they marvelled, saying, How soon is the fig-tree withered away! 21 Jesus answered and said unto them, Verily I say unto you, if ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. The disciples being filled with admiration at the sudden withering of the fig-tree, thereupon our Saviour exhorts them to have faith in God; that is, firmly to rely upon the power of God whereby he is able, upon the goodness of God whereby he is willing, to fulfil his promises to us. Learn, 1. That faith is a necessary ingredient in prayer. Praying without faith is like shooting without a bullet: it makes a noise, but does no execution. 2. That whatsoever good thing God has made the matter of a promise, shall be given to good men, praying in faith. Whatsoever ye ask in prayer, believing, ye shall receive. Yet note, That the faith here promised to root up mountains, must be restrained to that age of miracles, and to the persons to whom this was spoken, namely, the apostles and first propagators of the gospel; it being certain from experience, that this is no ordinary and perpetual gift of Christians. 23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, if we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people: for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. The Pharisees having often questioned our Saviour's doctrine before, they call in question his mission and authority now; his divine mission by his divine miracles. although they might easily have understood Almighty God never empowered any to work miracles that were not sent by him. When the adversaries of Christ can object nothing against his doctrine, they then quarrel with him about his commission and calling, and demand by what authority he doth teach and work miracles. Our blessed Saviour, well understanding their drift and design, answers them one question by asking them another. The baptism of John, was it from heaven, or of men? Was it of divine institution, or of human invention? Implying that the calling of such as call themselves the ministers of God, ought to be from God. No man ought to take this honour upon himself, but he that is called of God as was Aaron, Heb. v. 4. The Pharisees reply, they could not tell whence John had his mission and authority. This was a manifest untruth: by refusing to tell the truth, they fall into a lie. One sin ensnares, and draws men into the commission of more. Such as will not speak exact truth, according to their knowledge, they fall into the sin of lying against their consciences. Our Saviour answers them, Neither tell I you by what authority I do these things. He doth not say, I cannot, or, I will not tell you; but I do not, I need not tell you, because the miracles which I work before you, are a sufficient demonstration of my divine commission, that I am sent of God amongst you; for God never set the seal of his omnipotence to a lie, or empowered an imposter to work real miracles. 28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. 29 He answered and said, I will not; but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir; and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, || furnish his church with all needful helps that ye might believe him. and means to make it spiritually fruitful. The design and scope of this parable is to show, That publicans and harlots, that is, the vilest, the profanest, and worst of sinners, who, upon the hearing of Christ's doctrine and miracles, did repent and believe, were in a much better condition than the proud Pharisees, who, though they pretended to great measures of knowledge, and high degrees of holiness, yet did obstinately oppose Christ, disobey his doctrine, deny his miracles, and set at nought his person. Learn hence, that the greatest, the vilest, and the worst of sinners, upon their repentance and faith in Christ, shall much sooner find acceptance with God, than proud Pharisaical judiciaries, who confidently rely upon their own righteousness: Publicans and harlots, says Christ here to the Pharisees, shall go into the kingdom of God before you. Publicans were the worst sort of men, and harlots the worst kind of women; yet did these repent sooner, and being dear and precious to the Planter and lieved in Christ before the proud Pharisees. The reason was, because their hearts lay more open to the strokes of conviction than those that were blinded by vain hopes and presumptuous confidence. Security frustrates all means of recovery. the Owner of it. 2. As dear as God's vineyard is unto him, in case of barrenness and unfruitfulness it is in great danger of being destroyed and laid waste by him. 3. That the only way and course to engage God's care over his vineyard, and to prevent his giving it to other husbandmen, is to give him the fruits of it. It is but a vineyard that God lets out, it is no inheri tance. No people ever had so many pro ever enjoyed so many privileges, whilst they stood in his favour, as the Jews did; yet though they were the first, and the natural branches, they are broken off, and we Gentiles stand by faith; let us not be highminded, but fear, Rom. xi. 20. 33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-mises of God's favour as the Jews had, nor press in it, and built a tower, and let it out to husbandmen, and went into a far country. 