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<center><h1>Matthew Henry's Complete Commentary
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>M A R K.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter, we have,
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I. The parable of the vineyard let out to unthankful husbandmen,
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representing the sin and ruin of the Jewish church,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:1-12">ver. 1-12</A>.
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II. Christ's silencing those who thought to ensnare him with a
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question about paying tribute Cæsar,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:13-17">ver. 13-17</A>.
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III. His silencing the Sadducees, who attempted to perplex the doctrine
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of the resurrection,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:18-27">ver. 18-27</A>.
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IV. His conference with a scribe about the first and great command of
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the law,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:28-34">ver. 28-34</A>.
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V. His puzzling the scribes with a question about Christ's being the
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Son of David,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:35-37">ver. 35-37</A>.
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VI. The caution he gave the people, to take heed of the scribes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:38-40">ver. 38-40</A>.
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VII. His commendation of the poor widow that cast her two mites into
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the treasury,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:41-44">ver. 41-44</A>.</P>
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</FONT>
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<A NAME="Mr12_1"> </A>
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<A NAME="Mr12_2"> </A>
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<A NAME="Mr12_3"> </A>
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<A NAME="Mr12_4"> </A>
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<A NAME="Mr12_5"> </A>
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<A NAME="Mr12_6"> </A>
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<A NAME="Mr12_7"> </A>
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<A NAME="Mr12_8"> </A>
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<A NAME="Mr12_9"> </A>
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<A NAME="Mr12_10"> </A>
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<A NAME="Mr12_11"> </A>
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<A NAME="Mr12_12"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Vineyard and Husbandmen.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And he began to speak unto them by parables. A <I>certain</I> man
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planted a vineyard, and set a hedge about <I>it,</I> and digged <I>a
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place for</I> the winefat, and built a tower, and let it out to
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husbandmen, and went into a far country.
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2 And at the season he sent to the husbandmen a servant, that
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he might receive from the husbandmen of the fruit of the
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vineyard.
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3 And they caught <I>him,</I> and beat him, and sent <I>him</I> away
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empty.
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4 And again he sent unto them another servant; and at him they
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cast stones, and wounded <I>him</I> in the head, and sent <I>him</I> away
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shamefully handled.
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5 And again he sent another; and him they killed, and many
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others; beating some, and killing some.
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6 Having yet therefore one son, his wellbeloved, he sent him
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also last unto them, saying, They will reverence my son.
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7 But those husbandmen said among themselves, This is the heir;
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come, let us kill him, and the inheritance shall be ours.
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8 And they took him, and killed <I>him,</I> and cast <I>him</I> out of
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the vineyard.
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9 What shall therefore the lord of the vineyard do? he will
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come and destroy the husbandmen, and will give the vineyard unto
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others.
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10 And have ye not read this scripture; The stone which the
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builders rejected is become the head of the corner:
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11 This was the Lord's doing, and it is marvellous in our eyes?
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12 And they sought to lay hold on him, but feared the people:
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for they knew that he had spoken the parable against them: and
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they left him, and went their way.
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</FONT></P>
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<P>
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Christ had formerly in parables showed how he designed to set up the
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gospel church; now he begins in parables to show how he would lay aside
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the Jewish church, which it might have been grafted into the <I>stock
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of,</I> but was built upon the <I>ruins of.</I> This parable we had
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just as we have it here,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+21:33">Matt. xxi. 33</A>.
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We may observe here,</P>
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<P>
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I. They that enjoy the privileges of the visible church, have a
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vineyard let out to them, which is capable of great improvement, and
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from the occupiers of which rent is justly expected. When God <I>showed
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his word unto Jacob, his statutes and judgments unto Israel</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+147:19">Ps. cxlvii. 19</A>),
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when he set up his temple among them, his priesthood, and his
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ordinances, then he <I>let out</I> to them the <I>vineyard</I> he had
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<I>planted;</I> which he <I>hedged,</I> and in which he <I>built a
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tower,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:1"><I>v.</I> 1</A>.
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Members of the church are God's tenants, and they have both a good
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Landlord and a good bargain, and may live well upon it, if it be not
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their own fault.</P>
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<P>
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II. Those whom God lets out his vineyard to, he sends his servants to,
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to put them in mind of his just expectations from them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:2"><I>v.</I> 2</A>.
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He was not <I>hasty</I> in his demands, nor <I>high,</I> for he did not
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send for the rent till they could make it, <I>at the season;</I> nor
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did he put them to the trouble of making money of it, but was willing
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to take it <I>in specie.</I></P>
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<P>
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III. It is sad to think what base usage God's faithful ministers have
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met with, in all ages, from those that have enjoyed the privileges of
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the church, and have not brought forth fruit answerable. The
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Old-Testament prophets were persecuted even by those that went under
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the name of the Old-Testament church. They <I>beat them,</I> and
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<I>sent them empty away</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:3"><I>v.</I> 3</A>);
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that was bad: they <I>wounded them,</I> and <I>sent them away
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shamefully entreated</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:4"><I>v.</I> 4</A>);
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that was worse: nay, at length, they came to such a pitch of
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wickedness, that they <I>killed</I> them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:5"><I>v.</I> 5</A>.</P>
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<P>
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IV. It was no wonder if those who abused the prophets, abused Christ
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himself. God did at length send them his Son, his <I>well-beloved;</I>
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it was therefore so much the greater kindness in him to send him; as in
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Jacob to send Joseph to visit his brethren,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+37:14">Gen. xxxvii. 14</A>.
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And it might be
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expected that he whom their Master <I>loved,</I> they also should
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respect and love
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:6"><I>v.</I> 6</A>);
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"<I>They will reverence my son,</I> and, in reverence to him, will pay
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their rent." But, instead of <I>reverencing</I> him because he was the
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son and heir, they <I>therefore</I> hated him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:7"><I>v.</I> 7</A>.
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Because Christ, in calling to repentance and reformation, made his
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demands with more authority than the prophets had done, they were the
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more enraged against him, and determined to put him to death, that they
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might engross all church power to themselves, and that all the respect
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and obedience of the people might be paid to them only; "<I>The
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inheritance shall be ours,</I> we will be lords paramount, and bear all
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the sway." There is an <I>inheritance,</I> which, if they had duly
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<I>reverenced the Son,</I> might have been theirs, a heavenly
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inheritance; but they slighted that, and would have their inheritance
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in the wealth, and pomp, and powers, of this world. So they <I>took
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him, and killed him;</I> they had not done it yet, but they would do it
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in a little time; and they <I>cast him out of the vineyard,</I> they
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refused to admit his gospel when he was gone; it would by no means
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agree with their scheme, and so they threw it out with disdain and
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detestation.</P>
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<P>
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V. For such sinful and shameful doings nothing can be expected but a
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fearful doom
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:9"><I>v.</I> 9</A>);
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<I>What shall therefore the Lord of the vineyard do?</I> It is easy to
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say what, for nothing could be done more provoking.</P>
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<P>
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1. He will <I>come, and destroy the husbandmen,</I> whom he would have
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saved. When they only denied the fruit, he did not <I>distrain</I> upon
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them for rent, nor <I>disseize</I> them and <I>dispossess</I> them for
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<I>non-payment;</I> but when they killed his servants, and his Son, he
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determined to <I>destroy</I> them; and this was fulfilled when
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Jerusalem was laid waste, and the Jewish nation extirpated and made a
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desolation.</P>
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<P>
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2. He will <I>give the vineyards to others.</I> If he have not the rent
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from them, he will have it from another people, for God will be no
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loser by any. This was fulfilled in the taking in of the Gentiles, and
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the abundance of fruit which the <I>gospel brought forth in all the
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world,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:6">Col. i. 6</A>.
