Christ curses the barren Fig-tree.

CHAPTER XI.

and when he came to it, he found nothing but him, because all the people was astonished at his
leaves; for the time of figs was not yet.

19 And when even was come, he went out of the

14 And Jesus answered and said unto it, No man
eat fruit of thee hereafter for ever. And his dis-city.
ciples heard it.

15 And they come to Jerusalem: and Jesus went
into the temple, and began to cast out them that
sold and bought in the temple, and overthrew the
tables of the money-changers,' and the seats of them
that sold doves;

16 And would not suffer that any man should carry any vessel through the temple.

17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den "of thieves.

18 And the Scribes and chief priests heard it, and
sought how they might destroy him: for they feared

ils. 5. 7. & Matt, 21. 12, &c. Luke 19. 45, &c. John 2. 14, &c. Deut. 14, 25,
26. Is. 56.7. or, a house of prayer for all nations. n Jer. 7. 11. o Matt.
to all the sinless infirmities of our nature. Finding himself in
want of food, he went to a fig-tree, which he saw at some dis-
tance, which being well adorned with green leaves, he hoped
to find enriched with some sort of fruit. But he found nothing
but leaves; he hoped to find some fruit, for the time of gather-
ing in figs, though it was near, yet was not yet; so that it could
not be pretended that it had had fruit, but that it was gathered
and gone; for the season had not yet arrived. Or, He found none,
for indeed it was not a season of figs, it was no good fig-year.
But this was worse than any other fig-tree, for there was not
so much as one fig to be found upon it, though it was so full of
leaves. However, Christ was willing to make an example of
it, not to the trees, but to the men, of that generation, and there-
fore cursed it with that curse which is the reverse of the first
blessing, Be fruitful; he said unto it, Never let any man eat
fruit of thee hereafter for ever, v. 14. Sweetness and good fruit
are, in Jotham's parable, the honour of the fig-tree, (Judg.
9. 11,) and its serviceableness therein to man preferable to
This was intended to be
the preferment of being promoted over the trees; now to be de-
prived of that was a grievous curse.
a type and figure of the doom passed upon the Jewish church,
to which he came, seeking fruit, but found none, (Luke 13.
6,7;) and though it was not, according to the doom in the pa-
rable, immediately cut down, yet, according to this in the his-
tory, blindness and hardness befell them, (Rom. 11. 8, 25,) so
that they were from henceforth good for nothing. The disci-
ples heard what sentence Christ passed on this tree, and took
notice of it. Woes from Christ's mouth are to be observed and
kept in mind, as well as blessings.

II. His clearing of the temple of the market-people that fre-
quented it, and of those that made it a thoroughfare. We do
not find that Christ met with food elsewhere, when he missed
of it on the fig-tree; but the zeal of God's house so ate him up,
and made him forget himself, that he came, hungry as he was,
to Jerusalem, and went straight to the temple, and began to re-
form those abuses which the day before he had marked out; to
show that when the Redeemer came to Zion, his errand was,
to turn away ungodliness from Jacob, (Rom. 11. 26,) and that
he came not, as he was falsely accused, to destroy the temple,
but to purify and refine it, and reduce his church to its primi-
tive rectitude.

1. He cast out the buyers and sellers, overthrew the tables of
the money-changers, (and threw the money to the ground, the
fitter place for it,) and threw down the seats of them that sold
doves. This he did as one having authority, as a Son in his
own house. The filth of the daughter of Zion is purged away,
not by might, nor by power, but by the spirit of judgment, and
the spirit of burning. And he did it without opposition; for
what he did was manifested to be right and good, even in the
consciences of those that had connived at it, and countenanced
it, because they got money by it. Note, It may be some en-
Prudent at-
couragement to zealous reformers, that frequently the purging
out of corruptions, and the correcting of abuses, prove an
easier piece of work than was apprehended.
tempts sometimes prove successful beyond expectation, and
there are not those lions found in the way, that were feared
to be.

2. He would not suffer that any man should carry any vessel,
any sort of goods or wares through the temple, or any of the
courts of it, because it was the nearer way, and would save
them the labour of going about, v. 16. The Jews owned that
it was one of the instances of honour due to the temple,
not to make the mountain of the house, or the court of the
Gentiles, a road, or common passage, or to come into it with
any bundle.

