2. A penny a day. The coin here referred to was a Roman coin, equal in value to about fourteen cents. The original denotes the Roman denarius, {hivapiov) a silver coin, which was originally equivalent to ten asses, (a brass Roman coin) whence its name. The consular denarius bore on one side a head of Rome, and an X or a star to denote the value in asses, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse; and these were finally superseded by the heads of the Cassars. Many specimens of this coin have been preserved. The following cuts will show the usual appearance ot the coins.
3 And he went out about the third hour, and saw others standing idle in the market-place,
4 And said unto them, Go ye also into the vineyard, and whatsoever is right, I will give you. And they went their way.
5 Again he went out ahout the sixth and ninth hour, and did likewise.
6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle ■? "
j.t was prolfably af that time the price of a day's labor. See Tobit v. 14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver of South America, and consequently before money was plenty, the price of labor was about in proportion. In 1351 the price of labor was regulated by law, and was a ■penny a day. But provisions were of course proportionally cheap; and the avails of a man's labor in articles of food were nearly as much as they are now.
3. About the third hour. The Jews divided their days into twelve equal parts, or hours, beginning at sunrise, and ending at sunset. This was, therefore, about nine o'clock in the morning. IT Standing idle in the marhet-place. A place where provisions are sold in (owns. Of course many resort to such places; and it would be the readiest place to meet persons, and find employers. They were not, therefore, dispoged to be idle, but were waiting in the proper place to find employers.
4. Whatsoever is right. Whatsoever it shall appear you can earn. The contract with the first was definite; wi'h
7 They say unto him, Because no man hath hired us. He saith unto them, * Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
8 So when even was come, the lord of the vineyard saith unto his steward. Call the labourers, and* give them their hire, beginning from the last unto the first.
9 And when they came that v>ere hired about the eleventh '' hour, they received every man a penny.
6. The eleventh hour. About five o'clock in the afternoon; or when there was but one working hour of the day left.
8. When even was come. That is, when the twelfth hour was come; the day was ended, and the time of payment was come. TT The steward. A steward is one who transacts business in the place of another. He was one who had the administration of affairs in the absence of the househoiucr • who provided for the family; and who was intrusted with the payment of laborers and servants. He was commonly the most trusty and faithful of the servants, raised to that station as a reward for his fidelity. IT Beginning from the last unto the first. It was immaterial where he hegan to pay, provided he dealt justly by them. In the parable, this order is mentioned to give opportunity for the remarks which follow. Had those first hired been first paid, they would have departed satisfied, and the pciKi, oi the parable would have been lost.
9. They received every ma7i a penny. There was no agreement how much they should receive, but merely that justice should be done. Vs. 4, 5, 7. The householder supposed they had earned it, or chose to make a present to them to compensate for the loss of the first part of the day, when they were vvilling to work but could not find employment.
supposed that they shoulJ have received more; and they lik( wise received every man a penny.
11 And when they hid received it, they murmured " agamst the good man of the house,
12 Saying, These last ^ have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and the heat of the day.
have received more. They had worked longer; they had been in the heat; they supposed that it was his intention to pay them, not according to contract, but according to the time of the labor.
11. Murmured. Complained. Found tiult with. ^ The good man of the nouse. The original here is the same word which in verse 1. is translated househotder, and should have been so translated here. It is the old English way of denoting the father of a family. It expresses no moral quality.
12. The burden and heat of the day. The burden means the heavy labor, the severe toil. We have continued at that toil, in the heat of the day. The others had worked only a httle wliile, and that in the cool of the evening, and when it was far more pleasant and much less fatiguing.
13. Friend, I do thee no wrong. I have fully complied with the contract. We had an agreement; I have paid it all. If I choose to give a penny to another man if he labors little or not at all; if I should choose to give all my property away to others, it would not affect this contract with you. It is fully met. And with my own; with that on which you have no further claim; I may do as I please. — So, if Christians s.re just, and pay their lawful debts, and injure no one, the world has no right to complain if they give the rest of their property to the poor, or devot* it to 6cnd the gospel to the heathen, or to release the prisoner or the captive. It is their own. They have a right to do with it as they please. They are answerable, not to men, but to God. And ii".t;dels, and worldly men, and cold j professors ii- the church, have no right j to interfere I
13 But he answered one of them, and said, Friend, * I do thee no wrong: didst not thou agree with me for a penny 1
14 Take that thine is, and go thy way: <' I will give unto this last even as unto thee.
15 Is "^ it not lawful for me to do what I will with mine own 1 Is • thine eye evil because I am good?
14. Take that thine is. Take what is justly due to you — what is properly your own.
15. 7s thine eye evilbecause I am good. The Hebrews used the word evil, when applied to the eye, to denote one envious smA malicious. Deut..\v. 9. Prov..x.idii. 6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. ' Does envy show itself in the eye; is thine eye so soon turned to express envy and malice, because I have chosen to do good?'
16. So the last shall be first, &,c. This is the moral or scope of the parable. To teach this, it was spoken. Many that, in the order of time, shall be brought last into the kingdom, shall be first in the rewards, higher proportionate rewards shall be given to them than to others. To all justice shall be done. To all to whom the rewards of heaven were promised, they shall be given. Nothing shall be withheld that was promised. If among this number who are called into the kingdom, I choose to raise some to stations of distinguished usefulness, and to confer on them pecu- Har talents and higher rewards, I injure no other one. They shall enter heaven as was promised. If amidst the multitude of Christians, I choose to signahze such men as Paul, and Martyii, and Braincrd, and Spencer, and Summerfield; to appoint some of them to short labor, but to wide usefulness, and raise them to signal rewards, I injure not the great multitude of others who live long lives less useful, and less rewarded. All shall reach heaven, and all shall receive what I promise to the faithful. IT Many be called, but few chosen. The
jiic first last: for " many be called, but few chosen.
17 And ' Jesus going- up to Jerusalem, took the twelve disciples apart in the way, and said unto them,
meaning of this in this connexion, I take to be simply this: Many are called into my kina:dom; they come and labor as I command them; they are comparatively unknown and obscure. Yet they arc real Christians, and shall receive the proper reward. A few I have chosen for higher stations in the church. I have endowed them with apostolic gifts, or superior talents, or wider usefulness. They may not be so long in the vineyard; their race may be sooner run; but I have chosen to honor them in liis manner; and I have a right to do it. I injure no one; and have a right to do what I will with mine own. Thus explained, this parable has no reference to the call of the Gentiles; nor to the call of aged sinners; nor to the call of sinners out of the church at all. It is simply designed to teach that i?i the church, among the multitudes that shall be saved, Christ makes a difference. He makes some more useful than others, without regard to the time which they serve; and he will reward them accordingly. The parable teaches o7ie truth, and but one. And where Jesus has explained it, we have no riglit to add to it, and say that it teaches any thing else. It adds to the reason for this interpretation, that Christ was conversing about the rewards that should be given to his followers, and not about the numbers that should be called, or about the doctrine of election. See ch. xi.x. 27 — 29. 17_19. See also Mark x. 32 — 34; Luke.xviii. 31—34. And Jesiis, going up to Jerusalem. That is, doubtless, to (he Passover. This journey was from Galilee, on the east side of Jordan, probably to avoid the Samaritans. Ch..xix. 1. At this time he was on this journey to Jerusalein, probably not far from Jericho. This was his last journey to Jerusalem. He was going up to die for the sins of the world, if Took the twelve disciples apart. All the males of the Jews were required to be at this
18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
19 And "^ shall deliver him to the
feast. Ex. xxiii. 17. The roads, there fore, on such occasions, would probably be thronged. It is probable, also, that they would travel in companies, or that whole neighborhoods would go together. See Luke ii. 44. By his taking them apart, is meant his taking them aside from the company. He had some thing to communicate, which he did not wish the others to hear. Mark adds. "And Jesus went before them, and they were amazed; and as they followed, they were sore afraid." He led the way. He had told them before (ch. xvii. 22), that he should be betrayed into the hands of men, and be put to death. They began now to be afraid that this would happen, and to be solicitous for his Hfe and for their own safety.
18, 19. Behold we go up to Jerusalem. Jesus assured them tliat what they fear ed would come to pass. But he had in some measure prepared their minds for this state of suffering, by the promises which he had made to them. Ch. xLx. 27—30;.XX. 1—16. In all their.sufferings they might be assured that eternal rewards were before them. H Shall be betrayed. See ch. xvii. 22. ^ Chief Priests aiid scribes. The High Priest, and the learned men who composed the Sanhedrim, or (ireat Council of the nation. He was thus betrayed by Judas. Matt. xxvi. 15. He was delivered to the chief priests and scribes. Matt. xxvi. 57. Ti And they shall condemn him to death. They had not power to iiiflict death, as that was taken away by the Romans. But they had the power of expressing an opinion, and of delivering him to the Romans to be put to death. This they did. Matt. xxvi. 66;.x.xvii. 2. If Shall deliver him to the Gentiles. That is, because they have not the right of inflicting capital punishment, they will deliver him to those who have — the Roman authority. The Gentiles here means Pontius Pilate, and the Roman soldiers. See Matt, xxvii.
Gentiles, to mock, and to scourge, and to crucify him: and the third day he shall rise again.
20 Then '' came to him the mother of Zebedee's children, with her sons, worshipping him, and desiring a certain thing of him.