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If some from whom we expected well, prove bad, it doth not follow but
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that others will be better. Christ encouraged himself with this in his
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undertaking; <I>Though Israel be not gathered,</I> not gathered to him,
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but gathered against him, <I>yet shall I be glorious</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+49:5,6">Isa. xlix. 5, 6</A>),
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as a <I>Light to lighten the Gentiles.</I></P>
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<P>
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3. Their opposition to Christ's exaltation shall be no obstruction to
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it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:10,11"><I>v.</I> 10, 11</A>);
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<I>The stone which the builders rejected,</I> notwithstanding that, is
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become <I>the Head of the corner,</I> is highly advanced as the
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<I>Head-stone,</I> and of necessary use and influence as the
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<I>Corner-stone.</I> God will set Christ as <I>his King,</I> upon his
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<I>holy hill of Zion,</I> in spite of <I>their</I> project, who would
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<I>break his bands asunder.</I> And all the world shall see and own
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this to <I>be the Lord's doing,</I> in justice to the Jews, and in
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compassion to the Gentiles. The exaltation of Christ <I>was the Lord's
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doing,</I> and it is <I>his doing</I> to exalt him in our hearts, and
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to set up his throne there; and if it be done, it cannot but be
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marvellous in our eyes.</P>
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<P>
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Now what effect had this parable upon the chief priests and scribes,
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whose conviction was designed by it? They knew <I>he spoke this parable
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against them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:12"><I>v.</I> 12</A>.
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They could not but see their own faces in the glass of it; and one
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would think it showed them their sin so very heinous, and their ruin so
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certain and great, that it should have frightened them into a
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compliance with Christ and his gospel, should have prevailed to bring
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them to repentance, at least to make them desist from their malicious
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purpose against him: but, instead of that,
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(1.) They <I>sought to lay hold on him,</I> and make him their prisoner
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immediately, and so to fulfil what he had just now said they would do
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to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:8"><I>v.</I> 8</A>.
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(2.) Nothing restrained them from it but the awe they stood in of the
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people; they did not <I>reverence</I> Christ, nor had an <I>fear of</I>
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God before their eyes, but were afraid, if they should publicly lay
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hold on Christ, the mob would rise, and lay hold on them, and rescue
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them.
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(3.) They <I>left him, and went their way;</I> if they could not do
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hurt to him, they resolved he should not do good to them, and therefore
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they got out of the hearing of his powerful preaching, <I>lest they
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should be converted and healed.</I> Note, If men's prejudices be not
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conquered by the evidence of truth, they are but confirmed; and if the
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corruptions of the heart be not subdued by faithful reproofs, they are
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but enraged and exasperated. If the gospel be not a <I>savour of life
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unto life,</I> it will be a <I>savour of death unto death.</I></P>
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<A NAME="Mr12_13"> </A>
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<A NAME="Mr12_14"> </A>
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<A NAME="Mr12_15"> </A>
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<A NAME="Mr12_16"> </A>
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<A NAME="Mr12_17"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Question Respecting Tribute.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>13 And they send unto him certain of the Pharisees and of the
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Herodians, to catch him in <I>his</I> words.
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14 And when they were come, they say unto him, Master, we know
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that thou art true, and carest for no man: for thou regardest not
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the person of men, but teachest the way of God in truth: Is it
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lawful to give tribute to Cæsar, or not?
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15 Shall we give, or shall we not give? But he, knowing their
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hypocrisy, said unto them, Why tempt ye me? bring me a penny,
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that I may see <I>it.</I>
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16 And they brought <I>it.</I> And he saith unto them, Whose <I>is</I>
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this image and superscription? And they said unto him, Cæsar's.
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17 And Jesus answering said unto them, Render to Cæsar the
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things that are Cæsar's, and to God the things that are God's.
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And they marvelled at him.
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</FONT></P>
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<P>
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When the enemies of Christ, who thirsted for his blood, could not find
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occasion against him from what he said against them, they tried to
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ensnare him by putting questions to him. Here we have him tempted, or
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<I>at</I>tempted rather, with a question about the lawfulness of paying
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tribute to Cæsar. We had this narrative,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+22:15">Matt. xxii. 15</A>.</P>
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<P>
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I. The persons they employed were the <I>Pharisees</I> and the
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<I>Herodians,</I> men that in this matter were contrary to one another,
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and yet concurred against Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:13"><I>v.</I> 13</A>.
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The Pharisees were great sticklers for the liberty of the Jews, and, if
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he should say, It is lawful to give tribute to Cæsar, they would
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incense the common people against him, and the Herodians would,
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underhand, assist them in it. The Herodians were great sticklers for
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the Roman power, and, if he should discountenance the paying of tribute
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to Cæsar, they would incense the governor against hum, yea, and
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the Pharisees, against their own principles, would join with them in
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it. It is no new thing for those that are at variance in other things,
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to join in a confederacy against Christ.</P>
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<P>
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II. The pretence they made was, that they desired him to resolve them a
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case of conscience, which was of great importance in the present
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juncture; and they take on them to have a high opinion of his ability
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to resolve it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:14"><I>v.</I> 14</A>.