3. He gave a good reason for this; because it was written, My house shall be called of all nations the house of prayer, v. 17. So it is written, Is. 56. 7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, 1 Kings 8. 41. And it was prophesied that it should be yet Christ will have the temple, as a type of the Gospel church, to be, (1.) A house of prayer. After he had turned out

20 And in the morning, as they passed by, they saw the fig-tree dried up from the roots.

21 And Peter, calling to remembrance, saith unto him, Master, behold, the fig-tree which thou cursedst is withered away.

22 And Jesus, answering, saith unto them, 'Have faith in God.

23 For verily I say unto you, That whosoever
Pshall say unto this mountain, Be thou removed,
and be thou cast into the sea; and shall not doubt
he saith shall come to pass; he shall have whatso-
in his heart, but shall believe that those things which
ever he saith.

24 Therefore I say unto you, What things soever
17.6. 9 Matt. 7. 7. Luke 11. 9. 18. 1. John 14. 13. 15. 7. 16. 24. Jam, 1.5, 6.
7. 28. c. 1. 22. Luke 4. 32. tor, have the faith of God. p Matt. 17. 20. Luke
the oxen and doves, which were things for sacrifice, he revived
the appointment of it as a house of prayer, to teach us that
when all sacrifices and offerings should be abolished, the spi-
ritual sacrifices of prayer and praise should continue and remain
for ever. (2.) That it should be so to all nations, and not to the
people of the Jews only; for whosoever shall call on the name
of the Lord shall be saved, though not of the seed of Jacob,
according to the flesh. It was therefore insufferable for them
to make it a den of theives, which would prejudice those nations
against it, whom they should have invited to it. When Christ
drove out the buyers and sellers at the beginning of his minis-
try, he only charged them with making the temple a house of
merchandise, (John 2. 16;) but now he chargeth them with
making it a den of thieves, because since then they had twice
gone about to stone him in the temple, (John 8, 59.-10. 31,) or
because the traders there were grown notorious for cheating
their customers, and imposing upon the ignorance and neces-
sity of the country people, which is no better than downright
within them when they are at their devotions, turn the house
thievery. Those that suffer vain worldly thoughts to lodge
of prayer into a house of merchandise; but they that make
long prayers for a pretence to devour widows' houses, turn it
into a den of thieves.

4. The Scribes and the chief priests were extremely nettled
at this, v. 18. They hated him, and hated to be reformed by
him; and yet they feared him, lest he should next overthrow their
had a great interest, that all the people were astonished at his
seats, and expel them, being conscious to themselves of the
profaning and abusing of their power. They found that he
doctrine, and that every thing he said was an oracle and a law
to them; and what durst he not attempt, what could he not effect,
being thus supported? They therefore sought, not how they
might make their peace with him, but how they might destroy
him. A desperate attempt, and which, one would think, they
themselves could not but fear was fighting against God. But
they care not what they do, to support their own power and
grandeur.

III. His discourse with his disciples, upon occasion of the bable that it was in the dark, so that they could not see the figfig-tree's withering away which he had cursed. At even, as usual, he went out of the city, (v. 19,) to Bethany; but it is protree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, v. 20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,

1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst, is withered away, v. 21. Note, curseth, are cursed indeed. This represented the character and Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he only. The first establishment of the Levitical priesthood was state of the Jewish church; which from henceforward was a tree dried up from the roots; no longer fit for food, but for fuel ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds, (Num. 17. 8,) a happy omen of the fruitfulness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree and scarcely credible, that the Jews, who had been so long dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.

2. The good instructions Christ gave them from it; for of (1.) Christ teacheth them from hence to pray in faith; (v. 22,) 'a lively active faith those even this withered tree was fruitful. ( 279 ) Have faith in God. They admired the power of Christ's word of command; "Why," saith Christ,

ye desire when ye pray, believe that ye receive them, and ye shall have them.

25 And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses.

26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 27 And they come again to Jerusalem: and 'as he was walking in the temple, there come to him the chief priests, and the Scribes, and the elders, 28 And say unto him, By "what authority doest thou these things? and who gave thee this authority to do these things?

