mh_parser/vol_split/40 - Matthew/Chapter 21.xml

<div2 id="Matt.xxii" n="xxii" next="Matt.xxiii" prev="Matt.xxi" progress="24.17%" title="Chapter XXI">
<h2 id="Matt.xxii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xxii-p0.2">CHAP. XXI.</h3>
<p class="intro" id="Matt.xxii-p1">The death and resurrection of Jesus Christ are the
two main hinges upon which the door of salvation turns. He came
into the world on purpose to give his life a ransom; so he had
lately said, <scripRef id="Matt.xxii-p1.1" osisRef="Bible:Matt.20.28" parsed="|Matt|20|28|0|0" passage="Mt 20:28"><i>ch.</i> xx.
28</scripRef>. And therefore the history of his sufferings, even
unto death, and his rising again, is more particularly recorded by
all the evangelists than any other part of his story; and to that
this evangelist now hastens apace. For at this chapter begins that
which is called the passion-week. He had said to his disciples more
than once, Behold, we go up to Jerusalem, and there the Son of man
must be betrayed. A great deal of good work he did by the way, and
now at length he is come up to Jerusalem; and here we have, I. The
public entry which he made into Jerusalem, upon the first day of
the passion-week, <scripRef id="Matt.xxii-p1.2" osisRef="Bible:Matt.21.1-Matt.21.11" parsed="|Matt|21|1|21|11" passage="Mt 21:1-11">ver.
1-11</scripRef>. II. The authority he exercised there, in cleansing
the temple, and driving out of it the buyers and sellers, <scripRef id="Matt.xxii-p1.3" osisRef="Bible:Matt.21.12-Matt.21.16" parsed="|Matt|21|12|21|16" passage="Mt 21:12-16">ver. 12-16</scripRef>. III. The barren
fig-tree, and his discourse with his disciples thereupon, <scripRef id="Matt.xxii-p1.4" osisRef="Bible:Matt.21.17-Matt.21.22" parsed="|Matt|21|17|21|22" passage="Mt 21:17-22">ver. 17-22</scripRef>. IV. His justifying his
own authority, by appealing to the baptism of John, <scripRef id="Matt.xxii-p1.5" osisRef="Bible:Matt.21.23-Matt.21.27" parsed="|Matt|21|23|21|27" passage="Mt 21:23-27">ver. 23-27</scripRef>. V. His shaming the
infidelity and obstinacy of the chief priests and elders, with the
repentance of the publicans, illustrated by the parable of the two
sons, <scripRef id="Matt.xxii-p1.6" osisRef="Bible:Matt.21.29-Matt.21.32" parsed="|Matt|21|29|21|32" passage="Mt 21:29-32">ver. 29-32</scripRef>. VI.
His reading the doom of the Jewish church for its unfruitfulness,
in the parable of the vineyard let out to unthankful husbandmen,
<scripRef id="Matt.xxii-p1.7" osisRef="Bible:Matt.21.33-Matt.21.46" parsed="|Matt|21|33|21|46" passage="Mt 21:33-46">ver. 33-46</scripRef>.</p>
<scripCom id="Matt.xxii-p1.8" osisRef="Bible:Matt.21" parsed="|Matt|21|0|0|0" passage="Mt 21" type="Commentary"/>
<scripCom id="Matt.xxii-p1.9" osisRef="Bible:Matt.21.1-Matt.21.11" parsed="|Matt|21|1|21|11" passage="Mt 21:1-11" type="Commentary"/><div class="Commentary" id="Bible:Matt.21.1-Matt.21.11">
<h4 id="Matt.xxii-p1.10">Christ's Entrance into
Jerusalem.</h4>
<p class="passage" id="Matt.xxii-p2">1 And when they drew nigh unto Jerusalem, and
were come to Bethphage, unto the mount of Olives, then sent Jesus
two disciples,   2 Saying unto them, Go into the village over
against you, and straightway ye shall find an ass tied, and a colt
with her: loose <i>them,</i> and bring <i>them</i> unto me.  
3 And if any <i>man</i> say ought unto you, ye shall say, The Lord
hath need of them; and straightway he will send them.   4 All
this was done, that it might be fulfilled which was spoken by the
prophet, saying,   5 Tell ye the daughter of Sion, Behold, thy
King cometh unto thee, meek, and sitting upon an ass, and a colt
the foal of an ass.   6 And the disciples went, and did as
Jesus commanded them,   7 And brought the ass, and the colt,
and put on them their clothes, and they set <i>him</i> thereon.
  8 And a very great multitude spread their garments in the
way; others cut down branches from the trees, and strawed
<i>them</i> in the way.   9 And the multitudes that went
before, and that followed, cried, saying, Hosanna to the Son of
David: Blessed <i>is</i> he that cometh in the name of the Lord;
Hosanna in the highest.   10 And when he was come into
Jerusalem, all the city was moved, saying, Who is this?   11
And the multitude said, This is Jesus the prophet of Nazareth of
Galilee.</p>
<p class="indent" id="Matt.xxii-p3">All the four evangelists take notice of
this passage of Christ's <i>riding in triumph into Jerusalem,</i>
five days before his death. The passover was on the fourteenth day
of the month, and this was the tenth; on which day the law
appointed that the paschal lamb should be taken up (<scripRef id="Matt.xxii-p3.1" osisRef="Bible:Exod.12.3" parsed="|Exod|12|3|0|0" passage="Ex 12:3">Exod. xii. 3</scripRef>), and set apart for that
service; on that day therefore Christ our Passover, who was to be
sacrificed for us, was publicly showed. So that this was the
prelude to his passion. He had lodged at Bethany, a village not far
from Jerusalem, for some time; at a supper there the night before
Mary had <i>anointed his feet,</i> <scripRef id="Matt.xxii-p3.2" osisRef="Bible:John.12.3" parsed="|John|12|3|0|0" passage="Joh 12:3">John xii. 3</scripRef>. But, as usual with ambassadors,
he deferred his public entry till some time after his arrival. Our
Lord Jesus travelled much, and his custom was to travel on foot
from Galilee to Jerusalem, some scores of miles, which was both
humbling and toilsome; many a dirty weary step he had when <i>he
went about doing good.</i> How ill does it become Christians to be
inordinately solicitous about their own ease and state, when their
Master had so little of either! Yet once in his life he rode in
triumph; and it was now when he went into Jerusalem, to suffer and
die, as if that were the pleasure and preferment he courted; and
then he thought himself begin to look great.</p>
<p class="indent" id="Matt.xxii-p4">Now here we have,</p>
<p class="indent" id="Matt.xxii-p5">I. The provision that was made for this
solemnity; and it was very poor and ordinary, and such as bespoke
his <i>kingdom</i> to be <i>not of this world.</i> Here were no
heralds at arms provided, no trumpet sounded before him, no
chariots of state, no liveries; such things as these were not
agreeable to his present state of humiliation, but will be far
outdone at his second coming, to which his magnificent appearance
is reserved, when the last trumpet shall sound, the glorious angels
shall be his heralds and attendants, and the clouds his chariots.
But in this public appearance,</p>
<p class="indent" id="Matt.xxii-p6">1. The preparation was sudden and offhand.
For his glory in the other world, and ours with him, preparation
was made before the foundation of the world, for that was the glory
his heart was upon; his glory in this world he was dead to, and
therefore, though he had it in prospect, did not forecast for it,
but took what came next. They were come to Bethphage, which was the
suburb of Jerusalem, and was accounted (say the Jewish doctors) in
all things, as Jerusalem, a long scattering street that lay toward
the mount of Olives; when he entered upon that, <i>he sent two of
his disciples,</i> some think Peter and John, to fetch him an ass,
for he had none ready for him.</p>
<p class="indent" id="Matt.xxii-p7">2. It was very mean. He sent only for an
ass and her colt, <scripRef id="Matt.xxii-p7.1" osisRef="Bible:Matt.21.2" parsed="|Matt|21|2|0|0" passage="Mt 21:2"><i>v.</i>
2</scripRef>. Asses were much used in that country for travel;
horses were kept only by great men, and for war. Christ could have
summoned a cherub to carry him (<scripRef id="Matt.xxii-p7.2" osisRef="Bible:Ps.18.10" parsed="|Ps|18|10|0|0" passage="Ps 18:10">Ps.
xviii. 10</scripRef>); but though <i>by his name Jah,</i> which
speaks him God, <i>he rides upon the heavens,</i> yet now by his
name Jesus, <i>Immanuel, God with us,</i> in his state of
humiliation, he <i>rides upon an ass.</i> Yet some think that he
had herein an eye to the custom in Israel for the judges to ride
upon white asses (<scripRef id="Matt.xxii-p7.3" osisRef="Bible:Judg.5.10" parsed="|Judg|5|10|0|0" passage="Jdg 5:10">Judg. v.
10</scripRef>), and their sons on ass-colts, <scripRef id="Matt.xxii-p7.4" osisRef="Bible:Judg.12.14" parsed="|Judg|12|14|0|0" passage="Jdg 12:14">Judg. xii. 14</scripRef>. And Christ would thus enter,
not as a Conqueror, but as the Judge of Israel, <i>who for judgment
came into this world.</i></p>
<p class="indent" id="Matt.xxii-p8">3. It was not his own, but borrowed. Though
he had not a house of his own, yet, one would think, like some
wayfaring men that live upon their friends, he might have had an
ass of his own, to carry him about; but for our sakes he became in
all respects poor, <scripRef id="Matt.xxii-p8.1" osisRef="Bible:1Cor.8.9" parsed="|1Cor|8|9|0|0" passage="1Co 8:9">2 Cor. viii.
9</scripRef>. It is commonly said, "They that live on borrowing,
live on sorrowing;" in this therefore, as in other things, Christ
<i>was a man of sorrows</i>—that he had nothing of this world's
goods but what was given him or lent him.</p>
<p class="indent" id="Matt.xxii-p9">The disciples who were sent to borrow this
ass are directed to say, <i>The Lord has need of him.</i> Those
that are in need, must not be ashamed to own their need, nor say,
as the unjust steward, <i>To beg I am ashamed,</i> <scripRef id="Matt.xxii-p9.1" osisRef="Bible:Luke.16.3" parsed="|Luke|16|3|0|0" passage="Lu 16:3">Luke xvi. 3</scripRef>. On the other hand, none
ought to impose upon the kindness of their friends, by going to beg
or borrow when they have not need. In the borrowing of this
ass,</p>
<p class="indent" id="Matt.xxii-p10">(1.) We have an instance of Christ's
knowledge. Though the thing was altogether contingent, yet Christ
could tell his disciples where they should find an ass tied, and a
colt with her. His omniscience extends itself to the meanest of his
creatures; asses and their colts, and their being bound or loosed.
<i>Doth God take care for oxen?</i> (<scripRef id="Matt.xxii-p10.1" osisRef="Bible:1Cor.9.9" parsed="|1Cor|9|9|0|0" passage="1Co 9:9">1
Cor. ix. 9.</scripRef>) No doubt he doth, and would not see
Balaam's ass abused. He knows all the creatures, so as to make them
serve his own purpose.</p>
<p class="indent" id="Matt.xxii-p11">(2.) We have an instance of his power over
the spirits of men. The hearts of the meanest subjects, as well as
of kings, <i>are in the hand of the Lord.</i> Christ asserts his
right to use the ass, in bidding them bring it to him; the fulness
of the earth is the Lord Christ's; but he foresees some hindrance
which disciples might meet with in this service; they must not take
them <i>clam et secreto—privily,</i> but in the sight of the
owner, much less <i>vi et armis—with force and arms,</i> but with
the consent of the owner, which he undertakes they shall have;
<i>If any man say aught to you, ye shall say, The Lord hath need of
him.</i> Note, What Christ sets us to do, he will bear us out in
the doing of, and furnish us with answers to the objections we may
be assaulted with, and make them prevalent; as here, <i>Straightway
he will send them.</i> Christ, in commanding the ass into his
service, showed that he is Lord of hosts; and, in inclining the
owner to send him without further security, showed that he is the
<i>God of the spirits of all flesh,</i> and can bow men's
hearts.</p>
<p class="indent" id="Matt.xxii-p12">(3.) We have an example of justice and
honesty, in not using the ass, though for so small a piece of
service as riding the length of a street or two, without the
owner's consent. As some read the latter clause, it gives us a
further rule of justice; <i>"You shall say the Lord hath need of
them, and he</i>" (that is, <i>the Lord) "will presently send them
back,</i> and take care that they be safely delivered to the owner,
as soon as he has done with them." Note, What we borrow we must
restore in due time and in good order; for <i>the wicked borrows
and pays not again.</i> Care must be taken of borrowed goods, that
they be not damaged. <i>Alas, Master, for it was borrowed!</i></p>
<p class="indent" id="Matt.xxii-p13">II. The prediction that was fulfilled in
this, <scripRef id="Matt.xxii-p13.1" osisRef="Bible:Matt.21.4-Matt.21.5" parsed="|Matt|21|4|21|5" passage="Mt 21:4,5"><i>v.</i> 4, 5</scripRef>. Our
Lord Jesus, in all that he did and suffered, had very much his eye
upon this, <i>That the scriptures might be fulfilled.</i> As the
prophets looked forward to him (to him they all bare witness), so
he looked upon them, that all things which were written of the
Messiah, might be punctually accomplished in him. This particularly
which was written of him, <scripRef id="Matt.xxii-p13.2" osisRef="Bible:Zech.9.9" parsed="|Zech|9|9|0|0" passage="Zec 9:9">Zech. ix.
9</scripRef>, where it ushers in a large prediction of the kingdom
of the Messiah, <i>Tell ye the daughter of Sion, Behold, thy King
cometh,</i> must be accomplished. Now observe here,</p>
<p class="indent" id="Matt.xxii-p14">1. How the coming of Christ is foretold;
<i>Tell ye the daughter of Sion,</i> the church, the holy mountain,
<i>Behold, thy King cometh unto thee.</i> Note, (1.) Jesus Christ
is the church's King, one of our brethren like unto us, according
to the law of the kingdom, <scripRef id="Matt.xxii-p14.1" osisRef="Bible:Deut.17.15" parsed="|Deut|17|15|0|0" passage="De 17:15">Deut. xvii.
15</scripRef>. He is appointed King over the church, <scripRef id="Matt.xxii-p14.2" osisRef="Bible:Ps.2.6" parsed="|Ps|2|6|0|0" passage="Ps 2:6">Ps. ii. 6</scripRef>. He is accepted King by the
church; the daughter of Sion swears allegiance to him, <scripRef id="Matt.xxii-p14.3" osisRef="Bible:Hos.1.11" parsed="|Hos|1|11|0|0" passage="Ho 1:11">Hos. i. 11</scripRef>. (2.) Christ, the King of
his church, came to his church, even in this lower world; he comes
to thee, to rule thee, to rule in thee, to rule for thee; he is
<i>Head over all things to the church. He came to Sion</i>
(<scripRef id="Matt.xxii-p14.4" osisRef="Bible:Rom.11.26" parsed="|Rom|11|26|0|0" passage="Ro 11:26">Rom. xi. 26</scripRef>), that out of
Sion the law might go forth; for the church and its interests were
all in all with the Redeemer. (3.) Notice was given to the church
beforehand of the coming of her King; <i>Tell the daughter of
Sion.</i> Note, Christ will have his coming looked for, and waited
for, and his subjects big with expectation of it; <i>Tell the
daughters of Sion,</i> that they may <i>go forth, and behold King
Solomon,</i> <scripRef id="Matt.xxii-p14.5" osisRef="Bible:Song.3.11" parsed="|Song|3|11|0|0" passage="So 3:11">Cant. iii. 11</scripRef>.
