mh_parser/vol_split/41 - Mark/Chapter 12.xml

<div2 id="Mark.xiii" n="xiii" next="Mark.xiv" prev="Mark.xii" progress="43.13%" title="Chapter XII">
<h2 id="Mark.xiii-p0.1">M A R K.</h2>
<h3 id="Mark.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="Mark.xiii-p1">In this chapter, we have, I. The parable of the
vineyard let out to unthankful husbandmen, representing the sin and
ruin of the Jewish church, <scripRef id="Mark.xiii-p1.1" osisRef="Bible:Mark.12.1-Mark.12.12" parsed="|Mark|12|1|12|12" passage="Mk 12:1-12">ver.
1-12</scripRef>. II. Christ's silencing those who thought to
ensnare him with a question about paying tribute Cæsar, <scripRef id="Mark.xiii-p1.2" osisRef="Bible:Mark.12.13-Mark.12.17" parsed="|Mark|12|13|12|17" passage="Mk 12:13-17">ver. 13-17</scripRef>. III. His silencing the
Sadducees, who attempted to perplex the doctrine of the
resurrection, <scripRef id="Mark.xiii-p1.3" osisRef="Bible:Mark.12.18-Mark.12.27" parsed="|Mark|12|18|12|27" passage="Mk 12:18-27">ver.
18-27</scripRef>. IV. His conference with a scribe about the first
and great command of the law, <scripRef id="Mark.xiii-p1.4" osisRef="Bible:Mark.12.28-Mark.12.34" parsed="|Mark|12|28|12|34" passage="Mk 12:28-34">ver.
28-34</scripRef>. V. His puzzling the scribes with a question about
Christ's being the Son of David, <scripRef id="Mark.xiii-p1.5" osisRef="Bible:Mark.12.35-Mark.12.37" parsed="|Mark|12|35|12|37" passage="Mk 12:35-37">ver. 35-37</scripRef>. VI. The caution he gave the
people, to take heed of the scribes, <scripRef id="Mark.xiii-p1.6" osisRef="Bible:Mark.12.38-Mark.12.40" parsed="|Mark|12|38|12|40" passage="Mk 12:38-40">ver. 38-40</scripRef>. VII. His commendation of the
poor widow that cast her two mites into the treasury, <scripRef id="Mark.xiii-p1.7" osisRef="Bible:Mark.12.41-Mark.12.44" parsed="|Mark|12|41|12|44" passage="Mk 12:41-44">ver. 41-44</scripRef>.</p>
<scripCom id="Mark.xiii-p1.8" osisRef="Bible:Mark.12" parsed="|Mark|12|0|0|0" passage="Mr 12" type="Commentary"/>
<scripCom id="Mark.xiii-p1.9" osisRef="Bible:Mark.12.1-Mark.12.12" parsed="|Mark|12|1|12|12" passage="Mr 12:1-12" type="Commentary"/><div class="Commentary" id="Bible:Mark.12.1-Mark.12.12">
<h4 id="Mark.xiii-p1.10">The Vineyard and Husbandmen.</h4>
<p class="passage" id="Mark.xiii-p2">1 And he began to speak unto them by parables. A
<i>certain</i> man planted a vineyard, and set a hedge about
<i>it,</i> and digged <i>a place for</i> the winefat, and built a
tower, and let it out to husbandmen, and went into a far country.
  2 And at the season he sent to the husbandmen a servant,
that he might receive from the husbandmen of the fruit of the
vineyard.   3 And they caught <i>him,</i> and beat him, and
sent <i>him</i> away empty.   4 And again he sent unto them
another servant; and at him they cast stones, and wounded
<i>him</i> in the head, and sent <i>him</i> away shamefully
handled.   5 And again he sent another; and him they killed,
and many others; beating some, and killing some.   6 Having
yet therefore one son, his wellbeloved, he sent him also last unto
them, saying, They will reverence my son.   7 But those
husbandmen said among themselves, This is the heir; come, let us
kill him, and the inheritance shall be ours.   8 And they took
him, and killed <i>him,</i> and cast <i>him</i> out of the
vineyard.   9 What shall therefore the lord of the vineyard
do? he will come and destroy the husbandmen, and will give the
vineyard unto others.   10 And have ye not read this
scripture; The stone which the builders rejected is become the head
of the corner:   11 This was the Lord's doing, and it is
marvellous in our eyes?   12 And they sought to lay hold on
him, but feared the people: for they knew that he had spoken the
parable against them: and they left him, and went their way.</p>
<p class="indent" id="Mark.xiii-p3">Christ had formerly in parables showed how
he designed to set up the gospel church; now he begins in parables
to show how he would lay aside the Jewish church, which it might
have been grafted into the <i>stock of,</i> but was built upon the
<i>ruins of.</i> This parable we had just as we have it here,
<scripRef id="Mark.xiii-p3.1" osisRef="Bible:Matt.21.33" parsed="|Matt|21|33|0|0" passage="Mt 21:33">Matt. xxi. 33</scripRef>. We may
observe here,</p>
<p class="indent" id="Mark.xiii-p4">I. They that enjoy the privileges of the
visible church, have a vineyard let out to them, which is capable
of great improvement, and from the occupiers of which rent is
justly expected. When God <i>showed his word unto Jacob, his
statutes and judgments unto Israel</i> (<scripRef id="Mark.xiii-p4.1" osisRef="Bible:Ps.147.19" parsed="|Ps|147|19|0|0" passage="Ps 147:19">Ps. cxlvii. 19</scripRef>), when he set up his temple
among them, his priesthood, and his ordinances, then he <i>let
out</i> to them the <i>vineyard</i> he had <i>planted;</i> which he
<i>hedged,</i> and in which he <i>built a tower,</i> <scripRef id="Mark.xiii-p4.2" osisRef="Bible:Mark.12.1" parsed="|Mark|12|1|0|0" passage="Mk 12:1"><i>v.</i> 1</scripRef>. Members of the church are
God's tenants, and they have both a good Landlord and a good
bargain, and may live well upon it, if it be not their own
fault.</p>
<p class="indent" id="Mark.xiii-p5">II. Those whom God lets out his vineyard
to, he sends his servants to, to put them in mind of his just
expectations from them, <scripRef id="Mark.xiii-p5.1" osisRef="Bible:Mark.12.2" parsed="|Mark|12|2|0|0" passage="Mk 12:2"><i>v.</i>
2</scripRef>. He was not <i>hasty</i> in his demands, nor
<i>high,</i> for he did not send for the rent till they could make
it, <i>at the season;</i> nor did he put them to the trouble of
making money of it, but was willing to take it <i>in
specie.</i></p>
<p class="indent" id="Mark.xiii-p6">III. It is sad to think what base usage
God's faithful ministers have met with, in all ages, from those
that have enjoyed the privileges of the church, and have not
brought forth fruit answerable. The Old-Testament prophets were
persecuted even by those that went under the name of the
Old-Testament church. They <i>beat them,</i> and <i>sent them empty
away</i> (<scripRef id="Mark.xiii-p6.1" osisRef="Bible:Mark.12.3" parsed="|Mark|12|3|0|0" passage="Mk 12:3"><i>v.</i> 3</scripRef>); that
was bad: they <i>wounded them,</i> and <i>sent them away shamefully
entreated</i> (<scripRef id="Mark.xiii-p6.2" osisRef="Bible:Mark.12.4" parsed="|Mark|12|4|0|0" passage="Mk 12:4"><i>v.</i> 4</scripRef>);
that was worse: nay, at length, they came to such a pitch of
wickedness, that they <i>killed</i> them, <scripRef id="Mark.xiii-p6.3" osisRef="Bible:Mark.12.5" parsed="|Mark|12|5|0|0" passage="Mk 12:5"><i>v.</i> 5</scripRef>.</p>
<p class="indent" id="Mark.xiii-p7">IV. It was no wonder if those who abused
the prophets, abused Christ himself. God did at length send them
his Son, his <i>well-beloved;</i> it was therefore so much the
greater kindness in him to send him; as in Jacob to send Joseph to
visit his brethren, <scripRef id="Mark.xiii-p7.1" osisRef="Bible:Gen.37.14" parsed="|Gen|37|14|0|0" passage="Ge 37:14">Gen. xxxvii.
