a time, unhumbled and unsanctified? What brought thee to sit before God's prophets, as his people do, when thy heart went after thy covetousness? How camest thou in? Not by the door, but some other way, as a thief and a robber. It was a tortuous entry, a possession without colour of a title." Note, It is good for those that have a place in the church, often to put it to themselves, "How came I in hither? Have I a wedding-garment?" If we would thus judge ourselves, we should not be judged. (2.) How he was convicted; he was speechless: ephimothe — he was muzzled (so the word is used, 1 Cor. ix. 9 ); the man stood mute, upon his arraignment, being convicted and condemned by his own conscience. They who live within the church, and die without Christ, will not have one word to say for themselves in the judgment of the great day, they will be without excuse; should they plead, We have eaten and drunk in thy presence, as they do, Luke xiii. 26 , that is to plead guilty; for the crime they are charged with, is thrusting themselves into the presence of Christ, and to his table, before they were called. They who never heard a word of this wedding feast will have more to say for themselves; their sin will be more excusable, and their condemnation more tolerable, than theirs who came to the feast without the wedding garment, and so sin against the clearest light and dearest love. 3. His sentence ( v. 13 ); Bind him hand and foot, &c. (1.) He is ordered to be pinioned, as condemned malefactors are, to be manacled and shackled. Those that will not work and walk as they should, may expect to be bound hand and foot. There is a binding in this world by the servants, the ministers, whose suspending of persons that walk disorderly, to the scandal of religion, is called binding of them, ch. xviii. 18 . "Bind them up from partaking of special ordinances, and the peculiar privileges of their church-membership; bind them over to the righteous judgment of god." In the day of judgment, hypocrites will be bound; the angels shall bind up these tares in bundles for the fire, ch. xiii. 41 . Damned sinners are bound hand and foot by an irreversible sentence; this signifies the same with the fixing of the great gulf; they can neither resist nor outrun their punishment. (2.) He is ordered to be carried off from the wedding feast; Take him away. When the wickedness of hypocrites appears, they are to be taken away from the communion of the faithful, to be cut of as withered branches. This bespeaks the punishment of loss in the other world; they shall be taken away from the king, from the kingdom, from the wedding feast, Depart from me, ye cursed. It will aggravate their misery, that (like the unbelieving lord, 2 Kings vii. 2 ), they shall see all this plenty with their eyes, but shall not taste of it. Note, Those that walk unworthy of their Christianity, forfeit all the happiness they presumptuously laid claim to, and complimented themselves with a groundless expectation of. (3.) He is ordered into a doleful dungeon; Cast him into utter darkness. Our Saviour here insensibly slides out of this parable into that which it intimates—the damnation of hypocrites in the other world. Hell is utter darkness, it is darkness out of heaven, the land of light; or it is extreme darkness, darkness to the last degree, without the least ray or spark of light, or hope of it, like that of Egypt; darkness which might be felt; the blackness of darkness, as darkness itself, Job x. 22 . Note, Hypocrites go by the light of the gospel itself down to utter darkness; and hell will be hell indeed to such, a condemnation more intolerable; there shall be weeping, and gnashing of teeth. This our Saviour often uses as part of the description of hell-torments, which are hereby represented, not so much by the misery itself, as by the resentment sinners will have of it; there shall be weeping, an expression of great sorrow and anguish; not a gush of tears, which gives present ease, but constant weeping, which is constant torment; and the gnashing of teeth is an expression of the greatest rage and indignation; they will be like a wild bull in a net, full of the fury of the Lord, Isa. li. 20 ; viii. 21, 22 . Let us therefore hear and fear. Lastly, The parable is concluded with that remarkable saying which we had before ( ch. xx. 16 ), Many are called, but few are chosen, v. 14 . Of the many that are called to the wedding feast, if you set aside all those as unchosen that make light of it, and avowedly prefer other things before it; if then you set aside all that make a profession of religion, but the temper of whose spirits and the tenour of whose conversation are a constant contradiction to it; if you set aside all the profane, and all the hypocritical, you will find that they are few, very few, that are chosen; many called to the wedding feast, but few chosen to the wedding garment, that is, to salvation, by sanctification of the Spirit. This is the strait gate, and narrow way, which few find. The Question Respecting Tribute. 15 Then went the Pharisees, and took counsel how they might entangle him in his talk. 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. 17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18

The kingdom of heaven. Mt 3:2. The phrase here means, "God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did," etc. This parable refers undoubtedly to the rejection ofthe Jews, and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles, and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative, which cannot be particularly explained. A marriage for his son. Rather, a marriage feast, or a feast on the occasion of the marriage of his son. The king here doubtless represents God, providing for the salvation of the world. (i) "The kingdom" Lk 14:16 (k) "a marriage" Rev 19:7,9

A king, who made a marriage feast for his son - So did God, when he brought his first - begotten into the world.

Them that were invited - Namely, the Jews.

And sent forth his servants. These represent the messengers that God has sent to invite men to his kingdom. To call them that were bidden. That is, to give notice to those who had before been invited, that the feast was ready. It appears that there were two invitations, one considerably previous to the time, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected. The wedding. The marriage feast. The same word in the original as in Mt 22:2. They would not come. They might have come if they chose, but they would not. So all the difficulty that sinners ever labour under, in regard to salvation, is in the will. It is a fixed determination not to come and be saved. (l) "And sent forth his servants" Ps 68:11, Jer 25:4, 35:15, Rev 22:17

Fatlings - Fatted beasts and fowls.

Other servants. Who might press it on their attention. So God repeats his message to sinners, when they reject it. My dinner. This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among eastern nations, in the evening, it refers here to a meal taken at that time. Fatlings. This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here probably to lambs, or calves, 2Sam 6:13; 1Chr 15:26.

One to his farm, another to his merchandise - One must mind what he has; another, gain what he wants. How many perish by misusing lawful things!

But they made light of it. Treated it with contempt, as a thing of no consequence: an exact representation of the conduct of sinners in regard to the gospel. One to his farm, etc. So men are engaged so much in their worldly employment, that they pretend they have no time to attend to religion. The world is, in their view, of more value than God. Merchandise. Traffic; trading. (m) "light" Ps 106:24,25, Prov 1:24,25, Acts 24:25, Rom 2:4

And the remnant, etc. That is, a part made light of it, and treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; while others proceed against it with open violence and bitter malice. Entreated them spitefully. Used harsh and opprobrious words, reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they hate God, and can in no way else show it so well. (n) "entreated them" 1Thes 2:15

The king sending forth his troops - The Roman armies employed of God for that purpose. Destroyed those murderers - Primarily the Jews.

But when the king heard, etc. This doubtless refers to the Jews, and to Jerusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. Mt 24:1 and following. Wroth. Angry; displeased. (o) "destroyed those murderers" Dan 9:26, Lk 19:27

(p) "were not worthy" Mt 10:11,13, Acts 13:46, Rev 3:4, 22:14

Go into the highways - The word properly signifies, the by - ways, or turnings of the road.

The highways. Literally, the exit or going out of the paths or roads. It means the square, or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges--cast out, poor, and despised.

Bad and good. All descriptions of people. None are good by nature; if they were, they would not need the gospel. But some are worse than others; and they have special need of it. None can be saved without it. (q) "together all" Mt 13:47

They gathered all - By preaching every where.

A man which had not on a wedding garment. Anciently, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Gen 14:22, 2Kgs 10:22, Est 6:8, 8:16. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited; not for coming, if he would come--for he is freely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel. (r) "to see" Zeph 1:12 (s) "wedding garment" Ps 45:14, Isa 61:10, 2Cor 5:3, Eph 4:24, Rev 16:15 Rev 19:8

The guest - The members of the visible Church.

A wedding garment - The righteousness of Christ, first imputed, then implanted. It may easily be observed, this has no relation to the Lord's Supper, but to God's proceeding at the last day.

Friend. Rather, companion. The word does not imply friendship. He was speechless. He had no excuse. So it will be with all hypocrites. (t) "was speechless" Jer 2:26

Cast him into outer darkness. Mt 8:12. This, without doubt, refers to the future punishment of the hypocrite, Mt 23:23-33, 24:51. (u) "him away" Is 52:1, Rev 21:27

Many are called; few chosen - Many hear; few believe. Yea, many are members of the visible, but few of the invisible Church. Mt 20:16 .

Many are called, but few are chosen. Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation were wicked; and showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true, that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the in reference from the whole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God. (w) "Many are called" Mt 7:14, 20:16, Lk 13:23,24

But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 show me the tribute money. And they brought unto him a penny. 20 And he saith unto them, Whose is this image and superscription? 21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. 22 When they had heard these words, they marvelled, and left him, and went their way. It was not the least grievous of the sufferings of Christ, that he endured the contradiction of sinners against himself, and had snares laid for him by those that sought how to take him off with some pretence. In these verses, we have him attacked by the Pharisees and Herodians with a question about paying tribute to Cæsar. Observe, I. What the design was, which they proposed to themselves; They took counsel to entangle him in his talk. Hitherto, his encounters had been mostly with the chief priests and the elders, men in authority, who trusted more to their power than to their policy, and examined him concerning his commission ( ch. xxi. 23 ); but now he is set upon from another quarter; the Pharisees will try whether they can deal with him by their learning in the law, and in casuistical divinity, and they have a tentamen novum—a new trial for him. Note, It is in vain for the best and wisest of men to think that, by their ingenuity, or interest, or industry, or even by their innocence and integrity, they can escape the hatred and ill will of bad men, or screen themselves from the strife of tongues. See how unwearied the enemies of Christ and his kingdom are in their opposition! 1. They took counsel. It was foretold concerning him, that the rulers would take counsel against him ( Ps. ii. 2 ); and so persecuted they the prophets. Come, and let us devise devices against Jeremiah. See Jer. xviii. 18 ; xx. 10 . Note, The more there is of contrivance and consultation about sin, the worse it is. There is a particular woe to them that devise iniquity, Mic. ii. 1 . The more there is of the wicked wit in the contrivance of a sin, the more there is of the wicked will in the commission of it. 2. That which they aimed at was to entangle him in his talk. They saw him free and bold in speaking his mind, and hoped by that, if they could bring him to some nice and tender point, to get an advantage against him. It has been the old practice of Satan's agents and emissaries, to make a man an offender for a word, a word misplaced, or mistaken, or misunderstood; a word, though innocently designed, yet perverted by strained inuendos: thus they lay a snare for him that reproveth in the gate ( Isa. xxix. 21 ), and represent the greatest teachers as the greatest troublers of Israel: thus the wicked plotteth against the just, Ps. xxxvii. 12, 13 . There are two ways by which the enemies of Christ might be revenged on him, and be rid of him; either by law or by force. By law they could not do it, unless they could make him obnoxious to the civil government; for it was not lawful for them to put any man to death ( John xviii. 31 ); and the Roman powers were not apt to concern themselves about questions of words, and names, and their law, Acts xviii. 15 . By force they could not do it, unless they could make him obnoxious to the people, who were always the hands, whoever were the heads, in such acts of violence, which they call the beating of the rebels; but the people took Christ for a Prophet, and therefore his enemies could not raise the mob against him. Now (as the old serpent was from the beginning more subtle than any beast of the field ), the design was, to bring him into such a dilemma, that he must make himself liable to the displeasure either of the Jewish multitude, or of the Roman magistrates; let him take which side of the question he will, he shall run himself into a premunire; and so they will gain their point, and make his own tongue to fall upon him. II. The question which they put to him pursuant to this design, v. 16, 17 . Having devised this iniquity in secret, in a close cabal, behind the curtain, when they went abroad without loss of time they practised it. Observe, 1. The persons they employed; they did not go themselves, lest the design should be suspected and Christ should stand the more upon his guard; but they sent their disciples, who would look less like tempters, and more like learners. Note, Wicked men will never want wicked instruments to be employed in carrying on their wicked counsels. Pharisees have their disciples at their beck, who will go any errand for them, and say as they say; and they have this in their eyes, when they are so industrious to make proselytes. With them they sent the Herodians, a party among the Jews, who were for a cheerful and entire subjection to the Roman emperor, and to Herod his deputy; and who made it their business to reconcile people to that government, and pressed all to pay their tribute. Some think that they were the collectors of the land tax, as the publicans were of the customs, and that they went with the Pharisees to Christ, with this blind upon their plot, that while the Herodians demanded the tax, and the Pharisees denied it, they were both willing to refer it to Christ, as a proper Judge to decide the quarrel. Herod being obliged, by the charter of the sovereignty, to take care of the tribute, these Herodians, by assisting him in that, helped to endear him to his great friends at Rome. The Pharisees, on the other hand, were zealous for the liberty of the Jews, and did what they could to make them impatient of the Roman yoke. Now, if he should countenance the paying of tribute, the Pharisees would incense the people against him; if he should discountenance or disallow it, the Herodians would incense the government against him. Note, It is common for those that oppose one another, to continue in an opposition to Christ and his kingdom. Samson's foxes looked several ways, but met in one firebrand. See Ps. lxxxiii. 3 , 5 , 7, , 8 . If they are unanimous in opposing, should not we be so in maintaining, the interests of the gospel? 2. The preface, with which they were plausibly to introduce the question; it was highly complimentary to our Saviour ( v. 16 ); Master, we know that thou art true, and teachest the way of God in truth. Note, It is a common thing for the most spiteful projects to be covered with the most specious pretences. Had they come to Christ with the most serious enquiry, and the most sincere intention, they could not have expressed themselves better. Here is hatred covered with deceit, and a wicked heart with burning lips ( Prov. xxvi. 23 ); as Judas, who kissed, and betrayed, as Joab, who kissed, and killed. Now, (1.) What they said of Christ was right, and whether they knew it or no, blessed be God, we know it. [1.] That Jesus Christ was a faithful Teacher; Thou art true, and teachest the way of God in truth. For himself, he is true, the Amen, the faithful Witness; he is the Truth itself. As for his doctrine, the matter of his teaching was the way of God, the way that God requires us to walk in, the way of duty, that leads to happiness; that is the way of God. The manner of it was in truth; he showed people the right way, the way in which they should go. He was a skilful Teacher, and knew the way of God; and a faithful Teacher, that would be sure to let us know it. See Prov. viii. 6-9 . This is the character of a good teacher, to preach the truth, the whole truth, and nothing but the truth, and not to suppress, pervert, or stretch, any truth, for favour or affection, hatred or good will, either out of a desire to please, or a fear to offend, any man. [2.] That he was a bold Reprover. In preaching, he cared not for any; he valued no man's frowns or smiles, he did not court, he did not dread, either the great or the many, for he regarded not the person of man. In his evangelical judgment, he did not know faces; that Lion of the tribe of Judah, turned not away for any ( Prov. xxx. 30 ), turned not a step from the truth, nor from his work, for fear of the most formidable. He reproved with equity ( Isa. xi. 4 ), and never with partiality. (2.) Though what they said was true for the matter of it, yet there was nothing but flattery and treachery in the intention of it. They called him Master, when they were contriving to treat him as the worst of malefactors; they pretended respect for him, when they intended mischief against him; and they affronted his wisdom as Man, much more his omniscience as God, of which he had so often given undeniable proofs, when they imagined that they could impose upon him with these pretences, and that he could not see through them. It is the grossest atheism, that is the greatest folly in the world, to think to put a cheat upon Christ, who searches the heart, Rev. ii. 23 . Those that mock God do but deceive themselves. Gal. vi. 7 . 3. The proposal of the case; What thinkest thou? As if they had said, "Many men are of many minds in this matter; it is a case which relates to practice, and occurs daily; let us have thy thought freely in the matter, Is it lawful to give tribute to Cæsar or not? " This implies a further question; Has Cæsar a right to demand it? The nation of the Jews was lately, about a hundred years before this, conquered by the Roman sword, and so, as other nations, made subject to the Roman yoke, and became a province of the empire; accordingly, toll, tribute, and custom, were demanded from them, and sometimes poll-money. By this it appeared that the sceptre was departed from Judah ( Gen. xlix. 10 ); and therefore, if they had understood the signs of the times, they must have concluded that Shiloh was come, and either that this was he, or they must find out another more likely to be so. Now the question was, Whether it was lawful to pay these taxes voluntarily, or, Whether they should not insist upon the ancient liberty of their nation, and rather suffer themselves to be distrained upon? The ground of the doubt was, that they were Abraham's seed, and should not by consent be in bondage to any man, John viii. 33 . God had given them a law, that they should not set a stranger over them. Did not that imply, that they were not to yield any willing subjection to any prince, state, or potentate, that was not of their own nation and religion? This was an old mistake, arising from that pride and that haughty spirit which bring destruction and a fall. Jeremiah, in his time, though he spoke in God's name, could not possibly beat them off it, nor persuade them to submit to the king of Babylon; and their obstinacy in that matter was then their ruin ( Jer. xxvii. 12, 13 ): and now again they stumbled at the same stone; and it was the very thing which, in a few years after, brought final destruction upon them by the Romans. They quite mistook the sense both of the precept and of the privilege, and, under colour of God's word, contended with his providence, when they should have kissed the rod, and accepted the punishment of their iniquity. However, by this question they hoped to entangle Christ, and, which way soever he resolved it, to expose him to the fury either of the jealous Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh did over Israel, that the wilderness had shut him in, and his doctrine would be concluded either injurious to the rights of the church, or hurtful to kings and provinces. III. The breaking of this snare by the wisdom of the Lord Jesus. 1. He discovered it ( v. 18 ); He perceived their wickedness; for, surely in vain is the net spread in the sight of any bird, Prov. i. 17 . A temptation perceived is half conquered, for our greatest danger lies from snakes under the green grass; and he said, Why tempt ye me, ye hypocrites? Note, Whatever vizard the hypocrite puts on, our Lord Jesus sees through it; he perceives all the wickedness that is in the hearts of pretenders, and can easily convict them of it, and set it in order before them. He cannot be imposed upon, as we often are, by flatteries and fair pretences. He that searches the heart can call hypocrites by their own name, as Ahijah did the wife of Jeroboam ( 1 Kings xiv. 6 ), Why feignest thou thyself to be another? Why tempt ye me, ye hypocrites? Note, Hypocrites tempt Jesus Christ; they try his knowledge, whether he can discover them through their disguises; they try his holiness and truth, whether he will allow of them in this church; but if they that of old tempted Christ, when he was but darkly revealed, were destroyed of serpents, of how much sorer punishment shall they be thought worthy who tempt him now in the midst of gospel light and love! Those that presume to tempt Christ will certainly find him too hard for them, and that he is of more piercing eyes than not to see, and more pure eyes than not to hate, the disguised wickedness of hypocrites, that dig deep to hide their counsel from him. 2. He evaded it; his convicting them of hypocrisy might have served for an answer (such captious malicious questions deserve a reproof, not a reply): but our Lord Jesus gave a full answer to their question, and introduced it by an argument sufficient to support it, so as to lay down a rule for his church in this matter, and yet to avoid giving offence, and to break the snare. (1.) He forced them, ere they were aware, to confess Cæsar's authority over them, v. 19, 20 . In dealing with those that are captious, it is good to give our reasons, and, if possible, reasons of confessed cogency, before we give our resolutions. Thus the evidence of truth may silence gainsayers by surprise, while they only stood upon their guard against the truth itself, not against the reason of it; Show me the tribute-money. He had none of his own to convince them by; it should seem, he had not so much as one piece of money about him, for for our sakes he emptied himself, and became poor; he despised the wealth of this world, and thereby taught us not to over-value it; silver and gold he had none; why then should we covet to load ourselves with the thick clay? The Romans demanded their tribute in their own money, which was current among the Jews at that time: that therefore is called the tribute-money; he does not name what piece but the tribute money, to show that he did not mind things of that nature, nor concern himself about them; his heart was upon better things, the kingdom of God and the riches and righteousness thereof, and ours should be so too. They presently brought him a penny, a Roman penny in silver, in value about sevenpence half-penny of our money, the most common piece then in use: it was stamped with the emperor's image and superscription, which was the warrant of the public faith for the value of the pieces so stamped; a method agreed on by most nations, for the more easy circulation of money with satisfaction. The coining of money has always been looked upon as a branch of the prerogative, a flower of the crown, a royalty belonging to the sovereign powers; and the admitting of that as the good and lawful money of a country is an implicit submission to those powers, and an owning of them in money matters. How happy is our constitution, and how happy we, who live in a nation where, though the image and superscription be the sovereign's, the property is the subject's, under the protection of the laws, and what we have we can call our own! Christ asked them, Whose image is this? They owned it to be Cæsar's, and thereby convicted those of falsehood who said, We were never in bondage to any; and confirmed what afterward they said, We have no king but Cæsar. It is a rule in the Jewish Talmud, that "he is the king of the country whose coin is current in the country." Some think that the superscription upon this coin was a memorandum of the conquest of Judea by the Romans, anno post captam Judæam—the year after that event; and that they admitted that too. (2.) From thence he inferred the lawfulness of paying tribute to Cæsar ( v. 21 ); Render therefore to Cæsar the things that are Cæsar's; not, " Give it him" (as they expressed it, v. 17 ), but, " Render it; Return," or "Restore it; if Cæsar fill the purses, let Cæsar command them. It is too late now to dispute paying tribute to Cæsar; for you are become a province of the empire, and, when once a relation is admitted, the duty of it must be performed. Render to all their due, and particularly tribute to whom tribute is due. " Now by this answer, [1.] No offence was given. It was much to the honour of Christ and his doctrine, that he did not interpose as a Judge or a Divider in matters of this nature, but left them as he found them, for his kingdom is not of this world; and in this he hath given an example to his ministers, who deal in sacred things, not to meddle with disputes about things secular, not to wade far into controversies relating to them, but to leave that to those whose proper business it is. Ministers that would mind their business, and please their master, must not entangle themselves in the affairs of this life: they forfeit the guidance of God's Spirit, and the convoy of his providence when they thus go out of their way. Christ discusses not the emperor's title, but enjoins a peaceable subjection to the powers that be. The government therefore had no reason to take offence at his determination, but to thank him, for it would strengthen Cæsar's interest with the people, who held him for a Prophet; and yet such was the impudence of his prosecutors, that, though he had expressly charged them to render to Cæsar the things that are Cæsar's, they laid the direct contrary in his indictment, that he forbade to give tribute to Cæsar, Luke xxiii. 2 . As to the people, the Pharisees could not accuse him to them, because they themselves had, before they were aware, yielded the premises, and then it was too late to evade the conclusion. Note, Though truth seeks not a fraudulent concealment, yet it sometimes needs a prudent management, to prevent the offence which may be taken at it. [2.] His adversaries were reproved. First, Some of them would have had him make it unlawful to give tribute to Cæsar, that they might have a pretence to save their money. Thus many excuse themselves from that which they must do, by arguing whether they may do it or no. Secondly, They all withheld from God his dues, and are reproved for that: while they were vainly contending about their civil liberties, they had lost the life and power of religion, and needed to be put in mind of their duty to God, with that to Cæsar. [3.] His disciples were instructed, and standing rules left to the church. First, That the Christian religion is no enemy to civil government, but a friend to it. Christ's kingdom doth not clash or interfere with the kingdoms of the earth, in any thing that pertains to their jurisdiction. By Christ kings reign. Secondly, It is the duty of subjects to render to magistrates that which, according to the laws of their country, is their due. The higher powers, being entrusted with the public welfare, the protection of the subject, and the conservation of the peace, are entitled, in consideration thereof, to a just proportion of the public wealth, and the revenue of the nation. For this cause pay we tribute, because they attend continually to this very thing ( Rom. xiii. 6 ); and it is doubtless a greater sin to cheat the government than to cheat a private person. Though it is the constitution that determines what is Cæsar's, yet, when that is determined, Christ bids us render it to him; my coat is my coat, by the law of man; but he is a thief, by the law of God, that takes it from me. Thirdly, When we render to Cæsar the things that are Cæsar's, we must remember withal to render to God the things that are God's. If our purses be Cæsar's, our consciences are God's; he hath said, My son, give me thy heart: he must have the innermost and uppermost place there; we must render to God that which is his due, out of our time and out of our estates; from them he must have his share as well as Cæsar his; and if Cæsar's commands interfere with God's we must obey God rather than men. Lastly, Observe how they were nonplussed by this answer; they marvelled, and left him, and went their way, v. 22 . They admired his sagacity in discovering and evading a snare which they thought so craftily laid. Christ is, and will be, the Wonder, not only of his beloved friends, but of his baffled enemies. One would think they should have marvelled and followed him, marvelled and submitted to him; no, they marvelled and left him. Note, There are many in whose eyes Christ is marvellous, and yet not precious. They admire his wisdom, but will not be guided by it, his power, but will not submit to it. They went their way, as persons ashamed, and made an inglorious retreat. The stratagem being defeated, they quitted the field. Note, There is nothing got by contending with Christ. The Question Respecting Marriage. 23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26 Likewise the second also, and the third, unto the seventh. 27 And la