Notices of Christ's coming are usually ushered in with a
<i>Behold!</i> A note commanding both attention and admiration;
<i>Behold thy King cometh;</i> behold, and wonder at him, behold,
and welcome him. Here is a royal progress truly admirable. Pilate,
like Caiaphas, said he knew not what, in that great word (<scripRef id="Matt.xxii-p14.6" osisRef="Bible:John.19.14" parsed="|John|19|14|0|0" passage="Joh 19:14">John xix. 14</scripRef>), <i>Behold your
King.</i></p>
<p class="indent" id="Matt.xxii-p15">2. How his coming is described. When a king
comes, something great and magnificent is expected, especially when
he comes to take possession of his kingdom. The King, the Lord of
hosts, was seen <i>upon a throne, high and lifted up</i> (<scripRef id="Matt.xxii-p15.1" osisRef="Bible:Isa.6.1" parsed="|Isa|6|1|0|0" passage="Isa 6:1">Isa. vi. 1</scripRef>); but there is nothing of
that here; <i>Behold, he cometh to thee, meek, and sitting upon an
ass.</i> When Christ would appear in his glory, it is in his
meekness, not in his majesty.</p>
<p class="indent" id="Matt.xxii-p16">(1.) His temper is very mild. He comes not
in wrath to take vengeance, but in mercy to work salvation. He is
meek to suffer the greatest injuries and indignities for Sion's
cause, meek to bear with the follies and unkindness of Sion's own
children. He is easy of access, easy to be entreated. He is meek
not only as a Teacher, but as a Ruler; he rules by love. His
government is mild and gentle, and his laws not written in the
blood of his subjects, but in his own. His yoke is easy.</p>
<p class="indent" id="Matt.xxii-p17">(2.) As an evidence of this, his appearance
is very mean, sitting upon an ass, as creature made not for state,
but service, not for battles, but for burthens; slow in its
motions, but sure, and safe, and constant. The foretelling of this
so long before, and the care taken that it should be exactly
fulfilled, intimate it to have a peculiar significancy, for the
encouragement of poor souls to apply themselves to Christ. Sion's
King comes riding, not on a prancing horse, which the timorous
petitioner dares not come near, or a running horse, which the
slow-footed petitioner cannot keep pace with, but on a quiet ass,
that the poorest of his subjects may not be discouraged in their
access to him. Mention is made in the prophecy of <i>a colt, the
foal of an ass;</i> and <i>therefore</i> Christ sent for the colt
with the ass, that the scripture might be fulfilled.</p>
<p class="indent" id="Matt.xxii-p18">III. The procession itself, which was
answerable to the preparation, both being destitute of worldly
pomp, and yet both accompanied with a spiritual power.</p>
<p class="indent" id="Matt.xxii-p19">Observe, 1. His equipage; <i>The disciples
did as Jesus commanded them</i> (<scripRef id="Matt.xxii-p19.1" osisRef="Bible:Matt.21.6" parsed="|Matt|21|6|0|0" passage="Mt 21:6"><i>v.</i> 6</scripRef>); they went to fetch the ass and
the colt, not doubting but to find them, and to find the owner
willing to lend them. Note, Christ's commands must not be disputed,
but obeyed; and those that sincerely obey them, shall not be balked
or baffled in it; <i>They brought the ass and the colt.</i> The
meanness and contemptibleness of the beast Christ rode on, might
have been made up with the richness of the trappings; but those
were, like all the rest, such as came next to hand; they had not so
much as a saddle for the ass, but the disciples threw some of their
clothes upon it, and that must serve for want of better
accommodations. Note, We ought not to be nice or curious, or to
affect exactness, in outward conveniences. A holy indifference or
neglect well becomes us in these things: it will evidence that our
heart is not upon them, and that we have learned the apostle's rule
(<scripRef id="Matt.xxii-p19.2" osisRef="Bible:Rom.12.16" parsed="|Rom|12|16|0|0" passage="Ro 12:16">Rom. xii. 16</scripRef>, margin),
<i>to be content with mean things.</i> Any thing will serve
travellers; and there is a beauty in some sort of carelessness, a
noble negligence; yet the disciples furnished him with the best
they had, and did not object the spoiling of their clothes when
<i>the Lord had need of them.</i> Note, We must not think the
clothes on our backs too dear to part with for the service of
Christ, for the clothing of his poor destitute and afflicted
members. <i>I was naked, and you clothed me,</i> <scripRef id="Matt.xxii-p19.3" osisRef="Bible:Matt.25.36" parsed="|Matt|25|36|0|0" passage="Mt 25:36"><i>ch.</i> xxv. 36</scripRef>. Christ stripped himself
for us.</p>
<p class="indent" id="Matt.xxii-p20">2. His retinue; there was nothing in this
stately or magnificent. Sion's King comes to Sion, and the daughter
of Sion was told of his coming long before; yet he is not attended
by the gentlemen of the country, nor met by the magistrates of the
city in their formalities as one might have expected; he should
have had the keys of the city presented to him, and should have
been conducted with all possible convenience to <i>the thrones of
judgment, the thrones of the house of David;</i> but here is
nothing of all this; yet he has his attendants, <i>a very great
multitude;</i> they were only the common people, the mob (the
<i>rabble</i> we should have been apt to call them), that graced
the solemnity of Christ's triumph, and none but such. The chief
priests and the elders afterward herded themselves with the
multitude that abused him upon the cross; but we find none of them
here joining with the multitude that did him honour. Ye see here
your calling, brethren, <i>not many mighty, or noble,</i> attend on
Christ, but <i>the foolish things of this world and base things,
which are despised,</i> <scripRef id="Matt.xxii-p20.1" osisRef="Bible:1Cor.1.26 Bible:1Cor.1.28" parsed="|1Cor|1|26|0|0;|1Cor|1|28|0|0" passage="1Co 1:26,28">1 Cor. i.
26, 28</scripRef>. Note, Christ is honoured by the multitude, more
than by the magnificence, of his followers; for he values men by
their souls, not by their preferments, names, or titles of
honour.</p>
<p class="indent" id="Matt.xxii-p21">Now, concerning this great multitude, we
are here told,</p>
<p class="indent" id="Matt.xxii-p22">(1.) What they did; according to the best
of their capacity, they studied to do honour to Christ. [1.]
<i>They spread their garments in the way,</i> that he might ride
upon them. When Jehu was proclaimed king, the captains put their
garments under him, in token of their subjection to him. Note,
Those that take Christ for their King must lay their all under his
feet; the clothes, in token of the heart; for when Christ comes,
though not when any one else comes, it must be <i>said to the soul,
Bow down, that he may go over.</i> Some think that these garments
were spread, not upon the ground, but on the hedges or walls, to
adorn the roads; as, to beautify a cavalcade, the balconies are
hung with tapestry. This was but a poor piece of state, yet Christ
accepted their good-will; and we are hereby taught to contrive how
to make Christ welcome, Christ and his grace, Christ and his
gospel, into our hearts and houses. How shall we express our
respects to Christ? What honour and what dignity shall be done to
him? [2.] <i>Others cut down branches from the trees, and strewed
them in the way,</i> as they used to do at the feast of
tabernacles, in token of liberty, victory, and joy; for the mystery
of that feast is particularly spoken of as belonging to gospel
times, <scripRef id="Matt.xxii-p22.1" osisRef="Bible:Zech.14.16" parsed="|Zech|14|16|0|0" passage="Zec 14:16">Zech. xiv. 16</scripRef>.</p>
<p class="indent" id="Matt.xxii-p23">(2.) What they said; <i>They that went
before, and they that followed,</i> were in the same tune; both
those that gave notice of his coming, and those that attended him
with their applauses, <i>cried, saying, Hosanna to the Son of
David,</i> <scripRef id="Matt.xxii-p23.1" osisRef="Bible:Matt.21.9" parsed="|Matt|21|9|0|0" passage="Mt 21:9"><i>v.</i> 9</scripRef>. When
they carried branches about at the feast of tabernacles, they were
wont to cry <i>Hosanna,</i> and from thence to call their bundles
of branches their <i>hosannas. Hosanna</i> signifies, <i>Save now,
we beseech thee;</i> referring to <scripRef id="Matt.xxii-p23.2" osisRef="Bible:Ps.118.25-Ps.118.26" parsed="|Ps|118|25|118|26" passage="Ps 118:25,26">Ps. cxviii. 25, 26</scripRef>, where the Messiah is
prophesied of as the <i>Head-stone of the corner,</i> though <i>the
builders refused him;</i> and all his loyal subjects are brought in
triumphing with him, and attending him with hearty good wishes to
the prosperity of all his enterprises. <i>Hosanna to the Son of
David</i> is, "This we do in honour of the Son of David."</p>
<p class="indent" id="Matt.xxii-p24">The hosannas with which Christ was attended
bespeak two things:</p>
<p class="indent" id="Matt.xxii-p25">[1.] Their welcoming his kingdom.
<i>Hosanna</i> bespeaks the same with, <i>Blessed is he that cometh
in the name of the Lord.</i> It was foretold concerning this Son of
David, that <i>all nations shall call him blessed</i> (<scripRef id="Matt.xxii-p25.1" osisRef="Bible:Ps.72.17" parsed="|Ps|72|17|0|0" passage="Ps 72:17">Ps. lxxii. 17</scripRef>); these here began, and
all true believers in all ages concur in it, and call him blessed;
it is the genuine language of faith. Note, <i>First,</i> Jesus
Christ <i>comes in the name of the Lord;</i> he is sanctified, and
sent into the world, as Mediator; <i>him hath God the Father
sealed. Secondly,</i> The coming of Christ in the name of the Lord,
is <i>worthy of all acceptation;</i> and we all ought to say,
<i>Blessed is he that cometh;</i> to praise him, and be pleased in
him. Let his coming in the name of the Lord be mentioned with
strong affections, to our comfort, and joyful acclamations, to his
glory. Well may we say, <i>Blessed is he;</i> for it is in him that
we are blessed. Well may we follow <i>him</i> with our blessings,
who meets us with his.</p>
<p class="indent" id="Matt.xxii-p26">[2.] Their wishing well to his kingdom;
intimated in their <i>Hosanna;</i> earnestly desiring that
prosperity and success may attend it, and that it may be a
victorious kingdom; "<i>Send now prosperity</i> to that kingdom."
If they understood it of a temporal kingdom, and had their hearts
carried out thus toward that, it was their mistake, which a little
time would rectify; however, their good-will was accepted. Note, It
is our duty earnestly to desire and pray for the prosperity and
success of Christ's kingdom in the world. Thus <i>prayer must be
made for him continually</i> (<scripRef id="Matt.xxii-p26.1" osisRef="Bible:Ps.72.15" parsed="|Ps|72|15|0|0" passage="Ps 72:15">Ps.
lxxii. 15</scripRef>), that all happiness may attend his interest
in the world, and that, though he may ride on an ass, yet in his
majesty he may <i>ride prosperously, because of</i> that
<i>meekness,</i> <scripRef id="Matt.xxii-p26.2" osisRef="Bible:Ps.45.4" parsed="|Ps|45|4|0|0" passage="Ps 45:4">Ps. xlv. 4</scripRef>.
This we mean when we pray, <i>Thy kingdom come.</i> They add,
<i>Hosanna in the highest:</i> Let prosperity in the highest degree
attend him, let him have a name above every name, a throne above
every throne; or, Let us praise him in the best manner for his
church ascend to heaven, to the highest heavens, and fetch in peace
and salvation from thence. See <scripRef id="Matt.xxii-p26.3" osisRef="Bible:Ps.20.6" parsed="|Ps|20|6|0|0" passage="Ps 20:6">Ps. xx.
6</scripRef>. <i>The Lord saveth his Anointed, and will hear from
his</i> high, his <i>holy heaven.</i></p>
<p class="indent" id="Matt.xxii-p27">3. We have here his entertainment in
Jerusalem (<scripRef id="Matt.xxii-p27.1" osisRef="Bible:Matt.21.10" parsed="|Matt|21|10|0|0" passage="Mt 21:10"><i>v.</i> 10</scripRef>);
<i>When he was come into Jerusalem, all the city was moved;</i>
every one took notice of him, some were moved with wonder at the
novelty of the thing, others with laughter at the meanness of it;
some perhaps were moved with joy, <i>who waited for the Consolation
of Israel;</i> others, of the Pharisaical class, were moved with
envy and indignation. So various are the motions in the minds of
men upon the approach of Christ's kingdom!</p>
<p class="indent" id="Matt.xxii-p28">Upon this commotion we are further
told,</p>
<p class="indent" id="Matt.xxii-p29">(1.) What the citizens said; <i>Who is
this?</i> [1.] They were, it seems, ignorant concerning Christ.
Though he was <i>the Glory of his people Israel,</i> yet <i>Israel
knew him not;</i> though he had distinguished himself by the many
miracles he wrought among them, yet <i>the daughters of
Jerusalem</i> knew him not <i>from another beloved,</i> <scripRef id="Matt.xxii-p29.1" osisRef="Bible:Song.5.9" parsed="|Song|5|9|0|0" passage="So 5:9">Cant. v. 9</scripRef>. The Holy One unknown in the
holy city! In places where the clearest light shines, and the
greatest profession of religion is made, there is more ignorance
than we are. [2.] Yet they were inquisitive concerning him. Who is
this that is thus cried, and comes with so much observation? <i>Who
is this King of glory,</i> that demands admission into our hearts?
<scripRef id="Matt.xxii-p29.2" osisRef="Bible:Ps.24.8 Bible:Isa.63.1" parsed="|Ps|24|8|0|0;|Isa|63|1|0|0" passage="Ps 24:8,Isa 63:1">Ps. xxiv. 8; Isa. lxiii.
1</scripRef>.</p>
<p class="indent" id="Matt.xxii-p30">(2.) How the multitude answered them;
<i>This is Jesus,</i> <scripRef id="Matt.xxii-p30.1" osisRef="Bible:Matt.21.11" parsed="|Matt|21|11|0|0" passage="Mt 21:11"><i>v.</i>
11</scripRef>. The multitude were better acquainted with Christ
than the great ones. <i>Vox populi—The voice of the people,</i> is
sometimes <i>Vox Dei—the voice of God.</i> Now, in the account
they give of him, [1.] They were right in calling him <i>the
Prophet, that great Prophet.</i> Hitherto he had been known as a
Prophet, teaching and working miracles; now they attend him as a
King; Christ's priestly office was, of all the three, last
discovered. [2.] Yet they missed it, in saying he was <i>of
Nazareth;</i> and it helped to confirm some in their prejudices
against him. Note, Some that are willing to honour Christ, and bear
their testimony to him, yet labour under mistakes concerning him,
which would be rectified if they would take pains to inform
themselves.</p>
</div><scripCom id="Matt.xxii-p30.2" osisRef="Bible:Matt.21.12-Matt.21.17" parsed="|Matt|21|12|21|17" passage="Mt 21:12-17" type="Commentary"/><div class="Commentary" id="Bible:Matt.21.12-Matt.21.17">
<h4 id="Matt.xxii-p30.3">The Profaners of the Temple
Punished.</h4>
<p class="passage" id="Matt.xxii-p31">12 And Jesus went into the temple of God, and
cast out all them that sold and bought in the temple, and overthrew
the tables of the money-changers, and the seats of them that sold
doves,   13 And said unto them, It is written, My house shall
be called the house of prayer; but ye have made it a den of
thieves.   14 And the blind and the lame came to him in the
temple; and he healed them.   15 And when the chief priests
and scribes saw the wonderful things that he did, and the children
crying in the temple, and saying, Hosanna to the Son of David; they
were sore displeased,   16 And said unto him, Hearest thou
what these say? And Jesus saith unto them, Yea; have ye never read,
Out of the mouth of babes and sucklings thou hast perfected praise?
  17 And he left them, and went out of the city into Bethany;
and he lodged there.</p>
<p class="indent" id="Matt.xxii-p32">When Christ came into Jerusalem, he did not
go up to the court or the palace, though he came in as a King, but
<i>into the temple;</i> for his kingdom is spiritual, and <i>not of
this world;</i> it is in holy things that he rules, in the temple
of God that he exercises authority. Now, what did he do there?</p>
<p class="indent" id="Matt.xxii-p33">I. Thence he drove the buyers and sellers.