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They complimented him at a high rate, called him <I>Master,</I> owned
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him for a Teacher of the <I>way of God,</I> a Teacher of it <I>in
|
|
truth,</I> one who taught what was good, and upon principles of truth,
|
|
who would not be brought by smiles or frowns to depart a step from the
|
|
rules of equity and goodness; "<I>Thou carest for no man,</I> nor
|
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<I>regardest the person of men,</I> thou art not afraid of offending
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either the jealous prince on one hand, or the jealous people on the
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other; <I>thou art right,</I> and always in the right, and dost in a
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right manner declare good and evil, truth and falsehood." If they spoke
|
|
as they thought concerning Christ, when they said, <I>We know that thou
|
|
art right,</I> their persecuting him, and putting him to death, as a
|
|
deceiver, was sin against knowledge; they knew him, and yet crucified
|
|
him. However, a man's testimony shall be taken most strongly against
|
|
himself, and <I>out of their own mouths are they judged;</I> they knew
|
|
that he taught the way of God in truth, and yet rejected the counsel of
|
|
God against themselves. The professions and pretences of hypocrites
|
|
will be produced in evidence against them, and they will be
|
|
self-condemned. But if they did not know or believe it, they <I>lied
|
|
unto God with their mouth, and flattered him with their tongue.</I></P>
|
|
|
|
<P>
|
|
|
|
III. The question they put was, <I>Is it lawful to give tribute to
|
|
Cæsar, or not?</I> They would be thought desirous to know their
|
|
duty. <I>As a nation that did righteousness, they ask of God the
|
|
ordinances of justice,</I> when really they desired nothing but to know
|
|
what he would say, in hopes that, which side soever he took of the
|
|
question, they might take occasion from it to accuse him. Nothing is
|
|
more likely to ensnare ministers, than bringing them to meddle with
|
|
controversies about civil rights, and to settle land-marks between the
|
|
prince and the subject, which it is fit should be done, while it is not
|
|
at all fit that they should have the doing of it. They seemed to refer
|
|
the determining of this matter to Christ; and he indeed was fit to
|
|
determine it, for <I>by him kings reign, and princes decree
|
|
justice;</I> they put the question fairly, <I>Shall we give, or shall
|
|
we not give?</I> They seemed resolved to stand to his award; "If thou
|
|
sayest that we must pay tribute, we will do it, thou we be made beggars
|
|
by it. If thou sayest that we must not, we will not, though we be made
|
|
traitors for it." Many seemed desirous to do it; as those proud men,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+42:20">Jer. xlii. 20</A>.</P>
|
|
|
|
<P>
|
|
|
|
IV. Christ determined the question, and evaded the snare, by referring
|
|
them to their national concessions already made, by which they were
|
|
precluded from disputing this matter,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:15-17"><I>v.</I> 15-17</A>.
|
|
|
|
He <I>knew their hypocrisy,</I> the malice that was in their hearts
|
|
against him, while <I>with their mouth they showed all this love.</I>
|
|
Hypocrisy, though ever so artfully managed, cannot be concealed from
|
|
the Lord Jesus. He sees the <I>potsherd</I> that is <I>covered</I> with
|
|
the <I>silver dross.</I> He knew they intended to ensnare him, and
|
|
therefore contrived the matter so as to ensnare them, and to oblige
|
|
them by their own words to do what they were unwilling to do, which
|
|
was, to pay their taxes honestly and quietly, and yet at the same time
|
|
to screen himself against their exceptions. He made them acknowledge
|
|
that the current money of their nation was Roman money, had the
|
|
emperor's image on one side, and his <I>superscription</I> on the
|
|
reverse; and if so,
|
|
|
|
1. Cæsar might command their money for the public benefit,
|
|
because he had the custody and conduct of the state, wherein he ought
|
|
to have his charges borne; <I>Render to Cæsar the things that are
|
|
Cæsar's.</I> The circulation of the money is from him as the
|
|
fountain, and therefore it must return to him. As far as it is
|
|
<I>his,</I> so far it must be rendered to him; and how far it is
|
|
<I>his,</I> and may be commanded by him, is to be judged by the
|
|
constitution of the government, according as it is, and hath settled
|
|
the prerogative of the prince and the property of the subject.
|
|
|
|
2. Cæsar might not command their consciences, nor did he pretend
|
|
to it; he offered not to make any alteration in their religion. "Pay
|
|
your tribute, therefore, without murmuring or disputing, but be sure to
|
|
<I>render to God the things that are God's.</I>" Perhaps he referred to
|
|
the parable he had just now put forth, in which he had condemned them
|
|
for not <I>rendering</I> the fruits to the Lord of the vineyard,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:2"><I>v.</I> 2</A>.
|
|
|
|
Many that seem careful to give to men their due, are in no care to give
|
|
God <I>the glory due to his name;</I> whereas our hearts and best
|
|
affections are as much due to him as ever rent was to a landlord, or
|
|
tribute to a prince. All that heard Christ, <I>marvelled</I> at the
|
|
discretion of his answer, and how ingenuously he avoided the snare; but
|
|
I doubt none were brought by it, as they ought to be, to render to God
|
|
themselves and their devotions. Many will commend the wit of a sermon,
|
|
that will not be commanded by the divine laws of a sermon.</P>
|
|
|
|
<A NAME="Mr12_18"> </A>
|
|
<A NAME="Mr12_19"> </A>
|
|
<A NAME="Mr12_20"> </A>
|
|
<A NAME="Mr12_21"> </A>
|
|
<A NAME="Mr12_22"> </A>
|
|
<A NAME="Mr12_23"> </A>
|
|
<A NAME="Mr12_24"> </A>
|
|
<A NAME="Mr12_25"> </A>
|
|
<A NAME="Mr12_26"> </A>
|
|
<A NAME="Mr12_27"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Question of the Sadducees.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 Then come unto him the Sadducees, which say there is no
|
|
resurrection; and they asked him, saying,
|
|
19 Master, Moses wrote unto us, If a man's brother die, and
|
|
leave <I>his</I> wife <I>behind him,</I> and leave no children, that his
|
|
brother should take his wife, and raise up seed unto his brother.
|
|
20 Now there were seven brethren: and the first took a wife,
|
|
and dying left no seed.
|
|
21 And the second took her, and died, neither left he any seed:
|
|
and the third likewise.
|
|
22 And the seven had her, and left no seed: last of all the
|
|
woman died also.
|
|
23 In the resurrection therefore, when they shall rise, whose
|
|
wife shall she be of them? for the seven had her to wife.
|
|
24 And Jesus answering said unto them, Do ye not therefore err,
|
|
because ye know not the scriptures, neither the power of God?
|
|
25 For when they shall rise from the dead, they neither marry,
|
|
nor are given in marriage; but are as the angels which are in
|
|
heaven.
|
|
26 And as touching the dead, that they rise: have ye not read
|
|
in the book of Moses, how in the bush God spake unto him, saying,
|
|
I <I>am</I> the God of Abraham, and the God of Isaac, and the God of
|
|
Jacob?
|
|
27 He is not the God of the dead, but the God of the living: ye
|
|
therefore do greatly err.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The Sadducees, who were the deists of that age, here attack our Lord
|
|
Jesus, it should seem, not as the scribes, and Pharisees, and
|
|
chief-priests, with any malicious design upon his person; they were not
|
|
bigots and persecutors, but sceptics and infidels, and their design was
|
|
upon his doctrine, to hinder the spreading of that: they denied that
|
|
there was any resurrection, and world of spirits, any state of rewards
|
|
and punishments on the other side of death: now those great and
|
|
fundamental truths which they denied, Christ had made it his business
|
|
to establish and prove, and had carried the notion of them much further
|
|
that ever it was before carried; and therefore they set themselves to
|
|
perplex his doctrine.</P>
|
|
|
|
<P>
|
|
|
|
I. See here the method they take to entangle it; they quote the ancient
|
|
law, by which, if a man died without issue, his brother was obliged to
|
|
marry his widow,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:19"><I>v.</I> 19</A>.