Mark 12:13 ; Luke 20:20.

[[Luther published two sermons for Matt 22:15-22. One can be found in the electronic version in verses 15-18 (or Mk 12:13-15 or Lk 20:19-22); the other in verses 19-22 (or Mk 12:16-17 or Lk 20:23-26).]] Sermon for the Twenty-Third Sunday after Trinity; Matthew 22:15-22 1 In this Gospel there is pictured to us, how high reason and human wisdom agree with the divine wisdom, and how shamelessly they attack even when they wish to be the most prudent; as takes place here among the Pharisees who were the best and the most intelligent people among the Jews, as they also prove themselves to be; yet their wisdom must become foolishness. They could not catch Christ in his sermons nor in his works; and yet they would gladly have had found a reason to put him to death. Therefore they thought to seize him in the most subtle manner, and propounded to him a pointed syllogism, so pointed that human reason could not have devised a more pointed one; and said to him: V.16, 17. “Teacher, we know that thou art true, and teachest the way of God in truth, and carest not for any one: for thou regardest not the person of men. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?” 2 They imagined thus: now we will lay hold of him: for he must answer either yes or no. Does he say yes, then we have conquered him; does he say no, then he is also caught. In that they say: “Teacher,” they aim to compel him to answer and rightly agree with them; and in that they say, “We know that thou are true,” they admonish him of his office. Where should Christ flee? Every door was closed to him. But he would not escape through the opening they made. 3 Was not this a subtle device? Do they not sufficiently show that they were prudent people? Whichever way their Lord had answered he would have been taken. Yea, did they not act wisely enough in that they brought with them the servants of Herod? and thought, indeed, they would accomplish their end by stratagem, so that he should not escape. They thought thus: Wait, we will now counsel him; does he say no, then the servants of Herod are present and will put him to death as a revolutionist and as one who sets himself against the Roman government. Does he say yes, then he will speak against the independence of the Jewish people, and we will excite the people against him. For the Jews wish to be a free people, and to have their own king, of their own blood, as was promised to them by God through Moses when he wrote in Deuteronomy 17,15: “Thou shalt surely set him king over thee, whom Jehovah thy God shall choose: one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee who is not thy brother.” And they did not know differently than that the same kingdom should stand until the time of the true king, until the time of Christ; as the patriarch Jacob preached concerning it and said: “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come,” Gen. 49:10. And to this end God also chose especially this people and formed a kingdom from them only for the sake of Christ. They had many other sayings to the end that they should not serve any one, they were the head and not the tail, etc., Deut. 28:44. This and other like passages moved the Pharisees and scribes among the people and they boasted of it; as is now beaten into the people that the Church cannot err. Therefore they thought thus: Does he say yes, then he blasphemes against God and is worthy of death as a blasphemer of God, and the people will stone him; for God promised and agreed to give this people liberty and they were in all times God's people even in the midst of their captivity. 4 However, at that time as at the present, they had no king and therefore there arose among the people at large a great murmur, faction and insurrection. For this people were educated by the law that they should have a king of their own flesh and blood, as I said; therefore they did not cease to set themselves against foreign kings and rulers until they were destroyed and many consequently suffered death. And this happened frequently; for they were a stiffnecked, rude and hardened people; therefore the Romans. who at the time had the rule and authority over them, protected the country well and they had to divide it into four provinces, and in all places they thoroughly took possession by means of princes and tetrarchs; in order that they, thus divided, might not so soon come together and create revolution, so that they could be better kept in subjection where they wished to rebel against the Roman empire. Hence, Pilot was a governor appointed by Rome in the country of the Jews; Herod a tetrarch of Galilee, and his brother Philip tetrarch in the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, as Luke relates in 3:1, and all for the purpose to make the Jews subjects of Rome. Hence the Jews became angry, raging and foolish, and especially at the time of Christ when they greatly desired to have their own king. Consequently the Pharisees now devised this scheme and thought thus: Wait, the Romans desire to have the authority and rule; if he answers no to our question, then the tetrarch is at hand and will behead him; does he say yes, then the people in a mass will rise up against him and we will accomplish our end. They wish thus, as they think, to find cause to put the Lord to death, or forever suppress his doctrine and work among the people. 5 As the Jews now do here so it is everywhere that the principal things are overlooked and we worry ourselves about other unnecessary matters. Thus the Pharisees here take in hand and concern themselves about whether they are free or not, seeing they had in the law and in the Word of God the promise that they should be subject to none other than to their own king and yet now they are subject to the Roman emperor. They learned in their Scriptures how they should honor God and love their neighbor; they let go of that and concern themselves about other matters. They had the promise if they did according to the Word and commandment of God they should be a free people. About doing this they did not concern themselves and yet they wished to be free and have their own king. We act also in the very same way. We wish to enjoy Christian liberty and imagine if we destroy pictures or are disobedient to the government that we are by virtue of this Christians, and in this way we overlook faith and love. 6 But what does Christ do when the Pharisees so cunningly lay hold of him? He slays them with their own words and catches them by means of their own counsel, by which they thought to catch him, he says neither yes nor no; as the Evangelist writes and says: V.18-21. “But Jesus perceived their wickedness, and said, Why make ye trial of me, ye hypocrites? Show me the tribute money. And they brought unto him a denarius. And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's.” 7 Here you see the master stroke the Lord uses. He asks them to hand him the tribute money and inquires whose image and superscription it bears. Then they answer him Caesar's. He then freely concluded that they were subject to Caesar, to whom they were obligated to pay tax and tribute. As if he should say: Have you thus permitted Caesar to come among you, so that he mints your money, and his coin is in circulation and favor among you, then he has triumphed in the game, as if he said: you are to blame that Caesar is your ruler. What should they do now in the face of this answer? They marveled and went away, they thought they would conquer him in a masterly manner, but their wisdom and shrewdness deceived them. 8 This is written for our consolation, in order that we who believe in Christ should know that we have a wisdom that far surpasses all other wisdom; a strength and righteousness, which are not to be compared with any human strength or righteousness; for against the Holy Spirit no counsel can prevail. We have the power through Christ to trample sin under our feet and to triumph over death, also a wisdom that surpasses the wisdom of the whole world. If Christ live in us by faith then we possess him who establishes this in us; but it is not experienced except in times of temptation and opposition: therefore if I make use of it then he comes and gives me the power vigorously to press through all difficulties to victory. 9 In like manner we should not worry that our doctrine will fail and be put to shame. For let even all the wise and prudent of the world together rise up against the Word of God; they overlook the joke that they opposed it, that it took place for their sake. It may indeed happen that they may howl and bite and snap against it so that the people think the Gospel will fail; but when they set themselves against it and wish to overthrow it, then it is certain that they are weak, and by the same trick they wished to seize and take Christ, they themselves are finally caught. As we see in this Gospel, and here and there in the writings of Paul and especially in the history of St. Stephen we see how they failed to quote the Scriptures aright, yea, that which they did quote is used against them, for the Jews charged Stephen that he spoke against the temple, Acts 6:7, and also against God who told them to build the temple, they brought forth passages of Scripture by which they tried to suppress and conquer him; but Stephen, full of the Holy Ghost, showed unto them by one passage of Scripture after another how God did not live in houses made with hands. David wished to build him a house, but he did not desire it. What was the reason? God had lived a long time before David's day among his people; he must indeed be a poor God who needs a house for his dwelling place. And thus by many histories he proves that God does not dwell in houses made by man. What should the Jews do? They have the passage clearly before their eyes, which they quoted against Stephen, (that he witnessed against themselves). 10 In like manner must all come to shame and be overthrown who rise up against this divine wisdom and the Word of God. Consequently no one should fear even if all the wisdom and power of the world oppose the Gospel, yea, even if they plan to suppress it by the shedding of blood; for the more blood is shed, the more Christians there will be. The blood of Christians, as Tertullian says, is the seed from which Christians grow. Satan must be drowned in the blood of Christians, consequently there is no art that can suppress the Gospel by force. It is with the Gospel as with the palmtree, which has the nature and character that it flourishes at the top, and one may laden it as heavy as he wishes; and especially if it be used as a beam or support it does not weaken under any burden, but rises in spite of the burden. Such is also the nature of the Gospel, the more one opposes it the greater it lays hold of us and the more one burdens it, the more it grows. 11 Therefore we should not be afraid of powers. But we should fear our prosperity and good days which cause us more harm than our anguish and persecution; and we should not be afraid in the face of the wisdom and the shrewdness of the world, for they can do us no harm. Yes, the more the wisdom of the world opposes the truth, the purer and clearer does the truth become, consequently the Gospel can experience nothing better than that the world rise up against it with all its force and wisdom; yea, the more my conscience, sin and satan attack me, the stronger does my righteousness become. For the sins which worry me, pain me; then I persevere harder and harder in prayer and in my cry to God; then faith and righteousness become stronger and stronger. This is what St. Paul means when he says in 2 Cor. 12:9: my power is made perfect in weakness. Now since we possess such a treasure that becomes stronger by virtue of trial and opposition we should not fear, but be of good courage and rejoice in tribulation; as St. Paul says to the Romans, Rom. 5:3: and as the Apostles did who departed from the presence of the council with great rejoicing, and thanked God that they were counted worthy to suffer dishonor for the Name, Acts 5:41. If satan were only prudent enough to keep quiet and let the Gospel be preached, he would receive less injury from it; for if the Gospel is not attacked it completely rusts and has no occasion or reason to make its power and influence manifest. 12 Thus we are here still secure, no one attacks us; as a result we always continue just as we were, yea, we become worse. In that certain enemies attack us with the Scriptures, they gain very little. In that they have taken up their pen against us, they accomplish no more than if they blew into the fire; but if they had cast us into the fire or beat our heads, there would indeed be more Christians for our sake. 13 Consequently we have here a consolation, when we are attacked; that Christ is in us and holds the field of victory through us. Christ is so near us that we triumph at all times through him because we abide in Christ. As long as we do not have opposition taking us by the neck, he does nothing; but when we are attacked and conquered, then he is at hand and puts all our enemies to shame. 14 Here we may also learn the lesson that those who are a little more than other people, brighter, stronger, and endowed with special gifts of reason, nature and fortune, who are more artistic, learned and intelligent than others, who indeed are gifted with speech and are talented to lead other people and are able to rule and arrange everything in the best way, they are the most opposed to God and to faith, and trust more in their own strength and reason than in God. For nature, poisoned as it is, leads them to the point that they cannot and will not use their gifts to the best advantage, for the welfare and edification of their neighbor; for they trust in their gifts, and think they will obtain now this, now that, and never remember that they also need God's help and strength to that end. As the Pharisees and scribes do here, who are so certain, as they think, if they thus lay hold of Christ, they would take him captive, for it is not possible, they say, for him to escape, we have ensnared him whether he says yes, or no. 15 Behold, how cunning and perverse human nature is! Methinks this is well pictured here. Aye, there is nought in man but evil, lying and deceiving, cunning and all manner of mischief. Indeed, in his very nature man is nothing else than a liar, Ps. 116:11. One may not entrust anything to man. Do not imagine that any one tells you the truth; man lies in whatsoever he speaks. And why? The fountain is evil, that is to say, the heart is not good; therefore also the rivers flowing therefrom cannot be good. Hence does the Lord oftimes call men a generation of vipers and a brood of serpents, Mat. 22:34. Is not that a beautiful title for man? Just you go and boast of your piety, your strength, or your free will! Before the world indeed one may be fine and pious, shining with holiness; but at bottom nothing will be found but a generation of vipers and a serpent's brood, and that most of all in the worthiest, most estimable, intelligent and wise people. If you peruse the history of the Greeks, Jews and Romans, you will find that the best and wisest rulers, who according to the judgment of men, governed well, have not thought of God, but confided in themselves alone; to God's might they have attributed nothing. 16 From this it follows that the less adroit a person is before the world, the less will he do against God; and those who are ingenious and honored in the world, lie and deceive more than the others, thinking to cover up their deception and malice by deceitful and cunning acts. True it is they may full well conceal it; the Holy Spirit, however, has a keen eye and knows them exceeding well. Therefore Scripture often calls such fellows lions, wolves, bears, swine, and wild beasts, namely, such as rage, eating and devouring everything with their deceit. Hence in the Old Testament the Jews were forbidden to eat some animals, as being unclean- those that are enumerated and others--for no other reason than that it might be thus indicated that there are some people who are strong, mighty, rich, adroit, learned, intelligent and wise, people that must be shunned and fled from as though they were something unclean; such people as mislead and deceive others by their appearance, their power and wisdom. For people will not consider them as such, nor believe that they are men who plan evil things and dare to carry them out. No man whatever, therefore, is to be trusted or believed. Believe no one: he will mislead you wherever he can. Aye, if indeed you trust any one, you will act against God, not trusting in him. For it is written, Jer. 17:57: “Cursed be the man that trusteth in man; blessed is the man that trusteth in the Lord.” 17 Now someone might object: What is to be done? Must we not have intercourse and dealings one with the other; and how otherwise could human life continue? Surely we must buy and sell and market our goods among the people? If no one should believe and trust the other, all human dealings would come to an end! I answer: It is true one must deal with the other, and one needs the other's help. But that I demand: Whatever you deal about among men, in buying or selling, you are to consider it as something uncertain, which is not to be trusted and believed in. For certain it is, if you trust any man, you are already deceived, for human nature, in itself, cannot but lie and deceive. Everything is uncertain among men, their deeds and words are unstable; that you may well believe. 18 Therefore we are to put all our trust only in the Lord, and say: O Lord, thou art my life, my soul and body, my goods and possessions, and all that is mine. Do thou direct and ordain it all according to thy divine will. In thee do I trust, in thee do I believe. Thou wilt surely not desert me in such a perilous undertaking with such and such a man, whom I do not trust. If thou knowest it to be good for me, then see to it that he be true to me; if thou dost not see that it will help me, then do not let him keep his word. I am content, thy will be done. 19 As soon, however, as you think a purchaser to be an honest man who will keep his word, and of whom you are certain that he will not deceive you; so soon you have fallen away from God, have prayed to a spectre and put your trust in a liar. Therefore, in dealing with a man, just think in this wise: If he is true, it is good; if not, why then, in God's name, let him be; he cannot do otherwise than lie and deceive. I will leave it all to God; he will make all well. 20 Out of such false and wicked confidence placed in man there has crept into Christianity the abuse of the worship of saints. By this the Christian church, that is, the true assembly of the faithful, have suffered notable decline and damage. What else has saints' worship been but solely a devilish thing? For thus have people reasoned: Such and such a man has been holy; such things has he said and done; therefore we will follow after him, and teach and do likewise. St. Jerome, St. Augustine, and Gregory have done this; therefore it is right, and I will believe it. St. Francis, Benedict, Dominicus, and St. Bernard have lived thus, have done such and such a thing; therefore will I also live thus, and do as they have done. Furthermore, St. Augustine has been saved by such a rule. Alas, what a poor, unstable, miserable thing this is, nought but lies and dreams of man. I should damn St. Augustine and his rule, had he laid it down for the purpose of being saved thereby. So blind and foolish is our reason, that it will accept even a spectre and a fiction., whereas only God's Word is to be accepted in matters of salvation. If, for example, Herod, Pilate, Caiaphas and Hanes preached the Gospel, I should have to accept it. And, on the other hand, if those who are considered saints arose and preached lies, about regulations, hoods and gowns, tonsures, ceremonies and other inventions of man, I ought not to accept them. For in such cases not the persons are to be considered, but that which they preach. 21 Now someone might say: See here, would you be wiser than all church fathers and saints, than all bishops and rulers of the whole world? Far be it from me. I do not claim to be wiser than they. But this is true. It is impossible for that which is wise, prudent, great, handsome, mighty and powerful before the world to agree with the Word of God. For thus it is ordained by God, that such people must always persecute the Gospel; if they were not such the Gospel would not shine and triumph as it does. The Roman emperors Hadrian, Trajan and Diocletian were the wisest of rulers, and reigned so well that all the world praised their government. Yet they persecuted the Gospel and could not tolerate the truth. Likewise do we read of Jewish kings, Ahaz and others, who governed well, that they despised God's Word and acted contrary to God's will. In our times there have never been emperors, princes, or other people to compare with those. But then it had to come to pass that God put all wisdom of this world to shame through the foolishness of preaching, 1 Cor. 1:21. 22 All this is shown to us in this Gospel, which, though apparently simple and ordinary, is exceedingly rich and comprises many things. How then does the Lord finally deal with the Pharisees after they had shown him the tribute money, and answered that the image and superscription was Caesar's? The Evangelist tells us that he answered thus: V.21. “Render therefore unto Caesar the things that are Caesars; and unto God the things that are Gods.” 23 Although they did not deserve it of the Lord, yet he teaches them the right way. And with these words he also confirms the worldly sword or government. They had hoped he would condemn it and speak against it; he does not do it, however, but praises earthly government and commands to render unto it what is due to it. It is therefore his desire that there should be magistrates, princes and masters, whom we are to obey, be they what they may and what they list; neither should we ask whether they possess and exercise government and authority justly or unjustly. We should only pay heed to that power and authority which is good, for it is ordered and instituted by God, Rom. 13:1: You are not allowed to upbraid the government, when at times you are oppressed by princes and tyrants, who abuse the power they have from God: some day they will surely have to answer for it. The abuse of a thing does not make it bad, if it was good in itself. A golden chain is good, and it is not made worse by being worn around a whore's neck; or if someone were to destroy one of my eyes with it, should I therefore blame the chain? Truly nay. 24 Thus one must also bear the authority of the ruler. If he abuses it, I am not therefore to bear him a grudge, nor take revenge of and punish him with my hands. One must obey him solely for God's sake, for he stands in God's stead. Let them impose taxes as intolerable as they may: one must obey them and, suffer everything patiently, for God's sake. Whether they do right or not, that will be taken care of in due time. If therefore your possessions, aye, your life and whatsoever you have, be taken from you by those in power, then you are to say: I give it to you willingly, I acknowledge you as my masters, gladly will I be obedient to you. Whether you use the power given to you by God well or ill, that is your affair. 25 But what if they would take the Gospel from us or forbid us to preach it? Then you are to say: The Gospel and Word of God. I will not give up to you. This is not within your power, for your rule is a temporal rule, over worldly matters; but the Gospel is a spiritual, heavenly treasure, and therefore your authority does not extend over the Gospel and God's Word. We recognize the emperor as a master of temporal affairs, not of God's Word; this we shall not suffer to be torn from us, for it is the power of God, Rom. 1:16, against which not even the gates of hell shall prevail. 26 Therefore, the Lord beautifully summarizes these two things, and in one saying distinguishes them from each other: “Render unto Caesar the things that are Caesar's, and unto God the things that are God's.” This honor is due to God, that we are to hold him as a true, almighty and wise God, and attribute to him all the good things that can be named. And even if I do not render him this honor, he still keeps it; nothing is added to or subtracted from it. But in me he is true, almighty and wise, if I consider him as such, and believe him to be such as he proclaims himself. To the emperor, however, and to all in power, are due reverence, taxes, revenue and obedience. God will have the heart; body and possessions are the government's, which is to rule over them in God's stead. This St. Paul says to the Romans in round and clear words, Rom. 13:1-7: “Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God. Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment. For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same: for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil. Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience' sake. Hence for this cause ye pay tribute also, for they are ministers of God's service, attending continually upon this very thing. Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.” 27 And for this reason also has government been ordained by God, that it may uphold general peace, which thing alone cannot be paid for by all the money in the world. We just noticed a few things in the uprising of the peasant, what damage, misery and woe are caused by rebellion and the breaking of peace. God grant that things do not go further and that we experience no more. Enough is said on this Gospel. Of temporal government we have written a special booklet. Whoever desires to read it may do so. There he will find more on this subject.