Abuses must first be purged out, and the plants not of God's
planting be plucked up, before that which is right can be
established. The great Redeemer appear as a great Reformer, that
turns away ungodliness, <scripRef id="Matt.xxii-p33.1" osisRef="Bible:Rom.11.26" parsed="|Rom|11|26|0|0" passage="Ro 11:26">Rom. xi.
26</scripRef>. Here we are told,</p>
<p class="indent" id="Matt.xxii-p34">1. What he did (<scripRef id="Matt.xxii-p34.1" osisRef="Bible:Matt.21.12" parsed="|Matt|21|12|0|0" passage="Mt 21:12"><i>v.</i> 12</scripRef>); <i>He cast out all them that
sold and bought;</i> he had done this once before (<scripRef id="Matt.xxii-p34.2" osisRef="Bible:John.2.14-John.2.15" parsed="|John|2|14|2|15" passage="Joh 2:14,15">John ii. 14, 15</scripRef>), but there was
occasion to do it again. Note, Buyers and sellers driven out of the
temple, will return and nestle there again, if there be not a
continual care and oversight to prevent it, and if the blow be not
followed, and often repeated.</p>
<p class="indent" id="Matt.xxii-p35">(1.) The abuse was, buying and selling, and
changing money, in the temple. Note, Lawful things, ill timed and
ill placed, may become sinful things. That which was decent enough
in another place, and not only lawful, but laudable, on another
day, <i>defiles the sanctuary,</i> and <i>profanes the sabbath.</i>
This buying and selling, and changing money, though secular
employments, yet had the pretence of being <i>in ordine ad
spiritualia—for spiritual purposes.</i> They sold beasts for
sacrifice, for the convenience of those that could more easily
bring their money with them than their beast; and they changed
money for those that wanted the half shekel, which was their yearly
poll, or redemption-money; or, upon the bills of return; so that
this might pass for the outward business of the house of God; and
yet Christ will not allow of it. Note, Great corruptions and abuses
come into the church by the practices of those whose <i>gain is
godliness,</i> that is, who make worldly gain the end of their
godliness, and counterfeit godliness their way to worldly gain
(<scripRef id="Matt.xxii-p35.1" osisRef="Bible:1Tim.6.5" parsed="|1Tim|6|5|0|0" passage="1Ti 6:5">1 Tim. vi. 5</scripRef>); <i>from such
withdraw thyself.</i></p>
<p class="indent" id="Matt.xxii-p36">(2.) The purging out of this abuse. Christ
<i>cast them out that sold.</i> He did it before <i>with a scourge
of small cords</i> (<scripRef id="Matt.xxii-p36.1" osisRef="Bible:John.2.15" parsed="|John|2|15|0|0" passage="Joh 2:15">John ii.
15</scripRef>); now he did it with a look, with a frown, with a
word of command. Some reckon this none of the least of Christ's
miracles, that he should himself thus clear the temple, and not be
opposed in it by them who by this craft got their living, and were
backed in it by the priests and elders. It is an instance of his
power over the spirits of men, and the hold he has of them by their
own consciences. This was the only act of regal authority and
coercive power that Christ did in the days of his flesh; he began
with it, <scripRef id="Matt.xxii-p36.2" osisRef="Bible:John.2.12-John.2.25" parsed="|John|2|12|2|25" passage="Joh 2:12-25">John ii.</scripRef> and
here ended with it. Tradition says, that his face shone, and beams
of light darted from his blessed eyes, which astonished these
market-people, and compelled them to yield to his command; if so,
the scripture was fulfilled, <scripRef id="Matt.xxii-p36.3" osisRef="Bible:Prov.20.8" parsed="|Prov|20|8|0|0" passage="Pr 20:8">Prov. xx.
8</scripRef>, <i>A King that sitteth in the throne of judgment
scattereth away all evil with his eyes. He overthrew the tables of
the money-changers;</i> he did not take the money to himself, but
scattered it, threw it to the ground, the fittest place for it. The
Jews, in Esther's time, <i>on the spoil laid not their hand,</i>
<scripRef id="Matt.xxii-p36.4" osisRef="Bible:Esth.9.10" parsed="|Esth|9|10|0|0" passage="Es 9:10">Esther ix. 10</scripRef>.</p>
<p class="indent" id="Matt.xxii-p37">2. What he said, to justify himself, and to
convict them (<scripRef id="Matt.xxii-p37.1" osisRef="Bible:Matt.21.13" parsed="|Matt|21|13|0|0" passage="Mt 21:13"><i>v.</i>
13</scripRef>); <i>It is written.</i> Note, In the reformation of
the church, the eye must be upon the scripture, and that must be
adhered to as the rule, the pattern in the mount; and we must go no
further than we can justify ourselves with, <i>It is written.</i>
Reformation is <i>then</i> right, when corrupted ordinances are
reduced to their primitive institution.</p>
<p class="indent" id="Matt.xxii-p38">(1.) He shows, from a scripture prophecy,
what the temple should be, and was designed to be; <i>My house
shall be called the house of prayer;</i> which is quoted from
<scripRef id="Matt.xxii-p38.1" osisRef="Bible:Isa.56.7" parsed="|Isa|56|7|0|0" passage="Isa 56:7">Isa. lvi. 7</scripRef>. Note, All the
ceremonial institutions were intended to be subservient to moral
duties; the house of sacrifices was to be a house of prayer, for
that was the substance and soul of all those services; the temple
was in a special manner sanctified to be a house of prayer, for it
was not only the place of that worship, but the medium of it, so
that the prayers made in or toward that house had a particular
promise of acceptance (<scripRef id="Matt.xxii-p38.2" osisRef="Bible:2Chr.6.21" parsed="|2Chr|6|21|0|0" passage="2Ch 6:21">2 Chron. vi.
21</scripRef>), as it was a type of Christ; therefore Daniel looked
that way in prayer; and in this sense no house or place is now, or
can be, a house of prayer, for Christ is our Temple; yet in some
sense the appointed places of our religious assemblies may be so
called, as <i>places where prayer is wont to be made,</i> <scripRef id="Matt.xxii-p38.3" osisRef="Bible:Acts.16.13" parsed="|Acts|16|13|0|0" passage="Ac 16:13">Acts xvi. 13</scripRef>.</p>
<p class="indent" id="Matt.xxii-p39">(2.) He shows, from a scripture reproof,
how they had abused the temple, and perverted the intention of it;
<i>Ye have made it a den of thieves.</i> This is quoted from
<scripRef id="Matt.xxii-p39.1" osisRef="Bible:Jer.7.11" parsed="|Jer|7|11|0|0" passage="Jer 7:11">Jer. vii. 11</scripRef>, <i>Is this
house become a den of robbers in your eyes?</i> When dissembled
piety is made the cloak and cover of iniquity, it may be said that
<i>the house of prayer</i> is become <i>a den of thieves,</i> in
which they lurk, and shelter themselves. Markets are too often dens
of thieves, so many are the corrupt and cheating practices in
buying and selling; but markets in the temple are certainly so, for
they rob God of his honour, the worst of thieves, <scripRef id="Matt.xxii-p39.2" osisRef="Bible:Mal.3.8" parsed="|Mal|3|8|0|0" passage="Mal 3:8">Mal. iii. 8</scripRef>. The priests lived, and
lived plentifully, upon the altar; but, not content with that, they
found other ways and means to squeeze money out of the people; and
therefore Christ here calls them <i>thieves,</i> for they exacted
that which did not belong to them.</p>
<p class="indent" id="Matt.xxii-p40">II. There, in the temple, <i>he healed the
blind and the lame,</i> <scripRef id="Matt.xxii-p40.1" osisRef="Bible:Matt.21.14" parsed="|Matt|21|14|0|0" passage="Mt 21:14"><i>v.</i>
14</scripRef>. When he had driven the buyers and sellers out of the
temple, he invited the blind and lame into it; for <i>he fills the
hungry with good things, but the rich he sends empty away.</i>
Christ, in the temple, by his word there preached, and in answer to
the prayers there made, heals those that are spiritually blind and
lame. It is good coming to the temple, when Christ is there, who,
as he shows himself jealous for the honour of his temple, in
expelling those who profane it, so he shows himself gracious to
those who humbly seek him. <i>The blind and the lame</i> were
debarred David's palace (<scripRef id="Matt.xxii-p40.2" osisRef="Bible:2Sam.5.8" parsed="|2Sam|5|8|0|0" passage="2Sa 5:8">2 Sam. v.
8</scripRef>), but were admitted into God's house; for the state
and honour of his temple lie not in those things wherein the
magnificence of princes' palaces is supposed to consist; from them
blind and lame must keep their distance, but from God's temple only
the wicked and profane. The temple was profane and abused when it
was made a market-place, but it was graced and honoured when it was
made an hospital; to be doing good in God's house, is more honourable,
and better becomes it, than to be getting money there. Christ's
healing was a real answer to that question, <i>Who is this</i>? His
works testified of him more than the <i>hosannas;</i> and his
healing in the temple was the fulfilling of the promise, that
<i>the glory of the latter house should be greater than the glory
of the former.</i></p>
<p class="indent" id="Matt.xxii-p41">There also he silenced the offence which
the chief priests and scribes took at the acclamations with which
he was attended, <scripRef id="Matt.xxii-p41.1" osisRef="Bible:Matt.21.15-Matt.21.16" parsed="|Matt|21|15|21|16" passage="Mt 21:15,16"><i>v.</i> 15,
16</scripRef>. They that should have been most forward to give him
honour, were his worst enemies.</p>
<p class="indent" id="Matt.xxii-p42">1. They were inwardly vexed at the
wonderful things that he did; they could not deny them to be true
miracles, and therefore were cut to the heart with indignation at
them, as <scripRef id="Matt.xxii-p42.1" osisRef="Bible:Acts.4.16 Bible:Acts.5.33" parsed="|Acts|4|16|0|0;|Acts|5|33|0|0" passage="Ac 4:16,5:33">Acts iv. 16; v.
33</scripRef>. The works that Christ did, recommended themselves to
every man's conscience. If they had any sense, they could not but
own the miracle of them; and if any good nature, could not but be
in love with the mercy of them: yet, because they were resolved to
oppose him, for these they envied him, and bore him a grudge.</p>
<p class="indent" id="Matt.xxii-p43">2. They openly quarrelled at the children's
hosannas; they thought that hereby an honour was given him, which
did not belong to him, and that it looked like ostentation. Proud
men cannot bear that honour should be done to any but to
themselves, and are uneasy at nothing more than at the just praises
of deserving men. Thus Saul envied David the women's songs; and
"Who can stand before envy?" When Christ is most honoured, his
enemies are most displeased.</p>
<p class="indent" id="Matt.xxii-p44">Just now we had Christ preferring the blind
and the lame before the buyers and sellers; now here we have him
(<scripRef id="Matt.xxii-p44.1" osisRef="Bible:Matt.21.16" parsed="|Matt|21|16|0|0" passage="Mt 21:16"><i>v.</i> 16</scripRef>), taking part
with the children against priests and scribes.</p>
<p class="indent" id="Matt.xxii-p45">Observe, (1.) The children were in the
temple, perhaps playing there; no wonder, when the rulers make it a
<i>market-place,</i> that the children make it a place of pastime;
but we are willing to hope that many of them were worshipping
there. Note, It is good to bring children betimes to the house of
prayer, <i>for of such is the kingdom of heaven.</i> Let children
be taught to keep up the form of godliness, it will help to lead
them to the power of it. Christ has a tenderness for the lambs of
his flock.</p>
<p class="indent" id="Matt.xxii-p46">(2.) They were there <i>crying Hosanna to
the Son of David.</i> This they learned from those that were grown
up. Little children say and do as they hear others say, and see
others do; so easily do they imitate; and therefore great care must
be taken to set them good examples, and no bad ones. <i>Maxima
debetur puero reverentia—Our intercourse with the young should be
conducted with the most scrupulous care.</i> Children will learn of
those that are with them, either to curse and swear, or to pray and
praise. The Jews did betimes teach their children to carry branches
at the feast of tabernacles, and to cry <i>Hosanna;</i> but God
taught them here to apply it to Christ. Note, <i>Hosanna to the Son
of David</i> well becomes the mouths of little children, who should
learn young the language of Canaan.</p>
<p class="indent" id="Matt.xxii-p47">(3.) Our Lord Jesus not only allowed it,
but was very well pleased with it, and quoted a scripture which was
fulfilled in it (<scripRef id="Matt.xxii-p47.1" osisRef="Bible:Ps.8.2" parsed="|Ps|8|2|0|0" passage="Ps 8:2">Ps. viii.
2</scripRef>), or, at least, may be accommodated to it; <i>Out of
the mouth of babes and sucklings thou hast perfected praise;</i>
which, some think, refers to the children's joining in the
acclamations of the people, and the women's songs with which David
was honoured when he returned from the slaughter of the Philistine,
and therefore is very fitly applied here to the hosannas with which
the Son of David was saluted, now that he was entering upon his
conflict with Satan, that Goliath. Note, [1.] Christ is so far from
being ashamed of the services of little children, that he takes
particular notice of them (and children love to be taken notice
of), and is well pleased with them. If God may be honoured by babes
and sucklings, who are made to hope at the best, much more by
children who are grown up to maturity and some capacity. [2.]
Praise is perfected out of the mouth of such; it has a peculiar
tendency to the honour and glory of God for little children to join
in his praises; the praise would be accounted defective and
imperfect, if they had not their share in it; which is an
encouragement for children to be good betimes, and to parents to
teach them to be so; the labour neither of the one nor of the other
shall be in vain. In the psalm it is, <i>Thou hast ordained
strength.</i> Note, God <i>perfecteth praise,</i> by <i>ordaining
strength out of the mouths of babes and sucklings.</i> When great
things are brought about by weak and unlikely instruments, God is
thereby much honoured, for his <i>strength is perfected in
weakness,</i> and the infirmities of the babes and sucklings serve
for a foil to the divine power. That which follows in the psalm,
<i>That thou mightest still the enemy and the avenger,</i> was very
applicable to the priests and scribes; but Christ did not apply it
to them, but left it to them to apply it.</p>
<p class="indent" id="Matt.xxii-p48"><i>Lastly,</i> Christ, having thus silenced
them, forsook them, <scripRef id="Matt.xxii-p48.1" osisRef="Bible:Matt.21.17" parsed="|Matt|21|17|0|0" passage="Mt 21:17"><i>v.</i>
17</scripRef>. <i>He left them,</i> in prudence, lest they should
now have seized him before his hour was come; in justice, because
they had forfeited the favour of his presence. By repining at
Christ's praises we drive him from us. <i>He left them</i> as
incorrigible, and he <i>went out of the city to Bethany,</i> which
was a more quiet retired place; not so much that he might
<i>sleep</i> undisturbed as that he might <i>pray</i> undisturbed.
<i>Bethany was but two little miles from Jerusalem;</i> thither he
went on foot, to show that, when he rode, it was only to <i>fulfil
the scripture.</i> He was not lifted up with the hosannas of the
people; but, as having forgot them, soon returned to his mean and
toilsome way of travelling.</p>
</div><scripCom id="Matt.xxii-p48.2" osisRef="Bible:Matt.21.18-Matt.21.22" parsed="|Matt|21|18|21|22" passage="Mt 21:18-22" type="Commentary"/><div class="Commentary" id="Bible:Matt.21.18-Matt.21.22">
<h4 id="Matt.xxii-p48.3">The Barren Fig-Tree Cursed.</h4>
<p class="passage" id="Matt.xxii-p49">18 Now in the morning as he returned into the
city, he hungered.   19 And when he saw a fig tree in the way,
he came to it, and found nothing thereon, but leaves only, and said
unto it, Let no fruit grow on thee henceforward for ever. And
presently the fig tree withered away.   20 And when the
disciples saw <i>it,</i> 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 <i>which is done</i> 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.</p>
<p class="indent" id="Matt.xxii-p50">Observe,</p>
<p class="indent" id="Matt.xxii-p51">I. Christ <i>returned in the morning to
Jerusalem,</i> <scripRef id="Matt.xxii-p51.1" osisRef="Bible:Matt.21.18" parsed="|Matt|21|18|0|0" passage="Mt 21:18"><i>v.</i>
18</scripRef>. Some think that he went out of the city over-night,
because none of his friends there durst entertain him, for fear of
the great men; yet, having work to do there, he returned. Note, We
must never be driven off from our duty either by the malice of our
foes, or the unkindness of our friends. Though he knew that in this
city <i>bonds and afflictions did abide him, yet none of these
things moved</i> him. Paul followed him when he <i>went bound in
the spirit to Jerusalem,</i> <scripRef id="Matt.xxii-p51.2" osisRef="Bible:Acts.20.22" parsed="|Acts|20|22|0|0" passage="Ac 20:22">Acts xx.