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Observe here, At the first mentioning of the parable, the Pharisees express a bitter indignation against such wicked servants, not considering what a dreadful sentence they passed upon themselves and their own nation. Little did they think, that thereby they condemned their temple to be burnt, their city to be destroyed, their country to In this parable God compares the Jew-be ruined; but in these words they vindiish church to a vineyard! himself to an householder: his planting, pruning, and fencing his vineyard, denotes his care to cate God, they condemn themselves, and own the justice of God in inflicting the se verest punishments on them. 42 Jesus saith unto them, Did ye || clares what will be the fatal issue of all never read in the scriptures, The that opposition which is made against himstone which the builders rejected, self and his church. It will terminate in their inevitable and irreparable destructhe same is become the head of the tion. Whosoever shall fall on this stone, shall corner: this is the Lord's doing, be broken; but on whomsoever it shall fall, it and it is marvellous in our eyes? will grind him to powder. That is, "He that 43 Therefore say I unto you, The stumbles on this stone, while Christ is kingdom of God shall be taken from here on eartn, being offended at his docyou, and given to a nation bringing his fall upon it; as the person stoned is by trine, life, and miracles, shall be broken by forth the fruits thereof. the sharp stone which he falls upon. But he on whom this stone shall fall, when Christ is elevated to his throne of glory, shall be more violently shattered by it, as is the person stoned, by the great stone as big as two men can lift, thrown down violently upon his breast." Which words are the application that our Saviour makes of the foregoing parable concerning the vineyard; which the chief priests and Pharisees did not apprehend themselves to be concerned in, till he brought the application of it home unto them. Therefore I say unto you, The kingdom of God shall be taken from you, &c. Note, 1. The greatest mercy that God can bestow upon any people, is his giving his kingdom to them; that is, all gospel ordinances and church-privileges, leading to the kingdom of heaven. 2. Observe the terms upon which God either gives or continues his kingdom to a church and nation; and that is, upon bringing forth the fruits thereof. Learn 3. That the greatest judgment which can befal a people, is the taking away the kingdom of God from them. The kingdom of God shall be taken from you, and given, &c. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. These words are taken out of the cxviiith Psalm, which the Jews understood to be a prophecy of the Messiah, and accordingly Christ applies them to himself. The church is the building intended, Christ himself the Stone rejected; the rejecters, or the builders rejecting, were the heads of the Jewish church; that is, the chief priests and Pharisees. God, the great Master-Builder of this church, takes this precious foundation Pharisees had heard his parables, 45 And when the chief priests and they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. When the chief priests came to understand that these parables were all applied to them, that they were the murderers of the King's Son, that they were the builders that rejected the chief corner-stone, they were enraged at the close application made to themselves; and had not fear restrained them, would have laid violent hands upon him. Learn thence, That nothing doth more provoke and exasperate unsound hypocrites, than the particular application, and close coming home of the word of God unto their hearts and consciences. So long as the truths of God are generally delivered, sinners are easy, looking upon themselves as unconcerned; but when the word of God comes close to them, and says, Thou art the man, this is thy wickedness; they are angry at the message, and rage at the messenger. CHAP. XXII. AND Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen stone out of the rubbish, and sets it in the head of the corner. Nevertheless, there are some who stumble at this stone. Some through ignorance, others through malice, stumble at his person, at his doctrine, at his institutions. These shall be broken in pieces, but on whomsoever this stone shall fall, it will grind him to powder. That is, Christ himself will fall as a burdensome stone upon all those that knowingly and maliciously oppose him; and particularly upon the Jews, who not only rejected him, but persecuted and destroyed him. Thus my fatlings are killed, and all Christ tells the chief priests and Pharisees things are ready: come unto the martheir own particular doom, and also de-riage. 5 But they made light of it, and K slew them. and went their ways, one to his || Jews' refusal were invited to this supper, farm, another to his merchandize: 6 and prevailed with to come in. The king's And the remnant took his servants, coming in to see his guests, denotes that inand entreated them spitefully, and spection which Christ makes into his church in the times of the gospel. By the 7 But when the king man without the wedding garment, understand heard thereof, he was wroth: and he such as are destitute of true grace and real sent forth his armies, and destroyed holiness, both in heart and life. In the exthose murderers, and burned up their amination of him, Christ says, Friend, how city. 8 Then saith he to his servants, came ye along with him? Teaching us, camest thou in hither? not, Friends, why The wedding is ready, but they that if unholy persons will press in to the which were bidden were not worthy. Lord's supper, the sin is theirs; but if we 9 Go ye therefore into the highways, come not, because they will come, the sin is ours. and as many as ye shall find, bid to The presence of an unholy person at the Lord's table, ought not to discouthe marriage. 10 So those servants rage us from our duty, or cause us to turn went out into the highways, and ga- our back upon that ordinance. The comthered together all, as many as they mand to bind the unqualified person hand found, both bad and good: and the and foot, and to cast him into outer darkness, wedding was furnished with guests. plainly intimates, that the condition of such 11 And when the king came in to persons as live under the light, and enjoy see the guests, he saw there a man swerably to their profession, is deplorably the liberty of the gospel, but walk not anwhich had not on a wedding garment: sad and doleful: they do not only incur 12 And he saith unto him, Friend, damnation, but no damnation like it. Bind how camest thou in hither, not hav-him hand and foot, and cast him into outer ing a wedding garment? And he darkness. 