The Pharisees and Herodians endeavour to entangle Jesus; This narrative is also found in Mk 12:13-17; Lk 20:20-26. Verse 15. Then went the Pharisees. Mt 3:7. How they might entangle him. To entangle means to ensnare, as birds are taken by a net. This is done secretly, by leading them within the compass of the net, and then suddenly springing it over them. So to entangle is artfully to lay a plan for enticing, to beguile by proposing a question, and by leading, if possible, to am incautious answer. This was the kind proposed here to Jesus. In his talk. The word his is supplied here by the translators, perhaps improperly. It means in conversation, or by talking with him; not alluding to anything he had before said. (y) "Then went" Mk 12:13, Lk 20:20

The Herodians. It is not certainly known who these were, it is probable that they took their name from Herod the Great. Perhaps they were first a political party, and were then distinguished for holding some of his peculiar opinions. Dr. Prideaux thinks that those opinions referred to two things: the first respecting subjection to a foreign power. The law of Moses was, that a stranger should not be set over the Jews as a king, De 17:15. Herod, who had received the kingdom of Judea by appointment of the Romans, held that the law of Moses referred only to a voluntary choice of a king, and did not refer to a necessary submission, where they had been overpowered by force. They supposed, therefore, that it was lawful in such cases to pay tribute to a foreign prince. This opinion was, however, extensively unpopular among the Jews; and particularly the Pharisees, who looked upon it as a violation of their law, and all the acts growing out of it as oppressive. Hence the difficulty of the question proposed by them. Whatever way he decided, they supposed he would be involved in difficulty. If he should say it was not lawful, the Herodians were ready to accuse him as being an enemy of Caesar; if he said it was lawful, the Pharisees were ready to accuse him to the people of holding an opinion extremely unpopular among them, and as being an enemy of their rights. The other opinion of Herod, which they seem to have followed, was, that when a people were subjugated by a foreign force, it was right to adopt the rites and customs of their religion. This was what was meant by the "leaven of Herod," Mk 8:15. The Herodians and Sadducees seem on most questions to have been united. Compare Mt 16:6, Mk 8:15. We know that thou art true. A hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design. Neither carest thou for any man. That is, thou art an independent teacher, delivering your sentiments without regard to the fear or favour of man. This was true, and probably they believed this. Whatever they might believe about him, they had no reason to doubt that he delivered his sentiments openly and freely. For thou regardest not the person of men. Thou art not partial. Thou wilt decide according to truth, and not from any bias towards either party. To regard the person, or to respect the person, is in the Bible uniformly used to denote partiality; or being influenced in a decision, not by truth, but by previous attachment to a person, or one of the parties--by friendship, or bias, or prejudice, Lev 19:15, Jude 1:16, De 16:19, 2Sam 14:14, Acts 10:34, Jas 2:1,3,9, 1Pet 1:17.

The Herodians were a set of men peculiarly attached to Herod, and consequently zealous for the interest of the Roman government, which was the main support of the dignity and royalty of his family. Thou regardest not the person of men - Thou favourest no man for his riches or greatness.

Is it lawful to give tribute unto Caesar? Tribute was the tax paid to the Roman government. Caesar. The Roman emperor. The name Caesar, after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. The Caesar that reigned at this time was Tiberius --a man distinguished for the grossest vices, and most disgusting and debasing sensuality.

Is it lawful to give tribute to Cesar? - If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the liberties of his country. If he had said, No, the Herodians would have accused him to the Roman governor.

Jesus perceived their wickedness. This must have been done by his power of searching the heart, and proves that he was omniscient. No mere man has the power of discerning the motives of others. Tempt ye me. Try me, or endeavour to lead me into difficulty by an insidious question. Hypocrites. Dissemblers. Professing to be candid inquirers, when their only object is to lead into difficulty. Mt 6:2.

Ye hypocrites - Pretending a scruple of conscience.

The tribute money. The money in which the tribute was paid. This was a Roman coin. The tribute for the temple-service was paid in the Jewish shekel; that for the Roman government in foreign coin. Their having that coin about them, and using it, was proof that they themselves held it lawful to pay the tribute; and their pretensions, therefore, were mere hypocrisy. A penny. A Roman denarius, worth about 14 cents, [sevenpence halfpenny.] (1) "penny" or, "In value, sevenpence halfpenny