22</scripRef>.</p>
<p class="indent" id="Matt.xxii-p52">II. <i>As he went, he hungered.</i> He was
a Man, and submitted to the infirmities of nature; he was an active
Man, and was so intent upon his work, that he neglected his food,
and came out, fasting; for <i>the zeal of God's house</i> did even
<i>eat him up,</i> and his <i>meat and drink was to do his Father's
will.</i> He was a poor Man, and had no present supply; he was a
Man that pleased not himself, for he would willingly have taken up
with green raw figs for his breakfast, when it was fit that he
should have had something warm.</p>
<p class="indent" id="Matt.xxii-p53">Christ <i>therefore</i> hungered, that he
might have occasion to work this miracle, in cursing and so
withering the barren fig-tree, and therein might give us an
instance of his justice and his power, and both instructive.</p>
<p class="indent" id="Matt.xxii-p54">1. See his <i>justice,</i> <scripRef id="Matt.xxii-p54.1" osisRef="Bible:Matt.21.19" parsed="|Matt|21|19|0|0" passage="Mt 21:19"><i>v.</i> 19</scripRef>. He went to it,
expecting fruit, because it had leaves; but, finding none, he
sentenced it to a perpetual barrenness. The miracle had its
significance, as well as others of his miracles. All Christ's
miracles hitherto were wrought for the good of men, and proved the
power of his grace and blessing (the sending the devils into the
herd of swine was but a permission); all he did was for the benefit
and comfort of his friends, none for the terror or punishment of
his enemies; but now, at last, to show that <i>all judgment is
committed to him,</i> and that <i>he is able</i> not only <i>to
save, but to destroy,</i> he would give a specimen of the power of
his wrath and curse; yet this not on any man, woman, or child,
because <i>the great day of his wrath is not yet come,</i> but on
an inanimate tree; that is set forth for an example; <i>Come, learn
a parable of the fig-tree,</i> <scripRef id="Matt.xxii-p54.2" osisRef="Bible:Matt.24.32" parsed="|Matt|24|32|0|0" passage="Mt 24:32"><i>ch.</i> xxiv. 32</scripRef>. The scope of it is the
same with <i>the parable of the fig-tree,</i> <scripRef id="Matt.xxii-p54.3" osisRef="Bible:Luke.13.6" parsed="|Luke|13|6|0|0" passage="Lu 13:6">Luke xiii. 6</scripRef>.</p>
<p class="indent" id="Matt.xxii-p55">(1.) This cursing of the barren fig-tree,
represents the state of hypocrites in general; and so it teaches
us, [1.] That the fruit of fig-trees may justly be expected from
those that have the leaves. Christ looks for the power of religion
from those that make profession of it; the favour of it from those
that have the show of it; grapes from the vineyard that is planted
in a fruitful hill: he hungers after it, his soul <i>desires the
first ripe fruits.</i> [2.] Christ's just expectations from
flourishing professors are often frustrated and disappointed; he
comes to many, seeking fruit, and finds leaves only, and he
discovers it. Many have a name to live, and are not alive indeed;
dote on the form of godliness, and yet deny the power of it. [3.]
The sin of barrenness is justly punished with the curse and plague
of barrenness; <i>Let no fruit grow on thee henceforward for
ever.</i> As one of the chiefest blessings, and which was the
first, is, <i>Be fruitful;</i> so one of the saddest curses is,
<i>Be no more fruitful.</i> Thus the sin of hypocrites is made
their punishment; they <i>would</i> not do good, and therefore they
<i>shall</i> do none; he that is fruitless, let him be fruitless
still, and lose his honour and comfort. [4.] A false and
hypocritical profession commonly withers in this world, and it is
the effect of Christ's curse; the fig-tree that had no fruit, soon
lost its leaves. Hypocrites may look plausible for a time, but,
having no principle, <i>no root in themselves,</i> their profession
will soon come to nothing; the gifts wither, common graces decay,
the credit of the profession declines and sinks, and the falseness
and folly of the pretender are manifested to all men.</p>
<p class="indent" id="Matt.xxii-p56">(2.) It represents the state of the nation
and people of the Jews in particular; they were a fig-tree planted
in Christ's way, as a church. Now observe, [1.] The disappointment
they gave to our Lord Jesus. He came among them, expecting to find
some fruit, something that would be pleasing to him; he hungered
after it; not that he <i>desired a gift,</i> he needed it not,
<i>but fruit that might abound to a good account.</i> But his
expectations were frustrated; he found nothing but leaves; they
called <i>Abraham their father, but did not do the works of
Abraham;</i> they professed themselves expectants of the promised
Messiah, but, when he came, they did not receive and entertain him.
[2.] The doom he passed upon them, <i>that never any fruit should
grow upon them</i> or be gathered from them, as a church or as a
people, <i>from henceforward for ever.</i> Never any good came from
them (except the particular persons among them that believe), after
they rejected Christ; they became worse and worse; blindness and
hardness happened to them, and grew upon them, till they were
unchurched, unpeopled, and undone, and their place and nation
rooted up; their beauty was defaced, their privileges and
ornaments, their temple, and priesthood, and sacrifices, and
festivals, and all the glories of their church and state, fell like
leaves in autumn. How soon did their fig-tree wither away, after
they said, <i>His blood be on us, and our children!</i> And the
Lord was righteous in it.</p>
<p class="indent" id="Matt.xxii-p57">2. See the <i>power</i> of Christ; the
former is wrapped up in the figure, but this more fully discoursed
of; Christ intending thereby to direct his disciples in the use of
their powers.</p>
<p class="indent" id="Matt.xxii-p58">(1.) The disciples admired the effect of
Christ's curse (<scripRef id="Matt.xxii-p58.1" osisRef="Bible:Matt.21.20" parsed="|Matt|21|20|0|0" passage="Mt 21:20"><i>v.</i>
20</scripRef>); <i>They marvelled;</i> no power could do it but
his, <i>who spake, and it was done.</i> They marvelled at the
suddenness of the thing; <i>How soon is the fig-tree withered
away!</i> There was no visible cause of the fig-tree's withering,
but it was a secret blast, a worm at the root; it was not only the
leaves of it that withered, but the body of the tree; it withered
away in an instant and became like a dry stick. Gospel curses are,
upon this account, the most dreadful—that they work insensibly and
silently, by a fire not blown, but effectually.</p>
<p class="indent" id="Matt.xxii-p59">(2.) Christ empowered them by faith to do
the like (<scripRef id="Matt.xxii-p59.1" osisRef="Bible:Matt.21.21-Matt.21.22" parsed="|Matt|21|21|21|22" passage="Mt 21:21,22"><i>v.</i> 21,
22</scripRef>); as he said (<scripRef id="Matt.xxii-p59.2" osisRef="Bible:John.14.12" parsed="|John|14|12|0|0" passage="Joh 14:12">John xiv.
12</scripRef>), <i>Greater works than these shall ye do.</i></p>
<p class="indent" id="Matt.xxii-p60">Observe, [1.] The description of this
wonder-working faith; <i>If ye have faith, and doubt not.</i> Note,
Doubting of the power and promise of God is the great thing that
spoils the efficacy and success of faith. "If you have faith, and
dispute not" (so some read it), "dispute not with yourselves,
dispute not with the promise of God; if you <i>stagger not at the
promise</i>" (<scripRef id="Matt.xxii-p60.1" osisRef="Bible:Rom.4.20" parsed="|Rom|4|20|0|0" passage="Ro 4:20">Rom. iv. 20</scripRef>);
for, as far as we do so, our faith is deficient; as certain as the
promise is, so confident our faith should be.</p>
<p class="indent" id="Matt.xxii-p61">[2.] The power and prevalence of it
expressed figuratively; <i>If ye shall say to this mountain,</i>
meaning the mount of Olives, <i>Be thou removed, it shall be
done.</i> There might be a particular reason for his saying so of
this mountain, for there was a prophecy, that <i>the mount of
Olives, which is before Jerusalem, should cleave in the midst, and
then remove,</i> <scripRef id="Matt.xxii-p61.1" osisRef="Bible:Zech.14.4" parsed="|Zech|14|4|0|0" passage="Zec 14:4">Zech. xiv.
4</scripRef>. Whatever was the intent of that word, the same must
be the expectation of faith, how impossible soever it might appear
to sense. But this is a proverbial expression; intimating that we
are to believe that nothing is impossible with God, and therefore
that what he has promised shall certainly be performed, though to
us it seem impossible. It was among the Jews a usual commendation
of their learned Rabbin, that they were removers of mountains, that
is, could solve the greatest difficulties; now this may be done by
faith acted on the word of God, which will bring great and strange
things to pass.</p>
<p class="indent" id="Matt.xxii-p62">[3.] The way and means of exercising this
faith, and of doing that which is to be done by it; <i>All things
whatsoever ye shall ask in prayer, believing, ye shall receive.</i>
Faith is the soul, prayer is the body; both together make a
complete man for any service. Faith, if it be right, will excite
prayer; and prayer is not right, if it do not spring from faith.
This is the condition of our receiving—we must <i>ask in prayer,
believing.</i> The requests of prayer shall not be denied; the
expectations of faith shall not be frustrated. We have many
promises to this purport from the mouth of our Lord Jesus, and all
to encourage faith, the principal grace, and prayer, the principal
duty, of a Christian. It is but ask and have, believe and receive;
and what would we more? Observe, How comprehensive the promise
is—<i>all things whatsoever ye shall ask;</i> this is like all and
every the premises in a conveyance. <i>All things,</i> in general;
<i>whatsoever,</i> brings it to particulars; though generals
include particulars, yet such is the folly of our unbelief, that,
though we think we assent to promises in the general, yet we fly
off when it comes to particulars, and therefore, <i>that we might
have strong consolation,</i> it is thus copiously expressed, <i>All
things whatsoever.</i></p>
</div><scripCom id="Matt.xxii-p62.1" osisRef="Bible:Matt.21.23-Matt.21.27" parsed="|Matt|21|23|21|27" passage="Mt 21:23-27" type="Commentary"/><div class="Commentary" id="Bible:Matt.21.23-Matt.21.27">
<h4 id="Matt.xxii-p62.2">Christ Questioned as to His
Authority.</h4>
<p class="passage" id="Matt.xxii-p63">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.</p>
<p class="indent" id="Matt.xxii-p64">Our Lord Jesus (like St. Paul after him)
preached his gospel <i>with much contention;</i> his first
appearance was in a dispute with <i>the doctors in the temple, when
he was twelve years old;</i> and here, just before he died, we have
him engaged in controversy. In this sense, he was like Jeremiah,
<i>a man of contention; not striving, but striven with.</i> The
great contenders with him, were, <i>the chief priests and the
elders,</i> the judges of two distinct courts: the chief priests
presided in the ecclesiastical court, in all matters of the Lord,
as they are called; the elders of the people were judges of the
civil courts, in temporal matters. See an idea of both, <scripRef id="Matt.xxii-p64.1" osisRef="Bible:2Chr.19.5 Bible:2Chr.19.8 Bible:2Chr.19.11" parsed="|2Chr|19|5|0|0;|2Chr|19|8|0|0;|2Chr|19|11|0|0" passage="2Ch 19:5,8,11">2 Chron. xix. 5, 8, 11</scripRef>. These
joined to attack Christ thinking they should find or make him
obnoxious either to the one or to the other. See how woefully
degenerate that generation was, when the governors both in church
and state, who should have been the great promoters of the
Messiah's kingdom, were the great opposers of it! Here we have them
disturbing him when he was preaching, <scripRef id="Matt.xxii-p64.2" osisRef="Bible:Matt.21.23" parsed="|Matt|21|23|0|0" passage="Mt 21:23"><i>v.</i> 23</scripRef>. They would neither receive his
instructions themselves, nor let others receive them. Observe,</p>
<p class="indent" id="Matt.xxii-p65">I. As soon as he came into Jerusalem, he
went to the temple, though he had been affronted there the day
before, was there in the midst of enemies and in the mouth of
danger; yet thither he went, for there he had a fairer opportunity
of doing good to souls than any where else in Jerusalem. Though he
came hungry to the city, and was disappointed of a breakfast at the
barren fig-tree, yet, for aught that appears, he went straight to
the temple, as one that <i>esteemed the words of God's mouth,</i>
the preaching of them, <i>more than his necessary food.</i></p>
<p class="indent" id="Matt.xxii-p66">II. In the temple he was teaching; he had
called it <i>a house of prayer</i> (<scripRef id="Matt.xxii-p66.1" osisRef="Bible:Matt.21.13" parsed="|Matt|21|13|0|0" passage="Mt 21:13"><i>v.</i> 13</scripRef>), and here we have him preaching
there. Note, In the solemn assemblies of Christians, praying and
preaching must go together, and neither must encroach upon, or
jostle out, the other. To make up communion with God, we must not
only speak to him in prayer, but hear what he has to say to us by
his word; ministers must <i>give themselves both to the word and to
prayer,</i> <scripRef id="Matt.xxii-p66.2" osisRef="Bible:Acts.6.4" parsed="|Acts|6|4|0|0" passage="Ac 6:4">Acts vi. 4</scripRef>. Now
that Christ <i>taught in the temple,</i> that scripture was
fulfilled (<scripRef id="Matt.xxii-p66.3" osisRef="Bible:Isa.2.3" parsed="|Isa|2|3|0|0" passage="Isa 2:3">Isa. ii. 3</scripRef>),
<i>Let us go up to the house of the Lord, and he will teach us his
ways.</i> The priests of old often taught there <i>the good
knowledge of the Lord;</i> but they never had such a teacher as
this.</p>
<p class="indent" id="Matt.xxii-p67">III. When Christ was teaching the people,
the priests and elders came upon him, and challenged him to produce
his orders; the hand of Satan was in this, to hinder him in his
work. Note, It cannot but be a trouble to a faithful minister, to
be taken off, or diverted from, plain and practical preaching, by
an unavoidable necessity of engaging in controversies, yet good was
brought out of this evil, for hereby occasion was given to Christ
to dispel the objections that were advanced against him, to the
greater satisfaction of his followers; and, while his adversaries
thought by their power to have silenced him, he by his wisdom
silenced them.</p>
<p class="indent" id="Matt.xxii-p68">Now, in this dispute with them, we may
observe,</p>
<p class="indent" id="Matt.xxii-p69">1. How he was assaulted by their insolent
demand; <i>By what authority doest thou these things, and who gave
thee this authority?</i> Had they duly considered his miracles, and
the power by which he wrought them, they needed not to have asked
this question; but they must have something to say for the shelter
of an obstinate infidelity. "Thou ridest in triumph into Jerusalem,
receivest the hosannas of the people, controllest in the temple,
drivest out such as had license to be there, from the rulers of the
temple, and paid them rent; thou are here preaching a new doctrine;
whence hadst thou a commission to do all this? Was it from Cæsar,
or from the high priest, or from God? Produce thy warrant, thy
credentials. Dost not thou take too much upon thee?" Note, It is
good for all that take upon them to act with authority, to put this
question to themselves, "Who gave us that authority?" For, unless a
man be clear in his own conscience concerning that, he cannot act
with any comfort or hope of success. They who run before their
warrant, run without their blessing, <scripRef id="Matt.xxii-p69.1" osisRef="Bible:Jer.23.21-Jer.23.22" parsed="|Jer|23|21|23|22" passage="Jer 23:21,22">Jer. xxiii. 21, 22</scripRef>.</p>
<p class="indent" id="Matt.xxii-p70">Christ had often said it, and proved it
beyond contradiction, and Nicodemus, a master in Israel, had owned
it, that he was <i>a teacher sent of God</i> (<scripRef id="Matt.xxii-p70.1" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2">John iii. 2</scripRef>); yet, at this time of day, when
that point had been so fully cleared and settled, they come to him
with this question. (1.) In the ostentation of their own power, as
chief priests and elders, which they thought authorized them to
call him to an account in this manner. How haughtily do they ask,
<i>Who gave thee this authority?</i> Intimating that he could have
no authority, because he had none from them, <scripRef id="Matt.xxii-p70.2" osisRef="Bible:1Kgs.22.24 Bible:Jer.20.1" parsed="|1Kgs|22|24|0|0;|Jer|20|1|0|0" passage="1Ki 22:24,Jer 20:1">1 Kings xxii. 24; Jer. xx. 1</scripRef>. Note,
It is common for the greatest abusers of their power to be the most
rigorous assertors of it, and to take a pride and pleasure in any
thing that looks like the exercise of it. (2.) It was to ensnare
and entangle him. Should he refuse to answer this question, they
would enter judgment against him upon <i>Nihil dicit—He says
nothing;</i> would condemn him as standing mute; and would
insinuate to the people, that his silence was a tacit confessing of
himself to be a usurper: should he plead an authority from God,
they would, as formerly, demand a sign from heaven, or make his
<i>de</i>fence his <i>of</i>fence, and accuse him of blasphemy for
it.</p>
<p class="indent" id="Matt.xxii-p71">2. How he answered this demand with
another, which would help them to answer it themselves (<scripRef id="Matt.xxii-p71.1" osisRef="Bible:Matt.21.24-Matt.21.25" parsed="|Matt|21|24|21|25" passage="Mt 21:24,25"><i>v.</i> 24, 25</scripRef>); <i>I also will
ask you one thing.</i> He declined giving them a direct answer,
lest they should take advantage against him; but answers them with
a question. Those that are <i>as sheep in the midst of wolves,</i>
have need to <i>be wise as serpents: the heart of the wise studieth
to answer.</i> We must <i>give a reason of the hope that is in
us,</i> not only <i>with meekness, but with fear</i> (<scripRef id="Matt.xxii-p71.2" osisRef="Bible:1Pet.3.15" parsed="|1Pet|3|15|0|0" passage="1Pe 3:15">1 Pet. iii. 15</scripRef>), with prudent
caution, lest truth be damaged, or ourselves endangered.</p>
<p class="indent" id="Matt.xxii-p72">Now this question is concerning John's
baptism, here put for his whole ministry, preaching as well as
baptizing; "Was this <i>from heaven, or of men?</i> One of the two
it must be; either what he did was of his own head, or he was sent
of God to do it." Gamaliel's argument turned upon this hinge
(<scripRef id="Matt.xxii-p72.1" osisRef="Bible:Acts.5.38-Acts.5.39" parsed="|Acts|5|38|5|39" passage="Ac 5:38,39">Acts v. 38, 39</scripRef>); either
<i>this counsel is of men or of God.</i> Though that which is
manifestly bad cannot be of God, yet that which is seemingly good
may be of men, nay of Satan, when <i>he transforms himself into an
angel of light.</i> This question was not at all shuffling, to
evade theirs; but,</p>
<p class="indent" id="Matt.xxii-p73">(1.) If they answered this question, it
would answer theirs: should they say, against their consciences,
that John's baptism was of men, yet it would be easy to answer,
<i>John did no miracle</i> (<scripRef id="Matt.xxii-p73.1" osisRef="Bible:John.10.41" parsed="|John|10|41|0|0" passage="Joh 10:41">John x.