14</scripRef>. And it might be expected that he whom their Master
<i>loved,</i> they also should respect and love (<scripRef id="Mark.xiii-p7.2" osisRef="Bible:Mark.12.6" parsed="|Mark|12|6|0|0" passage="Mk 12:6"><i>v.</i> 6</scripRef>); "<i>They will reverence my
son,</i> and, in reverence to him, will pay their rent." But,
instead of <i>reverencing</i> him because he was the son and heir,
they <i>therefore</i> hated him, <scripRef id="Mark.xiii-p7.3" osisRef="Bible:Mark.12.7" parsed="|Mark|12|7|0|0" passage="Mk 12:7"><i>v.</i> 7</scripRef>. Because Christ, in calling to
repentance and reformation, made his demands with more authority
than the prophets had done, they were the more enraged against him,
and determined to put him to death, that they might engross all
church power to themselves, and that all the respect and obedience
of the people might be paid to them only; "<i>The inheritance shall
be ours,</i> we will be lords paramount, and bear all the sway."
There is an <i>inheritance,</i> which, if they had duly
<i>reverenced the Son,</i> might have been theirs, a heavenly
inheritance; but they slighted that, and would have their
inheritance in the wealth, and pomp, and powers, of this world. So
they <i>took him, and killed him;</i> they had not done it yet, but
they would do it in a little time; and they <i>cast him out of the
vineyard,</i> they refused to admit his gospel when he was gone; it
would by no means agree with their scheme, and so they threw it out
with disdain and detestation.</p>
<p class="indent" id="Mark.xiii-p8">V. For such sinful and shameful doings
nothing can be expected but a fearful doom (<scripRef id="Mark.xiii-p8.1" osisRef="Bible:Mark.12.9" parsed="|Mark|12|9|0|0" passage="Mk 12:9"><i>v.</i> 9</scripRef>); <i>What shall therefore the Lord
of the vineyard do?</i> It is easy to say what, for nothing could
be done more provoking.</p>
<p class="indent" id="Mark.xiii-p9">1. He will <i>come, and destroy the
husbandmen,</i> whom he would have saved. When they only denied the
fruit, he did not <i>distrain</i> upon them for rent, nor
<i>disseize</i> them and <i>dispossess</i> them for
<i>non-payment;</i> but when they killed his servants, and his Son,
he determined to <i>destroy</i> them; and this was fulfilled when
Jerusalem was laid waste, and the Jewish nation extirpated and made
a desolation.</p>
<p class="indent" id="Mark.xiii-p10">2. He will <i>give the vineyards to
others.</i> If he have not the rent from them, he will have it from
another people, for God will be no loser by any. This was fulfilled
in the taking in of the Gentiles, and the abundance of fruit which
the <i>gospel brought forth in all the world,</i> <scripRef id="Mark.xiii-p10.1" osisRef="Bible:Col.1.6" parsed="|Col|1|6|0|0" passage="Col 1:6">Col. i. 6</scripRef>. If some from whom we
expected well, prove bad, it doth not follow but that others will
be better. Christ encouraged himself with this in his undertaking;
<i>Though Israel be not gathered,</i> not gathered to him, but
gathered against him, <i>yet shall I be glorious</i> (<scripRef id="Mark.xiii-p10.2" osisRef="Bible:Isa.49.5-Isa.49.6" parsed="|Isa|49|5|49|6" passage="Isa 49:5,6">Isa. xlix. 5, 6</scripRef>), as a <i>Light to
lighten the Gentiles.</i></p>
<p class="indent" id="Mark.xiii-p11">3. Their opposition to Christ's exaltation
shall be no obstruction to it (<scripRef id="Mark.xiii-p11.1" osisRef="Bible:Mark.12.10-Mark.12.11" parsed="|Mark|12|10|12|11" passage="Mk 12:10,11"><i>v.</i> 10, 11</scripRef>); <i>The stone which the
builders rejected,</i> notwithstanding that, is become <i>the Head
of the corner,</i> is highly advanced as the <i>Head-stone,</i> and
of necessary use and influence as the <i>Corner-stone.</i> God will
set Christ as <i>his King,</i> upon his <i>holy hill of Zion,</i>
in spite of <i>their</i> project, who would <i>break his bands
asunder.</i> And all the world shall see and own this to <i>be the
Lord's doing,</i> in justice to the Jews, and in compassion to the
Gentiles. The exaltation of Christ <i>was the Lord's doing,</i> and
it is <i>his doing</i> to exalt him in our hearts, and to set up
his throne there; and if it be done, it cannot but be marvellous in
our eyes.</p>
<p class="indent" id="Mark.xiii-p12">Now what effect had this parable upon the
chief priests and scribes, whose conviction was designed by it?
They knew <i>he spoke this parable against them,</i> <scripRef id="Mark.xiii-p12.1" osisRef="Bible:Mark.12.12" parsed="|Mark|12|12|0|0" passage="Mk 12:12"><i>v.</i> 12</scripRef>. They could not but see
their own faces in the glass of it; and one would think it showed
them their sin so very heinous, and their ruin so certain and
great, that it should have frightened them into a compliance with
Christ and his gospel, should have prevailed to bring them to
repentance, at least to make them desist from their malicious
purpose against him: but, instead of that, (1.) They <i>sought to
lay hold on him,</i> and make him their prisoner immediately, and
so to fulfil what he had just now said they would do to him,
<scripRef id="Mark.xiii-p12.2" osisRef="Bible:Mark.12.8" parsed="|Mark|12|8|0|0" passage="Mk 12:8"><i>v.</i> 8</scripRef>. (2.) Nothing
restrained them from it but the awe they stood in of the people;
they did not <i>reverence</i> Christ, nor had an <i>fear of</i> God
before their eyes, but were afraid, if they should publicly lay
hold on Christ, the mob would rise, and lay hold on them, and
rescue them. (3.) They <i>left him, and went their way;</i> if they
could not do hurt to him, they resolved he should not do good to
them, and therefore they got out of the hearing of his powerful
preaching, <i>lest they should be converted and healed.</i> Note,
If men's prejudices be not conquered by the evidence of truth, they
are but confirmed; and if the corruptions of the heart be not
subdued by faithful reproofs, they are but enraged and exasperated.
If the gospel be not a <i>savour of life unto life,</i> it will be
a <i>savour of death unto death.</i></p>
</div><scripCom id="Mark.xiii-p12.3" osisRef="Bible:Mark.12.13-Mark.12.17" parsed="|Mark|12|13|12|17" passage="Mr 12:13-17" type="Commentary"/><div class="Commentary" id="Bible:Mark.12.13-Mark.12.17">
<h4 id="Mark.xiii-p12.4">The Question Respecting
Tribute.</h4>
<p class="passage" id="Mark.xiii-p13">13 And they send unto him certain of the
Pharisees and of the Herodians, to catch him in <i>his</i> words.