|
|
|
|
They suppose a case to happen that, according to that law, seven
|
|
brothers were, successively, the husbands of one woman,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:20"><I>v.</I> 20</A>.
|
|
|
|
Probably, these Sadducees, according to their wonted profaneness,
|
|
intended hereby to ridicule that law, and so to bring the whole frame
|
|
of the Mosaic institution into contempt, as absurd and inconvenient in
|
|
the practice of it. Those who deny divine truths, commonly set
|
|
themselves to disparage divine laws and ordinances. But this was only
|
|
by the by; their design was to expose the doctrine of the resurrection;
|
|
for they suppose that if there be a future state, it must be such a one
|
|
as this, and then the doctrine, they think, is clogged either with this
|
|
invincible absurdity, that a woman in that state must have seven
|
|
husbands, or else with this insolvable difficulty, whose wife must she
|
|
be. See with what subtlety these heretics <I>undermine</I> the truth;
|
|
they do not <I>deny</I> it, nor say, <I>There can be</I> no
|
|
resurrection; nay, they do not seem to doubt of it, nor say, <I>If
|
|
there be a resurrection,</I> whose wife shall she be? as the devil to
|
|
Christ, <I>If thou be the Son of God.</I> But, as though these beasts
|
|
of the field were more subtle than the serpent himself, they pretend to
|
|
own the truth, as if they were not Sadducees, no not they; who said
|
|
that they denied the resurrection? They take it for granted that there
|
|
is a resurrection, and would be thought to desire instruction
|
|
concerning it, when really they are designing to give a fatal stab, and
|
|
think that they shall do it. Note, It is the common artifice of
|
|
heretics and Sadducees to perplex and entangle the truth, which they
|
|
have not the impudence to deny.</P>
|
|
|
|
<P>
|
|
|
|
II. See here the method Christ takes to clear and establish this truth,
|
|
which they attempted to darken, and give a shock to. This was a matter
|
|
of moment, and therefore Christ does not pass it over lightly, but
|
|
enlarges upon it, that, if they should not be reclaimed, yet others
|
|
might be confirmed.</P>
|
|
|
|
<P>
|
|
|
|
1. He charges the Sadducees with <I>error,</I> and charges that upon
|
|
their <I>ignorance.</I> They who banter the doctrine of the
|
|
resurrection as some do in our age, would be thought the only knowing
|
|
men, because the only <I>free thinkers,</I> when really they are the
|
|
fools in Israel, and the most <I>enslaved</I> and, prejudiced thinkers
|
|
in the world. <I>Do ye not therefore err?</I> Ye cannot but be sensible
|
|
of it yourselves, and that the cause of your error is,
|
|
|
|
(1.) Because ye do not <I>know the scriptures.</I> Not but that the
|
|
Sadducees had read the scriptures, and perhaps were ready in them; yet
|
|
they might be truly said not to <I>know the scriptures,</I> because
|
|
they did not know the sense and meaning of them, but put false
|
|
constructions upon them; or they did not receive the scriptures as the
|
|
word of God, but set up their own corrupt reasonings in opposition to
|
|
the scripture, and would believe nothing but what they could see. Note,
|
|
A right knowledge of the scripture, as the fountain whence all revealed
|
|
religion now flows, and the foundation on which it is built, is the
|
|
best preservative against error. Keep the truth, the scripture-truth,
|
|
and it shall keep thee.
|
|
|
|
(2.) Because ye <I>know not the power of God.</I> They could not but
|
|
know that God is almighty, but they would not apply that doctrine to
|
|
this matter, but gave up the truth to the objections of the
|
|
impossibility of it, which would all have been answered, if they had
|
|
but stuck to the doctrine of God's omnipotence, to which <I>nothing is
|
|
impossible.</I> This therefore which God hath spoken once, we are
|
|
concerned to hear twice, to hear and believe, to hear and apply--that
|
|
<I>power belongs to God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+62:11,Ro+4:19-21">Ps. lxii. 11; Rom. iv. 19-21</A>.
|
|
|
|
The same power that made soul and body and preserved them while they
|
|
were together, can preserve the body safe, and the soul active, when
|
|
they are parted, and can unite them together again; for <I>behold, the
|
|
Lord's arm is not shortened.</I> The power of God, seen in the return
|
|
of the spring
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+104:30">Ps. civ. 30</A>),
|
|
|
|
in the reviving of the corn
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:24">John xii. 24</A>),
|
|
|
|
in the restoring of an abject people to their prosperity
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+37:12-14">Ezek. xxxvii. 12-14</A>),
|
|
|
|
in the raising of so many to life, miraculously, both in the Old
|
|
Testament and in the New, and especially in the resurrection of Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:19,20">Eph. i. 19, 20</A>),
|
|
|
|
are all earnests of our resurrection by the same power
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:21">Phil. iii. 21</A>);
|
|
|
|
<I>according to the mighty working whereby he is able to subdue all
|
|
things to himself.</I></P>
|
|
|
|
<P>
|
|
|
|
2. He sets aside all the force of their objection, by setting the
|
|
doctrine of the future state in a true light
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:25"><I>v.</I> 25</A>);
|
|
|
|
<I>When they shall rise from the dead, they neither marry, nor are
|
|
given in marriage.</I> It is a folly to ask, <I>Whose wife shall she be
|
|
of the seven?</I> For the relation between husband and wife, though
|
|
instituted in the earthly paradise, will not be known in the heavenly
|
|
one. Turks and infidels expect sensual pleasures in their fools'
|
|
paradise, but Christians <I>know</I> better things--that <I>flesh and
|
|
blood shall not inherit the kingdom of God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:50">1 Cor. xv. 50</A>);
|
|
|
|
and <I>expect</I> better things--even a full satisfaction in God's love
|
|
and likeness
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+17:15">Ps. xvii. 15</A>);
|
|
|
|
they are <I>as the angels of God in heaven,</I> and we know that they
|
|
have neither wives nor children. It is no wonder if we confound
|
|
ourselves with endless absurdities, when we measure our ideas of the
|
|
world of spirits by the affairs of this world of sense.</P>
|
|
|
|
<P>
|
|
|
|
III. He builds the doctrine of the future state, and of the blessedness
|
|
of the righteous in that state, upon the covenant of God with Abraham,
|
|
which God was pleased to own, being after Abraham's death,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:26,27"><I>v.</I> 26, 27</A>.