41</scripRef>), Christ did many; but should they say, as they could
not but own, that John's baptism was from heaven (which was
supposed in the questions sent him, <scripRef id="Matt.xxii-p73.2" osisRef="Bible:John.1.21" parsed="|John|1|21|0|0" passage="Joh 1:21">John i. 21</scripRef>, <i>Art thou Elias, or that
prophet?</i>) then their demand was answered, for he bare testimony
to Christ. Note, Truths appear in the clearest light when they are
taken in their due order; the resolving of the <i>previous</i>
questions will be a key to the <i>main</i> question.</p>
<p class="indent" id="Matt.xxii-p74">(2.) If they refused to answer it, that
would be a good reason why he should not offer proofs of his
authority to men that were obstinately prejudiced against the
strongest conviction; it was but to cast pearls before swine. Thus
<i>he taketh the wise in their own craftiness</i> (<scripRef id="Matt.xxii-p74.1" osisRef="Bible:1Cor.3.19" parsed="|1Cor|3|19|0|0" passage="1Co 3:19">1 Cor. iii. 19</scripRef>); and those that would
not be convinced of the plainest truths, shall be convicted of the
vilest malice, against John first, then against Christ, and in both
against God.</p>
<p class="indent" id="Matt.xxii-p75">3. How they were hereby baffled and run
aground; they knew the truth, but would not own it, and so were
taken in the snare they laid for our Lord Jesus. Observe,</p>
<p class="indent" id="Matt.xxii-p76">(1.) How <i>they reasoned with
themselves,</i> not concerning the merits of the cause, what proofs
there were of the divine original of John's baptism; no, their care
was, how to make their part good against Christ. Two things they
considered and consulted, in this reasoning with themselves—their
credit, and their safety; the same things which <i>they</i>
principally aim at, who <i>seek their own things.</i></p>
<p class="indent" id="Matt.xxii-p77">[1.] They consider their own credit, which
they would endanger if they should own John's baptism to be of God;
for then Christ would ask them, before all the people. <i>Why did
ye not believe him?</i> And to acknowledge that a doctrine is from
God, and yet not to receive and entertain it, is the greatest
absurdity and iniquity that a man can be charged with. Many that
will not be kept by the fear of sin from neglecting and opposing
that which they know to be true and good are kept by the fear of
shame from owning that to be true and good which they neglect and
oppose. Thus they <i>reject the counsel of God against
themselves,</i> in not submitting to John's baptism, and are left
without excuse.</p>
<p class="indent" id="Matt.xxii-p78">[2.] They consider their own safety, that
they would expose themselves to the resentments of the people, if
they should say that John's baptism was of men; <i>We fear the
people, for all hold John as a prophet.</i> It seems, then,
<i>First,</i> That the people had truer sentiments of John than the
chief priests and the elders had, or, at least, were more free and
faithful in declaring their sentiments. This people, of whom they
said in their pride that they <i>knew not the law, and were
cursed</i> (<scripRef id="Matt.xxii-p78.1" osisRef="Bible:John.7.49" parsed="|John|7|49|0|0" passage="Joh 7:49">John vii. 49</scripRef>),
it seems, knew the gospel, and were blessed. <i>Secondly,</i> That
the chief priests and elders stood in awe of the common people,
which is an evidence that things were in disorder among them, and
that mutual jealousies were at a great height; that the government
was become obnoxious to the hatred and scorn of the people, and the
scripture was fulfilled, <i>I have made you contemptible and
base,</i> <scripRef id="Matt.xxii-p78.2" osisRef="Bible:Mal.2.8-Mal.2.9" parsed="|Mal|2|8|2|9" passage="Mal 2:8,9">Mal. ii. 8, 9</scripRef>.
If they had kept their integrity, and done their duty, they had
kept up their authority, and needed not to fear the people. We find
sometimes that the people feared them, and it served them for a
reason why they did not confess Christ, <scripRef id="Matt.xxii-p78.3" osisRef="Bible:John.9.22 Bible:John.12.42" parsed="|John|9|22|0|0;|John|12|42|0|0" passage="Joh 9:22,12:42">John ix. 22, xii. 42</scripRef>. Note, Those could
not but fear the people, who studied only how to make the people
fear them. <i>Thirdly,</i> That it is usually the temper even of
common people to be zealous for the honour of that which they
account sacred and divine. If they <i>account John as a
prophet,</i> they will not endure that it should be said, <i>His
baptism was of men;</i> hence the hottest contests have been about
holy things. <i>Fourthly,</i> That the chief priests and elders
were kept from an open denial of the truth, even against the
conviction of their own minds, not by the fear of God, but purely
by the fear of the people; as the <i>fear of man</i> may
<i>bring</i> good people into <i>a snare</i> (<scripRef id="Matt.xxii-p78.4" osisRef="Bible:Prov.29.25" parsed="|Prov|29|25|0|0" passage="Pr 29:25">Prov. xxix. 25</scripRef>), so sometimes it may keep bad
people from being <i>overmuch wicked, lest they should die before
their time,</i> <scripRef id="Matt.xxii-p78.5" osisRef="Bible:Eccl.7.17" parsed="|Eccl|7|17|0|0" passage="Ec 7:17">Eccl. vii.
17</scripRef>. Many bad people would be much worse than they are,
if they durst.</p>
<p class="indent" id="Matt.xxii-p79">(2.) How they replied to our Saviour, and
so dropped the question. They fairly confessed <i>We cannot
tell;</i> that is, "We will not;" <b><i>ouk oi damen</i></b>—<i>We
never knew.</i> The more shame for them, while they pretended to be
leaders of the people, and by their office were obliged to take
cognizance of such things; when they would not confess their
knowledge, they were constrained to confess their ignorance. And
observe, by the way, when they said, <i>We cannot tell,</i> they
told a lie, for they knew that John's baptism was of God. Note,
There are many who are more afraid of the <i>shame</i> of lying
than of the <i>sin,</i> and therefore scruple not to speak that
which they know to be false concerning their own thoughts and
apprehensions, their affections and intentions, or their
remembering or forgetting of things, because in those things they
know nobody can disprove them.</p>
<p class="indent" id="Matt.xxii-p80">Thus Christ avoided the snare they laid for
him, and justified himself in refusing to gratify them; <i>Neither
tell I you by what authority I do these things.</i> If they be so
wicked and base as either not to believe, or not to confess, that
the baptism of John was from heaven (though it obliged to
repentance, that great duty, and sealed the kingdom of God at hand,
that great promise), they were not fit to be discoursed with
concerning Christ's authority; for men of such a disposition could
not be convinced of the truth, nay, they could not but be provoked
by it, and therefore <i>he that is thus ignorant, let him be
ignorant still.</i> Note, Those that imprison the truths they know,
in unrighteousness (either by not professing them, or by not
practising according to them), are justly denied the further truths
they enquire after, <scripRef id="Matt.xxii-p80.1" osisRef="Bible:Rom.1.18-Rom.1.19" parsed="|Rom|1|18|1|19" passage="Ro 1:18,19">Rom. i. 18,
19</scripRef>. Take away the talent from him that buried it; those
that <i>will not</i> see, <i>shall not</i> see.</p>
</div><scripCom id="Matt.xxii-p80.2" osisRef="Bible:Matt.21.28-Matt.21.32" parsed="|Matt|21|28|21|32" passage="Mt 21:28-32" type="Commentary"/><div class="Commentary" id="Bible:Matt.21.28-Matt.21.32">
<h4 id="Matt.xxii-p80.3">The Parable of the Two Sons.</h4>
<p class="passage" id="Matt.xxii-p81">28 But what think ye? A <i>certain</i> man had
two sons; and he came to the first, and said, Son, go work to day
in my vineyard.   29 He answered and said, I will not: but
afterward he repented, and went.   30 And he came to the
second, and said likewise. And he answered and said, I <i>go,</i>
sir: and went not.   31 Whether of them twain did the will of
<i>his</i> 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
<i>it,</i> repented not afterward, that ye might believe him.</p>
<p class="indent" id="Matt.xxii-p82">As Christ instructed his disciples by
parables, which made the instructions the more easy, so sometimes
he convinced his adversaries by parables, which bring reproofs more
close, and make men, or ever they are aware, to reprove themselves.
Thus Nathan convinced David by a parable (<scripRef id="Matt.xxii-p82.1" osisRef="Bible:2Sam.22.1" parsed="|2Sam|22|1|0|0" passage="2Sa 22:1">2 Sam. xxii. 1</scripRef>), and the woman of Tekoa
surprised him in like manner, <scripRef id="Matt.xxii-p82.2" osisRef="Bible:2Sam.14.2" parsed="|2Sam|14|2|0|0" passage="2Sa 14:2">2 Sam.
xiv. 2</scripRef>: Reproving parables are appeals to the offenders
themselves, and judge them out of their own mouths. This Christ
designs here, as appears by the first words (<scripRef id="Matt.xxii-p82.3" osisRef="Bible:Matt.21.28" parsed="|Matt|21|28|0|0" passage="Mt 21:28"><i>v.</i> 28</scripRef>), <i>But what think you?</i></p>
<p class="indent" id="Matt.xxii-p83">In these verses we have the parable of the
<i>two sons</i> sent to work in the vineyard, the scope of which is
to show that they who knew not John's baptism to be of God, were
shamed even by the publicans and harlots, who knew it, and owned
it. Here is,</p>
<p class="indent" id="Matt.xxii-p84">I. The parable itself, which represents two
sorts of persons; some that prove better than they promise,
represented by the first of those sons; others that promise better
than they prove represented by the second.</p>
<p class="indent" id="Matt.xxii-p85">1. They had both one and the same father,
which signifies that God is a common Father to all mankind. There
are favours which all alike receive from him, and obligations which
all alike lie under to him; <i>Have we not all one Father?</i> Yes,
and yet there is a vast difference between men's characters.</p>
<p class="indent" id="Matt.xxii-p86">2. They had both the same command given
them; <i>Son, go work to-day in my vineyard.</i> Parents should not
breed up their children in idleness; nothing is more pleasing, and
yet nothing more pernicious, to youth than that. <scripRef id="Matt.xxii-p86.1" osisRef="Bible:Lam.3.27" parsed="|Lam|3|27|0|0" passage="La 3:27">Lam. iii. 27</scripRef>. God sets his children to work,
though they are all heirs. This command is given to every one of
us. Note, (1.) The work of religion, which we are called to engage
in, is vineyard work, creditable, profitable, and pleasant. By the
sin of Adam we were turned out to work upon the common, and to eat
the herb of the field; but by the grace of our Lord Jesus we are
called to work again in the vineyard. (2.) The gospel call to work
in the vineyard, requires present obedience; <i>Son, go work</i>
to-day, while it is called to-day, because <i>the night comes when
no man can work.</i> We were not sent into the world to be idle,
nor had we daylight given us to play by; and therefore, if ever we
mean to do any thing for God and our souls, why not now? Why not
to-day? (3.) The exhortation to go <i>work to-day in the
vineyard,</i> speaketh unto us <i>as unto children</i> (<scripRef id="Matt.xxii-p86.2" osisRef="Bible:Heb.12.5" parsed="|Heb|12|5|0|0" passage="Heb 12:5">Heb. xii. 5</scripRef>); <i>Son, go work.</i> It
is the command of a Father, which carries with it both authority
and affection, a Father that pities his children, and considers
their frame, and will not overtask them (<scripRef id="Matt.xxii-p86.3" osisRef="Bible:Ps.103.13-Ps.103.14" parsed="|Ps|103|13|103|14" passage="Ps 103:13,14">Ps. ciii. 13, 14</scripRef>), a Father that is very
tender of <i>his Son that serves him,</i> <scripRef id="Matt.xxii-p86.4" osisRef="Bible:Mal.3.17" parsed="|Mal|3|17|0|0" passage="Mal 3:17">Mal. iii. 17</scripRef>. If we work in our Father's
vineyard, we work for ourselves.</p>
<p class="indent" id="Matt.xxii-p87">3. Their conduct was very different.</p>
<p class="indent" id="Matt.xxii-p88">(1.) One of the sons did better than he
said, proved better than he promised. His answer was bad, but his
actions were good.</p>
<p class="indent" id="Matt.xxii-p89">[1.] Here is the untoward answer that he
gave to his father; he said, flat and plain <i>I will not.</i> See
to what a degree of impudence the corrupt nature of man rises, to
say, <i>I will not,</i> to the command of a Father; such a command
of such a Father; they are impudent children, and stiff-hearted.