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. From the whole, note, 1. That the gospel, for its freeness and fulness, for its varieties and delicacies, is like a marriage-supper. 2. That gospel-invitations are mightily disesteemed. 3. That the preference which the world has in man's esteem is a great cause of the gospel's contempt. They went one to his farm, and another to his merchandise. 4. That such as are careless in the day of grace, shall undoubtedly be speechless in the day of judgment. 5. That Christ takes a more particu royal supper, than any of his ministers do take, or can take. There was but one person without the wedding garment, and he falls under the eye and view of Christ. 6. That it is not sufficient that we come, but clothed we must be before we come, if ever we expect a gracious welcome to Christ's supper; clothed with sincerity, clothed with humility; clothed with love and charity; if we be not thus clothed, we shall appear naked to our shame, and hear that dreadful charge, Bind him hand and foot, and cast him into outer darkness, where is weeping and gnashing of teeth. See Luke xiv. 17. The design and scope of this parable of the marriage supper, is to set forth that gracious offer of mercy and salvation, which was made by God in and through the preach-lar notice of every guest that cometh to his ing of the gospel to the church of the Jews. The gospel is here compared to a feast, because in a feast there is plenty, variety, and dainties. Also to a marriage-feast, being full of joy, delight, and pleasure. And to a marriage-feast made by a king, as being full of state, magnificence, and grandeur. To this marriage-feast, or gospel-supper, Almighty God invited the church of the Jews; and the servants sent forth to invite them, were the prophets and apostles in general, and John the Baptist in particular, whom they entreated spitefully, and slew. The making light of the invitation, signifies the generality of the Jews' refusal and careless contempt of the offers of grace in the gospel. By the armies which God sent forth to destroy those murderers, are meant the Roman soldiers, who spoiled and laid waste the city of Jerusalem, and were the severe executioners of God's wrath and judgment upon the wicked Jews. The highways signify the despised Gentiles, who upon the 14 For many are called, but few are chosen. This is our blessed Saviour's application of the foregoing parable to the Jews; he tells them, that many of them, indeed all of them were called, that is, invited to the gospel-supper; but with few, very few of them, was found that sincere faith, and that sound repentance, which doth accompany | the old policy of Satan and his instruments, salvation. Learn hence, That amongst the multitude of those that are called by the gospel unto holiness and obedience, few, very few comparatively, do obey that call, and shall be eternally saved. 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 Cesar, or not? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 Shew 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, Cesar's. Then saith he unto them, Render therefore unto Cesar, the things which are Cesar'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. Here we have another new design to entangle our blessed Saviour in his discourse. Where observe, 1. The persons employed to put the ensnaring question to our Saviour, namely, the Pharisees and the Herodians. The Pharisees were against paying tribute to Cesar; looking upon themselves as a free people, and the emperor as an usurper. But the Herodians were for it. Herod being made by the Roman emperor king of the Jews, was zealous for having the Jews pay tribute to Cesar; and such of the Jews as sided with him, and particularly his courtiers and favourites, were called Herodians. Observe, 2. The policy and wicked craft here used, in employing these two contrary sects to put the question to our Saviour concerning tribute; thereby laying him under a necessity (as they hoped) to offend one side, let him answer how he would. If to please the Pharisees he denied paying tribute to Cesar, then he is accused of sedition; if to gratify the Herodians he voted for paying tribute, then he is looked upon as an enemy to the liberty of his country, and exposed to a popular odium: it has been to draw the ministers of God into dislike, either with the magistrates or with the people, that they may either fall under the censure of the one, or the displeasure of the other. Observe, 3. With what wisdom and caution our Lord answers them; he first Roman penny, answering to seven pence calls for the tribute-money, which was the halfpenny of our money, two of which they paid by way of tribute, or poll-money, for every head to the emperor. Christ asks them whose image or superscription their coin bore? They answer, Cesar's: Render then, As if he had said, "The admitting of the says Christ, to Cesar the things that are Cesar's. Roman coin amongst you, is a testimony that you are under subjection to the Roman emperor, because the coining and imposing of money is an act of sovereign authority. you, by accepting of his coin as current Now you have owned Cesar's authority over amongst you, give unto him his just dues, and render unto Cesar the things that are Cesar's." Learn hence, That there was no truer paymaster of the king's dues, than he that was King of kings; he preached it, and he practised it, Matt. xvii. 27. And as Christ is no enemy to the civil rights of princes, and his religion exempts none from paying their civil duties; so princes should be as careful not to rob him of his divine honour, as he is not to wrong them of their civil rights. As Christ requires all his followers to ren der unto Cesar the things that are Cesar's, so should princes oblige all their subjects to render unto God the things that are God's. 24 23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 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 last 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. |