[[Luther published two sermons for Matt 22:15-22. One can be found in the electronic version in verses 15-18 (or Mk 12:13-15 or Lk 20:19-22); the other in verses 19-22 (or Mk 12:16-17 or Lk 20:23-26).]] Sermon for the Twenty-Second Sunday after Trinity; Matthew 22:15-22 (2nd Sermon) THE COUNSEL OF THE PHARISEES PUT TO NAUGHT. 1 This Gospel is in itself plain enough and easy to understand. Its contents are noteworthy, especially because of Christ’s answer to a practical question and its doctrine. First of all our attention is directed to the intensely wicked, bitter and venomous persecution of Christ and his Word on the part of the Jews, who schemed to attack him with shrewd and deceitful questions. For these villains and base characters would gladly have put him to death as one who had wearied them beyond endurance and must be gotten out of the way, although they could find no cause for impugning either his doctrine or his life, eagerly as they sought to do so. They studied all sorts of devices and ways to catch him in his words and condemn him, which they kept up until God allowed them to vent their spite and crucify him. That class of people will obtain what they strive for, even to their own hurt. They had their time of probation and could have repented when the Son of God appeared in their midst, but they flatly refused to accept him, God suffering them to go their way and fulfill the measure of their sin to its utmost extent in that they murdered him who came to save them. Their end was destruction and obliteration as a nation. The enemies of the Gospel are no better in our day. They would put Christ out of the way if they could, and thus it will be even to the end of time, with the same result. Amen. 2 See now how they scheme and succeed. The wisest and most learned leaders assemble, put their heads together and decide on one of the many shrewd plans by which to cause Christ’s death. Their wise counsel is as follows: If we weigh and balance the situation we find two ways to seize and accuse him. First, if he opposes Caesar, he can be charged with conspiracy; and if he is considered a conspirator we will have him in our control as one guilty, like a thief and robber, who would despoil the emperor of his majesty and crown and who is worthy of death, with which the law punishes such a crime. Should this scheme fail we can have recourse to another one, namely, to prove him to be guilty of robbing God, and have him condemned as a blasphemer. It would be regarded as a still greater crime to prove that he robs God of the honor due him and misleads the people under the cloak of serving him. For should he say, We must pay tribute to Caesar and acknowledge him as our sovereign; he would detract from God, who alone wants to be this nation’s sovereign and who has chosen us from all races to have no king but him. This also would condemn him to death. Whichever way therefore he may answer, he will be caught and fall into our hands. Does he favor Caesar, he robs God; and if he decides in favor of God he declares against Caesar and makes himself a conspirator. 3 Such is the counsel of those wiseacres and petty saints who resolved to lay hold of Christ with all law and authority, as an enemy either of God or of Caesar. Not that they cared so much either for the one or the other, but in order to carry their point. They were indeed anxious enough to free themselves from the yoke of Roman power, causing frequent insurrections and drawing abundantly deserved executions upon their own heads, by hundreds and thousands, and finally suffering entire destruction as a nation. In like manner they were before God thieves and evildoers in that they corrupted his Word and persecuted its pure doctrine. So entirely submerged in these two vices were they as to have become doubly worthy of death, before God and before Caesar; they manifested their wickedness, moreover, by attempting to catch an innocent man as if guilty of their own sin, pretending to be most pious saints before God and most loyal subjects of Caesar. 4 The Jews were used to this from time immemorial; they had treated their prophets and many godly teachers in a similar manner, and afterwards did the same to the Apostles, so that it is no wonder if they treat us in the same manner. And what have the Apostles or we either to complain of in particular, since they did not spare their Lord and God? The world cannot do otherwise. It is under the devil’s control, reveling in robbery and rebellion, at the same time imputing these crimes to Christians, as if they were sinners above all sinners. 5 And see further how they play their trick and seek to entangle the Lord so that they may not fail in their plans. They do not put the question abruptly, but approach him with a neat introduction of flattery, as though they had the best of intentions and were really in earnest about the matter. They praise and humor him with smooth words; for they think he is human and a preacher like themselves, who thus loves to hear such flattery and praise, and say: You are a true teacher and an upright man, what you say and do is right and good, etc., etc. With such praise a young fool might be misled to preach what the people want to hear, as nearly all false prophets do who look for the approval of men rather than that of God. They accept honor, and preach what is paid for; where their pay ends, there also ends their preaching. These were of a kind characterized by Christ when he says of them that they like to be called Rabbi, etc., Matthew 23:7. Because they are so foolish they think he also likes to be tickled and can be befooled by servile adulations, surrendering himself to their two prongs and their death-thrusts, before he would be aware of any danger. 6 But the saying is true: “The Lord will have them in derision.” It is not an uncommon thing for one man to deceive another, but no trickery will avail with Christ. He understands the wiles of men and can entrap them in their own devices. So here; he compels these hypocrites to speak the plain truth, although they have many other things in their hearts, and thus perfectly puts them to shame. It is indeed true that he teaches the way of God right, and fears nobody, while not one of his enemies speaks from the heart. The lips may utter truth that amounts to nothing but lies. Christ’s words are true, however they may twist them. They judge him by themselves and represent him as a disturber of the peace, who would rob Caesar of his tribute money and rally the populace around him in rebellion, while he is afraid to make such declaration in public. That is their design and scheme, but they veil it under the words: V.16. “Thou teachest the way of God in truth,” praise not to be condemned so far as it goes. Caiaphas, the high priest, acted in like manner, John 11:48-50, when he said: “It is expedient for you that one man should die for the people, and that the whole nation perish not. If we let him thus alone, all men will believe on him; and the Romans will come and take away both our place and our nation.” That was a true declaration, fitting them, while they dissembled as to their hearts’ sentiments. They did not believe that the Romans would come, but were intent on putting Christ out of the way, thinking they would then fare better. And yet it happened to them even as they had prophesied, that Christ had to die for the people, and the Romans did despoil them of their land and nation. 7 That is the lot of those who would deceive and mock God; they mock themselves and come to grief. They seek a teacher of truth, and they find such in him, against their wish, for he hits them on the head with truth in a manner that makes them reel in confusion. They wish to submit a puzzling question to him, not about the law and matters of salvation, but one that is unnecessary and insidious. They pass by the whole Pentateuch and what pertains to God’s Word and way of truth, and catch on something calculated to confuse him. Moses has not instructed us about giving tribute, nor had Christ anything to do with that. 8 There, think they, we have him securely as between two spears. Does he say yes, then we accuse him as one who would rob God; who holds heresy, and, as an apostate Jew, teaches contrary to Moses and the prophets: if, on the other hand, he says nay, we will know what to do, for the servants of Herod are at hand. He must fall into the hands of these tempters or into those of the rabble, in either case he is lost; indeed he must fall into the hands of both and surely die, for there is no escape possible in either yea or nay, represented by the two classes of people, Jew and Gentile. Was not that planned shrewdly enough? Who could escape from such a dilemma with gauntlets on both sides? They themselves would have failed to extricate themselves in a similar predicament. 9 But the wise people met with a wisdom they neither knew of nor looked for; it was divine wisdom. Christ seizes the spear and club in their hands and turns their weapons against themselves, answering neither yea nor nay, but compelling them to give an answer which indicts themselves. There he is the Master as they had greeted him; he proves that he can answer their slippery interrogation by themselves. They are thus obliged to run the gauntlet, and are caught in the net with which they had planned to catch him. 10 As of in a playful mood, Christ has them show him the tribute money to start with, and asks whose stamp and superscription it bears. In that childlike way he may have made the impression that he did not know, or was not able to read, so that they concluded: We have him surely now; he is afraid and wants to dissemble in favor of Caesar, not daring to say a word against him, etc. Instead of that he takes the word from their lips, making them admit that they are caught. They must confess it, and cannot do otherwise than say, It is Caesar’s. With that answer he turns the conclusion against them: If the currency and its image is Caesar’s, also the superscription, then you have my thanks for saying yea yourselves to the question you put at me. Why need you bother me with a matter that you can settle so readily? This is truly digging a pit for others and falling in yourself; setting a trap and being caught in it. 11 Christ makes use of the same dialectics in answering others who would impugn his character, and entraps them where they meant to entrap him. As in Luke 19:21-22, where a servant had buried the pound entrusted to him in a napkin, saying: “I feared thee because thou art an austere man: thou takest up that which thou layest not down, and reapest that which thou didst not sow.” He saith unto him: “Out of thine own mouth will I judge thee, thou wicked servant,” etc. That is, be it as thou hast said. Because thou regardedst me to be an austere man, taking what I had not laid down, therefore it serves thee right that thou shouldst be treated in that way, and thy pound be taken from thee as from one who compels me to be austere and strict with him. I give this as a caution that people may learn to take heed and not trifle with holy things. For men can be deceived, but those who try to deceive God deceive themselves. 12 I have often said that God acts toward man even as man is disposed; as thou thinkest and believeth concerning him, such he is to thee. The servant of whom we speak did not have an austere and severe man for his master; on the contrary, he was treated kindly and justly; but since he pictured him that way he must learn how it feels. It is the same with our belief or disbelief. If our hearts picture him as gracious or angry, pleasant or harsh, we have him that way. God is not to be mocked. Those who regard him as angry toward them will find him so; but whoever can say: I know that he will be a gracious father to me and forgive my sins, they will have that experience with him. There must, however, be no hypocrisy, no dissembling, as if the lips should say one thing and the heart thinks the opposite. 13 Since, then, these people call him Master and a teacher of truth, although they do not believe what they say and simply try to catch and deceive him in his words; he turns the matter to their discomfiture and gives then an unexpected proof of what their lips profess. Like as if we were to regard him wrongfully as an ungracious and angry God, we would so experience him, for it is, as he says: “Out of thine own mouth will I judge thee;” again: “By thy words thou shalt be justified, and by thy words thou shalt be condemned,” Matthew 12:37. That would serve us right and be just. Why dost thou not look him straight in the eyes and judge him as what he is, or believest on him as he reveals himself in his Word, namely, as a teacher and savior of all who are burdened with sin and desire to be godly? If such an ideal does not suit thee and thou formest a different one, thou must take what thou hast provided for thyself. 14 This is the experience these plotters make. Their words pronounce him to be a teacher of truth, yet in their hearts they are false; however, he is a real teacher to them and exposes their knavery and hypocrisy. Christ is a good doctor. Such physicians as clearly understand the disease must be commended; they can help a patient so much better than one who simply experiments on the case. He soon learns what knaves they are; but since they call him Master, as if they would learn of him, they must hear what they do not expect, namely: “If I am a master and teacher of truth I will tell you truly what you see and seek: You are hypocrites in my judgment.” That put in plain language means: “You are deceitful fellows.” They deserve this, first, because they are not pious at all; secondly, because they cover up and decorate their falseness by making a pretense of virtue before the people. “You are double hypocrites; you do not seek the way of God nor the truth, yet you flatter me as teaching such to make yourself appear holy; and because you will not hear the truth that could save you, you must hear truth that shall reveal your hypocrisy and condemn it. For, I am, as you say, a teacher of truth. To some, that signifies life, to others, death and damnation, according as their respective faith and hearts may be. Therefore I tell you plainly and truly what you are inwardly, namely, hypocrites and desperate rogues who are beyond help and advice and who belong to the devil. But those who are godly and would like to be so, to them I say: “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” Matthew 11:28. 15 Behold, thus they find the right teacher of truth, not to their salvation, however, which they do not seek, but to their condemnation. They are enemies to the truth and do not like to hear such preaching; yet they must hear it, as if from their own lips, answering their question themselves, to their own exposure; as explained above. 16 After this exposure and reproof of their impudence, silencing them with their own answer, the Master continues: V.21. “Render unto Caesar the things that are Caesar’s; and unto God the things that are God’s.” Let the child be baptized that its name become known. In other words: “You want to take away from Caesar what is his, and have already taken from God what is God’s. You, therefore, are rebels and blasphemers. You take and withhold, and not even question your own dishonesty, nor manifest a purpose to do what is right. That is indeed and rightly called disloyalty, where one refuses to give to Caesar what he can claim as his own. 17 This truth they must hear from this teacher of truth, however much it may displease them to be so sternly rebuked. They hate to be called thieves and robbers, as if they were disposed to despoil the emperor (Caesar) of his authority and belongings and usurp the rights of their superiors under a pretense of justice, for which they deserved punishment in body and estate as twofold rebels. This is the first thought. 18 Secondly. Just as they have been shown to be thieves and robbers toward the state they are similarly guilty of robbing God. They withhold what is God’s and even claim to be in the right by so doing. The Phophet Jeremiah, 23:11, calls those who do not preach God’s Word in God’s name “profaners,” as withholding it from the people for whom it was given; they rob and take, not from God in heaven, but from the people to whom God sent and commanded it to be given, and give them something else instead of it. Thus they profane and rob God, withholding the honor and obedience they owe him. Such fruits they are, these smart saints, who wished to bring Christ in reproach! It is on that account that they must hear the rebukes administered to them and be exposed as God-thieves who deserve capital punishment. 19 Let us now pay attention to the hypocrites of our day — those prudish pietists, bishops and the Pope’s whole coterie of clerics, who persecute Christ and his followers in that they reject and condemn his Word and the acknowledged truth of the Gospel. Christ rightfully calls them robbers and profaners of God and of Caesar. They are obedient neither to God nor to the true Christian church; neither to the state nor to any constituted authority, but would be lords themselves and live and do as they like, none daring to oppose them. They are disobedient in person, and also assault innocent Christians, devour and kill whom they can and would destroy God’s kingdom completely; yet they wish to be well spoken of as being in their right, being obedient, pious and peaceable, and regarding us as heretics and sinners against God and Christendom and against the powers that be, who therefore deserve death. Just like these in the Gospel, who would give neither to God nor to Caesar; pretend to great piety, while they seek to put Christ out of the way as one teaching what is opposed to religion and to patriotism. 20 But how, if the wheel should reverse itself and throw the guilt, which they now heap on us Christians, upon their own heads so that they receive the reward due to the openly condemned rebels and God-thieves, who profane the majesty of both divine and human right? True, neither the Gospel nor Christ himself makes use of physical punishment, yet they should beware lest others come (and I fear very much that such will be the case) who will handle them roughly, teaching them, as others have been taught, that they must cease to persecute Christians. This would be treating them after their own fashion. The Pope, with all his apostles, disciples, lawyers and theologians, teaches: Violence need not be endured, but vim vi repellere licet, that is, open violence may be repelled by force. They say, what Christ teaches, Matthew 5:39, is not a duty, but simply counsel, and no one is bound by it, namely: “I say unto you, resist not him that is evil; but whoever smiteth thee on thy right cheek, turn to him the other also,” etc. Their interpretation of this has the sanction of all high schools, institutions and monasteries; it can be found in all their books, nor do they hesitate to praise and justify it, holding that no one is obliged to take wrong even from the emperor, but that it is right to resist evil and strike back in self-defense, let it hit Caesar or whom it may. 21 It were, therefore, not wrong, according to their own teaching, to resist such insufferable injury by force; and I would not lament so very much if, as a punishment from God, it should come about through some false preacher or rabble leader that such tyrants were killed. For they are intent on disorder; their teachings and doings instigate uprisings and war, while they throw the blame on us who teach righteousness, hold the government in honor and oppose conspiracy by word and deed. They would gladly kill us, and although they fail in their loyalty, they want to be honored and safe-guarded in their mischief so that no harm may befall them. The popes with their followings have taught thus not only, but they also practiced it by their acts, opposing kings and emperors as it suited them, despising all authority and trampling the law under their feet, even claiming divine right for their doings. They would do the same now, if they could, boasting that they are in supreme authority and owe allegiance to no ruler. 22 If they should now allow such doctrine to be preached among them, as I myself could do if I were so minded to avenge myself (may God forbid it), or the public would take such teachings from their books and statutes, and a general uprising should follow, whom would they have to blame and who could reason otherwise than that it served them right? Why are they so desperate and perverse that they reproach Christ with his teachings as seditious and blaspheme him who is their Lord, while they themselves are rebels and profaners of God? They disseminate and defend such godless and seditious teachings, and persecute us who preach the pure Gospel, as they well know, and with all faithful ones resist and preach against disloyalty and disorder. They themselves must acknowledge, if they would or could do so in their concealed malice, that they owe it to no other source than to our preaching that they for so long a time have been and are yet secured against rebellion, for if it had not been for us they might have had some different experiences. By their teaching they could not maintain nor enforce peace, favoring uprisings as it does, and if I could approve of it I would not trust myself to advocate or at least wink at any resistance of their adherents in self-protection by force. 23 But we will neither teach nor allow that Christ’s words are nothing more than counsel; we teach that Christians must suffer wrong, if needs be, and leave vengeance to God. They are to be what the Scriptures call them in Psalm 44:22, “sheep for the slaughter,” who may expect death every hour of the day. The Papists know full well that they are safe in our presence; they show their gratitude by persecuting, devouring and murdering us unceasingly, until we are entirely done for. But may it not also happen that in so doing they will meet with such as will defend their rights against them and give them their due so richly deserved, thus paying for what injury they have done to the Gospel and to us? Their doom is sealed. For the present we must suffer, and leave to God how and when he will avenge us. The punishment they deserve is in God’s hand to be meted out in his own time and manner. Although they pretend to be afraid of us, we will do them no harm, allowing them to imitate the Pharisees over against the common people who adhere to Christ. Others will give them what they fear from us, as did the Romans to those who opposed and suspected Christ and his adherents, giving them their full reward when they believed themselves secure. 24 That is the way these will fare in time. They are afraid, though they know that we have attempted nothing to their hurt, nor de we now do so; we offer them peace and uphold peace, exhorting and teaching our people and the public generally to abstain from disloyal acts. We will not stain our hands with their blood. That is something we do not wish to be guilty of. We glory in our innocence over against them before all the world and will not implicate ourselves in their downfall. But others shall arise who will visit upon them what is written of that class of people in the Bible, as, for instance, in Proverbs 10:24, “The fear of the wicked, it shall come upon him.” And as Christ expresses it in Matthew 12:37: “For by thy words thou shalt be justified.” Thou hast complained of disloyalty, disloyalty shall be thy portion. We will then say, Amen, and deo gratias, thanks to God, besides. 25 Let that be said on this text to those who would reproach Christ in order to promote their own reputation and standing, so that they may see and learn what sort of a truth-teacher he is, exposing their lies and falsehood and fastening on them what they like to accuse him of, as being real liars and murderers, or misleaders and rebels; they insist on such a course, but endeavor to throw the suspicion on Christ and his adherents, in spite of the fact that these are and teach the very opposite. 26 But we must keep this Word before our eyes; it is our rule of conduct toward the two kingdoms, God’s and Caesar’s, so that we may give to each the honor due him as both of divine order and example. That in both there are many who are not godfearing, who abuse the charge and position committed to them, especially toward Christians, persecuting us as disobedient and disloyal, we admit, but it does not disturb us. We must and are willing to suffer this, at the same time we maintain our right to punish them by word of mouth, telling them the truth and hurling back the accusations heaped upon us. In so doing we satisfy justice and fulfill our duty; the rest we commit to God, how and by whom he may want to avenge us. 27 We have said much about the teaching of Christ’s answer; for it is the doctrine we insist on, that the two powers or governments, God’s and Caesar’s, or spiritual and temporal kingdoms, must be kept apart, as Christ does here in a clear and brief declaration, making a distinction not only, but also illustrating finely how each is to be constituted and administered. When he says, V.21. “Render unto Caesar the things that are Caesar’s,” he refers to the relation of subjects to their rulers; the other part, V.21. “Render unto God the things that are God’s,” is especially intended for such as are in authority. 28 For it is thus ordained of God that subjects must and shall give to their rulers what they need; when he commands them to give, it is implied that these may take; and where we are to give what is due, there we infer that we owe them something, so that the language might be: “to return,” rather than simply to render or give. That is something for subjects under civil authority. 29 On the other hand, there are restrictions placed upon rulers that they govern in the same spirit, and not take from their subjects what is not due them; but remember to give and do also what they are in duty bound to do by virtue of their presiding over countries and nations, so that they may grow and prosper. That is why they were elevated by God to their respective positions of honor, not that they sit there simply as placethieves, and doing what they like. 30 But if that were emphasized it would be found that the world is full of real thieves and rogues, rulers as well as subjects, and the number would indeed be small from the highest to the lowest, who obey and do what is right. Subjects are most generally so disposed as to cheat their ruler and appropriate to their own use what is his, wherever they can, to say nothing about giving cheerfully, hesitating as they may do to admit that. Princes and office-holders wish to have the name of being Christians and obedient subjects of the emperor, yet they do only what suits them and, if they could, they would gladly usurp the places of their superiors. 31 The same is true of the knights who wait upon and assist the princes; if they could do so, they would gladly confiscate everything, strip their chiefs of what they have and trample them under foot; instead they take villages and castles, delight in being called “dear subjects,” advise and govern in their own interests, thus reveling, oppressing and plaguing both lords and subjects, according to their sweet will. By the way, how many princes and office-holders are there now in high positions who could claim that they give to Caesar what is Caesar’s? Would not all rather fill their own coffers, bags and pockets? This all can do; but giving to Caesar what belongs to him is difficult to find; taking and stealing from him is much more common. 32 There is a similar state of things in all other situations and offices. Servants deceive and cheat their masters, maids their mistresses, day laborers and mechanics those for whom they work. It is so in daily intercourse, at the market and elsewhere; stealing and robbing, even boldly and openly, is the common practice. In that way things go on among high and low, so that there is no royal residence, no city, no house, that is not full of knaves and thieves. Were the world plagued with this sin only, it were already too much and it deserved to have been destroyed long ago; and yet no one wants to be charged with and punished for theft, the evildoers would rather claim honor for their misconduct; especially is that the case with the lords of the nobility who strut around in glittering chains. But if they were treated as they deserve they would not be allowed to wear them on the streets, but would be dealt with as those who stole five or six dollars. It is here, as the saying goes, “Little thieves are hung in iron chains; the big public thieves are permitted to walk about with chains of gold.” 33 It should not be thus, but everyone respects his estate and position and do as it behooves him. Yea, sayest thou, is it not enough that I take nothing from anybody? Yea, truly; but there are many ways of taking; not only from under the bench where there is nothing that belongs to thee, nor out of the bag or chest of another, but also where thou art unfaithful to thy employer and permittest damage to ensue because of negligence or mischief, rather than in consequence of a mistake. As, for instance, where a citizen or neighbor overcharges another, and the nobleman filches and squeezes. According to the seventh commandment all such sharp dealing is called stealing and doing wrong; those who practice it are thieves who care nothing for a troubled conscience, and the maxim, “Render unto Caesar the things that are Caesar’s,” becomes a rare bird. All the world is full of the perversity, “taking from Caesar the things that are Caesar’s,” from the bottom up; from servant up to knights and princes, so that there is no estate on earth so plagued with thieves and rogues as that of the emperor’s and government’s. 34 Government must also be told how to act toward its subjects. Those in authority also rob and take what is not theirs, and that on the responsibility of their superiors. As when an emperor or prince goes on, plaguing land and people with unnecessary assessments and other burdens. In that situation thou must also hear thy text. If thou desirest the subjects to put into practice their lesson and be honest with thee, thou must also avoid taking from them what is not thine. For Christ does not say here, Render to Caesar that which he wants and likes, but he assigns limits to him, how far he may reach, that is: “The things that are Caesar’s,” or what he is rightfully entitled to. 35 Therefore, land, cities, homes, are not to be governed as the one in authority over them may like, as if an employer could treat his employees to suit his notion, contrary to the Lord’s justice. Nay, the employee would say, I owe thee what is thine, not what thou mayest desire to have. One might require so much as my head or fist, or he would not pay me wages or food and clothing, and so plunder and plague me as not to leave a rag upon my body. That would be taking the rights from the man-servant, and her property from the maid-servant. 36 So also if a burgomaster, ruler or office-holder should compel and plague the people to serve his whims, that could not be regarded as a lordly right, but would be stealing and doing wrong, just as much as if a fellowcitizen should steal from them. However, there is no position nowadays so insignificant but that its occupant should not desire to have the right and the power to do and command what he pleases, studying how he may oppress the people and holding that his authority empowers him to squeeze, drive and torment everybody as he pleases. Even as is now the case more especially with the poor clergymen and preachers, so that there is danger in all estates, especially in the higher ones, for in them the really great thieves are to be found. A house-servant may make a householder poor by his dishonesty; but a nobleman can steal what amounts to something, namely, a whole principality, land and people. 37 Therefore we must tell them how Christ has limited their prerogatives in this text, so that they may not do what they might personally wish. It would go entirely too far, and the Pope’s rule would go into effect, they being flogged by their subjects; but we neither teach nor approve of such practice. Christ does not say de facto, sed de jure, not by fact, but by right; that is, he teaches what each man must do, namely, the subjects must give, and the government must not take more than what is due; but who is to punish where both parties sin against the law is not stated. 38 Christ does not do, as the Pope teaches that one should hit back, nor does he allow anyone to avenge himself, neither the employer nor his employee; the infliction of punishment and judgment he reserves for himself as the highest Lord and God. “Vengeance is mine,” saith God, Deuteronomy 32:35. He who does not give heed to this teaching will experience this judgment. If God does not punish by the ordinary authorities he will do it by pestilence, war, revolutions and other plagues; for he can punish rulers as well as their subjects. Therefore both are instructed as to their duty, and we will abide by his declaration. We must not and will not coerce anyone by violent measures, but say only what is right and resist wrong-doing by word of mouth. Whoever will not mind that, we excommunicate such an one in accordance with Christ’s teaching, telling him that he belongs to the devil, and let him go. Others may punish the Pope and his followers who will not abide by the Word of God, but resort to violence. 39 This is a brief statement as to the first estate or government, both in its higher and its lower functions, to show how far we. are away from our true position and how full the world is everywhere of thievery. But these matters are worst of all, if one is to expound this passage (Render to God what is God’s) and speak of the God-thieves in the spiritual government of Christendom, in which I and the likes of me are. For as high as heaven is above the earth so dangerous and difficult is this office in comparison with secular or imperial positions which, indeed, are also dangerous where their occupants do not call upon God for help to discharge their duties properly and without injury to their subjects. But if unfaithful ministers or preachers get into their office they will be, not thieves of bread, meat or clothing, wherewith the body is nourished and with which jurists busy themselves, who teach nothing further than what ministers to the belly and try to check that class of stealing; but those who occupy the office that is to give the bread of eternal life to souls and, instead, cause them everlasting thirst, hunger and nakedness, taking away the word by which man is nourished from death to life, such are not simply belly-thieves, but thieves of God and of the heavenly kingdom. 40 Such now is the Pope with his bishops and all their retinue, who do not preach to the people, rather preventing them from receiving God’s Word and what it gives and affords; doing their very best in mischief when they forbid and hinder the sacrament to be administered under both forms, as Christ instituted it, and they well know, in sheer violence and blasphemous thirst; they cannot rightly be called anything else than sacrilegious, public thieves of God, robbers of his Word and sacrament. 41 There are among us also some who so plague and press the poor pastors with hunger and care that they cannot do their work properly; some also lowering their calling so as to reach out for the heavenly things and at the same time hanker after carnal goods, as the cliques of Pope and priest also do, who are charged with spiritual matters, but do not preach them nor suffer it to be done. They practice the two kinds of robbery and deserve all the more severe punishment. Yet the world is just as full of this miserable dishonesty as of the secular sort, and they are thieves through and through, from top to bottom, from the least to the greatest. 42 But how will it be in the end when the final judgment shall take place? What does it mean that God must continue to call and preach: “Do render both to God and to Caesar,” but all in vain, and should thus be mocked and his Word trampled under foot? Are we not to expect that at last there should rain upon the world a flood with thunder, lightning and hellfire? It cannot and must not be otherwise, because the trespass against God’s and Caesar’s right continues so boldly and so eagerly and turns the single into a double robbery, ever defending its course and resisting its punishment. God will and can not suffer that forever. I would that he might take us and ours away in mercy so that we be spared the coming calamity! Wickedness is so very great, and so manifold in the whole world, that it exceeds the leaves on the trees and the blades of grass upon the earth in number. May God preserve and deliver us from this distress, and grant grace that we may hold to his Word in earnestness and be delivered from such evil! Amen. [[Luther published two sermons for Matt 22:34-46, both found here]] Sermon for the Eighteenth Sunday after Trinity; Matthew 22:34-46

The tribute money - A Roman coin, stamped with the head of Cesar, which was usually paid in tribute.

This image. The likeness of the reigning prince was probably struck on the coins, as it is now on [English and] Spanish coins. Superscription. The name and titles of the emperor. (2) "superscription", or "inscription"

They say to him, Cesar's - Plainly acknowledging, by their having received his coin, that they were under his government. And indeed this is a standing rule. The current coin of every nation shows who is the supreme governor of it. Render therefore, ye Pharisees, to Cesar the things which ye yourselves acknowledge to be Cesar's: and, ye Herodians, while ye are zealous for Cesar, see that ye render to God the things that are God's.

Render therefore unto Caesar, etc. Caesar's image and name on the coin proved that it was his. It was proper, therefore, to give it back to him when he called for it. But while this was done, he took occasion to charge them also to give to God what he claimed. This may mean either (1) the annual tribute due to the temple-service, implying that paying tribute to Caesar did not free them from the obligation to do that; or (2) that they should give their hearts, lives, property, and influence, all to God, as his due. (z) "Render" Mt 17:25,27, Rom 13:7 (a) "unto God" Mal 1:6-8, 3:8-10

They marvelled. They had been foiled in their attempt. Though he had apparently decided in favour of the Herodians, yet his answer confounded both parties, and wholly prevented the use which they intended to make of it. It was so wise--it so clearly detected their wickedness, and foiled their aim--that they were confounded, and retired covered with shame.

Conversation of Jesus with the Sadducees respecting the resurrection. See also Mk 12:18-27, Lk 20:27-38. Verse 23. The same day came to him the Sadducees. For an account of the Sadducees, Mt 3:7. No resurrection. The resurrection literally means the raising up the body to life after it is dead, Jn 11:24, 5:29, 1Cor 15:22. But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death, as well as the existence of angels and spirits, Acts 23:8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both; though it more distinctly refers to the separate existence of the soul, and to a future state of rewards and punishments, than to the resurrection of the body. (b) "The same day" Mk 12:18, Lk 20:27 (c) "which say" Acts 23:8