21 And he said unto her, What wilt thou 1 She saith uiito him, Grant that these my two sons may
2, 27—30. IT To mock. See Note, Matt, ii. 16. IT To scourge. That is, to whip. This was done with thongs, or a whip made on purpose; and this punishment was commonly inflicted upon criminals before crucifixion. See Note on ch. x. 17. IT To crucify him. That is, to put him to death on a cross, the common punishment of slaves. See Matt, x.xvii. 35. IT The third day, &c. For the evidc nee that this was fulfilled, see Matt..\3 viii. Mark and Luke say that he sh all be spit upon. Spitting on another has always been conr-idsred an expression of the deepest i)ntempt. Luke says (xviii. 31): "All things that are written by the prophets concerning the Son of man shall be accomplished." Among other things, he says he shall be " spitefully entreated;" that is, treated with spite or malice; malice, implying contempt. These sufferings of our Saviour, and this treatment, and his death, had been predicted in many places. See Isa. liii.; Dan. L\. 26, 27. 20—28. See also Mark x. 35—45.
20. Theji came to him the mother of Zebedee's children, &c. This was probably Salome. Mark xv. 40, xvi. 1. IT With her sons. The names of these sons were James and John. Mark x. 35. Mark says they came and made the request. That is, they made it through the medium of their mother; they requested her to ask it for them. It is not improbable that she was an imbitious woman, and v/as desirous to see her sons honored. ^ Worshipping kirn. Showing him respect; respectfully saluting him. In the original, Jine'eling. See Note, Matt. viii. 2.
21. Gn:?it that my two sons may sit, &c. They were still looking for a tcmooral kingdom. They expected thai he sit, the one on thy right hand, and the other on the left, in thy kingdom.
22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the ' baptism that I am baptized with ] They say unto him, We are able.
would reign on the earth with great pomp and glory. They expected that he would conquer as a prince and a warrior. They wished to be distinguished in the day of his triumph. To sit on the right and left hand of a prince was a token of confidence, and the highest honor granted to his friends. 1 Kings li. 19. Ps. ex. 1. 1 Sam. xx. 25. The disciples here had no reference to the kingdom of heaven, but only to the kingdom which they supposed he was about to set up on the earth.
22. l^e know 7tot what ye ask. You do not know the nature of your request, nor what would be involved in it. You suppose that it would be attended only with honor and happiness if the request was granted; whereas, it would require much suffering and trial. ^ Are ye able to drink of the cup, &c. To drink of a cup often, in the scriptures, signifies to be afflicted, or sometimes to be punished. Isa." h. 17, 22. Ps. Ixxv. 8. The figure is taken from a feast, where the master of a feast extends a cup to those present. Thus God is represented as extending to his Son a* cup filled with a bitter mixture — one causing deep sufferings. John xviii. 11. This was the cup to which he referred. IT The baptism that I am baptized with. This is eviderltly a phrase denoting the same thing. Are ye able to suffer with me — to endure the trials and pains which shall come upon you and me in endeavoring to build up my kingdom? Are you able to be plunged deep in afflictions, to have sorrows cover you likcr water, and to be sunk beneath calamities as floods, in the work of religion? Afflictions are often expressed by being sunk in the floods, and plunged in the deep waters. Ps. Ixix. 2. Isa. xliii. 9. Ps. cxxiv. 4, 5. Lam. iii. 54.
23 And he sailh unto them, Ye I 25 But Jesus cal.ed them unto * shall drink indeed of my cup, and Mm, and said. Ye * know that the
be baptized with the baptism that I am baptized with; but to sit on my right hand, and on my left, is not mine to give, but it shall he given to them for whom it is prepared of my Father.
24 And when the ten heard it, ihey were moved with indignation against the two brethren.
23. Ye shall indeed drink of the cup, &c. You are truly attached to me. You will follow me, and }'ou will partake of my afflictions, and will suffer as /shall. This was fulfilled. James was slain with the sword by Herod. Acts.vii. 2. John lived many years. But he attended the Saviour through his sufferings, and was himself banished to Patmos, a solitary island, for the testimony of Jesus Christ — a companion of others in tribulation. Rev. i. 9. IT 7s not mine to give, &c. The translation of this place evidently does not express the sense of the original. The translation expresses the idea that Jesus has nothing to do in bestowing rewards on his followers. This is at variance with the uniform testimony of the scriptures. Matt. XXV. 31 — iO. John v. 22—30. The correct translation of -the passage would be, ' To sit on my right hand and on my left is not mine to give, except to those for whom it is prepared for my Father.' The passage thus declares that Christ would give rewards to his followers; but only to such as should be entitled to them according to the purpose of his Father. Much as he might be attached to these two disciples, yet he could not bestow any such signal favors on them out of the regular course of rewards. Rewards were prepared for his followers, and in due time they should be bestowed. He would bestow them according as they had been provided from eternity by God the Father. Matt. xsv. 34. The correct sense is seen by leaving out that part of the verse in Italics, and this is one of the places in the Bil)le where the sense has been obscured or perverted by the introduction of words which bave nothing to coi respond with them
princes of the Gentiles exercise do* minion over them, and they that are great exercise autliority upon them.
26 But it shall not be ' so among you: but *' whosoever will be great among yon, let him be your minister;
27 And whosoever will be chief among you, let him be your servant:
in the original See a similar instance in 1 John ii. 23.
24. The ten heard it. That is, the ten other apostles. IT They were moved with indignation. They were offended at their ambition, at their desire to be e.xalted above their brethren. The word " it" refers not to what Jesus said, but to their request. When the ten heard the request which they had made, they were indignant.
25 — 27. But Jesus called them untt him. That is, he called all the apostles to him, and stated the principles on which they were to act. The princes of the Gentiles exercise dominion over them; that is, over their subjects. ' You know that such honors are customary among nations. The kings of the earth raise their favorites to posts of trust and power. They give authority to some over others. But my kingdom is established in a different manner. There are to be no ranks; no places of domi nion. All are to be on a level. The rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren.' IT Gentiles. All who were not Jews — used here to denote the manner in which human governments are constituted. If Minister. A servant. The original word is deacon — a word meaning a servant of any kind; one especially who served at the tabic; and in the New Testament, one who serves the church. " Acts. vi. 1 — 4. 1 Tim. iii. 8. Preachers of the gospel are called mi7iisters because they are the servants of God and the church (1 Cor. iii. 5, iv. 1; 2 Cor. iii. C, vi. 4 ■
28 Even as the Son jf man came not to be ministered unto, but " to minister, and * to give his life a ransom for many, oLu.22.27. Jno.13.4.14. Ph.2.7. 6 Is.53.5,
Eph. iv. 12); an office, therefore, which forbids them to lord it over God's heritage; which is the very opposite of a p.tation of superiority, and which demands the very lowest degree of humility.
28. Even as the Son of man, &,c. See Note, Matt. ^iii. 20. Jesus points them to his own example. He was in the form of God in heaven. Phil. ii. 6. He came to men in the form of a servant. Phil. ii. 7. He came not with pomp and glory, but as a man in humble life. And since he came, he had not required them to minister to him. He labored /or them. He strove to do them good. He provided for their wants, fared as poorly as they did, went before them in dangers and sufi"erings, practised self-denial on their account, and for them was about to lay down his life. See John xiii. 4, 5. If To give Jiis life a ransom for many. The word ransom means literally a price paid for the redemption of captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom. That is, it is the means by which they are set at liberty. So any thing that releases any one from a state of punishment, or suffering, or sin, is called a ransom. Men are by nature captives to sin. They are sold under it. They are under condemnation. Eph. ii. 3. Rom. iii. 9 — •20, 23. 1 John v. 19. They are under a curse. Gal. iii. 10. They are in love with sin. They are under its withering dominion, and are exposed to death eternal. Ezek. xviii. 4. Ps. ix. 17; xi. 6; l.xviii. 2; cxxxix. 19. Matt. XXV. 46. Rom. ii. 6 — 9. They must have perished unless there had been Rome way by which they could be rescued. This was done by the death of Jesus; by giving his hfe a ransom. The meaning is that he died in the place of sinners, and that God was willing to accept the pains of ^/s death in the place of the eternal suffering of the redeemed. The reasons why such a ranpom was necessary, are: 1st. That God had declared that the sinner should die
29 And as they departed from Jericho, a great multitude followed
— that is, that he would punish, or show his hatred to, all sin. 2d. That all men had sinned; and if justice was to take its regular course, all must perish. 3d. That man could make no atonement for his own sins. All that he could do, were he holy, would be only to do his duty, and would make no amends for the past. Repentance and future obe dience would not blot away one sin. 4th. No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his onlybegotten Son to make such a ransom. See John iii. 16; IJohniv. 10; 1 Peter i. 18, 19; Rev. xiii. 8; John i. 29; Eph. V. 2; Heb. viii. 27; Isa. hii. This is commonly called the atonement. See Notes on Rom. v. ii. H For many. See also Matt. xxvi. 28; John x. 15; 1 Tim. ii. 6; 1 John ii. 2; 2 Cor. v. 14, 15; Heb. ii. 9.