|
|
|
|
He appeals to the scriptures; <I>Have ye not read in the book of
|
|
Moses?</I> We have some advantage in dealing with those that have
|
|
<I>read the scriptures,</I> though many that have read them, <I>wrest
|
|
them,</I> as these Sadducees did, to <I>their own destruction.</I> Now
|
|
that which he refers them to is, what God says to Moses at the bush,
|
|
<I>I am the God of Abraham;</I> not only, I <I>was</I> so, but I
|
|
<I>am</I> so; I am the portion and happiness of Abraham, a God
|
|
all-sufficient to him. Note, It is absurd to think that God's relation
|
|
to Abraham should be continued, and thus solemnly recognised, if
|
|
Abraham was annihilated, or that the <I>living God</I> should be the
|
|
portion and happiness of a man that is dead, and must be for ever so;
|
|
and therefore you must conclude,
|
|
|
|
1. That Abraham's soul exists and acts as a state of separation from
|
|
the body.
|
|
|
|
2. That therefore, some time or other, the body must rise again; for
|
|
there is such an innate inclination in a human soul towards its body,
|
|
as would make a total and everlasting separation inconsistent with the
|
|
ease and repose, much more with the bliss and joy of those souls that
|
|
have the Lord for their God. Upon the whole matter, he concludes,
|
|
<I>Ye therefore do greatly err.</I> Those that deny the resurrection,
|
|
greatly err, and ought to be told so.</P>
|
|
|
|
<A NAME="Mr12_28"> </A>
|
|
<A NAME="Mr12_29"> </A>
|
|
<A NAME="Mr12_30"> </A>
|
|
<A NAME="Mr12_31"> </A>
|
|
<A NAME="Mr12_32"> </A>
|
|
<A NAME="Mr12_33"> </A>
|
|
<A NAME="Mr12_34"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Hopeful Scribe.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>28 And one of the scribes came, and having heard them reasoning
|
|
together, and perceiving that he had answered them well, asked
|
|
him, Which is the first commandment of all?
|
|
29 And Jesus answered him, The first of all the commandments
|
|
<I>is,</I> Hear, O Israel; The Lord our God is one Lord:
|
|
30 And thou shalt love the Lord thy God with all thy heart, and
|
|
with all thy soul, and with all thy mind, and with all thy
|
|
strength: this <I>is</I> the first commandment.
|
|
31 And the second <I>is</I> like, <I>namely</I> this, Thou shalt love thy
|
|
neighbour as thyself. There is none other commandment greater
|
|
than these.
|
|
32 And the scribe said unto him, Well, Master, thou hast said
|
|
the truth: for there is one God; and there is none other but he:
|
|
33 And to love him with all the heart, and with all the
|
|
understanding, and with all the soul, and with all the strength,
|
|
and to love <I>his</I> neighbour as himself, is more than all whole
|
|
burnt offerings and sacrifices.
|
|
34 And when Jesus saw that he answered discreetly, he said unto
|
|
him, Thou art not far from the kingdom of God. And no man after
|
|
that durst ask him <I>any question.</I>
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The scribes and Pharisees were (however bad otherwise) enemies to the
|
|
Sadducees; now one would have expected that, when they heard Christ
|
|
argue so well against the Sadducees, they would have countenanced him,
|
|
as they did Paul when he appeared against the Sadducees
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+23:9">Acts xxiii. 9</A>);
|
|
|
|
but it had not the effect: because he did not fall in with them in the
|
|
ceremonials of religion, he agreeing with them in the essentials,
|
|
gained him no manner of respect with them. Only we have here an account
|
|
of <I>one</I> of them, a scribe, who had so much civility in him as to
|
|
take notice of Christ's answer to the Sadducees, and to own that he had
|
|
<I>answered well,</I> and much to the purpose
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:28"><I>v.</I> 28</A>);
|
|
|
|
and we have reason to hope that he did not join with the other scribes
|
|
in persecuting Christ; for here we have his application to Christ for
|
|
instruction, and it was such as became him; not tempting Christ, but
|
|
desiring to improve his acquaintance with him.</P>
|
|
|
|
<P>
|
|
|
|
I. He enquired, <I>Which is the first commandment of all?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:28"><I>v.</I> 28</A>.
|
|
|
|
He doth not mean the first in <I>order,</I> but the first in
|
|
<I>weight</I> and <I>dignity;</I> "Which is that command which we ought
|
|
to have in a special manner an eye to, and our obedience to which will
|
|
lay a foundation for our obedience to all the rest?" Not that any
|
|
commandment of God is little (they are all the commands of a great
|
|
God), but some are greater than others, moral precepts than rituals,
|
|
and of some we may say, They are the <I>greatest of all.</I></P>
|
|
|
|
<P>
|
|
|
|
II. Christ gave him a direct answer to this enquiry,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:29-31"><I>v.</I> 29-31</A>.
|
|
|
|
Those that sincerely desire to be instructed concerning their duty,
|
|
Christ will <I>guide in judgment,</I> and <I>teach his way.</I> He
|
|
tells him,</P>
|
|
|
|
<P>
|
|
|
|
1. That the great commandment of all, which is indeed inclusive of all,
|
|
is, that of <I>loving God with all our hearts.</I>
|
|
|
|
(1.) Where there is a commanding principle in the soul, there is a
|
|
disposition to every other duty. Love is the leading affection of the
|
|
soul; the love of God is the leading grace in the renewed soul.
|
|
|
|
(2.) Where this is not, nothing else that is good is done, or done
|
|
aright, or accepted, or done long. Loving God with all our heart, will
|
|
effectually take us off from, and arm us against, all those things that
|
|
are rivals with him for the throne in our souls, and will engage us to
|
|
every thing by which he may be honoured, and with which he will be
|
|
pleased; and no commandment will be grievous where this principle
|
|
commands, and has the ascendant. Now here in, Mark, our Saviour
|
|
prefixes to this command the great doctrinal truth upon which it is
|
|
built
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:29"><I>v.</I> 29</A>);
|
|
|
|
<I>Hear, O Israel, The Lord our God is one Lord;</I> if we firmly
|
|
believe this, it will follow, that we shall love him <I>with all our
|
|
heart.</I> He is Jehovah, who has all amiable perfections in himself;
|
|
he is <I>our God,</I> to whom we stand related and obliged; and
|
|
therefore we ought to <I>love him,</I> to set our affections on him,
|
|
let out own desire toward him, and take a delight in him; and he is
|
|
<I>one Lord,</I> therefore he must be loved with our <I>whole
|
|
heart;</I> he has the sole <I>right to us,</I> and therefore ought to
|
|
have the sole <I>possession of us.</I> If he be one, our hearts must be
|
|
one with him, and since there is no God besides, no rival must be
|
|
admitted with him upon the throne.</P>
|
|
|
|
<P>
|
|
|
|
2. That the second great commandment is, to <I>love our neighbour as
|
|
ourselves</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:31"><I>v.</I> 31</A>),
|
|
|
|
as truly and sincerely as we love ourselves, and in the same instances,
|
|
and we must show it by <I>doing as we would be done by.</I> As we must
|
|
therefore love God better than ourselves, because he is Jehovah, a
|
|
being infinitely better than we are, and must love him with <I>all our
|
|
heart,</I> because he is <I>one Lord,</I> and there is no other like
|
|
him; so we must <I>love our neighbour as ourselves,</I> because he is
|
|
of the same nature with ourselves; our hearts are fashioned alike, and
|
|
my neighbour and myself are of one body, of one society, that of the
|
|
world of mankind; and if a fellow-Christian, and of the same sacred
|
|
society, the obligation is the stronger. <I>Hath not one God created
|
|
us?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:10">Mal. ii. 10</A>.