29 And Jesus answered and said unto them, I

would put as great a power into your prayers, v. 23, 24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore, (v. 24,) “What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, v. 24. Verily I say unto you, Ye shall," v. 23. Now this is to be applied, [1] To that faith of miracles which the apostles and first preachers of the Gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostle speaks of a faith which would do that, and yet might be found where holy love was not, 1 Cor. 13. 2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us, (Rom. 5. 1,) and so removes mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic. 7. 19. It purifies the heart, (Acts 15.9,) and so removes mountains of corruption, and makes them plain before the grace of God, Zech. 4. 7. It is by faith that the world is conquered, Satan's fiery darts quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but re-moved, Ps. 114. 6, 7.

will also ask of you one question, and answer me, and I will tell you by what authority I do these things.

30 The baptism of John, was it from heaven, or of men? Answer me.

31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?

32 But if we shall say, Of men; they feared the people; for all men counted John, that he was a prophet indeed.

33 And they answered and said unto Jesus, We cannot tell. And Jesus answering, saith unto them, Neither do I tell you by what authority I do these things.

or, thing. Matt. 3. 5, 6. 14. 5. c. 6. 20. to Is. 1. 3. 29. 14. Jer. 8. 7. Hos. 4.6. z Luke 10. 21, 22.

solemnity, and did as it were arraign him at the bar with this
question, By what authority doest thou these things? v, 28. Now
observe,
I. How they designed hereby to run him aground, and to
embarrass him. If they could make it out before the people,
that he had not a legal mission, that he was not duly ordained,
though he was ever so well qualified, and preached ever so pro-
fitably and well, they would tell the people that they ought not
to hear him. This they made the last refuge of an obstinate
unbelief; because they were resolved not to receive his doc-
trine, they were resolved to find some flaw or other in his com-
mission, and will conclude it invalid, if it be not produced and
ratified in their court. Thus the Papists resolve their contro-
versy with us very much into the mission of our ministers, and
if they have but any pretence to overthrow that, they think
they have gained their point, though we have the scripture ever
so much on our side. But this is indeed a question, which all that
act either as magistrates or as ministers ought to be furnished
with a good answer to, and often put to themselves, By what
authority do I these things? For how can men preach except they
be sent? Or how can they act with comfort, or confidence, or
hope of success, except they be authorized? Jer. 33. 32.
II. How he effectually run them aground, and embarrassed
them, with this question, "What are your thoughts concerning
the baptism of John? Was it from heaven or of men? By what
authority did John preach, and baptize, and gather disciples ?
Answer me, v. 30. Deal fairly and ingenuously, and give a
categorical answer, one way or the other." By the resolving
of their question into this, our Saviour intimates how near akin
his doctrine and baptism were to John's; they had the same
original, and the same design and tendency-to introduce the
Gospel kingdom. Christ might with the better grace put this
question to them, because they had sent a committee of their own
house to examine John, John 1. 19. "Now," saith Christ,
"what was the result of your inquiries concerning him?"

1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care when he was convicted, Honour me now before this people, 1 Sam. 15. 30.

(2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men, They knew what they thought of this question; they could (v. 25, 26,) When ye stand praying, forgive. Note, Standing is not but think that John Baptist was a man sent of God. But no improper posture for prayer; it was generally used among the the difficulty was, what they should say to it now. Men that Jews; hence they called their prayers their standings; when oblige not themselves to speak as they think, (which is a certain they would say how the world was kept up by prayer, they ex-rule,) cannot avoid perplexing themselves thus. pressed it thus, Stationibus stat mundus-The world is upheld by standings. But the primitive Christians generally used the more humble and reverent gesture of kneeling, especially on fasting days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them, Matt. 5. 23. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that ye may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if ye hate their persons, bear them a grudge, meditate revenge, and take all occasions to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace is to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.

V. 27-33. We have here Christ examined by the great sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some

2. If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or at least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance-We cannot tell, (and that was mortification enough to those proud men,) but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well-doing-put to silence the ignorance of foolish men, 1 Pet. 2. 15. (2.) Christ came off with honour and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did, unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be

CHAPTER XII.

In this chapter, we have, I. The parable of the vineyard let out to unthankful husbandmen, representing the sin and ruin of the Jewish church, v. 1-12. II. Christ's silencing of those who thought to insaare him with a question about paying tribute to Cesar, v. 13-17. III. His silencing of the Sadducees, who attempted to perplex the doctrine of the resurrection, v. 18-27. IV. His conference with a Scribe about the first and great command of the law, v. 28-34. V. His puzzling of the Scribes with a question about Christ's being the Son of David, v. 35-37. VI. The caution he gave the people, to take heed of the Scribes, v. 38-40. VII. His commendation of the poor widow that cast her two mites into the treasury, v. 41-44.