  14 And when they were come, they say unto him, Master, we
know that thou art true, and carest for no man: for thou regardest
not the person of men, but teachest the way of God in truth: Is it
lawful to give tribute to Cæsar, or not?   15 Shall we give,
or shall we not give? But he, knowing their hypocrisy, said unto
them, Why tempt ye me? bring me a penny, that I may see <i>it.</i>
  16 And they brought <i>it.</i> And he saith unto them, Whose
<i>is</i> this image and superscription? And they said unto him,
Cæsar's.   17 And Jesus answering said unto them, Render to
Cæsar the things that are Cæsar's, and to God the things that are
God's. And they marvelled at him.</p>
<p class="indent" id="Mark.xiii-p14">When the enemies of Christ, who thirsted
for his blood, could not find occasion against him from what he
said against them, they tried to ensnare him by putting questions
to him. Here we have him tempted, or <i>at</i>tempted rather, with
a question about the lawfulness of paying tribute to Cæsar. We had
this narrative, <scripRef id="Mark.xiii-p14.1" osisRef="Bible:Matt.22.15" parsed="|Matt|22|15|0|0" passage="Mt 22:15">Matt. xxii.
15</scripRef>.</p>
<p class="indent" id="Mark.xiii-p15">I. The persons they employed were the
<i>Pharisees</i> and the <i>Herodians,</i> men that in this matter
were contrary to one another, and yet concurred against Christ,
<scripRef id="Mark.xiii-p15.1" osisRef="Bible:Mark.12.13" parsed="|Mark|12|13|0|0" passage="Mk 12:13"><i>v.</i> 13</scripRef>. The Pharisees
were great sticklers for the liberty of the Jews, and, if he should
say, It is lawful to give tribute to Cæsar, they would incense the
common people against him, and the Herodians would, underhand,
assist them in it. The Herodians were great sticklers for the Roman
power, and, if he should discountenance the paying of tribute to
Cæsar, they would incense the governor against hum, yea, and the
Pharisees, against their own principles, would join with them in
it. It is no new thing for those that are at variance in other
things, to join in a confederacy against Christ.</p>
<p class="indent" id="Mark.xiii-p16">II. The pretence they made was, that they
desired him to resolve them a case of conscience, which was of
great importance in the present juncture; and they take on them to
have a high opinion of his ability to resolve it, <scripRef id="Mark.xiii-p16.1" osisRef="Bible:Mark.12.14" parsed="|Mark|12|14|0|0" passage="Mk 12:14"><i>v.</i> 14</scripRef>. They complimented him
at a high rate, called him <i>Master,</i> owned him for a Teacher
of the <i>way of God,</i> a Teacher of it <i>in truth,</i> one who
taught what was good, and upon principles of truth, who would not
be brought by smiles or frowns to depart a step from the rules of
equity and goodness; "<i>Thou carest for no man,</i> nor
<i>regardest the person of men,</i> thou art not afraid of
offending either the jealous prince on one hand, or the jealous
people on the other; <i>thou art right,</i> and always in the
right, and dost in a right manner declare good and evil, truth and
falsehood." If they spoke as they thought concerning Christ, when
they said, <i>We know that thou art right,</i> their persecuting
him, and putting him to death, as a deceiver, was sin against
knowledge; they knew him, and yet crucified him. However, a man's
testimony shall be taken most strongly against himself, and <i>out
of their own mouths are they judged;</i> they knew that he taught
the way of God in truth, and yet rejected the counsel of God
against themselves. The professions and pretences of hypocrites
will be produced in evidence against them, and they will be
self-condemned. But if they did not know or believe it, they
<i>lied unto God with their mouth, and flattered him with their
tongue.</i></p>
<p class="indent" id="Mark.xiii-p17">III. The question they put was, <i>Is it
lawful to give tribute to Cæsar, or not?</i> They would be thought
desirous to know their duty. <i>As a nation that did righteousness,
they ask of God the ordinances of justice,</i> when really they
desired nothing but to know what he would say, in hopes that, which
side soever he took of the question, they might take occasion from
it to accuse him. Nothing is more likely to ensnare ministers, than
bringing them to meddle with controversies about civil rights, and
to settle land-marks between the prince and the subject, which it
is fit should be done, while it is not at all fit that they should
have the doing of it. They seemed to refer the determining of this
matter to Christ; and he indeed was fit to determine it, for <i>by
him kings reign, and princes decree justice;</i> they put the
question fairly, <i>Shall we give, or shall we not give?</i> They
seemed resolved to stand to his award; "If thou sayest that we must
pay tribute, we will do it, thou we be made beggars by it. If thou
sayest that we must not, we will not, though we be made traitors
for it." Many seemed desirous to do it; as those proud men,
<scripRef id="Mark.xiii-p17.1" osisRef="Bible:Jer.42.20" parsed="|Jer|42|20|0|0" passage="Jer 42:20">Jer. xlii. 20</scripRef>.</p>
<p class="indent" id="Mark.xiii-p18">IV. Christ determined the question, and
evaded the snare, by referring them to their national concessions
already made, by which they were precluded from disputing this
matter, <scripRef id="Mark.xiii-p18.1" osisRef="Bible:Mark.12.15-Mark.12.17" parsed="|Mark|12|15|12|17" passage="Mk 12:15-17"><i>v.</i> 15-17</scripRef>.
He <i>knew their hypocrisy,</i> the malice that was in their hearts
against him, while <i>with their mouth they showed all this
love.</i> Hypocrisy, though ever so artfully managed, cannot be
concealed from the Lord Jesus. He sees the <i>potsherd</i> that is
<i>covered</i> with the <i>silver dross.</i> He knew they intended
to ensnare him, and therefore contrived the matter so as to ensnare
them, and to oblige them by their own words to do what they were
unwilling to do, which was, to pay their taxes honestly and
quietly, and yet at the same time to screen himself against their
exceptions. He made them acknowledge that the current money of
their nation was Roman money, had the emperor's image on one side,
and his <i>superscription</i> on the reverse; and if so, 1. Cæsar
might command their money for the public benefit, because he had
the custody and conduct of the state, wherein he ought to have his
charges borne; <i>Render to Cæsar the things that are Cæsar's.</i>
The circulation of the money is from him as the fountain, and
therefore it must return to him. As far as it is <i>his,</i> so far
it must be rendered to him; and how far it is <i>his,</i> and may
be commanded by him, is to be judged by the constitution of the
government, according as it is, and hath settled the prerogative of
the prince and the property of the subject. 2. Cæsar might not
command their consciences, nor did he pretend to it; he offered not
to make any alteration in their religion. "Pay your tribute,
therefore, without murmuring or disputing, but be sure to <i>render
to God the things that are God's.</i>" Perhaps he referred to the
parable he had just now put forth, in which he had condemned them
for not <i>rendering</i> the fruits to the Lord of the vineyard,
<scripRef id="Mark.xiii-p18.2" osisRef="Bible:Mark.12.2" parsed="|Mark|12|2|0|0" passage="Mk 12:2"><i>v.</i> 2</scripRef>. Many that seem
careful to give to men their due, are in no care to give God <i>the
glory due to his name;</i> whereas our hearts and best affections
are as much due to him as ever rent was to a landlord, or tribute
to a prince. All that heard Christ, <i>marvelled</i> at the
discretion of his answer, and how ingenuously he avoided the snare;
but I doubt none were brought by it, as they ought to be, to render
to God themselves and their devotions. Many will commend the wit of
a sermon, that will not be commanded by the divine laws of a
sermon.</p>
</div><scripCom id="Mark.xiii-p18.3" osisRef="Bible:Mark.12.18-Mark.12.27" parsed="|Mark|12|18|12|27" passage="Mr 12:18-27" type="Commentary"/><div class="Commentary" id="Bible:Mark.12.18-Mark.12.27">
<h4 id="Mark.xiii-p18.4">The Question of the
Sadducees.</h4>
<p class="passage" id="Mark.xiii-p19">18 Then come unto him the Sadducees, which say
there is no resurrection; and they asked him, saying,   19
Master, Moses wrote unto us, If a man's brother die, and leave
<i>his</i> wife <i>behind him,</i> and leave no children, that his
brother should take his wife, and raise up seed unto his brother.