29—34. See Mark x. 46—52; Luke xviii. 35 — 43, xix. 1; where this account of his restoring to sight two blind men is also recorded. And as they departed from Jericho. This was a large town about eight miles west of the Jordan, and about nineteen miles northeast from Jerusalem. Near to this city the Israehtes crossed the Jordan, when they entered into the land of Canaan. Josh. iii. 16. It was the first city taken by Joshua, who destroyed it to the foundation, and pronounced a curse on him who should rebuild it. Josh. vi. 20, 21, 26. This curse was literally fulfilled in the days of Ahab — nearly five hundred years after. 1 Kings xvi. 34. It afterwards became the place of the school of the prophets. 2 Kings ii. 5. In this place Elisha worked a signal miracle, greatly to the advantage of the inhabitants, by rendering the waters near it, that were before bitter, sweet and wholesome. 2 Kings ii. 21. In point of size it was second only to Jerusalem. It was sometimes called the city of palm-trees, from the fact that there were many palms in the vicinity. A few of them are still remaining. 2 Chron. x.xviii. 15. Judges i. 16; iii. J3. At this place died Herod the Great. (?f
30 And, " behold, two blind men, sitting by the way-side, when they heard that Jesus passed by, cried ac.9.27. Mar.l0.4C. Lu.18.35.
a most wretched and foul disease. See Note, Matt. ii. 19. It is now a small village, wretched in its appearance and inhabited by a very few persons, and called Riha, or Fah, situated on the ruins of the ancient city, (or, as some think, three or four miles east of it,) which a modern traveller describes as a poor, dirty village of the Arabs. There are perhaps fifty houses, of rough stone, with roofs of bushes and mud, and the population two hundred or three hundred in number, is entirely IMohammedan. The road from Jentsalem to Jericho lies through what is called the wilderness of Jericho, and is described by modern travellers as t.he most dangerous and forbidding about Palestine. As lately as 1820, an English traveller, Sir Frederick Henniker, was attacked on this road by the Arabs, with firearms, who left him naked and severely wounded. See Notes on Luke x. 30. Jesus was going to Jerusalem. He had left Samaria, and crossed the Jordan. Ch. xLx. 1. His regular journey was therefore through Jericho. IT As they departed from Jericho. Luke says, ^ As he was come nigh unto Jericho." The original word used in Luke, translated was come nii(h, commonly expresses approach to a place. But it does not of necessity mean that always. It may denote nearness to a place, whether going to it, or from it. It would be here rendered correctly, ' when they were near to Jericho,' or when they were in ihe vicinity of it, without saying whether they were going to it or from it. Matthew and Mark say they were going from it. The passage in Luke xix. 1, And Jesus entered and passed through Jericho, which seems to be mentioned as having taken place after the cure of the blind man, does not necessarily suppose that. That passage might be intended to be connected with the account of Zaccheus, and not to denote the order of time in which these events ■ook place; but simply that as he was passing through Jericho, Zaecheus pought to see him, and invited him to his house. Historians vary m the circumstances and order of events. The
out, saying. Have mercy on us, O Lord, fhou Son of David!
31 And the multitude rebuked
main fads of the narrative are observed. And such variations of circumstances and order, where there is no palpable contradiction, show the honesty of the writers; show that they did not conspire together to deceive, and are in all courts of justice considered as confirmations of the truth of the testimony.
30. Two blind men. Mark and Luke mention but one. They do not say, however, that there was no more than one. They mention one because he was probably well known; perhaps the son of a distinguished citizen reduced to poverty. His name was Bartimeus. Bar is a Syriac word, meaning son; and the name means, therefore, "the son of Timeus." Probably Titneus was a man of note; and as the case of his son attracted most attention, Mark and Luke recorded it particularly. Had they said there was only one healed, there would have been a contradiction. As it is, there is no more contradiction or difficulty than there is in the fact that the evangelists, hke all other historians, often omit many facts which they do not choose to record. IT Heard that Jesus passed by. They learned who he was by inquiring. They heard a noise, and asked who it was. (Luke.l They had doubtless heard much of hi? fame, but had never before been where he was, and probably would not bt again. They were therefore more earn est in calling upon him. If Son of Da vid. That is, Messiah, or Christ. This was the name by which the Mes.siah was commonly known. He was the illustrious descendaiil of David in whom the promises especially centered. Ps. cxxxii. 11, 12; Ixxxix. 3, 4. It was the universal opinion of the Jews that the Messiah was to be the descendant of David. See ch. xxii. 42. On the use of the word Son, see Note on Matt. i. 1.
31. And the multitude rebuked them because, &c. They chid or reproved them, and in a threatening manner told them to be silent. ^ They cried the more. Jesus standing still, ordered them to be brought to him. (Pvlark.) They then addressed the blind men, and told thorn that Je.sus called. Mark adda-
them, because they should hold their peace: but they cried the more, saying, Have mercy on us,
32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you 1
that Baitimeus cast away his garment, and rose and came to Jesus. The garment was not his only raiment, but was the outer garment, thrown loosely over iiim, and commonly laid aside when persons labored or ran. See Note, Matt. V. 40. His doing it denoted haste, and earnestness, in order to come to Jesus.
34. And touched their eyes. Mark and Luke say he added, thy faith hath saved thee. Thy confidence, or belief that I could cure, has been the means of obtaining this blessing. Faith had no power to open the eyes, but it led them to Jesus; it showed that they had just views of his power; it was connected with the cure. So faith has no power to save from sin, but it leads the poor, lost, blind sinner to him who has power; and in this sense it is said we are saved by faith. Kis touching their eyes was merely a sign that the power of healing proceeded from him.
Here was an undoubted miracle. 1st. These blind men were well known. One at least had been long blind. 2d. They were strangers to Jesus. They could not have, therefore, /eior?tei themselves blind. 3d. The miracle was in the presence of multitudes, who took a deep interest in it, and who could easily have detected the imposition if there had been one. 4th. The men followed him. They praised or glorified God. (Mark and Luke.) The people gave praise to God also. (Luke.) They wore all satisfied that a real miracle was performed.
1 hat it is not so much the time that we uerve Christ, as the manner, that is to Entitle us to high rewards in heaven. Some may be in the church many rears, yet accomplish little. Others in a few years may be more distinguished in the success of their labors and in their rewards.
33 They say unto him. Lord, that our eyes may be opened.
34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
13. He will give to all his followers all that he promised to give. He will give to him eniitled to the least every thing which he has promised, and infinitely more than he has deserved.
3d. On some he will Uestow higher rewards than on others. Ver. 16. There is no reason to think that the condition of men in heaven will be equal, any more than it is on earth. Diflerence of rank may run through all God's government, and still no one be degraded, or be deprived of his rights.
4th. God does as he pleases with his own. Ver. 15. It is his right to do so — a right which men claim, and wliich God may claim. If he does injustice to no o)ie, he has a right to bestow what favors on others he pleases.
5th. In doing good to another man, he does no injury to me. He violated none of my rights by bestowing great talents on Newton, or great wealth on Solomon. He did not injure me by making Paul a man of distinguished talents and piety, or John a man of much meekness and love. What he gives me I should be thankful for, and improve: nor should I be envious or malignant, that he has given to others more than he has to me. Nay, I should rejoice that he has bestov.-ed such favors on undeserving men at all; — that the race is in possession of such talents and rewards, to whomsoever given; and should believe that in the hands of God such favors will be well bestowed. God is a soveixign; and the Judge of all the earth will do that which is right.
6th. It is our duty to go into the vineyard and labor faithfully, whenever the Lord Jesus calls us, and till he calla us to receive our reward. Vs. 1 — IG. He has a right to call us, and there are none who arc not invited to labor for
7th. Rewards are offered to all who will serve him. Ver. 4. It is not that we daerve any favor, or that we shall not.say at the end of life that wc have bf en unprofitable servants; but Jii» otra
Liously promises that our rewards shall be measured by our faithfulness in his cause. He will have the glory of bringing us into his kingdom and saving us, while he will bestow rewards on us according as we have been faithful in his service.
8th. Men may be saved in old age. Ver. (). Old men are sometimes brought into the Idngdom of Christ, and made holy. But it is rare. Few aged men ars converted. They drop into the grave as they Ined. And to a man who wastes his youth and his middle life in s"ii, and goes down into the vale of yjars a rebel against God, there is a dreadful probability that he will die as he lived. It will be found to be true, probably, that by far more than half who are saved are convi rted before they reach the age of twenty-five. Besides, it is foolish as well as wicked to spend the best of our days in the service of Satan, and to give to God only the poor remnant of our lives, that wc can no longer use in the canse of wickedness. God should have our first and hcst days,
9th. Neither this parable, nor any part of the Bible, should be abused, so as to lead us to put off the time of repentance to old age. It is possible, though not prohable, that an old man may repent; but it is not probable that r«? shall live to be old. Few, few, ot all the world, hve to oldage. We may die in youth. Tiiousands die in childhood. I'he time, the accepted lime to serve God, is in childhood. There are more reasons why a child should love the Saviour, than why he should love a parent. Ho has done much more for us than any parent. And there is no reason why he may not bo trained up to love him, as well as his parents. And God will require it at the hands of parents and teachers, if they do not train up the children committed to them to love and obey hiin.
10th. One reason why we do not understand the plain doctrines of the Bible is our prejudice. Vs. 17 — 19. Our Saviour plainly told his disciples that he must die. He stated the manner of his death, and the principtd circumstances. To us all this is plain; but Ihei/ did not understand it. (Luke.) They had lillcd their heads with notions about his earthly glory and honor, and they were not ufilling to see the 1 \ith as he stated it.
Ne^er was there a juster proverb than that " None arc so blind as those who will not see." So to us the Bible mjght be plain enough. The doctrines of truth are revealed clear as a sunbeam, but we are filled with previous notions; we are determined to think dili'erently; and the easiest way to gratify this is to say we do not see it so. The only correct principle of interpretation is, that the Bible is to be taken just as it is. The meaning that the sacred writers intended to teach is to be sought honestly; and when found, that and that only is religious truth.
11th. Mothers should be cautious about seeking places of honor for their sons. Ver. 20 — 22. Doing this, they seldom know what they ask. They may be seeking the ruin of their chil dren. It is not posts of honor that se cure happiness or salvation. Contentment and peace are found oftenest in the humble vale of honest and sober industr}' — in attempting to fill np our days with usefulness in the situation where God has placed us. As the purest and loveliest streams often flow in the retired grove, far from the thundering cataract or the stormy ocean, so is the sweet peace of the soul; it dwells oftenest far from the bustle of public life, and the storms and tempests of ambition.