AN

ND he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the wine-fat, and built a tower, and let it out to husbandmen, and went into a far country.

2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.

3 And they caught him, and beat him, and sent him away empty.

4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another; and him they killed, and many others, beating some, and killing some. 6 Having yet therefore one son, his well-beloved,

e Matt. 21. 23. Luke 20. 9, &c. b Cant. 8. 11. Mic. 7. 1. Luke 12. 48. John 15. 1-8. e Heb. 11. 37. d Neb. 9. 30. Jer. 7. 25, &c. e Matt. 23. 37. ƒ Heb. 1. declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.

NOTES TO CHAPTER XII.

V. 1-12. Christ had formerly in parables showed how he designed to set up the Gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built the ruins of. This parable we had just as we have it here, Matt. 21. 33. We may observe here,

upon

I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occcupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel, (Ps. 147. 19,) when he set up his temple among them, his priesthood, and his other ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, v. 1. Members of the church are God's tenants, and they have both a good landlord and a good bargain, and may live well upon it, if it be not their own fault.

II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, v. 2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie.

he sent him also last unto them, saying, They will reverence my son.

7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.

him out of the vineyard.
8 And they took him, and killed him, and cast

9 What shall therefore the lord of the vineyard do? He will come and "destroy the husbandmen, and will give the vineyard unto others.

10 And have ye not read this scripture: The stone which the builders rejected is become the head of the corner:

11 This was the Lord's doing, and it is marvellous in our eyes?

12 And 'they sought to lay hold on him, but feared the people; for they knew that he had spoken the parable against them: and they left him, and went their way.

13 And they send unto him certain of the Pharisees, and of the Herodians, to catch him in his words.

14 And when they were come, they say unto him, Master, we know that thou art true, and carest for

1, 2. g Heb. 13. 12. h Prov. 1. 24-31. Is. 5.5-7. Dan. 9. 26. i Jer. 17. 3. Pa. 118. 22. I c. 11. 18. John 7.30. m Matt, 22. 15. Luke 20. 20, &c.

for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation.

2. He will give the vineyard to others. If he have not the rent from them, he will have it from another people, for God will be no Loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the Gospel brought forth in all the world, Col. 1. 6. Note, If some, from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious, (Is. 49. 5, 6,) as a Light to lighten the Gentiles.

3. Their opposition to Christ's exaltation shall be no obstruction to it; (v. 10, 11,) The Stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and in fluence as the Corner-stone. God will set Christ as his King upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes.

Now what effect had this parable upon the chief priests and Scribes, whose conviction was designed by it? They knew he spake this parable against them, v. 12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a combring them to repentance, at least to make them desist from their malicious purpose against him; but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, v. 8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had any fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue him. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the Gospel be not a savour of life unto life, it will be a savour of death unto death. V. 13-17. When the enemies of Christ, who thirsted for his blood, could not find occasion against him, from what he said against them, they tried to insnare him by putting questions to him. Here we have him tempted, or attempted rather, with a question about the lawfulness of paying tribute to Cæsar. We had this narrative, Matt. 22. 15.

III. It is sad to think what base usage God's faithful ministers have met with in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old-Testament prophets were persecuted even by those that went under the name of the Old-Testament church. They beat them, and sent them empty away, (v. 3;) that was bad; they wounded them, and sent them away shamefully entreat-pliance with Christ and his Gospel, should have prevailed to ed, (v. 4;) that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, v. 5. IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen. 37. 14. And it might be expected that he whom their Master loved they also should respect and love; (v. 6,) "They will reverence my son, and, in reverence to him, will pay their rent." But instead of reverencing him because he was the son and heir, they therefore hated him, v. 7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his Gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation.

V. For such sinful shameful doings nothing can be expected but a fearful doom; (v. 9,) What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking.

1. He will come, and destroy the husbandmen, whom he would have saved. When thy only denied the fruit, he did not distrain upon them for the rent, nor disseize them and dispossess them

I. The persons they employed were the Pharisees and the Herodians, men that in this matter were contrary to one another, and yet concurred against Christ, v. 13. The Pharisees were great sticklers for the liberty of the Jews, and, if he should say, It is lawful to give tribute to Cæsar, they would incense the common people against him, and the Herodians would, underhand, assist them in it. The Herodians were great sticklers for the Roman power, and, if he should discountenance the paying of tribute to Cæsar, they would incense the governor against him, yea, and the Pharisees, against their own principles, would join with them in it. It is no new thing for

What are the principal Commands.