  20 Now there were seven brethren: and the first took a wife,
and dying left no seed.   21 And the second took her, and
died, neither left he any seed: and the third likewise.   22
And the seven had her, and left no seed: last of all the woman died
also.   23 In the resurrection therefore, when they shall
rise, whose wife shall she be of them? for the seven had her to
wife.   24 And Jesus answering said unto them, Do ye not
therefore err, because ye know not the scriptures, neither the
power of God?   25 For when they shall rise from the dead,
they neither marry, nor are given in marriage; but are as the
angels which are in heaven.   26 And as touching the dead,
that they rise: have ye not read in the book of Moses, how in the
bush God spake unto him, saying, I <i>am</i> the God of Abraham,
and the God of Isaac, and the God of Jacob?   27 He is not the
God of the dead, but the God of the living: ye therefore do greatly
err.</p>
<p class="indent" id="Mark.xiii-p20">The Sadducees, who were the deists of that
age, here attack our Lord Jesus, it should seem, not as the
scribes, and Pharisees, and chief-priests, with any malicious
design upon his person; they were not bigots and persecutors, but
sceptics and infidels, and their design was upon his doctrine, to
hinder the spreading of that: they denied that there was any
resurrection, and world of spirits, any state of rewards and
punishments on the other side of death: now those great and
fundamental truths which they denied, Christ had made it his
business to establish and prove, and had carried the notion of them
much further that ever it was before carried; and therefore they
set themselves to perplex his doctrine.</p>
<p class="indent" id="Mark.xiii-p21">I. See here the method they take to
entangle it; they quote the ancient law, by which, if a man died
without issue, his brother was obliged to marry his widow,
<scripRef id="Mark.xiii-p21.1" osisRef="Bible:Mark.12.19" parsed="|Mark|12|19|0|0" passage="Mk 12:19"><i>v.</i> 19</scripRef>. They suppose
a case to happen that, according to that law, seven brothers were,
successively, the husbands of one woman, <scripRef id="Mark.xiii-p21.2" osisRef="Bible:Mark.12.20" parsed="|Mark|12|20|0|0" passage="Mk 12:20"><i>v.</i> 20</scripRef>. Probably, these Sadducees,
according to their wonted profaneness, intended hereby to ridicule
that law, and so to bring the whole frame of the Mosaic institution
into contempt, as absurd and inconvenient in the practice of it.
Those who deny divine truths, commonly set themselves to disparage
divine laws and ordinances. But this was only by the by; their
design was to expose the doctrine of the resurrection; for they
suppose that if there be a future state, it must be such a one as
this, and then the doctrine, they think, is clogged either with
this invincible absurdity, that a woman in that state must have
seven husbands, or else with this insolvable difficulty, whose wife
must she be. See with what subtlety these heretics <i>undermine</i>
the truth; they do not <i>deny</i> it, nor say, <i>There can be</i>
no resurrection; nay, they do not seem to doubt of it, nor say,
<i>If there be a resurrection,</i> whose wife shall she be? as the
devil to Christ, <i>If thou be the Son of God.</i> But, as though
these beasts of the field were more subtle than the serpent
himself, they pretend to own the truth, as if they were not
Sadducees, no not they; who said that they denied the resurrection?
They take it for granted that there is a resurrection, and would be
thought to desire instruction concerning it, when really they are
designing to give a fatal stab, and think that they shall do it.
Note, It is the common artifice of heretics and Sadducees to
perplex and entangle the truth, which they have not the impudence
to deny.</p>
<p class="indent" id="Mark.xiii-p22">II. See here the method Christ takes to
clear and establish this truth, which they attempted to darken, and
give a shock to. This was a matter of moment, and therefore Christ
does not pass it over lightly, but enlarges upon it, that, if they
should not be reclaimed, yet others might be confirmed.</p>
<p class="indent" id="Mark.xiii-p23">1. He charges the Sadducees with
<i>error,</i> and charges that upon their <i>ignorance.</i> They
who banter the doctrine of the resurrection as some do in our age,
would be thought the only knowing men, because the only <i>free
thinkers,</i> when really they are the fools in Israel, and the
most <i>enslaved</i> and, prejudiced thinkers in the world. <i>Do
ye not therefore err?</i> Ye cannot but be sensible of it
yourselves, and that the cause of your error is, (1.) Because ye do
not <i>know the scriptures.</i> Not but that the Sadducees had read
the scriptures, and perhaps were ready in them; yet they might be
truly said not to <i>know the scriptures,</i> because they did not
know the sense and meaning of them, but put false constructions
upon them; or they did not receive the scriptures as the word of
God, but set up their own corrupt reasonings in opposition to the
scripture, and would believe nothing but what they could see. Note,
A right knowledge of the scripture, as the fountain whence all
revealed religion now flows, and the foundation on which it is
built, is the best preservative against error. Keep the truth, the
scripture-truth, and it shall keep thee. (2.) Because ye <i>know
not the power of God.</i> They could not but know that God is
almighty, but they would not apply that doctrine to this matter,
but gave up the truth to the objections of the impossibility of it,
which would all have been answered, if they had but stuck to the
doctrine of God's omnipotence, to which <i>nothing is
impossible.</i> This therefore which God hath spoken once, we are
concerned to hear twice, to hear and believe, to hear and
apply—that <i>power belongs to God,</i> <scripRef id="Mark.xiii-p23.1" osisRef="Bible:Ps.62.11 Bible:Rom.4.19-Rom.4.21" parsed="|Ps|62|11|0|0;|Rom|4|19|4|21" passage="Ps 62:11,Ro 4:19-21">Ps. lxii. 11; Rom. iv. 19-21</scripRef>. The
same power that made soul and body and preserved them while they
were together, can preserve the body safe, and the soul active,
when they are parted, and can unite them together again; for
<i>behold, the Lord's arm is not shortened.</i> The power of God,
seen in the return of the spring (<scripRef id="Mark.xiii-p23.2" osisRef="Bible:Ps.104.30" parsed="|Ps|104|30|0|0" passage="Ps 104:30">Ps.