Those that will not bend, surely they cannot blush; if they had any
degree of modesty left them, they could not say, <i>We will
not.</i> <scripRef id="Matt.xxii-p89.1" osisRef="Bible:Jer.2.25" parsed="|Jer|2|25|0|0" passage="Jer 2:25">Jer. ii. 25</scripRef>.
Excuses are bad, but downright denials are worse; yet such
peremptory refusals do the calls of the gospel often meet with.
<i>First,</i> Some love their ease, and will not work; they would
live in the world as leviathan in the waters, to play therein
(<scripRef id="Matt.xxii-p89.2" osisRef="Bible:Ps.104.26" parsed="|Ps|104|26|0|0" passage="Ps 104:26">Ps. civ. 26</scripRef>); they do not
love working. <i>Secondly,</i> Their hearts are so much upon their
own fields, that they are not for working in God's vineyard. They
love the business of the world better than the business of their
religion. Thus some by the delights of sense, and others by the
employments of the world, are kept from doing that great work which
they were sent into the world about, and so <i>stand all the day
idle.</i></p>
<p class="indent" id="Matt.xxii-p90">[2.] Here is the happy change of his mind,
and of his way, upon second thought; <i>Afterward he repented, and
went.</i> Note, There are many who in the beginning are wicked and
wilful, and very unpromising, who afterward repent and mend, and
come to something. Some that God hath chosen, are suffered for a
great while to run to a great excess of riot; <i>Such were some of
you,</i> <scripRef id="Matt.xxii-p90.1" osisRef="Bible:1Cor.6.11" parsed="|1Cor|6|11|0|0" passage="1Co 6:11">1 Cor. vi. 11</scripRef>.
These are set forth for <i>patterns of long-suffering,</i>
<scripRef id="Matt.xxii-p90.2" osisRef="Bible:1Tim.1.16" parsed="|1Tim|1|16|0|0" passage="1Ti 1:16">1 Tim. i. 16</scripRef>. <i>Afterward
he repented.</i> Repentance is <b><i>metanoia</i></b>—<i>an
after-wit:</i> and <b><i>metameleia</i></b>—<i>an after-care.</i>
Better late than never. Observe, When he repented he went; that was
the <i>fruit meet for repentance.</i> The only evidence of our
repentance for our former resistance, is, immediately to comply,
and set to work; and then what is past, shall be pardoned, and all
shall be well. See what a kind Father God is; he resents not the
affront of our refusals, as justly he might. He that told his
father to his face, that he <i>would not</i> do as he bid him,
deserved to be turned out of doors, and disinherited; but our God
<i>waits to be gracious,</i> and, not withstanding our former
follies, if we repent and mend, will favourably accept of us;
blessed be God, we are under a covenant that leaves room for such a
repentance.</p>
<p class="indent" id="Matt.xxii-p91">(2.) The other son said better than he did,
promised better than he proved; his answer was good but his actions
bad. To him the father <i>said likewise,</i> <scripRef id="Matt.xxii-p91.1" osisRef="Bible:Matt.21.30" parsed="|Matt|21|30|0|0" passage="Mt 21:30"><i>v.</i> 30</scripRef>. The gospel call, though very
different, is, in effect, the same to all, and is carried on with
an even tenour. We have all the same commands, engagements,
encouragements, though to some they are a savour of life unto life,
to others of death unto death. Observe,</p>
<p class="indent" id="Matt.xxii-p92">[1.] How fairly this other son promised;
<i>He said, I go, sir.</i> He gives his father a title of respect,
<i>sir.</i> Note, It becomes children to speak respectfully to
their parents. It is one branch of that honour which the fifth
commandment requires. He professes a ready obedience, <i>I go;</i>
not, "I will go by and by," but, "Ready, sir, you may depend upon
it, I go just now." This answer we should give from the heart
heartily to all the calls and commands of the word of God. See
<scripRef id="Matt.xxii-p92.1" osisRef="Bible:Jer.3.22 Bible:Ps.27.8" parsed="|Jer|3|22|0|0;|Ps|27|8|0|0" passage="Jer 3:22,Ps 27:8">Jer. iii. 22; Ps. xxvii.
8</scripRef>.</p>
<p class="indent" id="Matt.xxii-p93">[2.] How he failed in the performance;
<i>He went not.</i> Note, There are many that give good words, and
make fair promises, in religion, and those from some good motions
for the present, that rest there, and go no further, and so come to
nothing. Saying and doing are two things; and many there are that
say, and do not; it is particularly charged upon the Pharisees,
<scripRef id="Matt.xxii-p93.1" osisRef="Bible:Matt.23.3" parsed="|Matt|23|3|0|0" passage="Mt 23:3"><i>ch.</i> xxiii. 3</scripRef>. Many
with their mouth show much love, but their heart goes another way.
They had a good mind to be religious, but they met with something
to be done, that was too hard, or something to be parted with, that
was too dear, and so their purposes are to no purpose. Buds and
blossoms are not fruit.</p>
<p class="indent" id="Matt.xxii-p94">II. A general appeal upon the parable;
<i>Whether of them twain did the will of his father?</i> <scripRef id="Matt.xxii-p94.1" osisRef="Bible:Matt.21.31" parsed="|Matt|21|31|0|0" passage="Mt 21:31"><i>v.</i> 31</scripRef>. They both had their
faults, one was rude and the other was false, such variety of
exercises parents sometimes have in the different humours of their
children, and they have need of a great deal of wisdom and grace to
know what is the best way of managing them. But the question is,
Which was the better of the two, and the less faulty? And it was
soon resolved; the first, because his actions were better than his
words, and his latter end than his beginning. This they had learned
from the common sense of mankind, who would much rather deal with
one that will be better than his word, than with one that will be
false to his word. And, in the intention of it, they had learned
from the account God gives of the rule of his judgment (<scripRef id="Matt.xxii-p94.2" osisRef="Bible:Ezek.18.21-Ezek.18.24" parsed="|Ezek|18|21|18|24" passage="Eze 18:21-24">Ezek. xviii. 21-24</scripRef>), that if
<i>the sinner turn from his wickedness,</i> he shall be pardoned;
and <i>if the righteous man turn from his righteousness,</i> he
shall be rejected. The tenour of the whole scripture gives us to
understand that those are accepted as doing their Father's will,
who, wherein they have missed it, are sorry for it, and do
better.</p>
<p class="indent" id="Matt.xxii-p95">III. A particular application of it to the
matter in hand, <scripRef id="Matt.xxii-p95.1" osisRef="Bible:Matt.21.31-Matt.21.32" parsed="|Matt|21|31|21|32" passage="Mt 21:31,32"><i>v.</i> 31,
32</scripRef>. The primary scope of the parable is, to show how the
publicans and harlots, who never talked of the Messiah and his
kingdom, yet entertained the doctrine, and submitted to the
discipline, of John the Baptist, his forerunner, when the priests
and elders, who were big with expectations of the Messiah, and
seemed very ready to go into his measures, slighted John the
Baptist, and ran counter to the designs of his mission. But it has
a further reach; the Gentiles were <i>sometimes disobedient,</i>
had been long so, children of disobedience, like the elder son
(<scripRef id="Matt.xxii-p95.2" osisRef="Bible:Titus.3.3-Titus.3.4" parsed="|Titus|3|3|3|4" passage="Tit 3:3,4">Tit. iii. 3, 4</scripRef>); yet,
when the gospel was preached to them, they became obedient to the
faith; whereas the Jews who said, <i>I go, sir,</i> promised fair
(<scripRef id="Matt.xxii-p95.3" osisRef="Bible:Exod.24.7 Bible:Josh.24.24" parsed="|Exod|24|7|0|0;|Josh|24|24|0|0" passage="Ex 24:7,Jos 24:24">Exod. xxiv. 7; Josh. xxiv.
24</scripRef>); yet went not; they did but flatter God with their
mouth. <scripRef id="Matt.xxii-p95.4" osisRef="Bible:Ps.78.36" parsed="|Ps|78|36|0|0" passage="Ps 78:36">Ps. lxxviii. 36</scripRef>.</p>
<p class="indent" id="Matt.xxii-p96">In Christ's application of this parable,
observe.</p>
<p class="indent" id="Matt.xxii-p97">1. How he proves that John's baptism was
<i>from heaven, and not of men.</i> "If you <i>cannot</i> tell,"
saith Christ, "you <i>might</i> tell,"</p>
<p class="indent" id="Matt.xxii-p98">(1.) By the scope of his ministry; <i>John
came unto you in the way of righteousness.</i> Would you know
whether John had his commission from heaven, remember the rule of
trial, <i>By their fruits ye shall know them;</i> the fruits of
their doctrines, the fruits of their doings. Observe but their way,
and you may trace out both their rise and their tendency. Now it
was evident that John came <i>in the way of righteousness.</i> In
his ministry, he taught people to repent, and to work the works of
righteousness. In his conversation, he was a great example of
strictness, and seriousness, and contempt of the world, denying
himself, and doing good to every body else. Christ <i>therefore</i>
submitted to the baptism of John, because it <i>became him to
fulfil all righteousness.</i> Now, if John thus came in the way of
righteousness, could they be ignorant that his baptism was from
heaven, or make any doubt of it?</p>
<p class="indent" id="Matt.xxii-p99">(2.) By the success of his ministry; <i>The
publicans and the harlots believed him;</i> he did abundance of
good among the worst sort of people. St. Paul proves his
apostleship by the seals of his ministry, <scripRef id="Matt.xxii-p99.1" osisRef="Bible:1Cor.9.2" parsed="|1Cor|9|2|0|0" passage="1Co 9:2">1 Cor. ix. 2</scripRef>. If God had not sent John the
Baptist, he would not have crowned his labours with such wonderful
success, nor have made him so instrumental as he was for the
conversion of souls. If publicans and harlots believe his report,
surely the arm of the Lord is with him. The people's profiting is
the minister's best testimonial.</p>
<p class="indent" id="Matt.xxii-p100">2. How he reproves them for their contempt
of John's baptism, which yet, for fear of the people, they were not
willing to own. To shame them for it, he sets before them the
faith, repentance, and obedience, of the publicans and harlots,
which aggravated their unbelief and impenitence. As he shows,
<scripRef id="Matt.xxii-p100.1" osisRef="Bible:Matt.11.21" parsed="|Matt|11|21|0|0" passage="Mt 11:21"><i>ch.</i> xi. 21</scripRef>, that the
less likely would have repented, so here that the less likely did
repent.</p>
<p class="indent" id="Matt.xxii-p101">(1.) The publicans and harlots were like
the first son in the parable, from whom little of religion was
expected. They promised little good, and those that knew them
promised themselves little good from them. Their disposition was
generally rude, and their conversation profligate and debauched;
and yet many of them were wrought upon the by the ministry of John,
who came in the spirit and power of Elias. See <scripRef id="Matt.xxii-p101.1" osisRef="Bible:Luke.7.29" parsed="|Luke|7|29|0|0" passage="Lu 7:29">Luke vii. 29</scripRef>. These fitly represented the
Gentile world; for, as Dr. Whitby observes, the Jews generally
ranked the publicans with the heathen; nay, and the heathen were
represented by the Jews as harlots, and born of harlots, <scripRef id="Matt.xxii-p101.2" osisRef="Bible:John.8.41" parsed="|John|8|41|0|0" passage="Joh 8:41">John viii. 41</scripRef>.</p>
<p class="indent" id="Matt.xxii-p102">(2.) The scribes and Pharisees, the chief
priests and elders, and indeed the Jewish nation in general, were
like the other son that gave good words; they made a specious
profession of religion, and yet, when the kingdom of the Messiah
was brought among them by the baptism of John, they slighted it,
they turned their back upon it, nay they <i>lifted up the heel
against it.</i> A hypocrite is more hardly convinced and converted
than a gross sinner; the form of godliness, if that be rested in,
becomes one of Satan's strongholds, by which he opposes the power
of godliness. It was an aggravation of their unbelief, [1.] That
John was such an excellent person, that he came, and came to them,
in <i>the way of righteousness.</i> The better the means are, the
greater will the account be, if not improved. [2.] That, when they
saw the publicans and harlots go before them into the kingdom of
heaven, they did not afterward repent and believe; were not thereby
provoked to a holy emulation, <scripRef id="Matt.xxii-p102.1" osisRef="Bible:Rom.11.14" parsed="|Rom|11|14|0|0" passage="Ro 11:14">Rom. xi.
14</scripRef>. Shall publicans and harlots go away with grace and
glory; and shall not we put in for a share? Shall our inferiors be
more holy and more happy than we? They had not the wit and grace
that Esau had, who was moved to take other measures than he had
done, by the example of his younger brother, <scripRef id="Matt.xxii-p102.2" osisRef="Bible:Gen.28.6" parsed="|Gen|28|6|0|0" passage="Ge 28:6">Gen. xxviii. 6</scripRef>. These proud priests, that set
up for leaders, scorned to follow, though it were into the kingdom
of heaven, especially to follow publicans; through the pride of
their countenance, they would not seek after God, after Christ,
<scripRef id="Matt.xxii-p102.3" osisRef="Bible:Ps.10.4" parsed="|Ps|10|4|0|0" passage="Ps 10:4">Ps. x. 4</scripRef>.</p>
</div><scripCom id="Matt.xxii-p102.4" osisRef="Bible:Matt.21.33-Matt.21.46" parsed="|Matt|21|33|21|46" passage="Mt 21:33-46" type="Commentary"/><div class="Commentary" id="Bible:Matt.21.33-Matt.21.46">
<h4 id="Matt.xxii-p102.5">The Parable of the Wicked
Husbandmen.</h4>
<p class="passage" id="Matt.xxii-p103">33 Hear another parable: There was a certain
householder, which planted a vineyard, and hedged it round about,
and digged a winepress in it, and built a tower, and let it out to
husbandmen, and went into a far country:   34 And when the
time of the fruit drew near, he sent his servants to the
husbandmen, that they might receive the fruits of it.   35 And
the husbandmen took his servants, and beat one, and killed another,
and stoned another.   36 Again, he sent other servants more
than the first: and they did unto them likewise.   37 But last
of all he sent unto them his son, saying, They will reverence my
son.   38 But when the husbandmen saw the son, they said among
themselves, This is the heir; come, let us kill him, and let us
seize on his inheritance.   39 And they caught him, and cast
<i>him</i> out of the vineyard, and slew <i>him.</i>   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 <i>his</i> vineyard unto
other husbandmen, which shall render him the fruits in their
seasons.   42 Jesus saith unto them, Did ye never read in the
scriptures, The stone which the builders rejected, the same is
become the head of the corner: this is the Lord's doing, and it is
marvellous in our eyes?   43 Therefore say I unto you, The
kingdom of God shall be taken from you, and given to a nation
bringing forth the fruits thereof.   44 And whosoever shall
fall on this stone shall be broken: but on whomsoever it shall
fall, it will grind him to powder.   45 And when the chief
priests and Pharisees had heard his parables, they perceived that
he spake of them.   46 But when they sought to lay hands on
him, they feared the multitude, because they took him for a
prophet.</p>
<p class="indent" id="Matt.xxii-p104">This parable plainly sets forth the sin and
ruin of the Jewish nation; they and their leaders are the
husbandmen here; and what is spoken for conviction to them, is
spoken for caution to all that enjoy the privileges of the visible
church, not to be high-minded, but fear.</p>
<p class="indent" id="Matt.xxii-p105">I. We have here the privileges of the
Jewish church, represented by the letting out of a vineyard to the
husbandmen; they were as tenants holding by, from, and under, God
the great Householder. Observe,</p>
<p class="indent" id="Matt.xxii-p106">1. How God established a church for himself
in the world. The kingdom of God upon earth is here compared to a
vineyard, furnished with all things requisite to an advantageous
management and improvement of it. (1.) He planted this vineyard.