CHAPTER XII.

125 For when they shall rise from the dead, they neither marry nor are given in marriage; but are as the angels which are in heaven.

26 And as touching the dead, that they rise; have ye not read in the book of Moses, how in the bush God spake unto him, saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob?

27 He is not the God of the dead, but the God of the living: ye "therefore do greatly err.

28 And one of the Scribes came, and having heard them reasoning together, and perceiving that

#1 Cor. 15. 42-53. u Ex. 3. 6. ver. 24. 10 Matt. 22. 35.

could not but know that God is almighty, but they would not apply that doctrine to this matter, but gave up the truth to the objections of the impossibility of it, which would all have been answered, if they had but stuck to the doctrine of God's omnipotence, to which nothing is impossible. This therefore which God hath spoken once, we are concerned to hear twice, to hear and believe, to hear and apply-that power belongs to God, Ps. 62. 10. Rom. 4. 19-21. The same power that made soul and body, and preserved them while they were together, can preserve the body safe, and the soul active, when they are parted, and can unite them together again; for behold, the Lord's arm is not shortened. The power of God, seen in the return of the spring, (Ps. 104. 30,) in the reviving of the corn, (John 12. 24,) in the restoring of an abject people to their prosperity, (Ez. 37. 12-14,) in the raising of so many to life, miraculously, both in the Old Testament and in the New, and especially in the resurrection of Christ, (Eph. 1. 19, 20,) are all earnests of our resurrection by the same power; (Phil. 3. 21,) according to the mighty working whereby he is able to subdue all things to himself. 2. He sets aside all the force of their objection, by setting the doctrine of the future state in a true light; (v. 25,) When they shall rise from the dead, they neither marry, nor are given in marriage. It is a folly to ask, Whose wife shall she be of the seven? For, the relation between husband and wife, though instituted in the earthly paradise, will not be known in the heavenly one. Turks and infidels expect sensual pleasures in their fools' paradises, but Christians know better things-that flesh and blood shall not inherit the kingdom of God, (1 Cor. 15. 50;) and expect better things-even a full satisfaction in God's love and likeness, (Ps. 17. 14, 15;) they are as the angels of God in heaven, and we know that they have neither wives nor children. It is no wonder if we confound ourselves with endless absurdities, when we measure our ideas of the world of spirits by the affairs of this world of sense.

III. He builds the doctrine of the future state, and of the blessedness of the righteous in that state, upon the covenant of God with Abraham, which God was pleased to own, being after Abraham's death, v. 26, 27. He appeals to the scriptures; Have ye not read in the book of Moses? We have some advantage in dealing with those that have read the scriptures, though many that have read them, wrest them, as these Sadducees did, to their own destruction. Now that which he refers them to is, what God said to Moses at the bush, I am the God of Abraham; not only, I was so, but, I am so; I am the Portion and Happiness of Abraham, a God all-sufficient to him. Note, It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognised, if Abraham was annihilated, or that the living God should be the Portion and Happiness of a man that is dead, and must be for ever so; and therefore you must conclude, 1. That Abraham's soul exists and acts in a state of separation from the body. 2. That therefore, some time or other, the body must rise again; for there is such an innate inclination in a human soul towards its body, as would make a total and everlasting separation inconsistent with the ease and repose, much more with the bliss and joy, of those souls that have the Lord for their God. Upon the whole mathe concludes, Ye therefore do greatly err. Those that deny the resurrection, greatly err, and ought to be told so. V.28-34. The Scribes and Pharisees were (however bad otherwise) enemies to the Sadducees; now one would have expected that, when they heard Christ argue so well against the Sadducees, they should have countenanced him, as they did Paul when he appeared against the Sadducees, (Acts 23.9;) but it had not that effect, because he did not fall in with them in the ceremonials of religion, his agreeing with them in the essentials gained him no manner of respect with them. Only we have here an account of one of them, a Scribe, who had so much civility in him as to take notice of Christ's answer to the Sadducees, and to own that he had answered well, and much to the purpose, (v. 28;) and we have reason to hope that he did not join with the other Scribes, in persecuting Christ; for here we have his application to Christ for instruction, and it was sach as became him; not tempting Christ, but desiring to improve his acquaintance with him.

he had answered them well, asked him, Which is
the first commandment of all?