12th. Ambition in the church is exceedingly improper. Ver. 22. It is not the nature of religion to produce it. It is opposed to all the modest, retiring, and pure virtues, that Christianity produces. An ambitious man will be destitute of rehgion just in proportion to his ambition; and piety may always be graduated by humility.
ISth. Our iiumility is the measure of our religion. Ver. 26 — 28. Without humility we can have no religion. He that has the most lowly views of himself, and the highest of God — that is willing to stoop the lowest to aid hi»' fellow creatures, and to honor God — has the most genuine piety. Such was the example of our Saviour, and it can never be any dishonor to imitate tht. Son of God.
14th. The case of the blind men is an expressive representation of the condition of the sinner. Vs. 30 — 24. 1st Men are blinded by reason of sin They do not by nature see the truth of religion. 2d. It is proper hi thii
AND ' when they drew nigh unto Jerusalem, and were come oMar.ll.l. Lu.19.29.
state of hlindness to call upon Jesus to open our eyes. If we ever see, it will be by the grace of God. God is the fountain of light, and those in darkness should seek him. 3d. Present opportunities should be improved. This was;he first time that Jesus had been in Jericho. It was the last time he would be there. He was passing through it on his way to Jerusalem. So he passes among us by his ordinances. So it may be the last time that we shall have an opportunity to call upon him. While he is near, we should seek him. 4th. When people rebuke us and laugh at as, it should not deter us from calling)n the Saviour. There is danger that hey will laugh us out of our purpose:o seek him, and we should cry the more earnestly to him. We should feel that our eternal all depends on our being heard. 5th. The persevering cry of those who seek the Saviour aiiojlu will not be in vain. Thev who cry to him sensible of their blindi''<5ss, and sensible that he only can opeti their eyes, will be heard. He turns none away who thus cry to him. fith. Sinners must " rise" and come to Jesus. They must cast away every thing that hinders their coming. As the blind Bartimeus threw off his "garments," so sinners should throw away every thing that hinders their going to him — every thing that obstructs their progress — and cast themselves at his feet. No man will be saved while sitting still. The command is, " strive to enter in;" and the promise is made to those only who "ask," and "seek," and "knock." 7th. Fa'th is the only channel through which we shall receive mercy. According to our faith — that is, our co7ifide?ice in Jesus — our trust and reliance on him ^so will it be to us. Without that we 5hall perish. 8th. They who apply to Jesus thus will receive sight. Their eyes will be opened, and they will see ylearly. 9th. Tiiey who are thus restored to sight should follow Jesus. They should follow him wherever he leads; they should follow him always; '.hey should follow none else but him. ITc that can give sight to (he blind can- to Bethphage, unto the Mount of Olives, then sent Jesus two disciples, not lead us astray. He that can shed light in the beginning of our faith, can enlighten our goings through all our pilgrimage, and down through the dark valley ot the shadow of death.
1. And when they drew nigh unto Je rusalem. They were going up now from Jericho. Ch. xx. 29. The distance was about nineteen miles. The most of the way was a desert, or filled with caves, and rocks, and woods — a fit place for robbers. See Luke x. 30, The Mount of Olives, or Olivet, is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. See Note on John xviii. 1. The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a sabbath day's journey. Acts i. 12. On the west side of the mountain was the garden of Gethsemane. Luke xxii. S9. Mark xiv. 32. On the eastern declivity of the mountain, were the villages of Bethphage and Bethany. Mai-li and Luke say that he came near to both those places. }ie came 7iearest to Bethphage, and sent his disciples to the village over against them, to Bethany. Bethany was the place where Lazarus dwell whom he raised from the dead (John xi.); where Martha and Mary dwelt; ar;d where Mary anointed him with ointment against the day of his burying. John xii. 1 — 7. These circumstances are omitted by the three first-evangelists but supplied by John, who wrote after them. The Mount of Olives is about a mile in length, and about seven hundred feet in height, and overlooks Jerusalem; so that from its summit almost every part of the city can be seen. The mountain is composed of three peaks or summits. Our Saviour is supposed to have ascended from the middle one. The olive is a fruit well known among us as an article of commerco
2 Saying unto them, Go into the village over-against you, and straightway ye shall find an ass lied, and a colt with her: loose thcnt, and bring them unto me.
3 And if any man say aught unto you, ye shall say. The Lord hath need of them; and straightway he will send them.
The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then pale, and, when fujly ripe, black. It incloses a hard stone, in which are the seeds. The wild olive was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Ohves, and the other across the summit. The latter is considerably shorter, but more difficult, and it was probably along this roadlhal the Saviour went.
2. Go into the village over-against you. The village here meant was not tar from Bethany, and about two miles east of Jerusalem. Mark and Liike. He had lodged at Bethphage the night before, and in the morning sent his disciples to the village over against them; chat is, to Bethany. John.\ii. 1 — 12. 'r Ye shall find an ass tied, &c. In Judea there were few horses, and those v.'cre chiefly used in war. Men seldom employed them in common life, and in ordinary journeys. The ass, the mule, and the camel, are still most used in eastern countries. To ride on a horse was sometimes an emblem of war: on a mule and an ass the emblem of peace. Kings and princes commonly rode on ihem in times of peace; and it is mentioned as a mark of rank and dignity to ride in that manner. Judges x. 4; xii. It. 1 Sam. XXV. 20. So Solomon,.vhen he was inaugurated as king, rode on a mule. 1 Kings i. 33. Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King af Zion should enter into his capital — the city of Jerusalem.
Mark and Inikc say that he told hem they should find "a colt tied." '""his they were directed *o bring.
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 silting upon an ass, and a colt the foal of an ass.
6 And the disciples went, and did as Jesus commanded them,
3. The Lord hath need of him. This means no more than the master has need of him. The word Lord often means no more than master as opposed to servant. Matt. x. 24. Eph. vi. 5. 1 Peter iii. 5, 6. The word is some times used in the Bible as applied to God, or as a translation of the name JEHOVAH. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of high respect it was given to Christ, or the Messiah. — The persons to whom these disciples were sent were probaoly acquainted with the miracles of Jesus, and favorably disposed towards him. He had attracted great notice m that region particularly by raising Lazarus from the dead, and most of the people regarded him as the Messiah.
4, 5. All this was done. &,c. The prophecy here quoted is found in Zech. ix. 9. It was always, by the Jews, applied to the Messiah. IT Daughter of Zion. That is, Jerusalem. Zion was one of the hills on which the city of Je rusalem was built. On tliis stood the city of David and some strong fortresses. The names daughter and virgin were given to it often, in accordance with the oriental figurative manner of expression. See my Note on Isa. i. 8. Amos V. 2. Ps. xlv. 13; cxxxvii. 8. Isa. xlvii. 1. It was given to them as as expression of their beauty or comeliness. If Meek. See Note, Matt. V. 5. The expression here rather denotes peaceful, not warlihc; not with pomp, and sta^e, and the ensigns of ambition. He came in the manner in which kings were accuslomed to ride, but with none of their pride and ambitious feehng. ^ Sitting upon an ass, &c. He rode on 'he colt. fMark an^
* And brought the ass, and the 1 8 And a very great multitude 3olt, and put on therei their clothes, spread their garments in the ways and they set hirr, thereon. others cut down branches from the
Luke.) This expression in Matthew is one which is common with all writers. See Gen. xix. 29; Judges xii. 7.
7. And put on them their clothes. This was done as a token of respect. 2 Kings ix. 13.
8. And a very great multitude, Slc. Others showed the same respect by throwmg their garments before him; others by cutting dovwi branches of trees and casting ihcm in the way. This was the way in which conquerors and princes were often honored. To cast flowers, or garlands, or evergricns, oefore a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyfiii and triumphant feeling. Thus Jose phus says that Alexander and Agrippa were received at Jerusalem. So in our own land, some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered iu his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation's gratitude. John says (xii. 13) that these branches were branches of the palm-tree. The palm was an emblem of joy and victory. It was used by the Roman soldiers as well as tlie Jews as a symbol of peace. See 1 Mac. xiii. 51; 2 Mac. x. 6, 7; Rev. vii. 9.
The palm-tree is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engcddi. Hence Jericho was called the city of palm-trees. The palm has a long and straight body, a spreading top, and an appearance of very great beauty. It produces an agreeable Iruit, a pleasant shade, a kind of honey little inferior to the honey of bees, and from it was drawn a pleasant wine, much used in the East.' On ancient coins the palm-tree is often a symbol of Judea. On coins made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palmtree occurs often in the Bible, and its general form and uses are familiar to most readers. We have placed on the preceding page, a cut of the tree, and add a description of it, for the use of those to whom it is not familiar.
Strictly speaking, the palm has no branches; but at the summit, from forty to eighty twigs, or leaf-stalks, spring forth, which are intended in Neh. viii. 15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve towards the earth; as the circles ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develope a kind of bud, the germ of the coming fruit. These germs are contamed in a thick and tough skin, not unlike leather. According to the account of a modern traveller, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from fifteen to twenty pounds each. Hie palm-tree lives more than (wo hundred years, and is most productive from the thirtieth until the eightieth year. The Arabs speaw. of two hundred and sixty uses to which:he different parts of the palm-tree are anphed.
9 And the multitudes that went before, and that followed, cried, say
and Persia depend much on the fruit of the palm-tree for tlieir subsistence. Camels feed on the seed, and the leaves, branches, fibres, and sap are all very valuat^.