The church is <i>the planting of the Lord,</i> <scripRef id="Matt.xxii-p106.1" osisRef="Bible:Isa.61.3" parsed="|Isa|61|3|0|0" passage="Isa 61:3">Isa. lxi. 3</scripRef>. The forming of a church is a
work by itself, like the planting of a vineyard, which requires a
great deal of cost and care. It is <i>the vineyard which his right
hand has planted</i> (<scripRef id="Matt.xxii-p106.2" osisRef="Bible:Ps.80.15" parsed="|Ps|80|15|0|0" passage="Ps 80:15">Ps. lxxx.
15</scripRef>), planted with the <i>choicest vine</i> (<scripRef id="Matt.xxii-p106.3" osisRef="Bible:Isa.5.2" parsed="|Isa|5|2|0|0" passage="Isa 5:2">Isa. v. 2</scripRef>), <i>a noble vine,</i>
<scripRef id="Matt.xxii-p106.4" osisRef="Bible:Jer.2.21" parsed="|Jer|2|21|0|0" passage="Jer 2:21">Jer. ii. 21</scripRef>. The earth of
itself produces thorns and briars; but vines must be planted. The
being of a church is owing to God's distinguishing favour, and his
manifesting himself to some, and not to others. (2.) He hedged it
round about. Note, God's church in the world is taken under his
special protection. It is <i>a hedge round about,</i> like that
about Job on every side (<scripRef id="Matt.xxii-p106.5" osisRef="Bible:Job.1.10" parsed="|Job|1|10|0|0" passage="Job 1:10">Job i.
10</scripRef>), a wall of fire, <scripRef id="Matt.xxii-p106.6" osisRef="Bible:Zech.2.5" parsed="|Zech|2|5|0|0" passage="Zec 2:5">Zech.
ii. 5</scripRef>. Wherever God has a church, it is, and will always
be, his peculiar care. The covenant of circumcision and the
ceremonial law were a hedge or a wall of partition about the Jewish
church, which is taken down by Christ; who yet has appointed a
gospel order and discipline to be the hedge of his church. He will
not have his vineyard to lie in common, that those who are without,
may thrust in at pleasure; not to lie at large, that those who are
within, may lash out at pleasure; but care is taken to set bounds
about this holy mountain. (3.) He <i>digged a wine-press and built
a tower.</i> The altar of burnt-offerings was the wine-press, to
which all the offerings were brought. God instituted ordinances in
his church, for the due oversight of it, and for the promoting of
its fruitfulness. What could have been done more to make it every
way convenient?</p>
<p class="indent" id="Matt.xxii-p107">2. How he entrusted these visible
church-privileges with the nation and people of the Jews,
especially their chief priests and elders; he let it out to them as
husbandmen, not because he had need of them as landlords have of
their tenants, but because he would try them, and be honoured by
them. When in Judah God was known, and his name was great, when
they were taken to be to God <i>for a people, and for a name, and
for a praise</i> (<scripRef id="Matt.xxii-p107.1" osisRef="Bible:Jer.13.11" parsed="|Jer|13|11|0|0" passage="Jer 13:11">Jer. xiii.
11</scripRef>), when he <i>revealed his word unto Jacob</i>
(<scripRef id="Matt.xxii-p107.2" osisRef="Bible:Ps.147.19" parsed="|Ps|147|19|0|0" passage="Ps 147:19">Ps. cxlvii. 19</scripRef>), when the
<i>covenant of life and peace</i> was made with Levi (<scripRef id="Matt.xxii-p107.3" osisRef="Bible:Mal.2.4-Mal.2.5" parsed="|Mal|2|4|2|5" passage="Mal 2:4,5">Mal. ii. 4, 5</scripRef>), then this vineyard
was let out. See an abstract of the lease, <scripRef id="Matt.xxii-p107.4" osisRef="Bible:Song.8.11-Song.8.12" parsed="|Song|8|11|8|12" passage="So 8:11,12">Cant. viii. 11, 12</scripRef>. The Lord of the
vineyard was to have <i>a thousand pieces of silver</i> (compare
<scripRef id="Matt.xxii-p107.5" osisRef="Bible:Isa.7.13" parsed="|Isa|7|13|0|0" passage="Isa 7:13">Isa. vii. 13</scripRef>); the main
profit was to be his, but the keepers were to have two hundred, a
competent and comfortable encouragement. And then he <i>went into a
far country.</i> When God had in a visible appearance settled the
Jewish church at mount Sinai, he did in a manner withdraw; they had
no more such open vision, but were left to the written word. Or,
they imagined that he was gone into a far country, as Israel, when
they made the calf, fancied that Moses was gone. They put far from
them the evil day.</p>
<p class="indent" id="Matt.xxii-p108">II. God's expectation of rent from these
husbandmen, <scripRef id="Matt.xxii-p108.1" osisRef="Bible:Matt.21.34" parsed="|Matt|21|34|0|0" passage="Mt 21:34"><i>v.</i> 34</scripRef>.
It was a reasonable expectation; for <i>who plants a vineyard, and
eats not of the fruit thereof?</i> Note, From those that enjoy
church-privileges, both ministers and people, God looks for fruit
accordingly. 1. His expectations were not hasty; he did not demand
a fore-rent, though he had been at such expense upon it; but staid
<i>till the time of the fruit drew near,</i> as it did now that
John preached the <i>kingdom of heaven is at hand.</i> God waits to
be gracious, that he may give us time. 2. They were not high; he
did not require them to come at their peril, upon penalty of
forfeiting their lease if they ran behind-hand; but he sent his
<i>servants to them,</i> to remind them of their duty, and of the
rent-day, and to help them in gathering in the fruit, and making
return of it. These servants were the prophets of the Old
Testament, who were sent, and sometimes directly, to the people of
the Jews, to reprove and instruct them. 3. They were not hard; it
was only to <i>receive the fruits.</i> He did not demand more than
they could make of it, but some fruit of that which he himself
planted—an observance of the laws and statutes he gave them. What
could have been done more reasonable? Israel was an empty vine, nay
it was become the degenerate plant of a strange vine, and brought
forth wild grapes.</p>
<p class="indent" id="Matt.xxii-p109">III. The husbandmen's baseness in abusing
the messengers that were sent to them.</p>
<p class="indent" id="Matt.xxii-p110">1. When he sent them his servants, they
abused them, though they represented the master himself, and spoke
in his name. Note, The calls and reproofs of the word, if they do
not engage, will but exasperate. See here what hath all along been
the lot of God's faithful messengers, more or less; (1.) To suffer;
<i>so persecuted they the prophets,</i> who were hated with a cruel
hatred. They not only despised and reproached them, but treated
them as the worst of malefactors—they beat them, and killed them,
and stoned them. They beat Jeremiah, killed Isaiah, stoned
Zechariah the son of Jehoiada in the temple. If they that <i>live
godly in Christ Jesus</i> themselves shall <i>suffer
persecution,</i> much more they that press others to it. This was
God's old quarrel with the Jews, misusing his prophets, <scripRef id="Matt.xxii-p110.1" osisRef="Bible:2Chr.36.16" parsed="|2Chr|36|16|0|0" passage="2Ch 36:16">2 Chron. xxxvi. 16</scripRef>. (2.) It has been
their lot to suffer from their Master's own tenants; they were the
husbandmen that treated them thus, the chief priests and elders
that <i>sat in Moses's chair,</i> that professed religion and
relation to God; these were the most bitter enemies of the Lord's
prophets, that cast them out, and killed them, and said, <i>Let the
Lord be glorified,</i> <scripRef id="Matt.xxii-p110.2" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi.
5</scripRef>. See <scripRef id="Matt.xxii-p110.3" osisRef="Bible:Jer.20.1-Jer.20.2 Bible:Jer.26.11" parsed="|Jer|20|1|20|2;|Jer|26|11|0|0" passage="Jer 20:1,2,26:11">Jer. xx. 1,
2; xxvi. 11</scripRef>.</p>
<p class="indent" id="Matt.xxii-p111">Now see, [1.] How God persevered in his
goodness to them. He sent other servants, more than the first;
though the first sped not, but were abused. He had sent them John
the Baptist, and him they had beheaded; and yet he sent them his
disciples, to prepare his way. O the riches of the patience and
forbearance of God, in keeping up in his church a despised,
persecuted ministry! [2.] How they persisted in their wickedness.
They <i>did unto them likewise.</i> One sin makes way for another
of the same kind. They that are drunk with the blood of the saints,
add drunkenness to thirst, and still cry, Give, give.</p>
<p class="indent" id="Matt.xxii-p112">2. At length, he sent them his Son; we have
seen God's goodness in sending, and their badness in abusing, the
servants; but in the latter instance both these exceed
themselves.</p>
<p class="indent" id="Matt.xxii-p113">(1.) Never did grace appear more gracious
than in <i>sending the Son.</i> This was done <i>last of all.</i>
Note, All the prophets were harbingers and forerunners to Christ.
He was sent last; for if nothing else would work upon them, surely
this would; it was therefore served for the <i>ratio ultima—the
last expedient. Surely they will reverence my Son,</i> and
therefore I will send him. Note, It might reasonably be expected
that the Son of God, when he came to his own, should be reverenced;
and reverence to Christ would be a powerful and effectual principle
of fruitfulness and obedience, to the glory of God; if they will
but reverence the Son, the point is gained. <i>Surely they will
reverence my Son,</i> for he comes with more authority than the
servants could; judgment is committed to him, that <i>all men
should honour him.</i> There is greater danger in refusing him than
in despising Moses's law.</p>
<p class="indent" id="Matt.xxii-p114">(2.) Never did sin appear more sinful than
in the abusing of him, which was now to be done in two or three
days. Observe,</p>
<p class="indent" id="Matt.xxii-p115">[1.] How it was plotted (<scripRef id="Matt.xxii-p115.1" osisRef="Bible:Matt.21.38" parsed="|Matt|21|38|0|0" passage="Mt 21:38"><i>v.</i> 38</scripRef>); <i>When they saw the Son:</i>
when he came, whom the people owned and followed as the Messiah,
who would either have the rent paid, or distrain for it; this
touched their copyhold, and they were resolved to make one bold
push for it, and to preserve their wealth and grandeur by taking
<i>him</i> out of the way, who was the only hindrance to it, and
rival with them. <i>This is the heir, come, let us kill him.</i>
Pilate and Herod, the princes of this world, <i>knew not;</i> for
<i>if they had known, they would not have crucified the Lord of
glory,</i> <scripRef id="Matt.xxii-p115.2" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>. But
the <i>chief priests and elders</i> knew that <i>this was the
heir,</i> at least some of them; and therefore <i>Come, let us kill
him.</i> Many are killed for what they have. The chief thing they
envied him, and for which they hated and feared him, was his
interest in the people, and their hosannas, which, if he was taken
off, they hope to engross securely to themselves. They pretended
that he must die, to save the people from the Romans (<scripRef id="Matt.xxii-p115.3" osisRef="Bible:John.11.50" parsed="|John|11|50|0|0" passage="Joh 11:50">John xi. 50</scripRef>); but really he must
die, to save their hypocrisy and tyranny from that reformation
which the expected kingdom of the Messiah would certainly bring
along with it. He drives the buyers and sellers out of the temple;
and therefore <i>let us kill him;</i> and then, as if the premises
must of course go to the occupant, <i>let us seize on his
inheritance.</i> They thought, if they could but get rid of this
Jesus, they should carry all before them in the church without
control, might impose what traditions, and force the people to what
submissions, they pleased. Thus they <i>take counsel against the
Lord and his Anointed;</i> but he that <i>sits in heaven,</i>
laughs to see them <i>outshot in their own bow;</i> for, while they
thought to kill him, and so to seize on his inheritance, he went by
his cross to his crown, and they were broken pieces with a rod of
iron, and their inheritance seized. <scripRef id="Matt.xxii-p115.4" osisRef="Bible:Ps.2.2-Ps.2.3 Bible:Ps.2.6 Bible:Ps.2.9" parsed="|Ps|2|2|2|3;|Ps|2|6|0|0;|Ps|2|9|0|0" passage="Ps 2:2,3,6,9">Ps. ii. 2, 3, 6, 9</scripRef>.</p>
<p class="indent" id="Matt.xxii-p116">[2.] How this plot was executed, <scripRef id="Matt.xxii-p116.1" osisRef="Bible:Matt.21.39" parsed="|Matt|21|39|0|0" passage="Mt 21:39"><i>v.</i> 39</scripRef>. While they were so set
upon killing him, in pursuance of their design to secure their own
pomp and power, and while he was so set upon dying, in pursuance of
his design to subdue Satan, and save his chosen, no wonder if they
soon <i>caught him, and slew him,</i> when his hour was come.
Though the Roman power condemned him, yet it is still charged upon
the chief priests and elders; for they were not only the
prosecutors, but the principal agents, and had <i>the greater sin.
Ye have taken,</i> <scripRef id="Matt.xxii-p116.2" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii.
23</scripRef>. Nay looking upon him to be as unworthy to live, as
they were unwilling he should, <i>they cast him out of the
vineyard,</i> out of the holy church, which they supposed
themselves to have the key of, and out of the holy city for he was
crucified <i>without the gate,</i> <scripRef id="Matt.xxii-p116.3" osisRef="Bible:Heb.13.12" parsed="|Heb|13|12|0|0" passage="Heb 13:12">Heb. xiii. 12</scripRef>. As if <i>He</i> had been the
shame and reproach, who was the greatest glory of his people
Israel. Thus they who persecuted the servants, persecuted the Son;
as men treat God's ministers, they would treat Christ himself, if
he were with them.</p>
<p class="indent" id="Matt.xxii-p117">IV. Here is their doom read out of their
own mouths, <scripRef id="Matt.xxii-p117.1" osisRef="Bible:Matt.21.40-Matt.21.41" parsed="|Matt|21|40|21|41" passage="Mt 21:40,41"><i>v.</i> 40,
41</scripRef>. He puts it to them, <i>When the Lord of the vineyard
cometh, what will he do unto these husbandmen?</i> He puts it to
themselves, for their stronger conviction, that <i>knowing the
judgment of God</i> against them which do such things, they might
be the more inexcusable. Note, God's proceedings are so
unexceptionable, that there needs but an appeal to sinners
themselves concerning the equity of them. God will be <i>justified
when he speaks.</i> They could readily answer, <i>He will miserably
destroy those wicked men.</i> Note, Many can easily prognosticate
the dismal consequences of other people's sins, that see not what
will be the end of their own.</p>
<p class="indent" id="Matt.xxii-p118">1. Our Saviour, in his question, supposes
that <i>the lord of the vineyard will come,</i> and reckon with
them. God is the Lord of the vineyard; the property is his, and he
will make <i>them</i> know it, who now <i>lord it over his
heritage,</i> as if it were all their own. The Lord of the vineyard
will come. Persecutors say in their hearts, He <i>delays his
coming,</i> he <i>doth not see,</i> he <i>will not require;</i> but
they shall find, though he bear long with them, he will not bear
always. It is comfort to abused saints and ministers, that <i>the
Lord is at hand,</i> the <i>Judge stands before the door.</i> When
he comes, what will he do to carnal professors? What will he do to
cruel persecutors? They must be called to account, they have their
day now; but he <i>sees that his day is coming.</i></p>
<p class="indent" id="Matt.xxii-p119">2. They, in their answer, suppose that it
will be a terrible reckoning; the crime appearing so very black,
you may be sure,</p>
<p class="indent" id="Matt.xxii-p120">(1.) That he will <i>miserably destroy
those wicked men;</i> it is destruction that is their doom.