|
|
|
|
Has not one Christ redeemed us? Well might Christ say, <I>There is no
|
|
other commandment greater than these;</I> for in these all the law is
|
|
fulfilled, and if we make conscience of obedience to these, all other
|
|
instances of obedience will follow of course.</P>
|
|
|
|
<P>
|
|
|
|
III. The scribe consented to what Christ said, and descanted upon it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:32,33"><I>v.</I> 32, 33</A>.
|
|
|
|
1. He commends Christ's decision of this question; <I>Well, Master,
|
|
thou hast said the truth.</I> Christ's assertions needed not the
|
|
scribe's attestations; but this scribe, being a man in authority,
|
|
thought it would put some reputation upon what Christ said, to have it
|
|
commended by him; and it shall be brought in evidence against those who
|
|
persecuted Christ, as a deceiver, that one of themselves, even a scribe
|
|
of their own, confessed that he <I>said the truth,</I> and said it
|
|
<I>well.</I> And thus must we subscribe to Christ's sayings, must set
|
|
to our seal that they are true.
|
|
|
|
2. He comments upon it. Christ had quoted that great doctrine, that
|
|
<I>the Lord our God is one Lord;</I> and this he not only assented to,
|
|
but added, "<I>There is none other but he;</I> and therefore we must
|
|
have no other God besides." This excludes all rivals with him, and
|
|
secures the throne in the heart entire for him. Christ had laid down
|
|
that great law, of loving God <I>with all our hearts;</I> and this also
|
|
he explains--that it is loving him <I>with the understanding,</I> as
|
|
those that know what abundant reason we have to love him. Our love to
|
|
God, as it must be an <I>entire,</I> so it must be an
|
|
<I>intelligent,</I> love; we must love him with <I>all</I> the
|
|
understanding, <B><I>ex holes tes syneseos</I></B>--<I>out of the whole
|
|
understanding;</I> our rational powers and faculties must all be set on
|
|
work to lead out the affections of our souls toward God. Christ has
|
|
said, "To love God and our neighbour is the greatest commandment of
|
|
all;" "Yea," saith the scribe, "it is better, it is <I>more than all
|
|
whole-burnt-offerings and sacrifices,</I> more acceptable to God, and
|
|
will turn to a better account to ourselves." There were those who held,
|
|
that the law of <I>sacrifices</I> was the <I>greatest commandment</I>
|
|
of all; but this scribe readily agreed with our Saviour in this--that
|
|
the law of love to God and our neighbour is greater than that of
|
|
<I>sacrifice,</I> even than that of <I>whole-burnt-offerings,</I> which
|
|
were intended purely for the honour of God.</P>
|
|
|
|
<P>
|
|
|
|
IV. Christ approved of what he said, and encouraged him to proceed in
|
|
his enquiries of him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:34"><I>v.</I> 34</A>.
|
|
|
|
1. He owned that he understood well, as far as he went; so far, so
|
|
good. <I>Jesus saw that he answered discreetly,</I> and was the more
|
|
pleased with it, because he had of late met with so many even of the
|
|
scribes, men of letters, that answered <I>indiscreetly,</I> as those
|
|
that had <I>no understanding,</I> nor desired to have any. He answered
|
|
<B><I>nounechos</I></B>--<I>as one that had a mind;</I> as a rational
|
|
intelligent man, as one that had his wits about him; as one whose
|
|
reason was not blinded, whose judgment was not biassed, and whose
|
|
forethought was not fettered, by the prejudices which other scribes
|
|
were so much under the power of. He answered as one that allowed
|
|
himself liberty and leisure to consider, as one that had considered.
|
|
|
|
2. He owned that he stood fair for a further advance; "<I>Thou art not
|
|
far from the kingdom of God,</I> the kingdom of grace and glory; thou
|
|
art in a likely way to be a Christian, a disciple of Christ. For the
|
|
doctrine of Christ insists most upon these things, and is designed, and
|
|
has a tendency direct, to bring thee to this." Note, There is hope of
|
|
those who make a good use of the light they have, and go as far as that
|
|
will carry them, that by the grace of God they will be led further, by
|
|
the clearer discoveries God has to make to them. What became of this
|
|
scribe we are not told, but would willingly hope that he took the hint
|
|
Christ hereby gave him, and that, having been told by him, so much to
|
|
his satisfaction, what was the great commandment of the law, he
|
|
proceeded to enquire of him, or his apostles, what was the great
|
|
commandment of the gospel too. Yet, if he did not, but took, up here,
|
|
and went no further, we are not to think it strange; for there are many
|
|
who are <I>not far from the kingdom of God,</I> and yet never come
|
|
thither. Now, one would think, this should have invited many to consult
|
|
him: but it had a contrary effect; <I>No man, after that, durst ask him
|
|
any question;</I> every thing he said, was spoken with such authority
|
|
and majesty, that every one stood in awe of him; those that desired to
|
|
<I>learn,</I> were <I>ashamed</I> to ask, and those that designed to
|
|
<I>cavil,</I> were <I>afraid</I> to ask.</P>
|
|
|
|
<A NAME="Mr12_35"> </A>
|
|
<A NAME="Mr12_36"> </A>
|
|
<A NAME="Mr12_37"> </A>
|
|
<A NAME="Mr12_38"> </A>
|
|
<A NAME="Mr12_39"> </A>
|
|
<A NAME="Mr12_40"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ the Son and Lord of David.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>35 And Jesus answered and said, while he taught in the temple,
|
|
How say the scribes that Christ is the Son of David?
|
|
36 For David himself said by the Holy Ghost, The
|
|
L<FONT SIZE=-1><B>ORD</B></FONT> said to
|
|
my Lord, Sit thou on my right hand, till I make thine enemies thy
|
|
footstool.
|
|
37 David therefore himself calleth him Lord; and whence is he
|
|
<I>then</I> his son? And the common people heard him gladly.