The " branches" referred to by John (xxii. 13), refer to the long leaves which shoot out from tlie top of tlie tree, and which were often carried about as the symbol of victory. Comp. Notes on Isa. iii. 26.
9. Hosanna to the Son of David, &,c. The word ho!<anna means "save now," or " save I beseech thee." It is a Syriac word, and was the form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang the 115th, llGth, 117lh, and 118th psalms. In the chanting or sing ing of those psalms, the Jewish writers infortn us, that the people responded frequently 7ioZ/eZ?ya7t or hosa7ina. Their use of it on this occasion was a joyful acclamation, and an invocation of a divine blessing by the Messiah. IT Son of David. The Messiah. IT Blessed he he, &,c. That is, blessed be the il/essiah. This passage is taken from Fs. cxviii. 25, 26. To come in the name of the Lord, is to come by the aulhority of the Lord; to come commissioned by him to reveal his will. The Jews had commonly applied this to the Messiah. IT Hosanna in the highest. This may mean either ' Hosanna in the highest, loftiest strains,' or it may mean a prayet to God, ' Save now, O thou that dwcllest in the highest heaven, or among the highest angels.' Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: ' Save now, O thou supremely great and glorious God, save by the Messiah that comes in thy name.'
Mark adds that they shouted " Blessed be the kingdom of our father David, that Cometh in the name of tlie Lord." That is, the kingdom promised to David. 1 Kings ii. 4; viii. 25. Coming in the name of the Lord, means coming according to the promise of the Lord. Its meaning may be thus expressed. ' Prosperiiy to the reign of our father David, advancing now accordmg to tbn
ing, Hosanna to the Son of David! Blessed " is he hat cometh in the name of the Lord; Hosanna in the highest I *
10 And when he was come into Jerusalem, all the city was moved, saying, Who is this 1
11 And the multitude said, This is Jesus, the prophet of Nazareth of Galilee.
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
promise made to him, and about to be established by the long-promised Messiah", his descendant.'
Luke adds (six. 38) that they said, " Peace in heaven, and glory in the highest." The word peace is used here as significant of joy, triumph, exultation in heaven at this event. There will be increased peace and rejoicing from the succession of the redeemed: and let glory and praise be given to God among the highest angels.
There is no contradiction here among the 3vangelists. Among such a multitude the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing, and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.
10. And when he teas come into Jerusalem, all the city was moved. There was great excitement. The sight of such a multitude, the shouts of the people, and the triumphant procession throtigh the city, excited much attention and inquiry.
12 — 23. This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mark xi. 12—19. Luke xix. 45 — 48.
12. And Jesus xoent into the temple of God, &c. From Mark.\i. 11 — 15, it is probable that this cleansing of the temple did not take place on the day that ho entered Jerusalem in triumph, but on the day following. He came and looked round upon all things, Mark Gnys, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it 5?i that day; or, perhaps, he finished the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed probably on two successive days; or has stated the fact, without being particular as to the order of events. Mark has stated them more particularly, and has divided what Matthew mentions together.
The temple of God, or the temple dedicated and devoted to the service of God, was built on mount Moriah. The first temple was built by Solomon, about 1005 years before Christ. 1 Kings vi. He was seven years in building it. 1 Kings vi. 38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented, because he had been a man of war. 1 Chron. xxii. 1 — 9. 1 Kings V. 5. This temple, erected with great magnificence, remained till it was destroyed by the Chaldeans under Ne buchadnezzar, five hundred and eighty four years before Christ. 2 Chron. xx.xvi. 6, 7, 19.
After the Babylonish captivity, the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished beauty. The aged men wept when they compared it whh the glory of the former temple. Ezra iii. 8, 12. This was called the seco7id temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired. Herod the Great, being exceedingly un popular among the Jews, on account of his cruelties (see Note, Matt, ii.), was desirous of doing something to ob' tain the favour of the people, and accordingly about sLxteen years before Christ, and in the eighteenth year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another till it had be come in fact a new temple, greatly sut'- passing the former in magnificence. It was still called by the Jews the second tempie; and by Christ's coming to this temple thus repaired, was fulfilled the prophecy in Haggai ii. 0. On this building Herod employed eighte^'.n thousand men, and completed it so is to be fit for use in nine years, or about eight years before Christ. But additions continued to be made to it, a^id it continued increasing in splendor and magnificence, till Anno Domini G4. John says (ii. ^20), forty and six years was this temple m building. Christ was then thirty years of age, which added to the sixteen years occupied in repairing it beibre his birth, makes forty-sLx years.
The word temple was given, not merely to the sacred edifice, or house itself, hut to all the numerous chambers, courts, and rooms connected with it, on the top of mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into;he sacred edifice itself our Saviour never went. The high-priest only went into the holy of holies, and that but once a year; and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe oi Judak, and he consequently was allowed to enter no farther than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described.
The temple was erected on mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was, therefore, enlarged, ny building high walls, from the valley oelow; and filling up the space within. One of these walls was sLx hundred feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of peculiar magnificence. This was called the beautiful gate. Acts iii. 2. It was on the east side, and was made of Corinthian brass, one of the most precious m.etals in ancient times. See the Introduction to 1 Corinthians, ^ 1. This gate was fifty cubits, or seventy-five feet in height.
The whole temple, with all its courts, was surrounded by a wall about twentyfive feet in height. This was built on the wall rais?d from the base to the ton of the mountain, so that from the fop of it to the bottom, in a pcrpendiculai descent, was in some places not far from six hundred feet. This was particularly the case on the south-east corner; and it was here, probably, that Satan wished our Saviour to cast himself down. Note, Rlatt. iv. G.
On the inside of this wall, between the gales, were piazzas, or covered porches. On the eastern, northern, and western sides there were two row of these porches; on the south, three. These porches were covered walks, about twenty feet in width, paved with marble of difiercnt colors, with a flat roof of costly cedar, which was supported by pillars of sohd marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch. John x. 23. Acts iii. 11. It stood over the vast terrace or wall which he had raised from the valley beneath, and which was the only thing of his work that remained in the sacred temple.
When a person entered any of the gates into this space within the wall, he saw the temple rising before him with great magnificence. But the space was not clear all the wfty up to it. Going forward, he came to another wall, inclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second 'vall was called the court of the Gentilei. It was so called because Gentiles r-' ght come into it, but they could procet i- no farther. On the second wall, ai J on the gates, were inscriptions in Herrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding farther on pain of death. This court was not of equal dimensions all the way round the temple. On the east, north, and west, it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles mignt come. Here was the place where much secular business was transacted. This was the place occupied by the buvers, and sellers, and the money changers, and which Jesus purified by casting them out.
The inclosure within the second wall was nearly twice as long from east to west as from north to south. This inclosure was also divided. The eastern part of it was called the court of ths women; so called because women might advance thus far, but no farther. This court was square. It was entered by three gates: one on the north, one on the east directly opposite to the beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about nine feet by steps. This court of the women was inclosed with a double wall, with a space between the walls about fifteen feet in width, paved with marble. The inner of these two v.'alls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray. Acts iii. 1. Here too the Pharisee and publican prayed; the Pharisee near the gate that led forward to the temple; the pubhcan standing far off, on the other side of the court. Luke xviii. 9 — 14. Paul also was seized here, and charged with defiling the temple, by bringing the Gentiles into that holy place. Acts xxi. 26 — 30.
A high wall on the west side of the court of the women divided it from the court of the Israelites; so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to w-hich these steps led, was called the gate Nicanor. Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.
Within the court of the Israelites, was the court of the priests, separated by a wall about a foot and a half in height. Within that court was the altar of burnt offering, and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place also were accommodations for the priests, when not engaged in conducting the service of the temple; and for the Levites, %vho conducted the music of tho sanctuary.
within this court. It surpassed in splen dor all the other buildings of the holy city; perhaps in r.iagnificence unequal led in the world. It fronted the east, looking down through the gates Nicanor and the beautiful gate, and onward to the mount of Olives. From the mount of Olives on the east there was a beautiful and commanding view of tho whole sacred edifice. It was there that our Saviour sat, when the disciples directed his attention to the goodly stones with which the temple was built. Mark xiii. 1. The entrance into the temple itself W'as from the cozcrt of the priests, by an ascent of twelve steps. The porch in front of the temple was a hundred and fifty feet high, and as many broad. The open space in this porch through which the temple was entered, was one hundred and fifteen feet high, and thirty-seven broad, without doors of any sort. The appearance of this, built, as it was, with white marble, and decorated with plates of silver, from the mount of Olives was exceedingly dazzling and splendid. Josephus says, that in the rising of the sun it reflected so strong and dazzling an effulgence, that the eye of the spectator was obliged to turn away. To strangers at a distance it appeared like a mountain covered with SDow, for where it was not deco rated with plates of gold, it was extremely white and glistening.
The temple itself was divided into two parts: the first, called the sanctuary or holy place, was sixty feet in length, sixty feet in height, and thirty feet ir width. In this was the golden candlestick, the table of shew-bread, and the altar of incense. The holy of holies, or the 77iost holy place, was thirty feet each way. In the first temple, this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat, and the cherubim. Into this place no person entered but the high-priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously wrought. It was this vail which was rent from the top to the bottom when the Saviour died. Matt, xxvii. 51. Around the walls of the temple, properly so called, was a structure three stories high, containing chambers foi the use of the officers of the tcrnplo. The temple was wholly razed to the ground by the Romans nrder Titui ajM^
Vespasian, and was wholly destroyed according lo the predictions of the Saviour. See Notes on ch. xxiv. 2. The Bite of it was made like a ploughed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See VVarburlon's Divine Legation of Moses. Its site is now occupied by the mosque of Omar, one of the most splendid specimens of Saracenic architecture in the world.