st of all the woman died also. 28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33 And when the multitude heard this, they were astonished at his doctrine. We have here Christ's dispute with the Sadducees concerning the resurrection; it was the same day on which he was attacked by the Pharisees about paying tribute. Satan was now more busy than ever to ruffle and disturb him; it was an hour of temptation, Rev. iii. 10 . The truth as it is in Jesus will still meet with contradiction, in some branch or other of it. Observe here, I. The opposition which the Sadducees made to a very great truth of religion; they say, There is no resurrection, as there are some fools who say, There is no God. These heretics were called Sadducees from one Sadoc, a disciple of Antigonus Sochæus, who flourished about two hundred and eighty-four years before our Saviour's birth. They lie under heavy censures among the writers of their own nation, as men of base and debauched conversations, which their principles led them to. They were the fewest in number of all the sects among the Jews, but generally persons of some rank. As the Pharisees and Essenes seemed to follow Plato and Pythagoras, so the Sadducees were much of the genius of the Epicureans; they denied the resurrection, they said, There is no future state, no life after this; that, when the body dies, the soul is annihilated, and dies with it; that there is no state of rewards or punishments in the other world; no judgment to come in heaven or hell. They maintained, that, except God, there is not spirit ( Acts xxiii. 8 ), nothing but matter and motion. They would not own the divine inspiration of the prophets, nor any revelation from heaven, but what God himself spoke upon mount Sinai. Now the doctrine of Christ carried that great truth of the resurrection and a future state much further than it had yet been revealed, and therefore the Sadducees in a particular manner set themselves against it. The Pharisees and Sadducees were contrary to each other, and yet confederates against Christ. Christ's gospel hath always suffered between superstitious ceremonious hypocrites and bigots on the one hand, and profane deists and infidels on the other. The former abusing, the latter despising, the form of godliness, but both denying the power of it. II. The objection they made against the truth, which was taken from a supposed case of a woman that had seven husbands successively; now they take it for granted, that, if there be a resurrection, it must be a return to such a state as this we are now in, and to the same circumstances, like the imaginary Platonic year; and if so, it is an invincible absurdity for this woman in the future state to have seven husbands, or else an insuperable difficulty which of them should have her, he whom she had first, or he whom she had last, or he whom she loved best, or he whom she lived longest with. 1. They suggest the law of Moses in this matter ( v. 24 ), that the next of kin should marry the widow of him that died childless ( Deut. xxv. 5 ); we have it practised Ruth iv. 5 . It was a political law, founded in the particular constitution of the Jewish commonwealth, to preserve the distinction of families and inheritances, of both which there was special care taken in that government. 2. They put a case upon this statute, which, whether it were a case in fact or only a moot case, is not at all material; if it had not really occurred, yet possibly it might. It was of seven brothers, who married the same woman, v. 25-27 . Now this case supposes, (1.) The desolations that death sometimes makes in families when it comes with commission; how it often sweeps away a whole fraternity in a little time;: seldom (as the case is put) according to seniority (the land of darkness is without any order,) but heaps upon heaps; it diminishes families that had multiplied greatly, Ps. cvii. 38, 39 . When there were seven brothers grown up to man's estate, there was a family very likely to be built up; and yet this numerous family leaves neither son nor nephew, nor any remaining in their dwellings, Job xviii. 19 . Well may we say then, Except the Lord build the house, they labour in vain that build it. Let none be sure of the advancement and perpetuity of their names and families, unless they could make a covenant of peace with death, or be at an agreement with the grave. (2.) The obedience of these seven brothers to the law, though they had a power of refusal under the penalty of a reproach, Deut. xxv. 7 . Note, Discouraging providences should not keep us from doing our duty because we must be governed by the rule, not by the event. The seventh, who ventured last to marry the widow (many a one would say) was a bold man. I would say, if he did it purely in obedience to God, he was a good man, and one that made conscience of his duty. But, last of all, the woman died also. Note, Survivorship is but a reprieve; they that live long, and bury their relations and neighbours one after another, do not thereby acquire an immortality; no, their day will come to fall. Death's bitter cup goes round, and, sooner or later, we must all pledge in it, Jer. xxv. 26 . 3. They propose a doubt upon this case ( v. 28 ); " In the resurrection, whose wife shall she be of the seven? You cannot tell whose; and therefore we must conclude there is no resurrection. " The Pharisees, who professed to believe a resurrection, had very gross and carnal notions concerning it, and concerning the future state; expecting to find there, as the Turks in their paradise, the delights and pleasures of the animal life, which perhaps drove the Sadducees to deny the thing itself; for nothing gives greater advantage to atheism and infidelity than the carnality of those that make religion, either in its professions or in its prospects, a servant to their sensual appetites and secular interests; while those that are erroneous deny the truth, those that are superstitious betray it to them. Now they, in this objection, went upon the Pharisees' hypothesis. Note, It is not strange that carnal minds have very false notions of spiritual and eternal things. The natural man receiveth not these things, for they are foolishness to him. 1 Cor. ii. 14 . Let truth be set in a clear light, and then it appears in its full strength. III. Christ's answer to this objection; by reproving their ignorance, and rectifying their mistake, he shows the objection to be fallacious and unconcluding. 1. He reproves their ignorance ( v. 29 ); Ye do err. Note, Those do greatly err, in the judgment of Christ, who deny the resurrection and a future state. Here Christ reproves with the meekness of wisdom, and is not so sharp upon them (whatever was the reason) as sometimes he was upon the chief priests and elders; Ye do err, not knowing. Note, Ignorance is the cause of error; those that are in the dark, miss their way. The patrons of error do therefore resist the light, and do what they can to take away the key of knowledge; Ye do err in this matter, not knowing. Note, Ignorance is the cause of error about the resurrection and the future state. What it is in its particular instances, the wisest and best know not; it doth not yet appear what we shall be, it is a glory that is to be revealed: when we speak of the state of separate souls, the resurrection of the body, and of eternal happiness and misery, we are soon at a loss; we cannot order our speech, by reason of darkness, but that it is a thing about which we are not left in the dark; blessed be God, we are not; and those who deny it are guilty of a willing and affected ignorance. It seems, there were some Sadducees, some such monsters, among professing Christians, some among you, that say, There is no resurrection of the dead ( 1 Cor. xv. 12 ) and some that did in effect deny it, by turning it into an allegory, saying, The resurrection is past already. Now observe, (1.) They know not the power of God; which would lead men to infer that there may be a resurrection and a future state. Note, The ignorance, disbelief, or weak belief, of God's power, is at the bottom of many errors, particularly theirs who deny the resurrection. When we are told of the soul's existence and agency in a state of separation from the body, and especially that a dead body, which had lain many ages in the grave, and is turned into common and indistinguished dust, that this shall be raised the same body that it was, and live, move, and act, again; we are ready to say, How can these things be? Nature allows it for a maxim, A privatione ad habitum non datur regressus—The habits attaching to a state of existence vanish irrecoverably with the state itself. If a man die, shall he live again? And vain men, because they cannot comprehend the way of it, question the truth of it; whereas, if we firmly believe in God the Father Almighty, that nothing is impossible with God, all these difficulties vanish. This therefore we must fasten upon, in the first place, that God is omnipotent, and can do what he will; and then no room is left for doubting but that he will do what he has promised; and, if so, why should it be thought a thing incredible with you that God should raise the dead? Acts xxvi. 8 . His power far exceeds the power of nature. (2.) They know not the scriptures, which decidedly affirm that there shall be a resurrection and a future state. The power of God, determined and engaged by his promise, is the foundation for faith to build upon. Now the scriptures speak plainly, that the soul is immortal, and there is another life after this; it is the scope both of the law and of the prophets, that there shall be a resurrection of the dead, both of the just and of the unjust, Acts xxiv. 14, 15 . Job knew it ( Job xix. 26 ), Ezekiel foresaw it ( Ezek. xxxvii. ), and Daniel plainly foretold it, Dan. xii. 2 . Christ rose again according to the scriptures ( 1 Cor. xv. 3 ); and so shall we. Those therefore who deny it, either have not conversed with the Scriptures, or do not believe them, or do not take the true sense and meaning of them. Note, Ignorance of the scripture is the rise of abundance of mischief. 2. He rectifies their mistake, and ( v. 30 ) corrects those gross ideas which they had of the resurrection and a future state, and fixes these doctrines upon a true and lasting basis. Concerning that state, observe, (1.) It is not like the state we are now in upon earth; They neither marry, nor are given in marriage. In our present state marriage is necessary; it was instituted in innocency; whatever intermission or neglect there has been of other institutions, this was never laid aside, nor will be till the end of time. In the old world, they were marrying, and giving in marriage; the Jews in Babylon, when cut off from other ordinances, yet were bid to take them wives, Jer. xxix. 6 . All civilized nations have had a sense of the obligation of the marriage covenant; and it is requisite for the gratifying of the desires, and recruiting the deficiencies, of the human nature. But, in the resurrection, there is no occasion for marriage; whether in glorified bodies there will be any distinction of sexes some too curiously dispute (the ancients are divided in their opinions about it); but, whether there will be a distinction or not, it is certain that there will be no conjunction; where God will be all in all, there needs no other meet-help; the body will be spiritual, and there will be in it no carnal desires to be gratified: when the mystical body is completed, there will be no further occasion to seek a godly seed, which was one end of the institution of marriage, Mal. ii. 15 . In heaven there will be no decay of the individuals, and therefore no eating and drinking; no decay of the species, and therefore no marrying; where there shall be no more deaths ( Rev. xxi. 4 ), there need be no more births. The married state is a composition of joys and cares; those that enter upon it are taught to look upon it as subject to changes, richer and poorer, sickness and health; and therefore it is fit for this mixed, changing world; but as in hell, where there is no joy, the voice of the bridegroom and the voice of the bride shall be heard no more at all, so in heaven, where there is all joy, and no care or pain or trouble, there will be no marrying. The joys of that state are pure and spiritual, and arise from the marriage of all of them to the Lamb, not of any of them to one another. (2.) It is like the state angels are now in in heaven; They are as the angels of God in heaven; they are so, that is, undoubtedly they shall be so. They are so already in Christ their Head, who has made them sit with him in heavenly places, Eph. ii. 6 . The spirits of just men already made perfect are of the same corporation with the innumerable company of angels, Heb. xii. 22, 23 . Man in his creation was made a little lower than the angels ( Ps. viii. 5 ); but in his complete redemption and renovation will be as the angels; pure and spiritual as the angels, knowing and loving as those blessed seraphim, ever praising God like them and with them. The bodies of the saints shall be raised incorruptible and glorious, like the uncompounded vehicles of those pure and holy spirits ( 1 Cor. xv. 42 , &c.), swift and strong, like them. We should therefore desire and endeavour to do the will of God now as the angels do it in heaven, because we hope shortly to be like the angels who always behold our Father's face. He saith nothing of the state of the wicked in the resurrection; but, by consequence, they shall be like the devils, whose lusts they have done. IV. Christ's argument to confirm this great truth of the resurrection and a future state; the matters being of great concern, he did not think it enough (as in some other disputes) to discover the fallacy and sophistry of the objection, but backed the truth with a solid argument; for Christ brings forth judgment to truth as well as victory, and enables his followers to give a reason of the hope that is in them. Now observe, 1. Whence he fetched his argument—from the scripture; that is the great magazine or armoury whence we may be furnished with spiritual weapons, offensive and defensive. It is written is Goliath's sword. Have ye not read that which was spoken to you by God? Note, (1.) What the scripture speaks God speaks. (2.) What was spoken to Moses was spoken to us; it was spoken and written for our learning. (3.) It concerns us to read and hear what God hath spoken, because it is spoken to us. It was spoken to you Jews in the first place, for to them were committed the oracles of God. The argument is fetched from the books of Moses, because the Sadducees received them only, as some think, or, at least, them chiefly, for canonical scriptures; Christ therefore fetched his proof from the most indisputable fountain. The latter prophets have more express proofs of a future state than the law of Moses has; for though the law of Moses supposes the immortality of the soul and a future state, as principles of what is called natural religion, yet no express revelation of it is made by the law of Moses; because so much of that law was peculiar to that people, and was therefore guarded as municipal laws used to be with temporal promises and threatenings, and the more express revelation of a future state was reserved for the latter days; but our Saviour finds a very solid argument for the resurrection even in the writings of Moses. Much scripture lies under ground, that must be digged for. 2. What his argument was ( v. 32 ); I am the God of Abraham. This was not an express proof, totidem verbis—in so many words; and yet it was really a conclusive argument. Consequences from scripture, if rightly deduced, must be received as scripture; for it was written for those that have the use of reason. Now the drift of the argument is to prove, (1.) That there is a future state, another life after this, in which the righteous shall be truly and constantly happy. This is proved from what God said; I am the God of Abraham. [1.] For God to be any one's God supposes some very extraordinary privilege and happiness; unless we know fully what God is, we could not comprehend the riches of that word, I will be to thee a God, that is, a Benefactor like myself. The God of Israel is a God to Israel ( 1 Chron. xvii. 24 ), a spiritual Benefactor; for he is the Father of spirits, and blesseth with spiritual blessings: it is to be an all-sufficient Benefactor, a God that is enough, a complete Good, and an eternal Benefactor; for he is himself an everlasting God, and will be to those that are in covenant with him an everlasting Good. This great word God had often said to Abraham, Isaac, and Jacob; and it was intended as a recompence for their singular faith and obedience, in quitting the country at God's call. The Jews had a profound veneration for those three patriarchs, and would extend the promise God made them to the uttermost. [2.] It is manifest that these good men had no such extraordinary happiness, in this life, as might look any thing like the accomplishment of so great a word as that. They were strangers in the land of promise, wandering, pinched with famine; they had not a foot of ground of their own but a burying-place, which directed them to look for something beyond this life. In present enjoyments they came far short of their neighbours that were strangers to this covenant. What was there in this world to distinguish them and the heirs of their faith from other people, any whit proportionable to the dignity and distinction of this covenant? If no happiness had been reserved for these great and good men on the other side of death, that melancholy word of poor Jacob's, when he was old ( Gen. xlvii. 9 ), Few and evil have the days of the years of my life been, would have been an eternal reproach to the wisdom, goodness, and faithfulness, of that God who had so often called himself the God of Jacob. [3.] Therefore there must certainly be a future state, in which, as God will ever live to be eternally rewarding, so Abraham, Isaac, and Jacob, will ever live to be eternally rewarded. That of the apostle ( Heb. xi. 16 ), is a key to this argument, where, when he had been speaking of the faith and obedience of the patriarchs in the land of their pilgrimage, he adds, Wherefore God is not ashamed to be called their God; because he has provided for them a city, a heavenly city; implying, that if he had not provided so well for them in the other world, considering how they sped in this, he would have been ashamed to have called himself their God; but now he is not, having done that for them which answers it in its true intent and full extent. (2.) That the soul is immortal, and the body shall rise again, to be united; if the former point be gained, these will follow; but they are likewise proved by considering the time when God spoke this; it was to Moses at the bush, long after Abraham, Isaac, and Jacob, were dead and buried; and yet God saith, not, " I was, " or " have been, " but I am the God of Abraham. Now God is not God of the dead, but of the living. He is a living God, and communicates vital influences to those to whom he is a God. If, when Abraham died, there had been an end of him, there had been an end likewise of God's relation to him as his God; but at that time, when God spoke to Moses, he was the God of Abraham, and therefore Abraham must be then alive; which proves the immortality of the soul in a state of bliss; and that, by consequence, infers the resurrection of the body; for there is such an inclination in the human soul to its body, as would make a final and eternal separation inconsistent with the bliss of those that have God for their God. The Sadducees' notion was, that the union between body and soul is so close, that, when the body dies, the soul dies with it. Now, upon the same hypothesis, if the soul lives, as it certainly does, the body must some time or other live with it. And besides, the Lord is for the body, it is an essential part of the man; there is a covenant with the dust, which will be remembered, otherwise the man would not be happy. The charge which the dying patriarchs gave concerning their bones, and that in faith, was an evidence that they had some expectation of the resurrection of their bodies. But this doctrine was reserved for a more full revelation after the resurrection of Christ, who was the first-fruits of them that slept. Lastly, We have the issue of this dispute. The Sadducees were put to silence ( v. 34 ), and so put to shame. They thought by their subtlety to put Christ to shame, when they were preparing shame for themselves. But the multitude were astonished at this doctrine, v. 33 . 1. Because it was new to them. See to what a sad pass the exposition of scripture was come among them, when people were astonished at it as a miracle to hear the fundamental promise applied to this great truth; they had sorry scribes, or this had been no news to them. 2. Because it had something in it very good and great. Truth often shows the brighter, and is the more admired, for its being opposed. Observe, Many gainsayers are silenced, and many hearers astonished, without being savingly converted; yet even in the silence and astonishment of unsanctified souls God magnifies his law, magnifies his gospel, and makes both honourable. The Substance of the Commandments. 34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the fir

Mark 12:18 .

Saying, Master, Moses said, etc. De 25:5,6. This law was given by Moses in order to keep the families and tribes of the Israelites distinct, and to perpetuate them. Raise up seed unto his brother. That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall be considered as his. (d) "If a man die" De 25:5, Ruth 1:11

Deut 25:5 .

Now there were with us seven brethren - This story seems to have been a kind of common - place objection, which no doubt they brought upon all occasions.

There were with us seven brethren. It is probable that they stated a case as difficult as possible; and though no such case might have occurred, yet it was supposable, and in their view it presented a real difficulty. The difficulty arose from the fact that they supposed that substantially the same state of things takes place in the other world as here; that husbands and wives must be reunited; and they professed not to be able to see how one woman could be the wife of seven men.

Mt 22:25 (1) "the seventh" or, "Seven"

Ye err, not knowing the Scriptures - Which plainly assert a resurrection. Nor the power of God - Which is well able to effect it. How many errors flow from the same source?

Ye do err, not knowing, etc. They had taken a wrong view of the doctrine of the resurrection. It was not taught that men would marry there. The Scriptures, here, mean the books of the Old Testament. By appealing to them, he showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that men must live there as they do here. The way in which the enemies of the truth attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. He produced a passage from the books of Moses, Mt 22:32, because they had also appealed to his writings, Mt 22:24. Other places of the Old Testament asserted it more clearly, Dan 12:2, Isa 26:19; but he wished to meet them on their own ground. None of those Scriptures asserted that men would live there as they do here, and therefore their reasoning was false. Nor the power of God. They probably denied, as many have done since, that God could gather the scattered dust of the dead, and remould it into a body. On this ground they affirmed that the doctrine could not be true--opposing reason to revelation, and supporting that Infinite Power could not reorganize body that it had at first organized, and raise a body for its own dust which it had at first raised from nothing. (e) "not knowing" Jn 20:9

Neither marry, etc. This was a full answer to the objections of the Sadducees. But are as the angels of God. That is, in the manner of their intercourse; in regard to marriage, and the mode of their existence, Luke adds, that they shall be "equal to the angels;" that is, they shall be elevated above the circumstances of mortality, and live in a manner, and in a kind of intercourse, equal to the angels. It does not imply that they shall be equal in intellect, but only in the circumstances of their existence, as that is distinguished from the way in which mortals live. He also adds, "Neither can they die any more: but are the children of God, being the children of the resurrection," Lk 20:36 or being accounted worthy to be raised up to life, and therefore sons of God raised up to him. (f) "angels of God" Mt 18:10, 1Jn 3:2

They are as the angels - Incorruptible and immortal. So is the power of God shown in them! So little need had they of marriage!

Have ye not read - The Sadducees had a peculiar value for the books of Moses. Out of these therefore our Lord argues with them.

As touching, etc. That is, in proof that the dead are raised. The passage which he quotes is recorded in Ex 3:6,15. This was at the burning bush, (Mark and Luke.) Abraham, Isaac, and Jacob had been long dead when Moses spoke this: Abraham 329 years, Isaac 224, and Jacob 198. Yet God spoke then as being still their God. They must, therefore, be still somewhere living; for God is not the God of the dead--i. e., it is absurd to say that God rules over those who are extinct or annihilated --but he is the God only of those who have an existence. Luke adds, "All live unto him." That is, all the righteous dead; all of whom he can be properly called their God, live unto his glory. This passage does not prove directly that the dead body would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive, This the Sadducees denied, Acts 23:8. And this was the main point in dispute. If this was admitted--if there was a state of rewards and punishments--then it would easily follow that the bodies of the dead would be raised.

Mt 22:31 (g) "I am the God" Ex 3:6,15,16, Heb 11:16

I am the God of Abraham - The argument runs thus: God is not the God of the dead, but of the living: (for that expression, Thy God, implies both benefit from God to man, and duty from man to God) but he is the God of Abraham, Isaac, and Jacob: therefore, Abraham, Isaac, and Jacob are not dead, but living. Therefore, the soul does not die with the body. So indeed the Sadducees supposed, and it was on this ground that they denied the resurrection. Exod 3:6 .

(h) "astonished at his doctrine" Mt 7:28, Mk 12:17

At his doctrine - At the clearness and solidity of his answers.