|
|
38 And he said unto them in his doctrine, Beware of the
|
|
scribes, which love to go in long clothing, and <I>love</I>
|
|
salutations in the marketplaces,
|
|
39 And the chief seats in the synagogues, and the uppermost
|
|
rooms at feasts:
|
|
40 Which devour widows' houses, and for a pretence make long
|
|
prayers: these shall receive greater damnation.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here,
|
|
|
|
I. Christ shows the people how weak and defective the scribes were in
|
|
their preaching, and how unable to solve the difficulties that occurred
|
|
in the scriptures of the Old Testament, which they undertook to
|
|
expound. Of this he gives an instance, which is not so fully related
|
|
here as it was in Matthew. Christ was <I>teaching in the temple:</I>
|
|
many things he said, which were not written; but notice is taken of
|
|
this, because it will stir us up to enquire <I>concerning Christ,</I>
|
|
and to enquire <I>of him;</I> for none can have the right knowledge of
|
|
him but <I>from himself;</I> it is not to be had from <I>the
|
|
scribes,</I> for they will soon be run aground.</P>
|
|
|
|
<P>
|
|
|
|
1. They told the people that the Messiah was to be the <I>Son of
|
|
David</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:35"><I>v.</I> 35</A>),
|
|
|
|
and they were in the right; he was not only to descend from his loins,
|
|
but to fill his throne
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:32">Luke i. 32</A>);
|
|
|
|
<I>The Lord shall give him the throne of his father David.</I> The
|
|
scripture said it often, but the people took it as what the scribes
|
|
said; whereas the truths of God should rather be quoted from our Bibles
|
|
than from our ministers, for there is the original of them. <I>Dulcius
|
|
ex ipso fonte bibuntur aquæ--The waters are sweetest when drawn
|
|
immediately from their source.</I></P>
|
|
|
|
<P>
|
|
|
|
2. Yet they could not tell them how, notwithstanding that it was very
|
|
proper for David, in spirit, the spirit of prophecy, to call him <I>his
|
|
Lord,</I> as he doth,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+110:1">Ps. cx. 1</A>.
|
|
|
|
They had taught the people that concerning the Messiah, which would be
|
|
for the honour of their nation--that he should be a branch of their
|
|
royal family; but they had not taken care to teach them that which was
|
|
for the honour of the Messiah himself--that he should be the Son of
|
|
God, and, as such, and not otherwise, <I>David's Lord.</I> Thus they
|
|
<I>held the truth in unrighteousness,</I> and were <I>partial</I> in
|
|
the gospel, as well as in the law, of the Old Testament. They were able
|
|
to say it, and prove it--that Christ was to be David's son; but if any
|
|
should object, <I>How then doth David himself call him Lord?</I> they
|
|
would not know how to avoid the force of the objection. Note, Those are
|
|
unworthy to sit in Moses's seat, who, though they are able to preach
|
|
the truth, are not in some measure able to defend it when they have
|
|
preached it, and to convince gainsayers.</P>
|
|
|
|
<P>
|
|
|
|
Now this galled the scribes, to have their ignorance thus exposed, and,
|
|
no doubt, incensed them more against Christ; but the <I>common people
|
|
heard him gladly,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:37"><I>v.</I> 37</A>.
|
|
|
|
What he preached was surprising and affecting; and though it reflected
|
|
upon the scribes, it was instructive to them, and they had never heard
|
|
such preaching. Probably there was something more than ordinarily
|
|
commanding and charming in his voice and way of delivery, which
|
|
recommended him to the affections of the common people; for we do not
|
|
find that any were wrought upon to <I>believe</I> in him, and to
|
|
<I>follow</I> him, but he was to them as a <I>lovely song of one that
|
|
could play well on an instrument;</I> as Ezekiel was to his hearers,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+33:32">Ezek. xxxiii. 32</A>.
|
|
|
|
And perhaps some of these cried, <I>Crucify him,</I> as Herod heard
|
|
John Baptist gladly, and yet cut off his head.</P>
|
|
|
|
<P>
|
|
|
|
II. He cautions the people to take heed of suffering themselves to be
|
|
imposed upon by the scribes, and of being infected with their pride and
|
|
hypocrisy; <I>He said unto them in his doctrine, "Beware of the
|
|
scribes</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:38"><I>v.</I> 38</A>);
|
|
|
|
stand upon your guard, that you neither imbibe their peculiar opinions,
|
|
nor the opinions of the people concerning them." The charge is long as
|
|
drawn up against them in the parallel place
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:1-39">Matt. xxiii.</A>);
|
|
|
|
it is here contracted.</P>
|
|
|
|
<P>
|
|
|
|
1. They affect to appear <I>very great;</I> for they go in <I>long
|
|
clothing,</I> with vestures <I>down to their feet,</I> and in those
|
|
they walk <I>about the streets,</I> as princes, or judges, or gentlemen
|
|
of the long robe. Their going in such clothing was not sinful, but
|
|
their <I>loving</I> to go in it, priding themselves in it, valuing
|
|
themselves on it, commanding respect by it, saying to their long
|
|
clothes, as Saul to Samuel, <I>Honour me now before this people,</I>
|
|
this was a product of pride. Christ would have his disciples go with
|
|
<I>their loins girt.</I></P>
|
|
|
|
<P>
|
|
|
|
2. They affect to appear <I>very good;</I> for they pray, they make
|
|
<I>long prayers,</I> as if they were very intimate with heaven, and had
|
|
a deal of business there. They took care it should be known that they
|
|
prayed, that they prayed long, which, some think, intimates that they
|
|
prayed not for themselves only, but for others, and therein were very
|
|
particular and very large; this they did <I>for a pretence,</I> that
|
|
they might seem to love prayer, not only for God's sake, whom hereby
|
|
they pretended to glorify, but for their neighbour's sake, whom hereby
|
|
they pretended to be serviceable to.</P>
|
|
|
|
<P>
|
|
|
|
3. They here aimed to <I>advance</I> themselves: they coveted applause,
|
|
and were fond of it; they loved <I>salutations in the marketplaces,</I>
|
|
and the <I>chief seats in the synagogues, and the uppermost rooms at
|
|
feasts;</I> these pleased a vain fancy; to have these given them, they
|
|
thought, expressed the value <I>they</I> had for them, who did know
|
|
them, and gained them respect for those who did not.</P>
|
|
|
|
<P>
|
|
|
|
4. They herein aimed to <I>enrich</I> themselves. They <I>devoured
|
|
widows' houses,</I> made themselves masters of their estates by some
|
|
trick or other; it was to screen themselves from the suspicion of
|
|
dishonesty, that they put on the mask of piety; and that they might not
|
|
be thought as bad as the worst, they were studious to seem as good as
|
|
the best. Let fraud and oppression be thought the worse of for their
|
|
having <I>profaned</I> and <I>disgraced</I> long prayers; but let not
|
|
prayers, no nor <I>long prayers,</I> be thought the worse of, if made
|
|
in humility and sincerity, for their having been by some thus abused.