civ. 30</scripRef>), in the reviving of the corn (<scripRef id="Mark.xiii-p23.3" osisRef="Bible:John.12.24" parsed="|John|12|24|0|0" passage="Joh 12:24">John xii. 24</scripRef>), in the restoring of
an abject people to their prosperity (<scripRef id="Mark.xiii-p23.4" osisRef="Bible:Ezek.37.12-Ezek.37.14" parsed="|Ezek|37|12|37|14" passage="Eze 37:12-14">Ezek. xxxvii. 12-14</scripRef>), in the raising of
so many to life, miraculously, both in the Old Testament and in the
New, and especially in the resurrection of Christ (<scripRef id="Mark.xiii-p23.5" osisRef="Bible:Eph.1.19-Eph.1.20" parsed="|Eph|1|19|1|20" passage="Eph 1:19,20">Eph. i. 19, 20</scripRef>), are all earnests
of our resurrection by the same power (<scripRef id="Mark.xiii-p23.6" osisRef="Bible:Phil.3.21" parsed="|Phil|3|21|0|0" passage="Php 3:21">Phil. iii. 21</scripRef>); <i>according to the mighty
working whereby he is able to subdue all things to himself.</i></p>
<p class="indent" id="Mark.xiii-p24">2. He sets aside all the force of their
objection, by setting the doctrine of the future state in a true
light (<scripRef id="Mark.xiii-p24.1" osisRef="Bible:Mark.12.25" parsed="|Mark|12|25|0|0" passage="Mk 12:25"><i>v.</i> 25</scripRef>);
<i>When they shall rise from the dead, they neither marry, nor are
given in marriage.</i> It is a folly to ask, <i>Whose wife shall
she be of the seven?</i> For the relation between husband and wife,
though instituted in the earthly paradise, will not be known in the
heavenly one. Turks and infidels expect sensual pleasures in their
fools' paradise, but Christians <i>know</i> better things—that
<i>flesh and blood shall not inherit the kingdom of God</i>
(<scripRef id="Mark.xiii-p24.2" osisRef="Bible:1Cor.15.50" parsed="|1Cor|15|50|0|0" passage="1Co 15:50">1 Cor. xv. 50</scripRef>); and
<i>expect</i> better things—even a full satisfaction in God's love
and likeness (<scripRef id="Mark.xiii-p24.3" osisRef="Bible:Ps.17.15" parsed="|Ps|17|15|0|0" passage="Ps 17:15">Ps. xvii.
15</scripRef>); they are <i>as the angels of God in heaven,</i> and
we know that they have neither wives nor children. It is no wonder
if we confound ourselves with endless absurdities, when we measure
our ideas of the world of spirits by the affairs of this world of
sense.</p>
<p class="indent" id="Mark.xiii-p25">III. He builds the doctrine of the future
state, and of the blessedness of the righteous in that state, upon
the covenant of God with Abraham, which God was pleased to own,
being after Abraham's death, <scripRef id="Mark.xiii-p25.1" osisRef="Bible:Mark.12.26-Mark.12.27" parsed="|Mark|12|26|12|27" passage="Mk 12:26,27"><i>v.</i> 26, 27</scripRef>. He appeals to the
scriptures; <i>Have ye not read in the book of Moses?</i> We have
some advantage in dealing with those that have <i>read the
scriptures,</i> though many that have read them, <i>wrest them,</i>
as these Sadducees did, to <i>their own destruction.</i> Now that
which he refers them to is, what God says to Moses at the bush,
<i>I am the God of Abraham;</i> not only, I <i>was</i> so, but I
<i>am</i> so; I am the portion and happiness of Abraham, a God
all-sufficient to him. Note, It is absurd to think that God's
relation to Abraham should be continued, and thus solemnly
recognised, if Abraham was annihilated, or that the <i>living
God</i> should be the portion and happiness of a man that is dead,
and must be for ever so; and therefore you must conclude, 1. That
Abraham's soul exists and acts as a state of separation from the
body. 2. That therefore, some time or other, the body must rise
again; for there is such an innate inclination in a human soul
towards its body, as would make a total and everlasting separation
inconsistent with the ease and repose, much more with the bliss and
joy of those souls that have the Lord for their God. Upon the whole
matter, he concludes, <i>Ye therefore do greatly err.</i> Those
that deny the resurrection, greatly err, and ought to be told
so.</p>
</div><scripCom id="Mark.xiii-p25.2" osisRef="Bible:Mark.12.28-Mark.12.34" parsed="|Mark|12|28|12|34" passage="Mr 12:28-34" type="Commentary"/><div class="Commentary" id="Bible:Mark.12.28-Mark.12.34">
<h4 id="Mark.xiii-p25.3">The Hopeful Scribe.</h4>
<p class="passage" id="Mark.xiii-p26">28 And one of the scribes came, and having heard
them reasoning together, and perceiving that he had answered them
well, asked him, Which is the first commandment of all?   29
And Jesus answered him, The first of all the commandments
<i>is,</i> Hear, O Israel; The Lord our God is one Lord:   30
And thou shalt love the Lord thy God with all thy heart, and with
all thy soul, and with all thy mind, and with all thy strength:
this <i>is</i> the first commandment.   31 And the second
<i>is</i> like, <i>namely</i> this, Thou shalt love thy neighbour
as thyself. There is none other commandment greater than these.
  32 And the scribe said unto him, Well, Master, thou hast
said the truth: for there is one God; and there is none other but
he:   33 And to love him with all the heart, and with all the
understanding, and with all the soul, and with all the strength,
and to love <i>his</i> neighbour as himself, is more than all whole
burnt offerings and sacrifices.   34 And when Jesus saw that
he answered discreetly, he said unto him, Thou art not far from the
kingdom of God. And no man after that durst ask him <i>any
question.</i></p>
<p class="indent" id="Mark.xiii-p27">The scribes and Pharisees were (however bad
otherwise) enemies to the Sadducees; now one would have expected
that, when they heard Christ argue so well against the Sadducees,
they would have countenanced him, as they did Paul when he appeared
against the Sadducees (<scripRef id="Mark.xiii-p27.1" osisRef="Bible:Acts.23.9" parsed="|Acts|23|9|0|0" passage="Ac 23:9">Acts xxiii.
9</scripRef>); but it had not the effect: because he did not fall
in with them in the ceremonials of religion, he agreeing with them
in the essentials, gained him no manner of respect with them. Only
we have here an account of <i>one</i> of them, a scribe, who had so
much civility in him as to take notice of Christ's answer to the
Sadducees, and to own that he had <i>answered well,</i> and much to
the purpose (<scripRef id="Mark.xiii-p27.2" osisRef="Bible:Mark.12.28" parsed="|Mark|12|28|0|0" passage="Mk 12:28"><i>v.</i> 28</scripRef>);
and we have reason to hope that he did not join with the other
scribes in persecuting Christ; for here we have his application to
Christ for instruction, and it was such as became him; not tempting
Christ, but desiring to improve his acquaintance with him.</p>
<p class="indent" id="Mark.xiii-p28">I. He enquired, <i>Which is the first
commandment of all?</i> <scripRef id="Mark.xiii-p28.1" osisRef="Bible:Mark.12.28" parsed="|Mark|12|28|0|0" passage="Mk 12:28"><i>v.</i>
28</scripRef>. He doth not mean the first in <i>order,</i> but the
first in <i>weight</i> and <i>dignity;</i> "Which is that command
which we ought to have in a special manner an eye to, and our
obedience to which will lay a foundation for our obedience to all
the rest?" Not that any commandment of God is little (they are all
the commands of a great God), but some are greater than others,
moral precepts than rituals, and of some we may say, They are the
<i>greatest of all.</i></p>
<p class="indent" id="Mark.xiii-p29">II. Christ gave him a direct answer to this
enquiry, <scripRef id="Mark.xiii-p29.1" osisRef="Bible:Mark.12.29-Mark.12.31" parsed="|Mark|12|29|12|31" passage="Mk 12:29-31"><i>v.</i>
29-31</scripRef>. Those that sincerely desire to be instructed
concerning their duty, Christ will <i>guide in judgment,</i> and
<i>teach his way.</i> He tells him,</p>
<p class="indent" id="Mark.xiii-p30">1. That the great commandment of all, which
is indeed inclusive of all, is, that of <i>loving God with all our
hearts.</i> (1.) Where there is a commanding principle in the soul,
there is a disposition to every other duty. Love is the leading
affection of the soul; the love of God is the leading grace in the
renewed soul. (2.) Where this is not, nothing else that is good is
done, or done aright, or accepted, or done long. Loving God with
all our heart, will effectually take us off from, and arm us
against, all those things that are rivals with him for the throne
in our souls, and will engage us to every thing by which he may be
honoured, and with which he will be pleased; and no commandment
will be grievous where this principle commands, and has the
ascendant. Now here in, Mark, our Saviour prefixes to this command
the great doctrinal truth upon which it is built (<scripRef id="Mark.xiii-p30.1" osisRef="Bible:Mark.12.29" parsed="|Mark|12|29|0|0" passage="Mk 12:29"><i>v.</i> 29</scripRef>); <i>Hear, O Israel, The
Lord our God is one Lord;</i> if we firmly believe this, it will
follow, that we shall love him <i>with all our heart.</i> He is
Jehovah, who has all amiable perfections in himself; he is <i>our
God,</i> to whom we stand related and obliged; and therefore we
ought to <i>love him,</i> to set our affections on him, let out own
desire toward him, and take a delight in him; and he is <i>one
Lord,</i> therefore he must be loved with our <i>whole heart;</i>
he has the sole <i>right to us,</i> and therefore ought to have the
sole <i>possession of us.</i> If he be one, our hearts must be one
with him, and since there is no God besides, no rival must be
admitted with him upon the throne.</p>
<p class="indent" id="Mark.xiii-p31">2. That the second great commandment is, to
<i>love our neighbour as ourselves</i> (<scripRef id="Mark.xiii-p31.1" osisRef="Bible:Mark.12.31" parsed="|Mark|12|31|0|0" passage="Mk 12:31"><i>v.</i> 31</scripRef>), as truly and sincerely as we
love ourselves, and in the same instances, and we must show it by
<i>doing as we would be done by.</i> As we must therefore love God
better than ourselves, because he is Jehovah, a being infinitely
better than we are, and must love him with <i>all our heart,</i>
because he is <i>one Lord,</i> and there is no other like him; so
we must <i>love our neighbour as ourselves,</i> because he is of
the same nature with ourselves; our hearts are fashioned alike, and
my neighbour and myself are of one body, of one society, that of
the world of mankind; and if a fellow-Christian, and of the same
sacred society, the obligation is the stronger. <i>Hath not one God
created us?</i> <scripRef id="Mark.xiii-p31.2" osisRef="Bible:Mal.2.10" parsed="|Mal|2|10|0|0" passage="Mal 2:10">Mal. ii.