Mark 12:28 ; Luke 10:25.

st and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets. Here is a discourse which Christ had with a Pharisee-lawyer, about the great commandment of the law. Observe, I. The combination of the Pharisees against Christ, v. 34 . They heard that he had put the Sadducees to silence, had stopped their mouths, though their understandings were not opened; and they were gathered together, not to return him the thanks of their party, as they ought to have done, for his effectually asserting and confirming of the truth against the Sadducees, the common enemies of their religion, but to tempt him, in hopes to get the reputation of puzzling him who had puzzled the Sadducees. They were more vexed that Christ was honoured, than pleased that the Sadducees were silenced; being more concerned for their own tyranny and traditions, which Christ opposed, than for the doctrine of the resurrection and a future state, which the Sadducees opposed. Note, It is an instance of Pharisaical envy and malice, to be displeased at the maintaining of a confessed truth, when it is done by those we do not like; to sacrifice a public good to private piques and prejudices. Blessed Paul was otherwise minded, Phil. i. 18 . II. The lawyer's question, which he put to Christ. The lawyers were students in, and teachers of, the law of Moses, as the scribes were; but some think that in this they differed, that they dealt more in practical questions than the scribes; they studied and professed casuistical divinity. This lawyer asked him a question, tempting him; not with any design to ensnare him, as appears by St. Mark's relation of the story, where we find that this was he to whom Christ said, Thou are not far from the kingdom of God, Mark xii. 34 , but only to see what he would say, and to draw on discourse with him, to satisfy his own and his friends' curiosity. 1. The question was, Master, which is the greatest commandment of the law? A needless question, when all the things of God's law are great things ( Hos. viii. 12 ), and the wisdom from above is without partiality, partiality in the law ( Mal. ii. 9 ), and hath respect to them all. Yet it is true, there are some commands that are the principles of the oracles of God, more extensive and inclusive than others. Our Saviour speaks of the weightier matters of the law, ch. xxiii. 23 . 2. The design was to try him, or tempt him; to try, not so much his knowledge as his judgment. It was a question disputed among the critics in the law. Some would have the law of circumcision to be the great commandment, others the law of the sabbath, others the law of sacrifices, according as they severally stood affected, and spent their zeal; now they would try what Christ said to this question, hoping to incense the people against him, if he should not answer according to the vulgar opinion; and if he should magnify one commandment, they would reflect on him as vilifying the rest. The question was harmless enough; and it appears by comparing Luke x. 27, 28 , that it was an adjudged point among the lawyers, that the love of God and our neighbour is the great commandment, and the sum of all the rest, and Christ had there approved it; so the putting of it to him here seems rather a scornful design to catechise him as a child, than spiteful design to dispute with him as an adversary. III. Christ's answer to this question; it is well for us that such a question was asked him, that we might have his answer. It is no disparagement to great men to answer plain questions. Now Christ recommends to us those as the great commandments, not which are so exclusive of others, but which are therefore great because inclusive of others. Observe, 1. Which these great commandments are ( v. 37-39 ); not the judicial laws, those could not be the greatest now that the people of the Jews, to whom they pertained, were so little; not the ceremonial laws, those could not be the greatest, now that they were waxen old, and were ready to vanish away; nor any particular moral precept; but the love of God and our neighbour, which are the spring and foundation of all the rest, which (these being supposed) will follow of course. (1.) All the law is fulfilled in one word, and that is, love. See Rom. xiii. 10 . All obedience begins in the affections, and nothing in religion is done right, that is not done there first. Love is the leading affection, which gives law, and gives ground, to the rest; and therefore that, as the main fort, is to be first secured and garrisoned for God. Man is a creature cut out for love; thus therefore is the law written in the heart, that it is a law of love. Love is a short and sweet word; and, if that be the fulfilling of the law, surely the yoke of the command is very easy. Love is the rest and satisfaction of the soul; if we walk in this good old way, we shall find rest. (2.) The love of God is the first and great commandment of all, and the summary of all the commands of the first table. The proper act of love being complacency, good is the proper object of it. Now God, being good infinitely, originally, and eternally, is to be loved in the first place, and nothing loved beside him, but what is loved for him. Love is the first and great thing that God demands from us, and therefore the first and great thing that we should devote to him. Now here we are directed, [1.] To love God as ours; Thou shalt love the Lord thy God as thine. The first commandment is, Thou shalt have no other God; which implies that we must have him for our God, and that will engage our love to him. Those that made the sun and moon their gods, loved them, Jer. viii. 2 ; Judges xviii. 24 . To love God as ours is to love him because he is ours, our Creator, Owner, and Ruler, and to conduct ourselves to him as ours, with obedience to him, and dependence on him. We must love God as reconciled to us, and made ours by covenant; that is the foundation of this, Thy God. [2.] To love him with all our heart, and soul, and mind. Some make these to signify one and the same thing, to love him with all our powers; others distinguish them; the heart, soul, and mind, are the will, affections, and understanding; or the vital, sensitive, and intellectual faculties. Our love of God must be a sincere love, and not in word and tongue only, as theirs is who say they love him, but their hearts are not with him. It must be a strong love, we must love him in the most intense degree; as we must praise him, so we must love him, with all that is within us, Ps. ciii. 1 . It must be a singular and superlative love, we must love him more than any thing else; this way the stream of our affections must entirely run. The heart must be united to love God, in opposition to a divided heart. All our love is too little to bestow upon him, and therefore all the powers of the soul must be engaged for him, and carried out toward him. This is the first and great commandment; for obedience to this is the spring of obedience to all the rest; which is then only acceptable, when it flows from love. (3.) To love our neighbour as ourselves is the second great commandment ( v. 39 ); It is like unto that first; it is inclusive of all the precepts of the second table, as that is of the first. It is like it, for it is founded upon it, and flows from it; and a right love to our brother, whom we have seen, is both an instance and an evidence of our love to God, whom we have not seen, 1 John iv. 20 . [1.] It is implied, that we do, and should, love ourselves. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified: but there is a self-love which is natural, and the rule of the greatest duty, and it must be preserved and sanctified. We must love ourselves, that is, we must have a due regard to the dignity of our own natures, and a due concern for the welfare of our own souls and bodies. [2.] It is prescribed, that we love our neighbour as ourselves. We must honour and esteem all men, and must wrong and injure none; must have a good will to all, and good wishes for all, and, as we have opportunity, must do good to all. We must love our neighbour as ourselves, as truly and sincerely as we love ourselves, and in the same instances; nay, in many cases we must deny ourselves for the good of our neighbour, and must make ourselves servants to the true welfare of others, and be willing to spend and be spent for them, to lay down our lives for the brethren. 2. Observe what the weight and greatness of these commandments is ( v. 40 ); On these two commandments hang all the law and the prophets; that is, This is the sum and substance of all those precepts relating to practical religion which were written in men's hearts by nature, revived by Moses, and backed and enforced by the preaching and writing of the prophets. All hang upon the law of love; take away this, and all falls to the ground, and comes to nothing. Rituals and ceremonials must give way to these, as must all spiritual gifts, for love is the more excellent way. This is the spirit of the law, which animates it, the cement of the law, which joins it; it is the root and spring of all other duties, the compendium of the whole Bible, not only of the law and the prophets, but of the gospel too, only supposing this love to be the fruit of faith, and that we love God in Christ, and our neighbour for his sake. All hangs on these two commandments, as the effect doth both on its efficient and on its final cause; for the fulfilling of the law is love ( Rom. xiii. 10 ) and the end of the law is love, 1 Tim. i. 5 . The law of love is the nail, is the nail in the sure place, fastened by the masters of assemblies ( Eccl. xii. 11 ), on which is hung all the glory of the law and the prophets ( Isa. xxii. 24 ), a nail that shall never be drawn; for on this nail all the glory of the new Jerusalem shall eternally hang. Love never faileth. Into these two great commandments therefore let our hearts be delivered as into a mould; in the defence and evidence of these let us spend our zeal, and not in notions, names, and strifes of words, as if those were the mighty things on which the law and the prophets hung, and to them the love of God and our neighbour must be sacrificed; but to the commanding power of these let every thing else be made to bow. The Pharisees Silenced. 41 While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? 46 And no man was

Jesus converses with a Pharisee respecting the law. See also Mk 12:28-34. Verse 34. The Pharisees--were gathered together. That is, either to rejoice that their great rivals, the Sadducees, had been so completely silenced, or to lay a new plan for ensnaring him, or perhaps both. They would rejoice that the Sadducees had been confounded, but they would not be the less desirous to involve Jesus in difficulty. They therefore endeavoured, probably, to find the most difficult question in dispute among themselves, and proposed it to him to perplex him.