K K K Gates from the court of the Gentiles to the OTurt of the women. L Ascent from the court of the women to the court of the Israelites. M M M &;c. Enclosure between the court of the Israelites and that of the priests. N The beautiful gate of the temple. OOO Solomon's porch. P P P &c. Gates to the temple.
R R R &c. Porches or covered walks, supported by marble pillars. X X X X X Boxes to receive money; the treasury. Mark xi. 41. S S S S Small rooms for various uses in the temple. V V V V Space fifteen feet wide between the court of the women and the GeiitUes.
12. And cast out them that bought and sold in the. temple. The place where this was done was not the temple 'tself, but the outer court, or the court of t?ie Gentiles. This was esteemed the least sac-ed part of the temple; and the Jews.
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.
it seems, did not consider it profanation to appropriate this to any business in any v/ay connected with the temple service. The things which they bought and sold were, at first, those pertaining to the sacrifices. It is not improbable, however, that the traffic afterwards extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord. IT The tables of the m.07iey-c}iangers. Judea was subject to the Romans. The money in current use was Roman coin. yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of half a shekel. Ex. XXX. 11 — 16. This was a Jewish coin; and it was required to be paid in that coin. It became, therefore, a matter of convenience to have a place where the Eoman coin might be exchanged for the Jewish half-shekel. This was the professed business of these men. Of course they would demand a small sum for the exchange; and among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression. If The seats of them that sold doves. Doves were required to be offered in sacrifice. Lev. xiv. 22. Luke ii. 24. Yet it was difficult to bring them from the distant ^arts of Judea. It was found much*asier to purchase them in Jerusalem. Hence it became a business to keep them to sell to those who were required to offer them.
Mark adds (xi. 16), that he would not Buffer that any man should carry any vessel through the temple. That is, probably, any of the vessels or implements connected with the trafHc in oi'., incense, wine, &,c., that were kept for sale in the temple.
13. And said — It is writlen, &c. This is written in Isa. Ivi. 7. The first
15 And when lie chief priest? and scribes saw the v/onderful 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
part of this verse only is quoted from Isaiah. The rest " but ye have made it a den of thieves," was added by Je- ' sus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens thieves devise and practise iniquity. These buyers and sellers imitated them. They made the \ temple a place of gain; they cheated and defrauded; they took advantage of the ' poor, and by their being under a neces sity of purchasing these articles for sacrifice they robbed them, by selhnc what they had at an enormous price.
The following reasons may be given why this company of buyers and sellers obeyed Christ: 1st. They were overawed by his authority; and struck with the consciousness that he had a right to command. 2d. Their own consciences reproved them; they knew they were guilty, and dared make no resistance. 3d. The people generally were then on the side of Jesus, beUeving him to be the Messiah. 4th. It had always been the belief of the Jews that a prophet had a right to change, regulate, and order the various affairs relating to externa) worship. They supposed Jesus to be such, and they dared not resist him.
Mark and Luke add, that in conse quence of this, the scribes and chief priests attempted to put him to death Mark xi. 18, 19. Luke xix. 47, 48 This they did from envy. Matt, xxvil 18. He drew off the people from them, and they envied and hated him. They were restrained then for fear of the people; and this was the reason why they plotted secretly to put him to dcat*? and why they afterwards so gladly heard the proposalsof the traitor. Matt, xxvi. 14, 15.
15, 16. When the chief priests, &c. The chief men of the nation were en vious o( ■/,,-.o;j fij'ily. Thev could no'
never read, Out " of the mouth of babes and sucklings thou hast perfected praise 1
17 And he left them, and went out of the city into Bethany; and he lodged there.
prevent it; but being determined to find fault, they took occasion to do so from the shouts of the children. Men often are offended that children have any thing to do with religion, and deem it very improper that they should rejoice that the Saviour lias come. Our Lord Jesus viewed tliis subject differently. He saw that it was proper that they should rejoice. Thei/ are hiterested in the concerns of religion; and then, before evil principles get fast hold of their minds, is a proper time to love and obey him. He confounded them by appealing to a text of their own scriptures. This text is found in Ps. viii. 2. This quotation is not made directly from the Hebrew, out from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that children might oiler praise to God. This is expressed in both the Hebrew and the Greek.
19. Ajid seeing a Jig-tree in the way, &c. This tree was standing in the public road. It was, therefore, common property, and any one might lawfully use its fruit. Mark says (xi. 13): " Seeing a fig-tree afar off", having leaves, he came," &c. That is, not far off /ro?« the road; but seeing it at a considerable distance, having leaves appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says (xi. 13), he came if haply he might find any thing thereon. That is, judging from tlie appearance of the tree, it was probahle that there would be fruit on if. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as divine, he acted of course as men do act in such circumstances. ^ And found nothing thereoii, hut leaves only. Mark (xi. 13) gives as a reason for this, that " the time of figs was not yet." That is, the time of gatheri7i" the figs was not yet, or had not passed. (' was a time when figs were ripe, or
18 Now in the morning, as he returned into the city, he hungered.
19 And ' when he saw ' a figtree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it. Let no fruil
fit to eat, or he would not have gone to it, expecting to find them. But the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the passover, or in the beginning of April. Figs in Palestine are commonly ripe at the passover. The summer in Palestine begins in I\Iarch, and it is no uncommon thin? that figs should be eatable in April, li is said that they sometimes produc( fruit the vear round.
Mark (xi. 12, 13) says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more fully. Matthew slates the fact that the fig-tree was barren and withered away, without regarding minutely the order, or the circumstances in which the event took place. There is no contradiction. For Matthew does not ajl'irm that this took place on the morning after the temple was cleansed, though he places it in that order. Nor does he say that a day did not elapse after the fig-tree was cursed before the disciples aiscovcred that it was withered; thougn he does not aflirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not conspire to deceive the world. IT And said unto it, Let no fruit grow on thee, &c. Mark calls this cursing the tree (ch. xi. 21). Tlie word curse does not imply here anger, or disappointment, or malice. It means only devoting to this destruction, or this v.ithering away. All the curse that was pronounced, was in the words that no fruit should grow on it. The Jews used the word curse, not as always implying wrath, and anger, but to devote to death, or to any kind of destruction. Heb. vi, 8. It has been common ly thought thai he did this to denote the euddcii wither
grow on thee henceforward for ever. And presently the fig-tree withered " away.
20 And when the disciples saw z7, they marvelled, saying, How soon is the fig-tree withered away!
21 Jesos answered and said unto them. Verily I say unto you. If* ye have faith, and donht not, ye shall not only do this which is done to the fig-tree, but also if ye shall say unto this mountain, Be thou removed, "^ and be thou cast into the sea, it shall be done.
ing away, or destruction of the Jewish people. They, like the fig-tree, promised fair. That was full of leaves, and they full of professions. Yet both were equally barren. And as that was destroyed, so were they soon to be. It is certain that this would be a good iLlustration of the destruction of the Jewish people; but there is not the least evidence that our Saviour intended it as such; and without such evidence, we have no right to say that that was its meaning. If And ■presently the figtree withered away. That is, before another day. See Mark. It is probable that they were passing directly onvv'ard, and did not stop then to consider it. Matthew does not affirm that it withered away in their presence, and Mark affirms that they made the discovery on the morning after it was " cursed."
20. And when the disciples saw it. That is, on the morning following that on which it was cursed. Mark -\i. 20. IT They marvelled, saying, &c. Peter said this. Mark.xi. 21. Matthew means only to say that this was said to him; Mark tells us which one of them said it.
21. Jeswi answered and said, &c. Jesus took occasion from this to establish their faith in God. Mark.xi. 22. lie told them that any difficulty could be removed by faith. To remove a mountain, denotes the power of overcoming any difficulty. The phrase was so uspd by the Jews. There is no doubt that this was literally true, that if they had the faith of miracles, they cotdd re- Wove tne mountain before thrm — the shall ask '^ in prayer, believing, yo shall receive.
23 And ' when he was come intc the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By i what authority doest thou these things ■? and who gave thee thia authority 1
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.
mount of Olives — for this was as easy for God to do by them as to heal the sick, or raise the dead. But he rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.
22. A?idall things, &c. He adds an encouragement for them to pray, assuring them that they should have ail things which they asked. This promise was evidently a special one, given to them in regard to working miracles. To them it was true. But it is manifest that we have no right to apply this promise to ourselves. It was designed specially for the apostles; nor have we a right to turn it from its original mean-
23. When he was come into the temple. That is, probably, into the inner court; the court of the IsraeUtes. They took this opportunity when he was not surrounded by the multitude. "^ By what authority, &c. There was a show of propriety in this question. He was making great changes in the afi'airs of the temple, and they claimed the right to know why this was done, contrary to their permission. He was not a. priest,. he had no civil or ecclesiastical authority as a Jew. It was sufficient authority, indeed, that he came as a prophet, and worked miracles. But they professed not to be satisfied with that. ^ These things. The things which lie iiad jus' done, in overturning the seats of those that were engaged in traffic. Ver. 12
was it! from heaven or of men 1 And they reasoned with themselves, sayino^, If we shall say, From heaven; he will say unto us, Why did ye not then believe h'lml
26 But if we shall say, Of men; we fear the people; for " all hold Johi' as a prophet.
2"/ And they answered Jesus, and said, Wf) cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
28 But what think ye 1 A certain '' man had two sons; and he came to the first, and said. Son, go work to-day in my vineyard.