10</scripRef>. Has not one Christ redeemed us? Well might Christ
say, <i>There is no other commandment greater than these;</i> for
in these all the law is fulfilled, and if we make conscience of
obedience to these, all other instances of obedience will follow of
course.</p>
<p class="indent" id="Mark.xiii-p32">III. The scribe consented to what Christ
said, and descanted upon it, <scripRef id="Mark.xiii-p32.1" osisRef="Bible:Mark.12.32-Mark.12.33" parsed="|Mark|12|32|12|33" passage="Mk 12:32,33"><i>v.</i> 32, 33</scripRef>. 1. He commends Christ's
decision of this question; <i>Well, Master, thou hast said the
truth.</i> Christ's assertions needed not the scribe's
attestations; but this scribe, being a man in authority, thought it
would put some reputation upon what Christ said, to have it
commended by him; and it shall be brought in evidence against those
who persecuted Christ, as a deceiver, that one of themselves, even
a scribe of their own, confessed that he <i>said the truth,</i> and
said it <i>well.</i> And thus must we subscribe to Christ's
sayings, must set to our seal that they are true. 2. He comments
upon it. Christ had quoted that great doctrine, that <i>the Lord
our God is one Lord;</i> and this he not only assented to, but
added, "<i>There is none other but he;</i> and therefore we must
have no other God besides." This excludes all rivals with him, and
secures the throne in the heart entire for him. Christ had laid
down that great law, of loving God <i>with all our hearts;</i> and
this also he explains—that it is loving him <i>with the
understanding,</i> as those that know what abundant reason we have
to love him. Our love to God, as it must be an <i>entire,</i> so it
must be an <i>intelligent,</i> love; we must love him with
<i>all</i> the understanding, <b><i>ex holes tes
syneseos</i></b>—<i>out of the whole understanding;</i> our
rational powers and faculties must all be set on work to lead out
the affections of our souls toward God. Christ has said, "To love
God and our neighbour is the greatest commandment of all;" "Yea,"
saith the scribe, "it is better, it is <i>more than all
whole-burnt-offerings and sacrifices,</i> more acceptable to God,
and will turn to a better account to ourselves." There were those
who held, that the law of <i>sacrifices</i> was the <i>greatest
commandment</i> of all; but this scribe readily agreed with our
Saviour in this—that the law of love to God and our neighbour is
greater than that of <i>sacrifice,</i> even than that of
<i>whole-burnt-offerings,</i> which were intended purely for the
honour of God.</p>
<p class="indent" id="Mark.xiii-p33">IV. Christ approved of what he said, and
encouraged him to proceed in his enquiries of him, <scripRef id="Mark.xiii-p33.1" osisRef="Bible:Mark.12.34" parsed="|Mark|12|34|0|0" passage="Mk 12:34"><i>v.</i> 34</scripRef>. 1. He owned that he
understood well, as far as he went; so far, so good. <i>Jesus saw
that he answered discreetly,</i> and was the more pleased with it,
because he had of late met with so many even of the scribes, men of
letters, that answered <i>indiscreetly,</i> as those that had <i>no
understanding,</i> nor desired to have any. He answered
<b><i>nounechos</i></b>—<i>as one that had a mind;</i> as a
rational intelligent man, as one that had his wits about him; as
one whose reason was not blinded, whose judgment was not biassed,
and whose forethought was not fettered, by the prejudices which
other scribes were so much under the power of. He answered as one
that allowed himself liberty and leisure to consider, as one that
had considered. 2. He owned that he stood fair for a further
advance; "<i>Thou art not far from the kingdom of God,</i> the
kingdom of grace and glory; thou art in a likely way to be a
Christian, a disciple of Christ. For the doctrine of Christ insists
most upon these things, and is designed, and has a tendency direct,
to bring thee to this." Note, There is hope of those who make a
good use of the light they have, and go as far as that will carry
them, that by the grace of God they will be led further, by the
clearer discoveries God has to make to them. What became of this
scribe we are not told, but would willingly hope that he took the
hint Christ hereby gave him, and that, having been told by him, so
much to his satisfaction, what was the great commandment of the
law, he proceeded to enquire of him, or his apostles, what was the
great commandment of the gospel too. Yet, if he did not, but took,
up here, and went no further, we are not to think it strange; for
there are many who are <i>not far from the kingdom of God,</i> and
yet never come thither. Now, one would think, this should have
invited many to consult him: but it had a contrary effect; <i>No
man, after that, durst ask him any question;</i> every thing he
said, was spoken with such authority and majesty, that every one
stood in awe of him; those that desired to <i>learn,</i> were
<i>ashamed</i> to ask, and those that designed to <i>cavil,</i>
were <i>afraid</i> to ask.</p>
</div><scripCom id="Mark.xiii-p33.2" osisRef="Bible:Mark.12.35-Mark.12.40" parsed="|Mark|12|35|12|40" passage="Mr 12:35-40" type="Commentary"/><div class="Commentary" id="Bible:Mark.12.35-Mark.12.40">
<h4 id="Mark.xiii-p33.3">Christ the Son and Lord of
David.</h4>
<p class="passage" id="Mark.xiii-p34">35 And Jesus answered and said, while he taught
in the temple, How say the scribes that Christ is the Son of David?