1 This Gospel consists of two questions. In the first the lawyer on behalf of the other Pharisees asks Christ: Which is the great commandment in the law? In the second the Lord asks the Pharisees and the lawyer: Whose son is David? These two questions concern every Christian; for he who wishes to be a Christian must thoroughly understand them. First, what the law is, and the purpose it serves; and secondly, who Christ is, and what we may expect from him. 2 Christ explains here to the Pharisees the law, telling them what the sum of the whole law is, so that they are completely silenced both at his speech and his question, and know less than nothing of what the law is and who Christ is. From this it follows, that although unbelief may appear as wisdom and holiness before the world, it is nevertheless folly and unrighteousness before God, especially where the knowledge of the two questions mentioned above is wanting. For he who does not know how he stands before the law, and what he may expect from Christ, surely has not the wisdom of God, no matter how wise and prudent he may pretend to be. Let us therefore consider the first question, namely: What the law is; what it commands and how it is to be spiritually interpreted. 3 When the lawyer asked Christ, which was the great commandment in the law, the Lord said to him: V.37-40. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself. On these two commandments the whole law hangeth, and the prophets.” 4 As if the Lord would say: He who possesses love to God, and love to his neighbor, has all things, and therefore fulfils the law; for the whole law and all the prophets point to these two themes, namely: how God and our neighbor are to be loved. 5 Now one may wish to ask: How can you harmonize this statement, that all things are to be comprehended in these two commandments, since there was given to the Jews circumcision and many other commandments? To answer this, let us see in the first place how Christ explains the law, namely, that it must be kept with the heart. In other words, the law must be spiritually comprehended; for he who does not lay hold of the law with the heart and with the Spirit, will certainly not fulfil it. Therefore the Lord here gives to the lawyer the ground and real substance of the law, and says that these are the greatest commandments, to love God with the heart and our neighbor as ourselves. From this it follows that he, who is not circumcised, who does not fast nor pray, is not doing it from the heart; even though he may perform external acts, he nevertheless does nothing before God, for God looketh on the heart, and not on our acts, I Sam. 16:7. It will not profit a man at all, no matter what work he may perform, if his heart is not in it. 6 From this arises another question: Since works are of no profit to a man, why then did God give so many commandments to the Jews? To this I answer, these commandments were given to the end that we might become conscious whether we really love God with all our heart, and with all our soul, and with all our strength, and in addition our neighbor as ourselves; for St. Paul says in Rom. 7:7 (3:20), that the law is nothing but a consciousness and a revelation of sin. What would I know of sin, if there were no law to reveal it to me? Here now is the law that saith: Thou shalt love God with thy heart, and thy neighbor as thyself. This we fulfil if we do all that the law requires; but we are not doing it. Hence he shows us where we are lacking, and that, while we ought really to do something, we are doing nothing. 7 That the Jews had to practice circumcision was indeed a foolish ceremony, yea, a command offensive to reason, even though it were given by God still today. What service was it to God, to burden his people with this grievous commandment? What good was it to him, or what service to a neighbor? Yea, and it did not profit the Jew, who was circumcised. Why then did God give the command? In order that this commandment and law might show them whether they really loved God with all their heart, with all their soul, and with all their mind, and whether they did it willingly or not. For if there were a devout heart, it would say: I verily do not know why God gave me circumcision, inasmuch as it does not profit any one, neither God, nor me, nor my neighbor; but since it is well pleasing to God, I will nevertheless do it, even though it be considered a trifling and despised act. Hence, circumcision was an exercise of the commandment, Thou shalt love God with all thy heart. 8 It was also a foolish command God gave to Abraham, to slay his son, Gen. 22:2. For if reason had been the judge in this, both it and all mankind would have come to no other conclusion than this: It is an unfriendly and hostile command, how can it be from God, since God himself said to Abraham that he would multiply his seed through this son, and it would become as innumerable as the stars of the firmament and as the sand by the sea. Therefore it was a foolish commandment, a grievous, hard and unbearable commandment. But what did Abraham do? He closes his senses, takes his reason captive, and obeys the voice of God, goes, and does as God commanded him. By this he proved that he obeyed from the heart; otherwise, even if he had put his son to death a hundred times, God would not have cared for it; but God was pleased that the deed came from his heart and was done in true love to God; yea, it came from a heart that must have thought: Even if my son dies, God is almighty and faithful, he will keep his word, he will find ways and means beyond that which I am able to devise; only obey, there is no danger. Had he not had this boldness and this faith, how could his fatherheart have killed his only and well beloved son? 9 The Jews later wanted to follow this example and, like Abraham, offered their children unto God, hoping thereby to perform a service well-pleasing to God; but it was far from it. These poor people came to the conclusion: The service of Abraham was pleasing to God, therefore will ours also be, and consequently they killed one child after another. O, how many healthy, noble and beautiful children perished! The prophets protested against this service, they preached, warned and wrote against it, telling the people that it was deception, but all was in vain. Yea, many a prophet lost his life because of this, as the history in the books of the kings shows. 10 But why was this service of the Jews displeasing to God? For the reason that it did not come from their heart, and was not done out of love to God; but they simply looked upon the service, and did it without the command and word of God; but God saith: My dear sirs, I was not concerned about the fact that Abraham offered up his son, but that he proved by this act that he loved me with his whole heart. There must be first love in the heart, then follows the service that will be pleasing to God; for all the works of the law tend to the end thereby to prove our love to God, which is in the heart; which love the law requires, and will have above everything else. 11 We are also to notice here that all the works of the law are not commanded merely for the purpose that we simply just perform them; no, no; for if God had given even more commandments, he would not want us to keep them to the injury and destruction of love. Yea, if these commandments oppose the love of our neighbor, he wants us to renounce and annul them. Take the example of this, I recently gave you: Moses brought the children of Israel out of Egypt, leading them for forty years through the wilderness, and not one of them was circumcised, although it was commanded them. Where was their obedience to the commandment? Was God not angry with them because they did not obey his commandment? No, there was a higher commandment in force at that time, namely, that they were to obey God who commanded them to come out of Egypt in haste to the promised land. By their marching they daily obeyed God, and God accepted it as obedience; otherwise he would have been angry in that they did not keep his commandments. Both the need and the love were at hand, which set aside all commandments, for it would have been unbearable to endure the pain of circumcision and at the same time the burden of the journey. Therefore love took the place of the commandment of circumcision, and thus should all commandments be kept in love, or not at all. 12 In like manner Christ excused his disciples, as is recorded in Matthew 12:3-4, when the Jews accused them of transgressing the law, of doing on the Sabbath that which was not lawful to do on the Sabbath day, when they plucked the ears of corn and ate them. Then the Lord gave them to understand that they were doing no wrong, as if to say: Here is no Sabbath; for the body needs food, necessity demands it; we must eat, even though it be on the Sabbath. Therefore the Lord cited the example of David, which he laid before the Jews, and said, “Have ye not read what David did; he and they that were with him, when he was an hungered, how he went into the house of God and ate the shew bread which was not lawful to eat, nor for those that were with him, excepting for the priests?” 1 Samuel 21:3 f. Then David ate the bread, though he was not a priest, because hunger pressed him to do it. Neither did Ahimelech the priest violate the law in giving the bread to David, for love was present and urged him to give it. Thus even the whole law would have had to serve David in his need. 13 Therefore, when the law impels one against love, it ceases and should no longer be a law; but where no obstacle is in the way, the keeping of the law is a proof of love, which lies hidden in the heart. Therefore ye have need of the law, that love may be manifested; but if it cannot be kept without injury to our neighbor, God wants us to suspend and ignore the law. 14 Thus you are to regulate your life and conduct. There are in our day many customs, many orders and ceremonies, by which we falsely think to merit heaven; and yet there is only this one principle, namely: the love to our neighbor, that includes in it all good works. I will give you an example we recently heard. Here is a priest or monk, who is to read his prayers or the rules of his order, or to hold mass, or say penance. At this moment there comes a poor man or woman to him who has need of his help and counsel. What shall this priest or monk do? Shall he perform his service, or shall he assist the poor man? He should therefore act prudently and think: True, I am required to read my prayers, hold mass, or say penance; but now on the other hand, a poor man is here; he needs my help and I should come to his rescue. God commanded me to do this; but the others man devised and instituted. I will let the mandates of men go, and will serve my neighbor according to God's commandment. 15 However, very seldom do we think that the precious service of holding mass and reading prayers should be put in the background; and such a humble service, as you regard it, should have the preference. But what is the reason? The reason is that these dream-preachers, who have nothing to present to us but the ordinances of men, have made us so timid and fearful that we came to the conclusion, if we did not regulate ourselves in everything according to their preaching, heaven itself would fall. Yea, they would rather let ten poor people starve than fail to say one mass. We find even today many monks or priests who rather let a poor man freeze, than violate their statutes and ordinances. So lamentably and miserably have they been deceived by their godless preachers and teachers, and by their superiors, who with their statutes and devilish ordinances have drawn, and are still drawing, them away more and more from the law of God to our own notions. 16 These are the principal fruits of unbelief and godlessness, which, as the Scriptures declare, provoke God. Should not God be angry with me, if he commands me to show my neighbor love, and I go and follow my own or other people's dreams? It is as if a master said to his servant: Go and work in the field, and the servant went and desired to wash the dishes. Should not the master rightly be angry with such a servant? Thus it is also with God. He wants us to keep his commandments, and to regard them more than the commandments of men, and all the commandments to be subservient to love, so that all be comprehended in these two commandments, of which the Lord here speaks in this Gospel: “Thou shalt love the Lord thy God with all thy heart, with all thy soul and with all thy mind, and thy neighbor as thyself.” 17 Do you want to do something pleasing to God, then do it out of genuine love. That the Jews practiced circumcision, fasted much, prayed much, and performed other like services, was not pleasing to God, for it did not come from the heart, as this commandment requires: Thou shalt love God with all thy heart. Thus it will be also with you, even though you should belong to the Carthusian friars, or to a still more exacting order; all would avail nothing, if you had not the love of God. From this you are to conclude, all works are nothing, that do not originate in love, or are against love. No commandments should be in force, except those in which the law of love can be exercised. 18 From this it now appears what a misleading calling that of the monks and priests is, in that they wish to merit heaven through their works alone, and they also bind the people to do good works, in order that they may thereby merit heaven, which is a cursed and godless service. Hence, as already stated, the law is to be only an exercise to prove our love; otherwise, aside from love, God never inquires about works, no matter how excellent they are. 19 You can now see how many people know what the law means: Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself. Surely they are few who know it, and fewer still who keep it. How can they keep that which they do not know? We are blind and our nature is totally blind, and so is also human reason. It knows nothing so imperfectly as that which the law of God requires. 20 Now here Christ shows the Pharisees and the Scribes a twofold kindness. In the first place, he dispels their blindness and teaches them what the law is. In the second place, he teaches them how impossible it is for them to keep the law. Their blindness he dispels, in that he teaches them what the law is, namely: that love is the law. Human reason cannot comprehend this nowadays any more than the Jews did then, for if it had been possible for human reason to comprehend it, the Pharisees and Scribes, who at that time were the best and wisest of the people, could have understood it; but they thought it consisted alone in performing the external works of the law; in giving to God, whether it be done willingly or unwillingly; but their inward blindness, their covetousness, and their hardened heart they could not see, and thought they thoroughly understood the law and were fine fellows, holy and pious people; but they stood in their own light. For no one is able to keep the law unless his nature is thoroughly renewed. 21 Therefore consider it an established fact that reason can never understand and fulfil the law, even though it knows the meaning of the law. When do you do to another what you want him to do to you? Who loves his enemy from his heart? Who loves to die? Who willingly suffers disgrace and shame? Dear sir, point me to a man who enjoys to have a bad reputation or to live in poverty! For nature and human reason flee entirely from this, are afraid, terrified and shocked; and if it were possible, as far as it were in their power, they would never suffer such misfortune. Human nature alone will never be able to accomplish what God in this commandment requires, namely, that we surrender our will to the will of God, so that we renounce our reason, our will, our might and power, and say from the heart: Thy will be done. And indeed, nowhere will you find a person who loves God with his whole heart and his neighbor as himself. It may indeed happen that two companions live friendly together; but even there hypocrisy is hidden, which continues until you are wounded by him; then you will see how you love him, and whether you are flesh or spirit. This commandment therefore requires me to be friendly with all my heart to him who has offended me; but when do I do this? 22 Thus Christ desires to show us that we preach the law rightly, only when we learn from it that we are unable to fulfill it, and that we are the property of the devil. This we learn from experience, and it is shown now and then in the Scriptures, especially by St. Paul when he says in Romans 8:7-8: “Because the mind of the flesh is enmity against God, for it is not subject to the law of God, neither indeed can be,” and it follows, that they who are in the flesh cannot please God. 23 Hence, take to thyself this commandment: Thou shalt love the Lord thy God with all thy heart, and think upon it, contemplate it, and search what kind of a law it is; how far you are from fulfilling it, yea, how you have not yet even made a beginning to suffer and to do from the heart what God demands of you. It is pure hypocrisy, if anyone wants to creep into a hiding- place and think: Oh I will love God. Oh, how I do love him, he is my Father! How gracious he is to me I and the like. Yes, when God does our pleasure, then we can easily say such things; but when he sends misfortune and adversity, we no longer regard him as our God, nor as our Father. 24 True love to God does not act in this way, but in the heart it thinks and with the lips says: Lord God, I am thy creature; do with me as thou wilt; it matters not to me. I am ever thine, that I know; and if thou desirest, I will die this very hour or suffer any great misfortune; I will cheerfully do so from my heart. I will not regard my life, honor and goods and all I have, higher and greater than thy will, which shall be my pleasure all my days. But you will never find a person who will constantly regulate himself according to this commandment; for the whole life you are living in the body, in the five senses, and whatever you do in your body, should all be so regulated as to be done to the glory of God, according to the regulations of this commandment, which saith, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind.” As if Christ said: If you love God with all your heart, with all your soul, and with all your mind, then nothing will be lacking; you shall experience it in your daily life, namely: when everything you do, whether you wake or sleep, whether you labor or stand idle, whether you eat or drink, is directed and done out of love to God from the heart. In like manner your mind and thoughts will also be directed wholly and entirely to God, so that you will approve of nothing you are not certain is pleasing to God. Yea, where are those who do this? 25 And this part where he says, “With all thy mind,” argues powerfully against the writings and teachings of man, upon which he especially depends, and thinks thereby to obtain a merciful God and merit heaven. Such imagination of the human reason draws us in a wonderful manner from this commandment, so that we do not love God with all the mind; as has been done hitherto, and is still done at the present day. For these priests and monks think nothing else than that God is moved by the mass and by other human inventions; but he abhors it and does not desire it, as is said in Isaiah 29:13: “In vain do they serve me, because they are teaching such doctrines which are only the commandments of men.” Mat. 15:8-9. The commandment here requires you to consider nothing good that is against God and against everything he has commanded or forbidden. It thus requires, you to give yourself wholly and entirely to him in all your life and conduct. 26 From this you can conclude, there is no human being who is not condemned, inasmuch as no one has kept this commandment, and God wants everyone to keep it. There we stand in the midst of fear and distress, unable to help ourselves, and the first knowledge of the law is, that we see our human nature is unable to keep the law; for it wants the heart, and if it is not done with the heart, it avails nothing before God. You may indeed do the works outwardly, but God is not thus satisfied, when they are not done from the heart, out of love; and this is never done except man is born anew through the Holy Spirit. Therefore God aims to accomplish through the law nothing more than that we should in this way be forced to acknowledge our inability, frailty and disease, and that with our best efforts we are unable to fulfil a letter of the law. When you realize this, the law has accomplished its work. This is what Paul means when he says in Romans 3:20, “Through the law is the knowledge of sin.” 27 From this it appears clearly that we are all alike, and are one in the inner wickedness of the heart, which the law reveals, when we look into it rightly. Therefore we might well say, If one is good, then all are good. Therefore no one should accuse another. It is indeed true that in public and gross sins there sticks a deeper sin; but the heart is alike bad, unless it be renewed by the Holy Ghost. But what shall I do when I once recognize my sin? What does it profit me? It helps me very much, for when I have come thus far, I am not far from the kingdom; as Christ says to a scribe in Mark 12:34, who also knew that the works of the law were nothing without love. 28 But what shall we do to get rid of our bad conscience? Here follows now the other part of this Gospel, namely, who Christ is and what we can expect of him. From him we must receive and secure freedom from a wicked conscience, or we shall remain in our sins eternally, because for this purpose is Christ made known and given by the Father, in order that he might deliver us from sin, death, from a wicked conscience, and from the law. 29 We have now heard what the law is, and how through the law we come to the knowledge of sin; but this is not enough, another has a work to do here, whose name is Christ Jesus; although the first, the law, must indeed remain; yea, it is necessary. For if I have no sense of my sins, I will never inquire for Christ; as the Pharisees and scribes do here, who thought they had done everything the law commanded and were ready to do yet more; but of Christ they knew nothing. Therefore, first of all, when the law is known and sin revealed through the law, it is then necessary that we know who Christ is; otherwise the knowledge of sin profits us nothing. 30 But the law is known, when I learn from it that I am condemned, and see that there is neither hope nor comfort anywhere for me, and I cannot even help myself, but must have another one to deliver me. Then it is time that I look around for him who can help, and he is Christ Jesus, who for this purpose became man, and became like unto us, in order that he might help us out of the mire into which we are fallen. He loved God with all his heart and his neighbor as himself, and submitted his will to the will of his Father, fulfilled the law in every respect; this I could not do and yet I was required to do it. Therefore, he accepts him; and that which he fulfilled in the law, he offers me. He freely gives me his life with all his works, so that I can appropriate them to myself as a possession that is my own and is bestowed upon me as a free gift. He delivers us from the law, for when the law says, Love God with all thy heart, and thy neighbor as thyself, or thou wilt be damned, then I say, I cannot do it. Then Christ says: Come to me, take me and cling to me by faith; then you shall be rid of the law. 31 Now this is accomplished in the following manner: Christ has through his death secured for us the Holy Spirit; and he fulfils the law in us, and not we. For that Spirit, whom God sends into your heart for the sake of his Son, makes an entirely new man out of you, who does with joy and love from the heart everything the law requires, which before would have been impossible for you to do. This new man despises the present life, and desires to die, rejoices in all adversity, and submits himself wholly and entirely to the will of God. Whatever God does with him, is well pleasing to him. This Spirit you cannot merit yourself, but Christ has secured and merited it. When I believe from the heart that Christ did this for me, I receive also the same Holy Spirit that makes me an entirely new man. Then everything God commands is sweet, lovely and agreeable, and I do everything he desires of me; not in my own strength, but by the strength of him that is in me, as Paul says in Philippians, 4:13: “I can do all things through Christ that strengtheneth me.” 32 But you must take heed, that you do not undertake to secure this faith in Jesus Christ by your own works or power, or that you think lightly about this matter; for it is impossible for the natural man; but the Holy Spirit must do it. Therefore beware of the preachers of selfrighteousness, who simply blabber and say: We must do good works in order to be saved. But we say that faith alone is sufficient to this end. Our good works are for another purpose, namely, to prove our faith, as you have already frequently heard from me. 33 Now this is the purpose of the question the Lord put to the Pharisees: What think ye of Christ; who is he and whose Son is he? But their answer, in that they say, He is the son of David, the Lord rejects and obscures their answer and refers to a passage from the Psalm, in order to leave them in doubt; so that no one is able to answer him a word. 34 However, when David calls Christ his Lord, in that he says in Psalm 110, “But the lord said unto my Lord, 'Sit thou on my right hand until I make thine enemies thy footstool,'” it is to be understood that David speaks of him both as God and man, for according to the flesh alone he was the son of David. Paul also joins these two when he says in Romans 1:1-4: “I am called to be an apostle, separated unto the Gospel of God, which he promised afore through his prophets in the Holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh; who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” But it is something to know that Christ is Lord; for this has might and power and is especially comforting in the time of affliction. But concerning this I have said more elsewhere and will therefore now close, and pray God for grace. Sermon for the Eighteenth Sunday after Trinity; Matthew 22:34-46 (2nd Sermon) THE DOCTRINE CONCERNING THE LAW AND THE GOSPEL; OR THE GREATEST COMMANDMENT AND CHRIST. 1 In this Gospel Christ answers the question the Pharisees put to him: Which is the greatest commandment in the Law? and in turn asks them the question: What think ye of the Christ, whose son is he? Thus this Gospel presents to us that which we continually hear and should hear, so that these two sermons must continue to be preached in Christendom, namely: the first, the teaching of the Law or of the ten commandments, and the second, the doctrine concerning the grace of Christ. For if either of these fall it pulls the other with it; while on the other hand, wherever the one remains steadfast and is faithfully put into practice, it brings the other with it. 2 And God has ordained that these two themes shall be preached forever in the Christian Church, yea, they have always since the beginning of the world accompanied one another; they were given to our father Adam, while he was still in Paradise, and were later confirmed through Abraham, Moses and the Prophets. For they are required by the needs of humanity, fallen as it is under the power of satan, so that we live and move in sin and are worthy of eternal death. Adam felt and lamented sin and its injuries; but later the sense of sin soon weakened and was disregarded, so that the heathen did not consider it sin although they indeed felt evil lust and desire in their bodies; but they imagined all that belonged to the character and nature of man. Yet they taught man should restrain such lust and desires and not allow them to go too far; but this nature in itself they did not condemn. 3 Therefore God gave this one simple teaching that reveals what man is, what he has been, and what he should again become. This is the doctrine of the Law, which Christ here cites: V.37. “Thou shalt love God with all thy heart, etc.” As if to say: Thus thou hast been, and thus thou shalt still be and become. In Paradise you were in possession of the treasure, and were thus created that you loved God with all your heart; this you have lost; but now you must again become as you were, or you will never enter the Kingdom of God. In like manner he speaks clearly and plainly in other places, Matthew 19:17: “If thou wouldst enter into life, keep the commandments.” Likewise, Luke 10:28: “This do and thou shalt live, etc.” This must in short be kept; and that we wish to dispute so much about it amounts to nothing, as if one might be saved without it, namely, without that which is called loving God with the whole heart and your neighbor as yourself. This divine law must be fulfilled by you as purely and completely as the angels in heaven fulfill it. 4 Therefore it is wrong and not to be allowed, as some in ancient times said and as some stupid spirits now say: Although you do not keep the commandment, and do not love God and your neighbor, yea, although you are even an adulterer, that makes no difference, if you only believe, then you will be saved. No, dear mortal, that amounts to nothing; you will never thus gain heaven; it must come to the point that you keep the commandments, and abide in love toward God and your neighbor. For there it stands briefly determined; “If thou wouldst enter into life, keep the commandments.” Again, to the Galatians, 5:19-21: “Now the works of the flesh are manifest, of which I forewarn you, even as I did forewarn you, that those who practice such things, shall not inherit the Kingdom of Heaven, etc.” 5 And Christ wishes this doctrine to be observed by the Christians so that they may know what they have been, what they are still lacking and what they should again become, that they continue not in the misery and filth in which they find themselves now; for if they do, they must be lost. Christ speaks right out plainly in Matthew 5:17-18: “Think not that I came to destroy the Law or the Prophets; I am not come to destroy, but to fulfill. For verily I say unto you, the Law must be so taught and observed that not the smallest letter or one tittle of it shall in any wise pass away, till all things be accomplished.” Again, Christ says further in Matthew 12:36: “And I say unto you, that every idle word that men shall speak, they shall give account thereof on the day of judgment.” And St. Paul in Romans 8:4: “God sent his Son in the flesh that the righteousness, required by the Law, might be fulfilled in us.” And in Romans 3:31: “Do we then make the Law of none effect if we teach man is justified through faith, and not through works. That is far from us; nay, we establish the Law.” That is, for this very reason we teach faith, by which the law is fulfilled. 6 For this is indeed a glorious doctrine that teaches what we are to become; but that it may also be realized and not continue to be preached in vain, the other doctrine must be added, namely, how and through what means we may again return to our former state. We return when we hear what we lost in Paradise; when Adam lived in full love to God, and in pure love to his neighbor, and in perfect obedience without evil lust, and that had he remained thus we would still be so; but now, since through sin he fell from this command, we also lie in the same misery, full of sin and disobedience, under God’s wrath and curse, and fall from one sin to another, and the Law stands there, holds us guilty, urges and requires us to be pious and obedient to God. 7 What shall we then do here, since the Law continually commands and drives us, and we are powerless? For here my own conscience argues ever against me: Since I am to love God with my whole heart and my neighbor as myself, and I do not do it, I must therefore be condemned and God approves and confirms the sentence of condemnation. Who will counsel me in this instance? I do not know what to counsel you, says the Law; but it decrees and demands plainly that you be obedient. Here the Prophets come now, and preach Christ, and say: One is coming who will give counsel how man may regain what he lost and again enter the state from which he fell, to which the Law points him. This is the other sermon that should and must be preached until the day of judgment, namely, the help from sin, death and satan, and restoration of our bodies and souls, so that we may come into the state that we love God and our neighbor from our hearts. This is to be done fully and perfectly in the future life, but here in this life it should be commenced. 8 For in the life beyond there will be no longer any faith, but perfect love, and all the Law demands we will do with our whole heart. Therefore we must now preach what we should become and should forever continue to be, namely, that we are to love God and our neighbor with our whole heart. This I will commence, says Christ, and complete, not alone as to my own person, but I will aid you to make a beginning, and to continue ever in it, until you come where you will also fulfill it perfectly. 9 Now this will come to pass thus. Since we are unable to keep the Law and it is impossible for the natural man to do so, Christ came and stepped between the Father and us, and prays for us: Beloved Father, be gracious unto them and forgive them their sins. I will take upon me their transgressions and bear them; I love thee with my whole heart, and in addition the entire human race, and this I will prove by shedding my blood for mankind. Moreover, I have fulfilled the Law and I did it for their welfare in order that they may partake of my fulfilling the Law and thereby come to grace. 10 Thus there is first given us through Christ the sense that we do not fulfill the Law and that sin is fully and completely forgiven: however, this is not bestowed in a way or to the end, that we in the future need not keep the Law, and may forever continue to sin, or that we should teach, if we have faith then we need no longer to love God and our neighbor. But there is bestowed upon us the sense that the fulfilling of the Law may now for the first time be successfully attempted and perfectly realized, and this is the eternal, fixed and unchangeable will of God. To this end it is necessary to preach grace, that man may find counsel and help to come to a perfect life. 11 But the help offered us is, that Christ prays the Father to forgive us our sins against this Law, and not to impute what we are still indebted. Then he promises also to give the Holy Spirit, by whose aid the heart begins to love God and to keep his commandments. For God is not gracious and merciful to sinners to the end that they might not keep his Law, nor that they should remain as they were before they received grace and mercy; but he condones and forgives both sin and death for the sake of Christ, who has fulfilled the whole Law in order thereby to make the heart sweet and through the Holy Spirit to kindle and move the heart to begin again to love from day to day more and more. 12 Thus begins in us not only love, but also truth, that is, a true character, as the Law requires; like St. John says in 1:17, that Christ is full of grace and truth, and through him grace and truth grow in us, which neither Moses nor the law can give us. For the Law is not abolished thus by grace, that the truth is to be overlooked, and that we should not love God; but through him we experience that we do not as perfectly keep the Law as we ought in the kingdom of forgiveness or of grace. But besides the Holy Spirit is given us, who kindles a new flame or fire in us, namely, love and desire to do God’s commandments. In the kingdom of grace this should begin and ever grow until the day of judgment, when it shall no longer be called grace or forgiveness, but pure truth and perfect obedience. In the meantime he continues to give, forgive, to bear and forbear, until we are laid in our graves. 13 Now if we thus continue in faith, that is, in what the Holy Spirit gives and forgives, in what he begins and ends, then the fire on the judgment day, by which the whole world is to be consumed, will cleanse and purify us, so that we will no longer need this giving and forgiving, as if there were something unclean and sinful in us, as there really is at present; we will certainly be as the brightness of the dear sun, without spot and defect, full of love, as Adam was at the beginning in Paradise. Thus will it then be truly said, the Law is established and fulfilled, Romans 3:31. For it will then no longer blame and rebuke us; but the Law shall be considered satisfied, and the debt paid, even by ourselves; since all is now fulfilled, not through us, and yet by it we are freed and saved, so that we creep under Christ’s mantle and wings, that he makes satisfaction for us until we lie under the earth and then come again out of the grave with a beautiful, glorified body that will be nothing but holiness and purity, with a cleansed soul full of the love of God. Then we will no longer be in need of his mantle and of his prayers, but we will all be there perfect and complete, as we should be. Now, since I believe in him, my sins are forgiven and I am called a child of grace. And moreover, the truth also should arise in me, that is, a new righteous character, that shall continue until it perfects me; since Christ, the truth, has come, not to destroy the Law, but to establish it, not only in himself, which was done long ago. but in me and in all Christians. 14 These are the two doctrines that should accompany one another, since they belong together or the one is in the other, and they must always go together as long as we live here, by which the Law or God’s commandment may begin to work in Christians, so that the wicked, disobedient persons of the world may be restrained and punished. Since they will not fear and love God like Christians and believers, they are obliged to fear eternal fire, perdition and other punishments. Others, however, will be taught by it from what they have fallen and how sorely and fully they have inherited sin. 15 For when I compare my life with the Law I see and experience always the contrary of what the Law enjoins. I shall entrust to God my body and soul, and love him with my whole heart; yet, I would rather have a dollar in my chest than ten gods in my heart, and I am happier when I know how to make ten dollars, than when I hear the whole Gospel. Let a prince give a person a castle or several thousand dollars, what a jumping and rejoicing it creates! On the other hand, let a person be baptized or receive the communion which is a heavenly, eternal treasure, there is not one-tenth as much rejoicing. Thus we are by nature; there is none who so heartily rejoices over God’s gifts and grace as over money and earthly possessions; what does that mean but that we do not love God as we ought? For if we trusted and loved him, we would rejoice more that he gave us the sense of sight than if we possessed the whole world. And the word of consolation he speaks to me through the Gospel ought to give me higher joy than the favor, money, wealth and honor of the whole world. But that it is not so and ten thousand dollars can make people happier than all the grace and possessions of God, proves what kind of fruit we are, and what a distressing and horrible fall it is in which we lie. And yet we would not see nor realize it, if it were not revealed to us through the Law, and we would have to remain forever in it and be lost, if we were not again helped out of it through Christ. Therefore the Law and the Gospel are given to the end that we may learn to know both how guilty we are and to what we should again return. 16 This now is the Christian teaching and preaching, which, God be praised, we know and possess, and it is not necessary at present to develop it further, but only to offer the admonition that it be maintained in Christendom with all diligence. For satan has continually attacked it hard and strong from the beginning until the present, and gladly would he completely extinguish it and tread it under foot. For he cannot endure that the people continue in it and conduct themselves uprightly and he seeks a hundred thousand arts and wiles only to crush it. Therefore I so gladly preach it, as it is greatly needed; for until the present it has never been heard nor known in the Papacy. 17 For I myself was a learned doctor of theology and yet I never understood the ten commandments rightly. Yea, there were many highly celebrated doctors who did not know whether there were nine, ten or eleven commandments, and much less did we know the Gospel and Christ. But the only thing that was taught and advocated was: Invoke the Virgin Mary and other saints as your mediators and intercessors; fast often and pray much; make pilgrimages, enter cloisters and become monks, or pay for the saying of many masses and like works. And thus we imagined when we did these things we had merited heaven. 18 That was the time of blindness when we knew nothing of God’s Word, but led ourselves and others into misery by our own idle talk and dreams. And I was one of those who indeed bathed in this sweat or in this bath of anxiety. Therefore let us give heed that we may thoroughly grasp and retain this doctrine, if other fanatics and false spirits wish to attack it, so that we may be fore-armed and learn, while we have the time and the beloved sun again enlightens us, and buy while the market is at our door. For it will come to this when once these lights, which God now gives, have departed, satan will not take a furlough until he raises up other fanatical spirits to do harm; as he has already commenced to do in many places during our generation. What will take place after we are gone? 19 Therefore learn, who can learn, and learn well, so that we may know, first the ten commandments, what we owe to God. For if we do not know this, then we know nothing and we will not inquire about Christ in the least. Just like we monks did who either held Christ to be an angry judge or despised him entirely in the face of our imaginary holiness. We fancied we were not in sin, which the ten commandments show and punish; but we had the natural light of reason and free will, and if we lived according to that, as much as we were able, then God would have to bestow upon us his grace, etc. But now, if we are to know Christ as our helper and Savior, then we must first know, out of what he can help us, not out of fire or water, or other bodily need and danger, but out of sin and the hatred of God. But whence do I know that I lie drowned in misery? From no other source than from the Law, that must show me what my loss and disease are, or I will never inquire for the physician and his help. 20 Thus we have both parts of the help of Christ: the one, that he must represent us over against God and be a cloak to cover our shame, as the one who takes upon himself our sins and disgrace; a cloak, I say, for us, as the one who takes our sins and shame upon himself, but before God a throne of grace in whom there is no sin or shame; but only virtue and honor. And like a hen he spreads out his wings against the buzzard, the devil with his sin and death, so that God for his sake forgives all, and to us he can do no harm. But on the condition that you only remain under these wings. For while you are under his mantle and protection and do not come out from under it, sin that is still in you must not be sin for the sake of him who covers you with his righteousness. 21 Then in the second place Christ does not only thus cover and protect us, but he will also nourish and feed us as the hen does her little chickens, that is, he gives us the Holy Spirit and strength, to begin to love God and to keep his commandments. And this shall continue to the last day when faith and this cloak of shame will cease, so that we will behold the Father without any medium or covering, and we ourselves stand before him, and there will be no longer any sin in us to be forgiven; but all will be again restored and brought back or perfected, as St. Paul says in Acts 3:21, purified and perfect, what satan from the beginning disturbed and ruined. 22 Now Christ wishes to teach this by his answer and the question, with which he in reply upbraided the Pharisees. As if he should say, you know nothing more than to speak of the Law, which teaches you that you should love God and your neighbor and yet you do not understand it; for you imagine you have fulfilled it, though you are still far from doing so. Just like the one in Matthew 19:20-21, who boasts he had kept all the commandments from his youth; but Christ says to him: “If thou wouldst be perfect, go sell that which thou hast, and give to the poor.” This is as much as to say: Whoever will love God aright and keep his commandments, must be able to sacrifice his possessions, body and life. Therefore another thing is necessary, Christ will say, for you to know, namely, that you know and possess the man called Christ, who helps us to the end that this doctrine of the Law may be established and perfected in you. 23 But what does it mean to know Christ aright? This the Pharisees and scribes do not know; for they do not consider him more than David’s son, that is, he who is to sit on David’s throne (as born from his flesh and blood) and is lord and king, also greater and mightier than David was, and yet only to be a temporal ruler to make his people the lords of the world and bring all heathen under his rule, etc. But that they should need him in their lost state, to help them out of sin and death, of that they knew nothing. Therefore the Holy Spirit must teach that he was not only David’s son, but also God’s Son, as was taught after his resurrection. 24 Now here Christ does not explain this, but he only broaches that David in Psalm 110:1, called Christ his Lord: V.43. “How then,” he says, “doth David in the Spirit call him Lord?” It does not sound right and it is against nature for a father to call his son lord, and to be subject to him and serve him. Now David calls Christ his Lord, and a Lord, to whom Jehovah himself says: V.44. “Sit thou at my right hand until I make thine enemies thy footstool,” that is, be like me, acknowledge and worshipped as the right and true God; for it becometh none other to sit at his right hand; he is indeed so jealous that he allows no one aside from himself to sit equal to him, as he says in the prophesy of Isaiah 48:11, “My glory will I not give to another.” Since Jehovah now places Christ equal with himself, he must be more than all creatures. Therefore he proposes to them a great question, but lets them thus stick; for they did not understand it and it was not yet the time to make this known public. But the meaning is as our articles of faith teach us to believe; that Christ was both David’s true natural son of his blood and flesh and also David’s Lord, whom David himself must worship and hold as God. However it was impossible to make these statements harmonize, as it is still impossible for human reason, where the Holy Spirit does not reveal it, how the two should be at the same time in the one Christ, both that he was truly David’s seed and God’s Son by nature. 25 Now Christ propounded this question to teach it is not enough to have the Law which is the only thing that shows from what state we have fallen; but whoever will return again to it and become renewed, that Christ must do through a knowledge of him, who is indeed born of David and is his flesh and blood, but not born in sin, as David and all men are born, but had to be born without man of a drop of the pure blood of a virgin, sanctified by the Holy Spirit, that he was born a real and true man without any sin. 26 He is the only man that has been able to keep and fulfill the Law; like all other men by nature, and yet not in the same guilt, but reared without sin and God’s wrath. This one had to intercede in our behalf before God and be our right hand and protection, be to us what the hen is to her little chickens, in whom we have forgiveness of sins and deliverance from God’s anger and hell. And not only this, but he also gives us the Holy Ghost to follow him, and here begins to extinguish and slay sin, until we come to him and be like him without any sin and in perfect righteousness; for he was raised from the dead to the right hand of the Father to totally abolish sin, death and hell and bring us to the new eternal righteousness and eternal life. Amen.