<b><i>Kakous kakos apolesei</i></b>—<i>Malos male perdet.</i> Let
men never expect to do ill, and fare well. This was fulfilled upon
the Jews, in that miserable destruction which was brought upon them
by the Romans, and was completed about forty years after this; and
unparalleled ruin, attended with all the most dismal aggravating
circumstances. It will be fulfilled upon all that tread in the
steps of their wickedness; hell is everlasting destruction, and it
will be the most miserable destruction to them of all others, that
have enjoyed the greatest share of church privileges, and have not
improved them. The hottest place in hell will be the portion of
hypocrites and persecutors.</p>
<p class="indent" id="Matt.xxii-p121">(2.) That he will <i>let out his vineyard
to other husbandmen.</i> Note, God will have a church in the world,
notwithstanding the unworthiness and opposition of many that abuse
the privileges of it. The unbelief and frowardness of man shall not
make the word of God of no effect. If one will not, another will.
The Jews' leavings were the Gentiles' feast. Persecutors may
destroy the ministers, but cannot destroy the church. The Jews
imagined that no doubt <i>they were the people,</i> and wisdom and
holiness must <i>die with them;</i> and if they were cut off, what
would God do for a church in the world? But when God makes use of
any to bear up his name, it is not because he needs them, nor is he
at all beholden to them. If we were made a desolation and an
astonishment, God could build a flourishing church upon our ruins;
for he is never at a loss what to do for his great name, whatever
becomes of us, and of our place and nation.</p>
<p class="indent" id="Matt.xxii-p122">V. The further illustration and application
of this by Christ himself, telling them, in effect, that they had
rightly judged.</p>
<p class="indent" id="Matt.xxii-p123">1. He illustrates it by referring to a
scripture fulfilled in this (<scripRef id="Matt.xxii-p123.1" osisRef="Bible:Matt.21.42" parsed="|Matt|21|42|0|0" passage="Mt 21:42"><i>v.</i>
42</scripRef>); <i>Did ye never read in the scriptures?</i> Yes, no
doubt, they had often read and sung it, but had not considered it.
We lose the benefit of what we read for want of meditation. The
scripture he quotes is <scripRef id="Matt.xxii-p123.2" osisRef="Bible:Ps.118.22-Ps.118.23" parsed="|Ps|118|22|118|23" passage="Ps 118:22,23">Ps. cxviii.
22, 23</scripRef>, the same context out of which the children
fetched their hosannas. The same word yields matter of praise and
comfort to Christ's friends and followers, which speaks conviction
and terror to his enemies. Such a two-edged sword is the word of
God. That scripture, the <i>Stone which the builders refused is
become the headstone of the corner,</i> illustrates the preceding
parable, especially that part of it which refers to Christ.</p>
<p class="indent" id="Matt.xxii-p124">(1.) The builders' rejecting of the stone
is the same with the husbandmen's abusing of the son that was sent
to them. The chief priests and the elders were the builders, had
the oversight of the Jewish church, which was God's building: and
they would not allow Christ a place in their building, would not
admit his doctrine or laws into their constitution; they threw him
aside as a despised broken vessel, a stone that would serve only
for a stepping-stone, to be trampled upon.</p>
<p class="indent" id="Matt.xxii-p125">(2.) The advancing of this stone to be the
head of the corner is the same with <i>letting out the vineyard to
other husbandmen.</i> He who was rejected by the Jews was embraced
by the Gentiles; and to that church where there is no difference of
circumcision or uncircumcision, <i>Christ is all, and in all.</i>
His authority over the gospel church, and influence upon it, his
ruling it as the Head, and uniting it as the Corner-stone, are the
great tokens of his exhaltation. Thus, in spite of the malice of
the priests and elders, he <i>divided a portion with the great,</i>
and received <i>his kingdom,</i> though they would not have him to
reign over them.</p>
<p class="indent" id="Matt.xxii-p126">(3.) The hand of God was in all this;
<i>This is the Lord's doing.</i> Even the rejecting of him by the
Jewish builders was by the determinate counsel and foreknowledge of
God; he permitted and overruled it; much more was his advancement
to the Head of the corner; his right hand and his holy arm brought
it about; it was God himself that <i>highly exalted him,</i> and
gave him <i>a name above every name; and it is marvellous in our
eyes.</i> The wickedness of the Jews that rejected him is
marvellous; that men should be so prejudiced against their own
interest! See <scripRef id="Matt.xxii-p126.1" osisRef="Bible:Isa.29.9-Isa.29.10 Bible:Isa.29.14" parsed="|Isa|29|9|29|10;|Isa|29|14|0|0" passage="Isa 29:9,10,14">Isa. xxix. 9, 10,
14</scripRef>. The honour done him by the Gentile world,
notwithstanding the abuses done him by his own people, is
marvellous; that he whom men despised and abhorred, should be
adored by kings! <scripRef id="Matt.xxii-p126.2" osisRef="Bible:Isa.49.7" parsed="|Isa|49|7|0|0" passage="Isa 49:7">Isa. xlix.
7</scripRef>. But <i>it is the Lord's doing.</i></p>
<p class="indent" id="Matt.xxii-p127">2. He applies it to them, and application
is the life of preaching.</p>
<p class="indent" id="Matt.xxii-p128">(1.) He applies the sentence which they had
passed (<scripRef id="Matt.xxii-p128.1" osisRef="Bible:Matt.21.41" parsed="|Matt|21|41|0|0" passage="Mt 21:41"><i>v.</i> 41</scripRef>), and
turns it upon themselves; not the former part of it, concerning the
miserable destruction of the husbandmen (he could not bear to speak
of that), but the latter part, of <i>letting out the vineyard to
others;</i> because though it looked black upon the Jews, it spoke
good to the Gentiles. Know then,</p>
<p class="indent" id="Matt.xxii-p129">[1.] That the Jews shall be unchurched;
<i>The kingdom of God shall be taken from you.</i> This turning out
of the husbandmen speaks the same doom with that of dismantling the
vineyard, and laying it common. <scripRef id="Matt.xxii-p129.1" osisRef="Bible:Isa.5.5" parsed="|Isa|5|5|0|0" passage="Isa 5:5">Isa. v.
5</scripRef>. To the Jews had long pertained <i>the adoption and
the glory</i> (<scripRef id="Matt.xxii-p129.2" osisRef="Bible:Rom.9.4" parsed="|Rom|9|4|0|0" passage="Ro 9:4">Rom. ix. 4</scripRef>);
to them were committed the <i>oracles of God</i> (<scripRef id="Matt.xxii-p129.3" osisRef="Bible:Rom.3.2" parsed="|Rom|3|2|0|0" passage="Ro 3:2">Rom. iii. 2</scripRef>), and the sacred trust of
revealed religion, and bearing up of God's name in the world
(<scripRef id="Matt.xxii-p129.4" osisRef="Bible:Ps.76.1-Ps.76.2" parsed="|Ps|76|1|76|2" passage="Ps 76:1,2">Ps. lxxvi. 1, 2</scripRef>); but now
it shall be so no longer. They were not only unfruitful in the use
of their privileges, but, under pretence of them, opposed the
gospel of Christ, and so forfeited them, and it was not long ere
the forfeiture was taken. Note, It is a righteous thing with God to
remove church privileges from those that not only sin against them,
but sin with them, <scripRef id="Matt.xxii-p129.5" osisRef="Bible:Rev.2.4-Rev.2.5" parsed="|Rev|2|4|2|5" passage="Re 2:4,5">Rev. ii. 4,
5</scripRef>. The kingdom of God was taken from the Jews, not only
by the temporal judgments that befel them, but by the spiritual
judgments they lay under, their blindness of mind, hardness of
heart, and indignation at the gospel, <scripRef id="Matt.xxii-p129.6" osisRef="Bible:Rom.11.8-Rom.11.10 Bible:1Thess.2.15" parsed="|Rom|11|8|11|10;|1Thess|2|15|0|0" passage="Ro 11:8-10,1Th 2:15">Rom. xi. 8-10; 1 Thess. ii.
15</scripRef>.</p>
<p class="indent" id="Matt.xxii-p130">[2.] That the Gentiles shall be taken in.
God needs not ask us leave whether he shall have a church in the
world; though his vine be plucked up in one place, he will find
another to plant it in. He will give it <b><i>ethnei</i></b>—<i>to
the Gentile world,</i> that will <i>bring forth the fruit of
it.</i> They who had been not a people, and had not obtained mercy,
became favourites of Heaven. This is the mystery which blessed Paul
was so much affected with (<scripRef id="Matt.xxii-p130.1" osisRef="Bible:Rom.11.30 Bible:Rom.11.33" parsed="|Rom|11|30|0|0;|Rom|11|33|0|0" passage="Ro 11:30,33">Rom. xi.
30, 33</scripRef>), and which the Jews were so much affronted by,
<scripRef id="Matt.xxii-p130.2" osisRef="Bible:Acts.22.21-Acts.22.22" parsed="|Acts|22|21|22|22" passage="Ac 22:21,22">Acts xxii. 21, 22</scripRef>. At
the first planting of Israel in Canaan, the <i>fall of the Gentiles
was the riches of Israel</i> (<scripRef id="Matt.xxii-p130.3" osisRef="Bible:Ps.135.10-Ps.135.11" parsed="|Ps|135|10|135|11" passage="Ps 135:10,11">Ps.
cxxxv. 10, 11</scripRef>), so, at their extirpation, the fall of
Israel was the riches of the Gentiles, <scripRef id="Matt.xxii-p130.4" osisRef="Bible:Rom.11.12" parsed="|Rom|11|12|0|0" passage="Ro 11:12">Rom. xi. 12</scripRef>. It shall go to <i>a nation
bringing forth the fruits thereof.</i> Note, Christ knows
beforehand who will bring forth gospel fruits in the use of gospel
means; because our fruitfulness is all the work of his own hands,
and <i>known unto God are all his works.</i> They shall bring forth
the fruits better than the Jews had done; God has had more glory
from the New Testament church than from that of the Old Testament;
for, when he changes, it shall not be to his loss.</p>
<p class="indent" id="Matt.xxii-p131">(2.) He applies the scripture which he had
quoted (<scripRef id="Matt.xxii-p131.1" osisRef="Bible:Matt.21.42" parsed="|Matt|21|42|0|0" passage="Mt 21:42"><i>v.</i> 42</scripRef>), to
their terror, <scripRef id="Matt.xxii-p131.2" osisRef="Bible:Matt.21.44" parsed="|Matt|21|44|0|0" passage="Mt 21:44"><i>v.</i> 44</scripRef>.
This <i>Stone,</i> which the <i>builders refused, is set for the
fall of many in Israel;</i> and we have here the doom of two sorts
of people, for whose fall it proves that Christ is set.</p>
<p class="indent" id="Matt.xxii-p132">[1.] Some, through ignorance, stumble at
Christ in his estate of humiliation; when this Stone lies on the
earth, where the builders threw it, they, through their blindness
and carelessness, fall on it, fall over it, and <i>they shall be
broken.</i> The offence they take at Christ, will not hurt him, any
more than he that stumbles, hurts the stone he stumbles at; but it
will hurt themselves; they will fall, and be broken, and snared,
<scripRef id="Matt.xxii-p132.1" osisRef="Bible:Isa.8.14 Bible:1Pet.2.7-1Pet.2.8" parsed="|Isa|8|14|0|0;|1Pet|2|7|2|8" passage="Isa 8:14,1Pe 2:7,8">Isa. viii. 14; 1 Pet. ii. 7,
8</scripRef>. The unbelief of sinners will be their ruin.</p>
<p class="indent" id="Matt.xxii-p133">[2.] Others, through malice, oppose Christ,
and bid defiance to him in his estate of exaltation, when this
Stone is advanced to the head of the corner; and on them <i>it
shall fall,</i> for they pull it on their own heads, as the Jews
did by that challenge, <i>His blood be upon us and upon our
children,</i> and <i>it will grind them to powder.</i> The former
seems to bespeak the sin and ruin of all unbelievers; this is the
greater sin, and sorer ruin, of persecutors, that <i>kick against
the pricks,</i> and persist in it. Christ's kingdom will be a
burthensome stone to all those that attempt to overthrow it, or
heave it out of its place; see <scripRef id="Matt.xxii-p133.1" osisRef="Bible:Zech.12.3" parsed="|Zech|12|3|0|0" passage="Zec 12:3">Zech.
xii. 3</scripRef>. This Stone cut out of the mountain without
hands, will break in pieces all opposing power, <scripRef id="Matt.xxii-p133.2" osisRef="Bible:Dan.2.34-Dan.2.35" parsed="|Dan|2|34|2|35" passage="Da 2:34,35">Dan. ii. 34, 35</scripRef>. Some make this an allusion
to the manner of stoning to death among the Jews. The malefactors
were first thrown down violently from a high scaffold upon a great
stone, which would much bruise them; but then they threw another
great stone upon them, which would crush them to pieces: one way or
other, Christ will utterly destroy all those that fight against
him. If they be so stout-hearted, that they are not destroyed by
falling on this stone, yet it shall fall on them, and so destroy
them. He will <i>strike through kings,</i> he will <i>fill the
places with dead bodies,</i> <scripRef id="Matt.xxii-p133.3" osisRef="Bible:Ps.110.5-Ps.110.6" parsed="|Ps|110|5|110|6" passage="Ps 110:5,6">Ps. cx.
5, 6</scripRef>. None ever hardened his heart against God and
prospered.</p>
<p class="indent" id="Matt.xxii-p134"><i>Lastly,</i> The entertainment which this
discourse of Christ met with among the chief priests and elders,
that heard his parables.</p>
<p class="indent" id="Matt.xxii-p135">1. <i>They perceived that he spake of
them</i> (<scripRef id="Matt.xxii-p135.1" osisRef="Bible:Matt.21.25" parsed="|Matt|21|25|0|0" passage="Mt 21:25"><i>v.</i> 45</scripRef>),
and that in what they said (<scripRef id="Matt.xxii-p135.2" osisRef="Bible:Matt.21.41" parsed="|Matt|21|41|0|0" passage="Mt 21:41"><i>v.</i>
41</scripRef>) they had but read their own doom. Note, A guilty
conscience needs no accuser, and sometimes will save a minister the
labour of saying, <i>Thou art the man. Mutato nomine, de te fabula
narratur—Change but the name, the tale is told of the.</i> So
quick and powerful is the word of God, and such a discerner of the
thoughts and intents of the heart, that it is easy for bad men (if
conscience be not quite seared) to perceive that it speaks of
them.</p>
<p class="indent" id="Matt.xxii-p136">2. <i>They sought to lay hands on him.</i>
Note, When those who hear the reproofs of the word, perceive that
it speaks of them, if it do not do them a great deal of good, it
will certainly do them a great deal of hurt. If they be not pricked
to the heart with conviction and contrition, as they were <scripRef id="Matt.xxii-p136.1" osisRef="Bible:Acts.2.37" parsed="|Acts|2|37|0|0" passage="Ac 2:37">Acts ii. 37</scripRef>, they will be cut to the
heart with rage and indignation, as they were <scripRef id="Matt.xxii-p136.2" osisRef="Bible:Acts.5.33" parsed="|Acts|5|33|0|0" passage="Ac 5:33">Acts v. 33</scripRef>.</p>
<p class="indent" id="Matt.xxii-p137">3. They durst not do it, <i>for fear of the
multitude, who took him for a prophet,</i> though not for the
Messiah; this served to keep the Pharisees in awe. The fear of the
people restrained them from speaking ill of John (<scripRef id="Matt.xxii-p137.1" osisRef="Bible:Matt.21.26" parsed="|Matt|21|26|0|0" passage="Mt 21:26"><i>v.</i> 26</scripRef>), and here from doing
ill to Christ. Note, God has many ways of restraining the
remainders of wrath, as he has of making that which breaks out
redound to his praise, <scripRef id="Matt.xxii-p137.2" osisRef="Bible:Ps.76.10" parsed="|Ps|76|10|0|0" passage="Ps 76:10">Ps. lxxvi.
10</scripRef>.</p>
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