  36 For David himself said by the Holy Ghost, The <span class="smallcaps" id="Mark.xiii-p34.1">Lord</span> said to my Lord, Sit thou on my right
hand, till I make thine enemies thy footstool.   37 David
therefore himself calleth him Lord; and whence is he <i>then</i>
his son? And the common people heard him gladly.   38 And he
said unto them in his doctrine, Beware of the scribes, which love
to go in long clothing, and <i>love</i> salutations in the
marketplaces,   39 And the chief seats in the synagogues, and
the uppermost rooms at feasts:   40 Which devour widows'
houses, and for a pretence make long prayers: these shall receive
greater damnation.</p>
<p class="indent" id="Mark.xiii-p35">Here, I. Christ shows the people how weak
and defective the scribes were in their preaching, and how unable
to solve the difficulties that occurred in the scriptures of the
Old Testament, which they undertook to expound. Of this he gives an
instance, which is not so fully related here as it was in Matthew.
Christ was <i>teaching in the temple:</i> many things he said,
which were not written; but notice is taken of this, because it
will stir us up to enquire <i>concerning Christ,</i> and to enquire
<i>of him;</i> for none can have the right knowledge of him but
<i>from himself;</i> it is not to be had from <i>the scribes,</i>
for they will soon be run aground.</p>
<p class="indent" id="Mark.xiii-p36">1. They told the people that the Messiah
was to be the <i>Son of David</i> (<scripRef id="Mark.xiii-p36.1" osisRef="Bible:Mark.12.35" parsed="|Mark|12|35|0|0" passage="Mk 12:35"><i>v.</i> 35</scripRef>), and they were in the right; he
was not only to descend from his loins, but to fill his throne
(<scripRef id="Mark.xiii-p36.2" osisRef="Bible:Luke.1.32" parsed="|Luke|1|32|0|0" passage="Lu 1:32">Luke i. 32</scripRef>); <i>The Lord
shall give him the throne of his father David.</i> The scripture
said it often, but the people took it as what the scribes said;
whereas the truths of God should rather be quoted from our Bibles
than from our ministers, for there is the original of them.
<i>Dulcius ex ipso fonte bibuntur aquæ—The waters are sweetest
when drawn immediately from their source.</i></p>
<p class="indent" id="Mark.xiii-p37">2. Yet they could not tell them how,
notwithstanding that it was very proper for David, in spirit, the
spirit of prophecy, to call him <i>his Lord,</i> as he doth,
<scripRef id="Mark.xiii-p37.1" osisRef="Bible:Ps.110.1" parsed="|Ps|110|1|0|0" passage="Ps 110:1">Ps. cx. 1</scripRef>. They had taught
the people that concerning the Messiah, which would be for the
honour of their nation—that he should be a branch of their royal
family; but they had not taken care to teach them that which was
for the honour of the Messiah himself—that he should be the Son of
God, and, as such, and not otherwise, <i>David's Lord.</i> Thus
they <i>held the truth in unrighteousness,</i> and were
<i>partial</i> in the gospel, as well as in the law, of the Old
Testament. They were able to say it, and prove it—that Christ was
to be David's son; but if any should object, <i>How then doth David
himself call him Lord?</i> they would not know how to avoid the
force of the objection. Note, Those are unworthy to sit in Moses's
seat, who, though they are able to preach the truth, are not in
some measure able to defend it when they have preached it, and to
convince gainsayers.</p>
<p class="indent" id="Mark.xiii-p38">Now this galled the scribes, to have their
ignorance thus exposed, and, no doubt, incensed them more against
Christ; but the <i>common people heard him gladly,</i> <scripRef id="Mark.xiii-p38.1" osisRef="Bible:Mark.12.37" parsed="|Mark|12|37|0|0" passage="Mk 12:37"><i>v.</i> 37</scripRef>. What he preached was
surprising and affecting; and though it reflected upon the scribes,
it was instructive to them, and they had never heard such
preaching. Probably there was something more than ordinarily
commanding and charming in his voice and way of delivery, which
recommended him to the affections of the common people; for we do
not find that any were wrought upon to <i>believe</i> in him, and
to <i>follow</i> him, but he was to them as a <i>lovely song of one
that could play well on an instrument;</i> as Ezekiel was to his
hearers, <scripRef id="Mark.xiii-p38.2" osisRef="Bible:Ezek.33.32" parsed="|Ezek|33|32|0|0" passage="Eze 33:32">Ezek. xxxiii. 32</scripRef>.
And perhaps some of these cried, <i>Crucify him,</i> as Herod heard
John Baptist gladly, and yet cut off his head.</p>
<p class="indent" id="Mark.xiii-p39">II. He cautions the people to take heed of
suffering themselves to be imposed upon by the scribes, and of
being infected with their pride and hypocrisy; <i>He said unto them
in his doctrine, "Beware of the scribes</i> (<scripRef id="Mark.xiii-p39.1" osisRef="Bible:Mark.12.38" parsed="|Mark|12|38|0|0" passage="Mk 12:38"><i>v.</i> 38</scripRef>); stand upon your guard, that
you neither imbibe their peculiar opinions, nor the opinions of the
people concerning them." The charge is long as drawn up against
them in the parallel place (<scripRef id="Mark.xiii-p39.2" osisRef="Bible:Matt.23.1-Matt.23.39" parsed="|Matt|23|1|23|39" passage="Mt 23:1-39">Matt.
xxiii.</scripRef>); it is here contracted.</p>
<p class="indent" id="Mark.xiii-p40">1. They affect to appear <i>very great;</i>
for they go in <i>long clothing,</i> with vestures <i>down to their
feet,</i> and in those they walk <i>about the streets,</i> as
princes, or judges, or gentlemen of the long robe. Their going in
such clothing was not sinful, but their <i>loving</i> to go in it,
priding themselves in it, valuing themselves on it, commanding
respect by it, saying to their long clothes, as Saul to Samuel,
<i>Honour me now before this people,</i> this was a product of
pride. Christ would have his disciples go with <i>their loins
girt.</i></p>
<p class="indent" id="Mark.xiii-p41">2. They affect to appear <i>very good;</i>
for they pray, they make <i>long prayers,</i> as if they were very
intimate with heaven, and had a deal of business there. They took
care it should be known that they prayed, that they prayed long,
which, some think, intimates that they prayed not for themselves
only, but for others, and therein were very particular and very
large; this they did <i>for a pretence,</i> that they might seem to
love prayer, not only for God's sake, whom hereby they pretended to
glorify, but for their neighbour's sake, whom hereby they pretended
to be serviceable to.</p>
<p class="indent" id="Mark.xiii-p42">3. They here aimed to <i>advance</i>
themselves: they coveted applause, and were fond of it; they loved
<i>salutations in the marketplaces,</i> and the <i>chief seats in
the synagogues, and the uppermost rooms at feasts;</i> these
pleased a vain fancy; to have these given them, they thought,
expressed the value <i>they</i> had for them, who did know them,
and gained them respect for those who did not.</p>
<p class="indent" id="Mark.xiii-p43">4. They herein aimed to <i>enrich</i>
themselves. They <i>devoured widows' houses,</i> made themselves
masters of their estates by some trick or other; it was to screen
themselves from the suspicion of dishonesty, that they put on the
mask of piety; and that they might not be thought as bad as the
worst, they were studious to seem as good as the best. Let fraud
and oppression be thought the worse of for their having
<i>profaned</i> and <i>disgraced</i> long prayers; but let not
prayers, no nor <i>long prayers,</i> be thought the worse of, if
made in humility and sincerity, for their having been by some thus
abused. But as iniquity, thus disguised with a show of piety, is
<i>double</i> iniquity, so its doom will be doubly heavy; <i>These