A scribe asking him a question, trying him - Not, as it seems, with any ill design: but barely to make a farther trial of that wisdom, which he had shown in silencing the Sadducees.

A Lawyer. This does not mean one that practised law, as among us; but one learned or skilled in the law of Moses. Mark calls him "one of the scribes." This means the same thing. The scribes were men of learning; particularly men skilled in the law of Moses. He had heard him reasoning with the Sadducees, and perceived that he answered them well; and he was thought to be better qualified to hold a debate with him, (Mark.) This man was probably of a candid turn of mind; perhaps willing to know the truth; and not entering very fully into their malicious intentions, but acting as their agent, Mk 12:34. Tempting him. Trying him. Proposing a question to test his knowledge of the law. (i) "one of them" Lk 10:25

Which is the great commandment? That is, the greatest commandment, or the one most important. The Jews are said to have divided the law into greater and smaller, commandments. Which was of the greatest importance they had not determined. Some held that it was the law respecting sacrifice; others, that respecting circumcision; others, that pertaining to washings and purifying, etc. The law. The word law has a great variety of significations; it means, commonly, in the Bible, as it does here, the law given by Moses, recorded in the first five books of the Bible.

Deut 6:5 .

Jesus said unto him, etc. Mark says that he introduced this by referring to the doctrine of the unity of God--"Hear, O Israel; the Lord our God is one Lord"--taken from De 6:4. This was said, probably, because all true obedience depends on the correct knowledge of God. None can keep his commandments who are not acquainted with his nature, his perfections, and his right to command. Thou shalt love the Lord thy God, etc. The meaning of this is, thou shalt love him with all thy faculties or powers. Thou shalt love him supremely, more than all other beings and things, and with all the ardour possible. To love him with all the heart is to fix the affections supremely on him, more strongly than on anything else, and to be willing to give up all that we hold dear at his command. With all thy soul. Or, with all thy life. This means, to be willing to give up the life to him, and to devote it all to his service; to live to him, and to be willing to die at his command. With all thy mind. To submit the intellect to his will. To love his law and gospel more than we do the decisions of our own minds. To be willing to submit all our faculties to his teaching and guidance, and to devote to him all our intellectual attainments, and all the results of our intellectual efforts. With all thy strength, (Mark.) With all the faculties of soul and body. To labour and toil for his glory, and to make that the great object of all our efforts. (k) "Thou shalt" De 6:5, 10:12

This is the first and great commandment. This commandment is found in De 6:5. It is the first and greatest of all; first, not in order of time, but of importance; greatest in dignity, in excellence, in extent, and duration. It is the fountain of all others. All beings are to be loved according to their excellence. As God is the most excellent and glorious of all beings, he is to be loved supremely. If He is loved aright, then our affections will be directed towards all created objects in a right manner.

Lev 19:18 .

The second is like unto it. Lev 19:18. Resembles it in importance, dignity, purity, and usefulness. This had not been asked by the lawyer, but Jesus took occasion to acquaint him with the substance of the whole law. For its meaning, Mt 19:19. Comp. Rom 13:9. Mark adds, There is no greater commandment than these. None respecting circumcision or sacrifice is greater. They are the fountain of all. (l) "like unto it" Lev 19:18

On these two commandments hang, etc. That is, these comprehend the substance of what Moses in the law, and what the prophets have spoken. What they have said has been to endeavour to win men to the love of God and each other. Love to God and man comprehends the whole [of] religion; and to produce this has been the design of Moses, the prophets, the Saviour, and the apostles. Mk 12:32-34 adds, that the scribe said, "Well, Master, thou hast said the truth:" and that he assented to what Jesus had said, and admitted that to love God and man in this manner was more than all burnt offerings and sacrifices; that is, was of more value or importance. Jesus, in reply, told him that he was "not far from the kingdom of God;" i.e., by his reply he had shown that he was almost prepared to receive the doctrines of the gospel. He had shown a real acquaintance with the law, which showed he was nearly prepared to receive the teachings of Jesus. Mt 3:2. Mark and Luke say that this had such an effect on them that no man, after that, durst ask him any question, Lk 20:40, Mk 12:34. This does not mean that none of his disciples durst ask him any question, but none of the Jews. He had confounded all their sects: the Herodians, ( Mt 22:15-22;) the Sadducees, ( Mt 22:23-33;) and last, the Pharisees, ( Mt 22:34-40.) All finding themselves unable to confound him, they gave up the attempt. (m) "commandments hang" Rom 13:9, Jas 2:8

able to answer him a word, neither durst any man from that day forth ask him any more questions. Many questions the Pharisees had asked Christ, by which, though they thought to pose him, they did but ex pose themselves; but now let him ask them a question; and he will do it when they are gathered together, v. 41 . He did not take some one of them apart from the rest ( ne Hercules contra duos—Hercules himself may be overmatched ), but, to shame them the more, he took them all together, when they were in confederacy and consulting against him, and yet puzzled them. Note, God delights to baffle his enemies when they most strengthen themselves; he gives them all the advantages they can wish for, and yet conquers them. Associate yourselves, and you shall be broken in pieces, Isa. iii. 9, 10 . Now here, I. Christ proposes a question to them, which they could easily answer; it was a question in their own catechism; " What think ye of Christ? Whose Son is He? Whose Son do you expect the Messiah to be, who was promised to the fathers?" This they could easily answer, The Son of David. It was the common periphrasis of the Messiah; they called him the Son of David. So the scribes, who expounded the scripture, had taught them, from Ps. lxxxix. 35, 36 , I will not lie unto David; his seed shall endure for ever ( Isa. ix. 7 ), upon the throne of David. And Isa. xi. 1 , A rod out of the stem of Jesse. The covenant of royalty made with David was a figure of the covenant of redemption made with Christ, who as David, was made King with an oath, and was first humbled and then advanced. If Christ was the Son of David, he was really and truly Man. Israel said, We have ten parts in David; and Judah said, He is our bone and our flesh; what part have we then in the Son of David, who took our nature upon him? What think ye of Christ? They had put questions to him, one after another, out of the law; but he comes and puts a question to them upon the promise. Many are so full of the law, that they forget Christ, as if their duties would save them without his merit and grace. It concerns each of us seriously to ask ourselves, What think we of Christ? Some think not of him at all, he is not in all, not in any, of their thoughts; some think meanly, and some think hardly, of him; but to them that believe he is precious; and how precious then are the thoughts of him! While the daughters of Jerusalem think no more of Christ than of another beloved; the spouse thinks of him as the Chief of ten thousands. II. He starts a difficulty upon their answer, which they could not easily solve, v. 43-45 . Many can so readily affirm the truth, that they think they have knowledge enough to be proud of, who, when they are called to confirm the truth, and to vindicate and defend it, show they have ignorance enough to be ashamed of. The objection Christ raised was, If Christ be David's son, how then doth David, in spirit, call him Lord? He did not hereby design to ensnare them, as they did him, but to instruct them in a truth they were loth to believe—that the expected Messiah is God. 1. It is easy to see that David calls Christ Lord, and this in spirit being divinely inspired, and actuated therein by a spirit of prophecy; for it was the Spirit of the Lord that spoke by him, 2 Sam. xxiii. 1, 2 . David was one of those holy men that spoke as they were moved by the Holy Ghost, especially in calling Christ Lord; for it was then, as it is still ( 1 Cor. xii. 3 ) that no man can say that Jesus is the Lord, but by the Holy Ghost. Now, to prove that David, in spirit, called Christ Lord, he quotes Ps. cx. 1 , which psalm the scribes themselves understood of Christ; of him, it is certain, the prophet there speaks, of him and of no other man; and it is a prophetical summary of the doctrine of Christ, it describes him executing the offices of a Prophet, Priest, and King, both in his humiliation and also in his exaltation. Christ quotes the whole verse, which shows the Redeemer in his exaltation; (1.) Sitting at the right hand of God. His sitting denotes both rest and rule; his sitting at God's right hand denotes superlative honour and sovereign power. See in what great words this is expressed ( Heb. viii. 1 ); He is set on the right hand of the throne of the Majesty. See Phil. ii. 9 ; Eph. i. 20 . He did not take this honour to himself, but was entitled to it by covenant with his Father, and invested in it by commission from him, and here is that commission. (2.) Subduing his enemies. There he shall sit, till they be all made either his friends or his footstool. The carnal mind, wherever it is, is enmity to Christ; and that is subdued in the conversion of the willing people that are called to his foot (as the expression is, Isa. xli. 2 ), and in the confusion of his impenitent adversaries, who shall be brought under his foot, as the kings of Canaan were under the feet of Joshua. But that which this verse is quoted for is, that David calls the Messiah his Lord; the Lord, Jehovah, said unto my Lord. This intimates to us, that in expounding scripture we must take notice of, and improve, not only that which is the main scope and sense of a verse, but of the words and phrases, by which they Spirit chooses to express that sense, which have often a very useful and instructive significance. Here is a good note from that word, My Lord. 2. It is not so easy for those who believe not the Godhead of the Messiah, to clear this from an absurdity, if Christ be David's son. It is incongruous for the father to speak of his son, the predecessor of his successor, as his Lord. If David call him Lord, that is laid down ( v. 45 ) as the magis notum—the more evident truth; for whatever is said of Christ's humanity and humiliation must be construed and understood in consistency with the truth of his divine nature and dominion. We must hold this fast, that he is David's Lord, and by that explain his being David's son. The seeming differences of scripture, as here, may not only be accommodated, but contribute to the beauty and harmony of the whole. Amicæ scripturarum lites, utinam et nostræ—The differences observable in the scriptures are of a friendly kind; would to God that our differences were of the same kind! III. We have here the success of this gentle trial which Christ made of the Pharisees' knowledge, in two things. 1. It puzzled them ( v. 46 ); No man was able to answer him a word. Either it was their ignorance that they did not know, or their impiety that they would not own, the Messiah to be God; which truth was the only key to unlock this difficulty. What those Rabbies could not then answer, blessed be God, the plainest Christian that is led into the understanding of the gospel of Christ, can now account for; that Christ, as God, was David's Lord; and Christ, as Man, was David's son. This he did not now himself explain, but reserved it till the proof of it was completed by his resurrection; but we have it fully explained by him in his glory ( Rev. xxii. 16 ); I am the root and the offspring of David. Christ, as God, was David's Root; Christ, as Man, was David's Offspring. If we hold not fast this truth, that Jesus Christ is over all God blessed for ever, we run ourselves into inextricable difficulties. And well might David, his remote ancestor, call him Lord, when Mary, his immediate mother, after she had conceived him, called him, Lord and God, her Saviour, Luke i. 46, 47 . 2. It silenced them, and all others that sought occasion against him; Neither durst any man, from that day forth, ask him any more such captious, tempting, ensnaring questions. Note, God will glorify himself in the silencing of many whom he will not glorify himself in the salvation of. Many are convinced, that are not converted, by the word. Had these been converted, they would have asked him more questions, especially that great question, What must we do to be saved? But since they could not gain their point, they would have no more to do with him. But, thus all that strive with their Master shall be convinced, as these Pharisees and lawyers here were, of the inequality of the match. In the foregoing chapter, we had our Saviour's discourses with the scribes and Pharisees; here we have his discourse concerning them, or rather against them. I. He allows their office, ver. 2, 3 . II. He warns his disciples not to imitate their hypocrisy and pride, ver. 4-12 . III. He exhibits a charge against them for divers high crimes and misdemeanors, corrupting the law, opposing the gospel, and treacherou

Jesus proposes a question concerning the Messiah. See also Mk 12:35-37, Lk 20:41-44. Verse 41. While the Pharisees, etc. Jesus, having confounded the great sects of the Jews, proceeds in his turn to propose to them a question for their solution. This was done not for the purpose of vain parade and triumph, but, 1st. to show them how ignorant they were of their prophecies. 2nd. To humble them in view of their ignorance. 3rd. To bring to their attention the true doctrine respecting the Messiah --his being possessed of a character superior to that of David, the most mighty king of Israel--being his Lord, at the same time that he was his descendant.

What think ye Of Christ? What are your views respecting THE MESSIAH, or the Christ, especially respecting his genealogy? He did not ask them their views respecting him in general, but only respecting his ancestry. The article should have been retained in the translation-- the Christ, or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation; but their views respecting the Messiah whom they expected. Whose son is he? Whose descendant? Mt 1:1. The son of David. The descendant of David, according to the promise. (n) "What think ye" Mk 12:35, Lk 20:41

Luke 20:41 .

How then, etc. How is this doctrine, that he is descended from David, consistent with what David said when he calls him Lord? How can your opinion be reconciled with that? That is recorded in Ps 110:1. A lord or master is a superior. The word here does not necessarily imply Divinity, but only superiority. David calls him his superior, his Lord, his Master, his Lawgiver; and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents--if he was to have a human nature only, as you Jews suppose--if he did not exist when David wrote-- with what propriety could he, then, call him his Lord? In spirit. By the inspiration of the Holy Spirit. As a prophet, Acts 2:30, 1:16, 2Sam 23:2. (o) "call him Lord" Ps 110:1, Acts 2:34, Heb 1:13, 10:12,13

How doth David then by the Spirit - By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man?

The Lord said, etc. This is the language of David. "Jehovah said unto my Lord"-- the Messiah --" Sit thou," etc. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. Mt 20:21. This was done respecting Christ, Mk 16:19, Acts 7:55, Rom 8:34, Eph 1:20, Heb 1:3; 8:1, 10:12. Thine enemies thy footstool. A footstool is that which is under the feet when we are sitting--implying that we have it under subjection, or at our control. So he shall put all enemies under his feet--all his spiritual foes--all that rise up against him, Ps 2:9,12 Heb 10:13, 1Cor 15:25.

The Lord said to my Lord - This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom. Sit thou on my right hand - That is, remain in the highest authority and power. Psalm 110:1 .

If David, etc. If he was, then, David's Lord; if he was his superior; if he had an existence at that time, how could he be descended from him? They could not answer him. Nor is there any way of answering the question but by the admission that the Messiah was Divine as well as human; that he had an existence at the time of David, and was his Lord and Master, his God and King, and that as man he was descended from him.

(p) "And no man" Lk 14:6 (q) "neither durst" Mk 12:34, Lk 20:40 REMARKS ON MATTHEW CHAPTER 22 (1.) Multitudes of men, who are invited to be saved, reject the gospel,: and perish in their sins, Mt 22:3. (2.) if they perish, they only will be to blame. The offer was freely made, the salvation, was provided, and the only reason why they were not saved was because they would not come, Mt 22:3. (3.) Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven, Mt 22:6. Some attention to those things is necessary; but such as to lead to the loss of the soul never can be right. (4.) It is treating God ungratefully to reject his gospel, Mt 22:3-5. He has sent his Son to die for us. He has entreated us to be saved, He has followed us with mercies. And to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. Man has no right to be damned, He is under the most solemn obligations to be saved. And after what God has done for us, deep and awful woe will await us if we are so foolish and wicked as to be lost. (5.) May of the poor and needy will. be saved, while the haughty and rich will perish for ever, Mt 22:9,10. (6.) Let those who make a profession of religion look often to the great day when Christ will search them, Mt 22:11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own. (7.) A profession of religion will not save us, Mt 22:11-13. It is foolish to deceive ourselves. It is vain to attempt to deceive God. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart, he asks not mockery, but sincerity; not pretension, but reality. (8.) The hypocrite must perish, Mt 22:13. It is right that he should perish. He knew his Master's will, and would not do it. He must perish with an awful, condemnation. No man sins amidst so much light; none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality. (9.) Pretended friends are sometimes more dangerous than avowed enemies, Mt 22:16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken. (10.) The truth is often admitted by wicked men from mere hypocrisy, Mt 22:16. It is only for the purpose of deceiving and leading into sin. (11.) Wicked men can decide correctly on the character of a public preacher, Mt 22:16. They often admit his claim in words, but for an evil purpose. (12.) It may be right for us sometimes to attend to artful and captious questions, Mt 22:18. It may afford opportunity to do good, to confound the wicked, and to inculcate truth. (13.) No cunning can overreach God, Mt 22:18. He knows the heart, and he will perceive the wickedness of all who attempt to deceive him. (14.) It is right to obey the law of the land, Mt 22:21. Conscientious Christians make the best citizens. (15.) We should give honour to civil rulers, Mt 22:21. We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it, yield proper obedience to the requirements, and not rebel against it. Men may be wicked who hold an office, but the office is ordained by God, Rom 13:1,2. and for the sake of the office we must be patient, meek, submissive, and obedient, Mt 23:3. (16.) Yet we are to obey civil rulers no farther than their commands are consistent with the law of God, Mt 22:21. God is to be obeyed rather than man. And when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our consciences, we may, we must resist it. (17.) The objections of men to the doctrines of the Bible are founded on ignorance of what those doctrines are, and distrust of the power of God, Mt 22:29. Men often setup a notion which they call a doctrine of the Bible, and then fight a shadow, and think they have confuted the truth of God, while the truth was untouched. It is a totally different thing from what they supposed. (18.) When men attack a doctrine, they should be certain that they understand it, Mt 22:29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was, whether they had correct views of it. This is the inquiry which men ought always first to make when they approach a doctrine of the Bible. (19.) We learn the glory and happiness of the state after the resurrection, Mt 22:30, (Luke.) We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those, the good of all the earth, who shall have part in that resurrection of the just. (20.) The dead shall be raised, Mt 22:31,32. There is a state of happiness hereafter. This the gospel has revealed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man. (21.) Our pious friends that have died are now happy, Mt 22:31,32. They are with God. God is still their God. A father, or mother, or sister, or friend, that may have left us, is there--there in perfect felicity. We should rejoice at that, nor should we wish them back to the poor comforts and the many sufferings of this world. (22.) It is our duty to love God with all the heart, Mt 22:37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes--his justice, his power, his purposes, as well as his mercy and his goodness. God is to be loved just as he is. If man is not pleased with his whole character, he is not pleased with him at all. (23.) God is worthy of love. He is perfect, He should be early loved. Children should love him more than they do father, or mother, or friends. Their first affections should be fixed on God, and fixed on him supremely, till they die. (24.) We must love our neighbour, Mt 22:39. We must do to all as we would have them do to us. This is the law and the prophets. This is the way of justice, of peace, of kindness, of charity, and of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below. (25.) We may ask here of each one, what think you of Christ? Mt 22:42. What think you of the necessity of a Saviour? What think you of his nature. Is he God as well as man, or do, you regard him only as a man? What think you of his character? Do you see him to be lovely and pure, and is he such as to draw forth the warm affections of your heart? What think you of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? or do you reject and despise him, and would you have joined in putting him to death? Nothing more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Error, here, is fatal error; but he who has just views of the Redeemer, and right feelings towards him, is SURE OF SALVATION. (26.) We have in this chapter an illustrious specimen of the wisdom of Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant!

Neither durst any question him any more - Not by way of ensnaring or tempting him.