29 And Jesus answered him, The first of all the
commandments is, Hear, O Israel; The Lord our
God is one Lord:

30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment.

31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

Deut. 6. 4, 5. Luke 10. 27. y Lev. 19. 18. Matt. 22. 39. Rom. 13. 9. commands of a great God,) but some are greater than others, moral precepts than rituals, and of some we may say, They are the greatest of all.

II. Christ gave him a direct answer to this inquiry, v. 29-31. Those that sincerely desire to be instructed concerning their duty, 1. That the great commandment of all, which is indeed incluChrist will guide in judgment, and teach his way. He tells him, this is the commanding principle in the soul, there is a disposisive of all, is, that of loving God with all our hearts; (1.) Where tion to every other duty. Love is the leading affection of the soul; the love of God is the leading grace in the renewed soul. (2.) Where this is not, nothing else that is good, is done, or done aright, or accepted, or done long. Loving God with all our heart, will effectually take us off from, and arm us against all those things that are rivals with him for the throne in our souls, and will engage us to every thing by which he may be honoured, and with which he will be pleased: and no commandment will be grievous where this principle commands, and has the ascendmand the great doctrinal truth upon which it is built; (v. 29,) ant. Now here in Mark, our Saviour prefixes to this comHear, O Israel, The Lord our God is one Lord; if we firmly believe this, it will follow, that we shall love him with all our heart. He is Jehovah, who has all amiable perfections in himself; he is our God, to whom we stand related and obliged; and our desire toward him, and take a delight in him; and he is one therefore we ought to love him, to set our affections on him, let out Lord, therefore he must be loved with our whole heart; he has the sole right to us, and therefore ought to have the sole possession of us. If he be one, our hearts must be one with him, and since there is no God besides, no rival must be admitted with him upon the throne.

2. That the second great commandment is, to love our neighbour as ourselves, (v. 31,) as truly and sincerely as we love doing as we would be done by. As we must therefore love God ourselves, and in the same instances, and we must show it by better than ourselves, because he is Jehovah, a Being infinitely better than we are, and must love him with all our heart, because he is one Lord, and there is no other like him; so we must love our neighbour as ourselves, because he is of the same nature with ourselves; our hearts are fashioned alike, and my neighbour and myself are of one body, of one society, that of the world of mankind; and if a fellow Christian, and of the same sacred society, the obligation is the stronger. Has not one God created us? Mal. 2. 10. Has not one Christ redeemed us? Well might Christ say, There is no other commandment greater than these; for in these all the law is fulfilled, and if we make conscience of obedience to these, all other instances of obedience will follow of course.

III. The Scribe consented to what Christ said, and descanted upon it, v. 32, 33. 1. He commends Christ's decision of this question; Well, Master, thou hast said the truth. Christ's assertions needed not the Scribe's attestations; but this Scribe, upon what Christ said, to have it commended by him; and it being a man in authority, thought it would put some reputation shall be brought in evidence against those who persecuted Christ, as a Deceiver, that one of themselves, even a Scribe of their own, confessed that he said the truth, and said it well. And thus must we subscribe to Christ's sayings, must set to our seal that they are true. 2. He comments upon it. Christ had quoted that great doctrine, That the Lord our God is one Lord; and this he not only assented to, but added, "There is none other but he; and therefore we must have no other God beside." This excludes all rivals with him, and secures the throne in the heart entire for him. Christ had laid down that great law, of loving God with all our heart; and this also he explains-that it is loving him with the understanding, as those that know what must be an entire, so it must be an intelligent love; we must abundant reason we have to love him. Our love to God, as it love him with all the understanding, ons rus ovvérews-out of the whole understanding; our rational powers and faculties must all be set on work to lead out the affections of our souls toward God. Christ had said, "To love God and our neighbour is the greatest commandment of all" "Yea," saith the Scribe, "it is better, it is more than all whole burnt-offerings and sacrifices, more acceptable to God, and will turn to a better account to ourselves." There were those who held, that the law of sacrifices was the greatest commandment of all; but this Scribe readily agreed with our Saviour in this-that the law of love to God and our neighbour is greater than that of sacrifice, even than that of whole burnt-offerings, which were intended ( 283 ) purely for the honour of God.