|
|
But as iniquity, thus disguised with a show of piety, is <I>double</I>
|
|
iniquity, so its doom will be doubly heavy; <I>These shall receive
|
|
great damnation;</I> greater than those that live without prayer,
|
|
greater than they would have received for the wrong done to the poor
|
|
widows, if it had not been thus disguised. Note, The damnation of
|
|
hypocrites will be of all others the greatest damnation.</P>
|
|
|
|
<A NAME="Mr12_41"> </A>
|
|
<A NAME="Mr12_42"> </A>
|
|
<A NAME="Mr12_43"> </A>
|
|
<A NAME="Mr12_44"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ Commendeth the Poor Widow.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>41 And Jesus sat over against the treasury, and beheld how the
|
|
people cast money into the treasury: and many that were rich cast
|
|
in much.
|
|
42 And there came a certain poor widow, and she threw in two
|
|
mites, which make a farthing.
|
|
43 And he called <I>unto him</I> his disciples, and saith unto them,
|
|
Verily I say unto you, That this poor widow hath cast more in,
|
|
than all they which have cast into the treasury:
|
|
44 For all <I>they</I> did cast in of their abundance; but she of
|
|
her want did cast in all that she had, <I>even</I> all her living.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This passage of story was not in Matthew, but is here and in Luke; it
|
|
is Christ's commendation of the poor widow, that cast <I>two mites</I>
|
|
into the treasury, which our Saviour, busy as he was in preaching,
|
|
found leisure to take notice of. Observe,</P>
|
|
|
|
<P>
|
|
|
|
I. There was a <I>public fund</I> for charity, into which contributions
|
|
were brought, and out of which distributions were made; a poor's-box,
|
|
and this in <I>the temple;</I> for works of charity and works of piety
|
|
very fitly go together; where God is honoured by our worship, it is
|
|
proper he should be honoured by the relief of his poor; and we often
|
|
find <I>prayers</I> and <I>alms</I> in conjunction, as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:2,4">Acts x. 2, 4</A>.
|
|
|
|
It is good to erect public receptacles of charity for the inviting and
|
|
directing of private hands in giving to the poor; nay it is good for
|
|
those who are of ability to have funds of their own, to <I>lay by as
|
|
God has prospered them</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+16:2">1 Cor. xvi. 2</A>),
|
|
|
|
that they might have something ready to give when an object of charity
|
|
offers itself, which is before dedicated to such uses.</P>
|
|
|
|
<P>
|
|
|
|
II. Jesus Christ had <I>an eye</I> upon it;<I> He sat over against the
|
|
treasury, and beheld now the people cast money into it;</I> not
|
|
grudging either that he had none to cast in, or had not the disposal of
|
|
that which was cast in, but observing what was cast in. Note, Our Lord
|
|
Jesus takes notice of what we contribute to pious and charitable uses;
|
|
whether we give liberally or sparingly; whether cheerfully or with
|
|
reluctance and ill-will; nay, he looks at the heart; he observes what
|
|
principles we act upon, and what our views are, in giving alms; and
|
|
whether we do it as unto the Lord, or only to be seen of men.</P>
|
|
|
|
<P>
|
|
|
|
III. He saw <I>many that were rich cast in much:</I> and it was a good
|
|
sight to see rich people charitable, to see <I>many</I> rich people so,
|
|
and to see them not only cast in, but cast in <I>much.</I> Note, Those
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that are rich, ought to give richly; if God give abundantly to us, he
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expects we should give abundantly to the poor; and it is not enough for
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those that are rich, to say, that they give as much as others do, who
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perhaps have much less of the world than they have, but they must give
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in proportion to their estates; and if objects of charity do not
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present themselves, that require so much, they ought to enquire them
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out, and to <I>devise liberal things.</I></P>
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<P>
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IV. There was a <I>poor widow that cast in two mites, which make a
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farthing</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:42"><I>v.</I> 42</A>);
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and our Lord Jesus highly commended her; <I>called his disciples</I> to
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him, and bid them take notice of it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:43"><I>v.</I> 43</A>);
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told them that she could very ill spare that which she gave, she had
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scarcely enough for herself, it was <I>all her living,</I> all she had
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|
to live upon for that day, and perhaps a great part of what she had
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|
earned by her labour the day before; and that forasmuch as he knew she
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did it from a truly charitable disposition, he reckoned it more than
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|
all that put together, which the rich people threw in; for they did
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<I>cast in of their abundance, but she of her want,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+12:44"><I>v.</I> 44</A>.
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Now many would have been ready to censure this <I>poor widow,</I> and
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to think she did ill; why should she give to others, when she had
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little enough for herself? Charity begins at home; or, if she would
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give it, why did she not bestow it upon some poor body that she knew?
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What occasion was there for her bringing it to the <I>treasury</I> to
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be disposed of by the chief priests, who, we have reason to fear, were
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|
partial in the disposal of it? It is so rare a thing to find any that
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|
would not blame this widow, that we cannot expect to find any that will
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|
imitate her; and yet our Saviour commends her, and therefore we are
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sure that she did very well and wisely. If Christ saith,
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<I>Well-done,</I> no matter who saith otherwise; and we must hence
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learn,
|
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1. That <I>giving alms,</I> is an excellent good thing, and highly
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pleasing to the Lord Jesus; and if we be humble and sincere in it, he
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|
will graciously accept of it, though in some circumstances there may
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|
not be all the discretion in the world.
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2. Those that have but a <I>little,</I> ought to give alms out of
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<I>their little.</I> Those that live by their labour, from hand to
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mouth, must <I>give to those that need,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:28">Eph. iv. 28</A>.
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3. It is very good for us to straiten and deny ourselves, that we may
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|
be able to give the more to the poor; to deny ourselves not only
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|
superfluities, but even conveniences, for the sake of charity. We
|
|
should in many cases pinch ourselves, that we may supply the
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|
necessities of others; this is loving our neighbours as ourselves.
|
|
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4. Public charities should be encouraged, for they bring upon a nation
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|
public blessings; and though there may be some mismanagement of them,
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|
yet that is not a good reason why we should not bring in our
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<I>quota</I> to them.
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5. Though we can give but a <I>little</I> in charity, yet if it be
|
|
according to our ability, and be given with an upright heart, it shall
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be accepted of Christ, who requires <I>according to what a man has, and
|
|
not according to what he has not;</I> two mites shall be put upon the
|
|
score, and brought to account, if given in a right manner, as if they
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|
had been two pounds.
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6. It is much to the praise of charity, when we give not only <I>to
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|
our power,</I> but <I>beyond our power,</I> as the Macedonian churches,
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|
whose <I>deep poverty abounded to the riches of their liberality,</I>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+8:2,3">2 Cor. viii. 2, 3</A>.
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When we can cheerfully provide for others, out of our own necessary
|
|
provision, as the widow of Sarepta for Elijah, and Christ for his five
|
|
thousand guests, and trust God to provide for us some other way,
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<I>this is thank-worthy.</I></P>
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