Jesus was under no obligation to give them an answer. They well knew by what authority he did this. He had not concealed his power in working miracles, and had not kept back the knowledge that he was the Messiah. He therefore referred them to a similar case — that of John the Baptist. He knew the estimation in which Jolin was held by the people. He took the wise in their own craftiness. Whatever answer they gave, he knew they would convict themselves. And so they saw, when they looked at the question. They reasoned correctly. If they said, "From heaven," he would directly ask why they did not believe him. They professed to hear all the prophets. If they said, "of men," their reputation was fone, for ail the people believed that ohn was a prophet. ^ The baptism of John. For an account of this, see Matt. iii. The word baptism here probably includes all his work. Tliis was his principal employment; and hence he was called the Baptist, or the Baptizer. But our Saviour's question refers to his whole ministry. — ' The mi?iistry of John, his baptism, preaching, prophecies -was it from God, or not?' If it was, then the inference was clear that Jesus Nvas the Messiah; and then they might easily know by what authority he did those things. ^ Fromheaveii. By divine authority, or by the command of God. "^ From men. By human authority..
26. We fear the people. They feared that the people would stone them. 'Luke.) Such an unpopular sentiment 2'
29 He answered and said, I will not; but afterward ' he repented, and went.
30 And he came to the second, and said likewise. And he answered and said, I go, sir; and went not.
31 Whether of them twain did the will of his father'? They say unto him. The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.
32 For John came unto you in the way of righteousness, and ye
as to profess that all that John did was imposture, would have probably ended in tumult, perhaps in their death.
27. Tl^e cannot tell. This was a direct falsehood. They could have told; and it should have been, we xvill not tell. There was no reason but that why they did not tell. The reason probably why they would not acknowledge that John was a prophet, was that if they did, they saw he could easily show them by what authority he did those things; i. e., as Messiah. John predicted him, pointed him out, baptized him, came as his forerunner, to fulfil the prophecies. If they acknowledged one, they must the other. In this way our Saviour was about to lead these crafty men to answer their own question, to their own confusion, about his authority. They saw this; and having given them a sufficient answer, there was no need of stating any thing further.
28—32. But what think ye? A way of speaking designed to direct them particularly to what he was saying^, tliat they might be self-convicted. " Two sofis. By those two sons our Lord intends to represent the conduct of the Jews, and that of the publicans and sinners. "^ In my vineyard. See Note on ver. 33. To work in the vineyard here represents the work which God requires man to do. ^ I will not. This had been the language of the pubh cans and wicked men. They refused at first, and did not profess to be willing to go IT liepented. Changed his mintT
believed him not; but the publicans » and the harlots * believed him: and ye, when ye had seen it, repented not "afterward, that ye might believe him
33 Hear another parable: There was a certain householder, which
Afterwards, at the preaching of John and Christ, the publicans — the wicked — repented, and obeyed. If The second — said, I go, sir: and went 7iot. This represented the conduct of the scribes and Pharisees — rprofessing to obey God; observing the external rites of religion; but opposed really to the kingdom of God, and about to put his Son to death. IT Whether of them tivain, &c. Which of the two. TT They say unto him, The first. This answer was correct. But It is strange that they did not perceive that it condemned themselves. IT Go into the kingdom of God. Become Christians, or more readily follow the Saviour. See Note, Matt. iii. 2. IT Befoi-e you. Rather than you'. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate. Many of them had believed, but you have not. IT John came in the way of righteousness. That is, in the right way, or teaching the way to be righteous; to wii by repentance. Publicans and harlots heard him, and became righteous, but they did not. They saw it, but as in a thousand other cases, it did not produce the proper effect on them, and they would not repent.
33 — 16. The parable of the vineyard. This is also recorded in Mark xii. 1 — 12. Luke xx. 9—19.
33. Hear another paraMe. See Note, Matt. xiii. 3. ^ A certain householder. Note, Matt. xx. 1. "^ Planted, a vineyard. A place for the cultivation of grapes. It is often used to represent the church of God, as a place cultivated and valuable. Judea was favorable to vines, and the figure is freqtiently used, therefore, in the sacred writers. See IVIatt. XX. 1. It is used here to represent the Jewish people: the people chosen of the Lord, cultivated with care, and signally favored; or perhaps more definitely, the city of Jerusalem. ^ Hedged it round about. This means, he indoaed it, either with a fence of
''planted a viieyar^, and hedsfcd h 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
wood or stone, or more probably with thorns, thick-set and growing, a common way of inclosing fields in Judea, as it is in England. 11 And digged a wine-press in it. Mark says, digged a place for the wine fat. This should have been so rendered in Matthew. The original word does not mean the press in which the grapes were trodden, but the vat, or large cistern into which the wine ran. This was commonly made by digging into the side of a hill. The wine-press was made of two receptacles. The upper one, in Persia at present, is about eight feet square, and four feet high. In this the grapes are thrown, and trodden by men, and the juice runs into the large receptacle, or cistern below. See Notes on Isa. Ixiii. 2, 3. f^jid built a tower. See also Isa. v. 2. In eastern countries at present these towers are often eighty feet high, and thirty feet square. I'hey were ior the keepers who defended the vineyard from thieves and animals, especially from foxes. Cant. i. 6; ii, 15. "^ And let it out, &LC. This was not an uncommon thing. Vineyards were ofien planted to be let out for profit. IT Into a far country. This means, in the original, only that he departed from them. It docs not mean that he went out of the land. Luke adds, "for a long time." That is, as appears, till the time of the fruit; perhaps for a year. This vineyard denotes doubtless the Jewish peo pie, or Jerusalem. But these circumstances are not to be particularly explained. They serve to keep up the story. They denote in ge7ieral that God had taken proper care of his vineyard; i. e. his people: but beyond that we cannot affirm that these circumstances, of building the tower, &c., mean any particular thing, for he has not told us that they do. And where he has not explained them, we have no right to attempt it. 34. A7id when th". time of the fruit
• to the husoandmen, 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.
drew near, &,c. The time of gathering the friiit. The vineyard was let out, probably for a part ol the fruit, and the owner sent to receive the part that was Iris. II Sent his servants. These doubtless represent the prophets sent to the Jewish people.
35. And beat one. The word here translated beat, properly means \ojlay, or to take off the skin. Hence to beat, or to whip, so that the skin in many places is taken off. li^ And hilled another. Isaiah is said to have been put to death by sawing him asunder. See Luke.xiii. 34. Heb. xi. 37. 1 Sam. xxii.
18. 1 Kings xix. 10. ^ And stoned another. This was among the Jews a common way of punishment. Deut. xiii. 10; xvii. 7. Josh. vii. 25. Especially was this the case in times of popular tumult, and of sudden indignation among the people. Acts vii. 5S; xiv.
19. John viii. 59; x. 31. This does not imply of necessity that those who were stoned died, but they might be only severely wounded. Mark says, "at him they cast stones and wounded him in the head, and sent him away," &c.
There is a little variation in the circumstances, as mentioned by Matthew, and by Mark and Luke; but the substance is the same. Mark and Luke are more particular, and state the order in which the servants were sent one after another. They all denote the dealing of the people of Israel towards the prophets. All these things had been done to them. See Heb. xi. 37. Jer. xhv. 4, 5, 6. 2 Chron. xxxvi. 16. Neh. ix. 26. 2 Chron. xxiv. 20, 21.
37. Lastofall, &i,c. Mark idds, that this was an only son, greatly beloved. This beautifully and most tenderly exhibits the love of God, in sending his only Son, Jesus Christ, into the world
them his son, saying, They will reverence my son.
38 But when the husbandmen saw the son, they said among themselves, This is the heir: 'come, let us kill him, and let us seize on his inheritance.
39 And they ^ caught him, and cast him out of the vineyard, and slew him.
to die for men. Long had he sent the prophets, and they had been persecuted and slain. There was no use in sending any more prophets to the people. They had done all they could do. God had one only-begotten and well-beloved Son, whom he might send into the world, and whom the world ought to reverence, even as they should the Father. John V. 23. To reverence, denotes honor, esteem, deference — that feeling which we have in the presence of one greatly our superior; — to give such a person, in our feehngs aiid by our deportment, the honor which is due to his rank and character. God is often represented in the Bible as giving his Son, his only-begotten and well-beloved Son, for a lost world. John iii. 16, 17. 1 John iv. 9, 14. Rom. viii. 3, 32. Gal. iv. 4.
38. But when the husbandmen, &,c. They determined to kill him, and as he was the only son, they supposed they could easily seize on the property. It was rented to them, was in their possession, and they resolved to keep it. This circumstance has probably no reference to any particular conduct of the Jews, but is thrown in to keep up the story, and fill up the narrative. An hcii is one who succeeds to an estate, commonly a son; an inheritance is what an heir receives.
39. And they caught him. &-C. This refers to the conduct of the Jews in putting the Saviour to death. So they understood it. Vcr. 45. The Jews put him to death, afier they had persecuted and slain the prophets. This was done by giving him into the hands of the Romans, and seeking his crucifixion. Matt. xxvii. 20 — 25. Acts ii. 23; vii. 51, 52 ^ And cast him out of the vineyard. The vineyard in this parable may represent Jerusalem. Jftsus was crua-
40 Wljen the Lord therefore of the vineyard cometh, what will he do unto those husbandmen 1
41 They say unto him, He will miserably destroy " those wicked men, and let out his vineyard unto other * husbandmen, which shall render him the fruits in their seasons.