shall receive great damnation;</i> greater than those that live
without prayer, greater than they would have received for the wrong
done to the poor widows, if it had not been thus disguised. Note,
The damnation of hypocrites will be of all others the greatest
damnation.</p>
</div><scripCom id="Mark.xiii-p43.1" osisRef="Bible:Mark.12.41-Mark.12.44" parsed="|Mark|12|41|12|44" passage="Mr 12:41-44" type="Commentary"/><div class="Commentary" id="Bible:Mark.12.41-Mark.12.44">
<h4 id="Mark.xiii-p43.2">Christ Commendeth the Poor
Widow.</h4>
<p class="passage" id="Mark.xiii-p44">41 And Jesus sat over against the treasury, and
beheld how the people cast money into the treasury: and many that
were rich cast in much.   42 And there came a certain poor
widow, and she threw in two mites, which make a farthing.   43
And he called <i>unto him</i> his disciples, and saith unto them,
Verily I say unto you, That this poor widow hath cast more in, than
all they which have cast into the treasury:   44 For all
<i>they</i> did cast in of their abundance; but she of her want did
cast in all that she had, <i>even</i> all her living.</p>
<p class="indent" id="Mark.xiii-p45">This passage of story was not in Matthew,
but is here and in Luke; it is Christ's commendation of the poor
widow, that cast <i>two mites</i> into the treasury, which our
Saviour, busy as he was in preaching, found leisure to take notice
of. Observe,</p>
<p class="indent" id="Mark.xiii-p46">I. There was a <i>public fund</i> for
charity, into which contributions were brought, and out of which
distributions were made; a poor's-box, and this in <i>the
temple;</i> for works of charity and works of piety very fitly go
together; where God is honoured by our worship, it is proper he
should be honoured by the relief of his poor; and we often find
<i>prayers</i> and <i>alms</i> in conjunction, as <scripRef id="Mark.xiii-p46.1" osisRef="Bible:Acts.10.2 Bible:Acts.10.4" parsed="|Acts|10|2|0|0;|Acts|10|4|0|0" passage="Ac 10:2,4">Acts x. 2, 4</scripRef>. It is good to erect
public receptacles of charity for the inviting and directing of
private hands in giving to the poor; nay it is good for those who
are of ability to have funds of their own, to <i>lay by as God has
prospered them</i> (<scripRef id="Mark.xiii-p46.2" osisRef="Bible:1Cor.16.2" parsed="|1Cor|16|2|0|0" passage="1Co 16:2">1 Cor. xvi.
2</scripRef>), that they might have something ready to give when an
object of charity offers itself, which is before dedicated to such
uses.</p>
<p class="indent" id="Mark.xiii-p47">II. Jesus Christ had <i>an eye</i> upon it;
<i>He sat over against the treasury, and beheld now the people cast
money into it;</i> not grudging either that he had none to cast in,
or had not the disposal of that which was cast in, but observing
what was cast in. Note, Our Lord Jesus takes notice of what we
contribute to pious and charitable uses; whether we give liberally
or sparingly; whether cheerfully or with reluctance and ill-will;
nay, he looks at the heart; he observes what principles we act
upon, and what our views are, in giving alms; and whether we do it
as unto the Lord, or only to be seen of men.</p>
<p class="indent" id="Mark.xiii-p48">III. He saw <i>many that were rich cast in
much:</i> and it was a good sight to see rich people charitable, to
see <i>many</i> rich people so, and to see them not only cast in,
but cast in <i>much.</i> Note, Those that are rich, ought to give
richly; if God give abundantly to us, he expects we should give
abundantly to the poor; and it is not enough for those that are
rich, to say, that they give as much as others do, who perhaps have
much less of the world than they have, but they must give in
proportion to their estates; and if objects of charity do not
present themselves, that require so much, they ought to enquire
them out, and to <i>devise liberal things.</i></p>
<p class="indent" id="Mark.xiii-p49">IV. There was a <i>poor widow that cast in
two mites, which make a farthing</i> (<scripRef id="Mark.xiii-p49.1" osisRef="Bible:Mark.12.42" parsed="|Mark|12|42|0|0" passage="Mk 12:42"><i>v.</i> 42</scripRef>); and our Lord Jesus highly
commended her; <i>called his disciples</i> to him, and bid them
take notice of it (<scripRef id="Mark.xiii-p49.2" osisRef="Bible:Mark.12.43" parsed="|Mark|12|43|0|0" passage="Mk 12:43"><i>v.</i>
43</scripRef>); told them that she could very ill spare that which
she gave, she had scarcely enough for herself, it was <i>all her
living,</i> all she had to live upon for that day, and perhaps a
great part of what she had earned by her labour the day before; and
that forasmuch as he knew she did it from a truly charitable
disposition, he reckoned it more than all that put together, which
the rich people threw in; for they did <i>cast in of their
abundance, but she of her want,</i> <scripRef id="Mark.xiii-p49.3" osisRef="Bible:Mark.12.44" parsed="|Mark|12|44|0|0" passage="Mk 12:44"><i>v.</i> 44</scripRef>. Now many would have been ready
to censure this <i>poor widow,</i> and to think she did ill; why
should she give to others, when she had little enough for herself?
Charity begins at home; or, if she would give it, why did she not
bestow it upon some poor body that she knew? What occasion was
there for her bringing it to the <i>treasury</i> to be disposed of
by the chief priests, who, we have reason to fear, were partial in
the disposal of it? It is so rare a thing to find any that would
not blame this widow, that we cannot expect to find any that will
imitate her; and yet our Saviour commends her, and therefore we are
sure that she did very well and wisely. If Christ saith,
<i>Well-done,</i> no matter who saith otherwise; and we must hence
learn, 1. That <i>giving alms,</i> is an excellent good thing, and
highly pleasing to the Lord Jesus; and if we be humble and sincere
in it, he will graciously accept of it, though in some
circumstances there may not be all the discretion in the world. 2.
Those that have but a <i>little,</i> ought to give alms out of
<i>their little.</i> Those that live by their labour, from hand to
mouth, must <i>give to those that need,</i> <scripRef id="Mark.xiii-p49.4" osisRef="Bible:Eph.4.28" parsed="|Eph|4|28|0|0" passage="Eph 4:28">Eph. iv. 28</scripRef>. 3. It is very good for us to
straiten and deny ourselves, that we may be able to give the more
to the poor; to deny ourselves not only superfluities, but even
conveniences, for the sake of charity. We should in many cases
pinch ourselves, that we may supply the necessities of others; this
is loving our neighbours as ourselves. 4. Public charities should
be encouraged, for they bring upon a nation public blessings; and
though there may be some mismanagement of them, yet that is not a
good reason why we should not bring in our <i>quota</i> to them. 5.
Though we can give but a <i>little</i> in charity, yet if it be
according to our ability, and be given with an upright heart, it
shall be accepted of Christ, who requires <i>according to what a
man has, and not according to what he has not;</i> two mites shall
be put upon the score, and brought to account, if given in a right
manner, as if they had been two pounds. 6. It is much to the praise
of charity, when we give not only <i>to our power,</i> but
<i>beyond our power,</i> as the Macedonian churches, whose <i>deep
poverty abounded to the riches of their liberality,</i> <scripRef id="Mark.xiii-p49.5" osisRef="Bible:2Cor.8.2-2Cor.8.3" parsed="|2Cor|8|2|8|3" passage="2Co 8:2,3">2 Cor. viii. 2, 3</scripRef>. When we can
cheerfully provide for others, out of our own necessary provision,
as the widow of Sarepta for Elijah, and Christ for his five
thousand guests, and trust God to provide for us some other way,
<i>this is thank-worthy.</i></p>
</div></div2>