42 Jesus saith unto them, Did fied out of Jerusalem, on mount Calvary. Luke xxiii. 33.
40. When the Lord therefore, &c. Jesus then asked them a question about the proper way of dealing with those men. The design of asking them this question was that they might condemn themselves, and admit the justice of the punishment that was soon coming upon
41 They say, &c. They answered accoiding as they knew men would act, and would act justly in doing it. He would take away their privileges and confer them on others. This was the answer which Jesus wished. It was so clear, that they could not answer otherwise. He wished to show them the justice of taking away their national privileges, and punishing them in the destruction of their city and nation. Had he stated this at first, they would not have heard him. He, however, by a parable led them along to slate themselves the very truth which he wished to communicate, and they had then nothing to answer. They did not, however, yet see the bearing of what they had admitted.
42, 43. Jesus saith, &c. Jesus, having led them to admit the justice of the great principle on which God was about to act towards them, proceeds to apply it by a te.xt of scripture, declaring that this very thing which they admitted in the case of the hushandmen, had been predicted respecting themselves. This
?assago is found in Ps. c.wiii. 22, 23. t was first applicable to David; but no less to Jesus. If The stone. The figure is taken from building a house. The principal stone for size and beauty is 'lifU commonly laid as the corner-stone. ' Which the builders rejected. On account of its want of beauty, or size, it 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 taker from you, and given to a nation brinfring forth the fruits thereof.
was laid aside, or deemed unfit to be a corner-stone. This represents the Lord Jesus, proposed to the Jews as the foundation, or corner-stone on which to build the church: rejected by them — the builders — on account of his want of comeliness or beauty; i. e., of what they esteemed to be comely or desirable. Isa. liii. 2, 3. IT The same is he come, &c. Though rejected by them, yet God chose him, and made him the foundation of the church. Christ is often compared to a stone, a cornerstone, a tried, i. e., a. sure, firm foundation— all in allusion to the custom of building. Acts iv. 11. Rom. Lv. 33. Eph. ii. 20. 1 Pet. ii. 7. ^ Lord's doing. The appointment of Jesus of Nazereth to be the foundation of the church, is by miracle and prophecy proved to be the work of God. IF Marvellous in our eyes. Wonderful in the sight of his people. An object of gratitude and admiration. That he should select his only Son; that he should stoop so low, be despised, rejected, and put to death; that God should raise him up, and build a church on this foundation, embracing the Gentile as well as the Jew, and spreading through all the world, is a subject of wonder and praise to all the redeemed.
43. The hingdom of God, &.c. Jesus applies the parable to them — the Jews. They had been the children of the king dom, or under the reign of God; having his law, and acknowledging him as King. They had been his chosen and peculiar people. But he says that now this privilege sliould be taken away, and they cease to be the peculiar people of God; and the blessing should be given to a nation who would bring forth the fruits thereof, or be righteous, that is, to the Gentiles. Acta xxviii. 28
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 para-
44. IVhcsoever shall fall, &c. There is an allusion here doubtless, to Isa. viii. 14, 15. Having made an allusion to himPelf as a Stone, or a Rock (v. 42), he proceeds to state the consequences of coming in contact with it. He that falls upon it, shall be broken: he that runs against it — a corner-stone, standing out from the other parts of the foundation — shall be injured, or broken in his hmbs, or body. He that is offended with my being the foundation, or that opposes me, shall, by the act, injure himself; make himself miserable by so doing, even were there nothing farther. But there is something farther. If On whomsoever it shall fall, it will grind him to powder. That is, in the original, will reduce him to dust, so that it may be scattered by the winds. There is an allusion here, doubtless, to the custom of stoning as a punishment among the Jews. A scaffold was erected, twice the height of the man to be stoned. Standing on its edge, he was violently struck off by one of the witnesses; if he died by the blow and the fall, nothing farther was done; if not, a heavy stone was thrown down on him, which at once killed him. So the Saviour speaks of ihc falling of the stone on his enemies. They who oppose him, reject him, and continue impenitent, shall be crushed by him in the day of judgment, and perish forever.
45, 4G. Tliey at last perceived that he spoke of them, and would have gratified their malice at once, but they feared the people.
1st. Jesus is omniscient, and sees and knows all things. Ver. 2.
2d. It is our dity to obey the Lord Jesus, and to do;t at once. Ver. 3. When he command's, there should be no delay. What he orders is right; nnd we should not hesitate or deliberate about it.
3d. Especially is this the case where he is to be honored, as he was on this occasion. Vs. 3, 8. If it was for our 21* hies, they perceived that he."^pake of them.
46 But when they sought to lay hands on him, they feared the multitude, because they ' took him for a prophet.
interest or honor only that we obeyed him, it would be of less consequence. But our obedience will honor him; and we should seek that honor by any sacrifice or self-denial.
4th. We should be wilHng to give up our property to honor the Lord Jesus. Ver. 3. He has a right to it. If given to spread the gospel, it goes as tliis did, to increase " the triumphs of our King." We should be willing to give our wealth, that he might " gird on his sword," and " ride prosperously among the heathen." Every one saved among the heathen, by sending the gospel to them, will be for the honor of Jesus. They will go to swell his train, when he shall enter triumphantly into his kingdom at the day of judgment.
5th. It is our duty to honor him. Vs. 7 — 9. He is King of Zion. He is Lord of all. He reigns, and shall always reign.
"Sinners! whose love can ne'er forget Tlie wormwood and the gall. Go spread your trophies at his feet. And crown him Lord of all.
ye chosen seed of Israel's race;
Ve ransomed from the fall; Hail him who saves you by his grace.
And crown liim Lord of all.
Let every kindred, every tribe.
On this terrestrial ball, To him all majesty ascribe,
And crown him Lord of all."
6th. Children should also honor him, and shout hosanna to him. Ver. 15. The chief priests and scribes, in the time of our Saviour, were displeased that they did it; and many of the great, and many formal professors, since, have been displeased that children should profess to love and honor Jesua. They have opposed Sunday schools, and opposed the praying ot children, and opposed their singing to his praise, and opposed their giving their money to spread his gospel. But Jesus loves such praise and such fervice. The mouths 0/ babes and sucklings should be taught to speak his name; and whatever the world may say, whatever the proud, the rich, or the formal may say, children should seek him early, and give their first years to him. He loves their praises. Perhaps few of all the songs of thanksgiving are so pleasant to his ear, as the hosannas of a Sabbath-school.
7th. We have here a view of the fflory of Jesus. Vs. 9—11. Though numble, yet he was King. Though most of his life unhonored, yet once he had the honors of his station rendered to him, and entered the city of his father David as a til.imphant King of Zion. He will be yei tore honored. He will come with all his iaints, with the glory of his Father, and with his holy angels. There we shall be. And then we should be prepared to join with.he vast host in sliouting hosanna to the returning King of Zion.
8th. Yet amidst all these honors he was meek and lowly. Ver. 5. Others would have been proud, and lifted up. But he was always meek. His heart was not proud. He is the only one of kings, that could bear triumph and honors without being lifted up by it, and made proud.
9th. Yet amidst all his triumphs, he wept over Jerusalem. (Luke.) No king, no conqueror, ever before showed compassion like this. Men weep when they are afflicted, or are poor and needy, but what prince has ever, in the moment of his triumph, wept over the miseries and dangers of his subjects? Not an instance can be found in all history where an earthly conqueror ever showed compassion hke this. So Tesus has still compassion over blind, ruined, wretched man. Amidst all the triumphs of the gospel he does not forget those who are yet in their sins, but stretches out his arms to welcome them to his embrace.
10th. Prophecy will be certainly and exactly fulfilled. (Luke.) That respecting Jerusalem was literally accomplished; and in like manner will all that is predicted of all sinners assuredly come to pass. If Jerusalem had repented, it would have been saved. So if sinners repent, they will be saved. If not, like Jerusalem, in due time they will perish.
12. It was tli house of God. So our hearts should be the dwelhng-place of the holy Spirit. So also they should be pure. All worldly cares, and traffic, and business, that would interfere with the dweUing of the Spirit there, and all wickedness, oppression, extortion, cheating, and pollution, should be banished. God dwells not in such polluted temples; and unless we are pure i?i heart, he will not be with us, and we shall not see his face in peace.
12th. Jesus only can purify our hearts- He does it by his blood and spirit. Over all our sins he holds the same power as he did over the traffickers in the temple. At his command they will flee, and we shall be pure. If our hearts are ever purified, therefore, it will be by the power of Jesus. Nor should we wait in sin for him to do it. We should come to him, and beseech him to have mercy, and to save us from our pollutions.
13th. Envy and hatred will take hold of very small matters, to show itself against the good and even the prudent. Ver. 15. They could blame nothing else, and they chose to find fault with the shouting of children. So always in a revival of religion, or any great work of the Lord, it is some small matter that is seized upon; something not exactly to the view of wicked objectors, that is made the occasion of reproach and opposition.
14. We must produce fruit in our lives, as well as flowers. Ver. 19. A profession of religion is like the flowers of spring. A revival is like the opening fragrant blossoms. They are beautiful and promise much fruit. But how many wither, and droop, and soon fall useless to the ground! How few of all the blossoms of the spring produce ripe and mellow fruit in autumn! So, alas! it is often with those who appear well in revivals of religion.
15th. If we make a profession, and do not produce fruit, Jesus will curse us, and we shall soon wither away. Vs. 19, 20. He will suffer none to entet into his kingdom on the ground of profession only. If we bear fruit, Lnd live fives of piety, we arc Christians. If not, all our professions are like the blossoms of spring, or the leaves of the tree. They will not save us from the withering frown of Jesus.
AND Jesus answered and spake unto them again in parables, and said, 2 The " kingrdom of heaven is
-right or wrsng — and as often wrong as right — to c)nsult popularity. Ver. 24. It is generally not asked by such men what is riiild or what is true, but what will secure popularity. If they have that, they are satisfied.