Verse-by-Verse Bible Commentary
Matthew 21:30

Clarke's Commentary

Verse 30. I go, sir — This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?

Bridgeway Bible Commentary

122. Authority of Jesus questioned (Matthew 21:23-32; Mark 11:27-33; Luke 20:1-8)

When Jesus returned to the temple, the Jewish religious leaders came to trap him with a question. They hoped to find something in his answer that would enable them to bring a charge, civil or religious, against him. They asked him by what authority he acted the way he did, particularly in overthrowing the established practices of the Jewish temple (Matthew 21:23).

Instead of answering directly, Jesus adjusted the question and turned it back on the religious leaders, so that they were the ones who found difficulty in answering. In doing this, Jesus was not trying to avoid telling the truth, but trying to make them see the truth. If they gave him a correct answer to his question, they would have the answer to their own question. Jesus’ question concerned the authority of John the Baptist. If they acknowledged that John was sent by God, they were acknowledging that Jesus also was sent by God, because John’s message was to announce the arrival of Jesus as God’s chosen Messiah. If they denied that John was sent by God, they could expect trouble from the crowds, because many people still held John in high esteem (Matthew 21:24-27).

When the leaders would not answer, Jesus told a story to rebuke them once more for their refusal to repent. He likened sinners such as tax collectors and prostitutes to a son who at first disobeyed his father but later changed his mind. The sinners repented of their wrongdoing and so entered God’s kingdom. He likened the Pharisees to another son, who pretended to be obedient but, in fact, did not obey. The Pharisees claimed to be obedient to God, but they refused to obey John’s call to repentance (Matthew 21:28-32).

Coffman's Commentaries on the Bible

But what think ye? A man had two sons; and he came to the first and said, Son, go work today in the vineyard. And he answered and said, I will not; but afterward he repented himself and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Which of the two did the will of his father?

THE PABABLE OF THE TWO SONS
ANALOGIES IN THE PARABLE

The man who had two sons is God.

The first son represents the publicans and harlots.

The second son represents the self-righteous Pharisees.

The vineyard stands for God's true religion.

The man's equal treatment of both sons suggests God's impartial dealings with all people.

The two sons are also typical of two types of persons in all ages.

It is noteworthy that God recognizes only two classes of persons, both shamefully delinquent in one way or another, thus attesting the universal sin and wickedness of man. There is a sense in which this parable stands for the Jews and the Gentiles as represented by the two sons; but the immediate and primary application of it was made by Christ himself who referred it to the publicans and harlots on one hand and the Pharisees on the other. There are two destinies revealed for the two classes of men, heaven and hell (Matthew 25:34; Matthew 25:41); and the two classes are set forth under a number of figures in the New Testament, such as: the wheat and the chaff (Matthew 3:12), the wheat and the tares (Matthew 13:25), the rejects and keepers (Matthew 13:48-49), the sheep and the goats (Matthew 25:32), builders on rock, or on sand (Matthew 7:24-26), etc. The two sons of this parable represent the grand moral cleavage in humanity, which in God's sight forms two and only two classes, the good and the bad.

THE FATHER'S INVITATION: "Son, Go work today in the vineyard," is a marvel of tenderness and reasonableness. It is IMPARTIAL, being addressed to both alike; it is loving and tender, being prefaced by a term of endearment, "Son." It is REASONABLE, since nothing could be more proper than for a son to work in the vineyard he himself may inherit; it is SPECIFIC, not any vineyard, but THE vineyard being indicated; it is URGENT, work being required not tomorrow, but today; it is NECESSARY, because without work which was commanded, the vineyard would perish. All of these characteristics of the father's command have an application today in God's command, or invitation, for men to work in his vineyard, the church.

THE FIRST SON'S RESPONSE: "I will not." This is typical of the response of publicans and harlots whom Jesus made the heroes of this parable. Theirs was an open, frank, rude rejection of the Father's command. This should not be glamorized. Some are tempted to do so, boasting that they do not attend church, having no time for such things, are not the religious type, etc.; and, although frankness has merit under some conditions, there can be no merit on the part of that son who wounded a loving father, rejected an altogether reasonable commandment to work in the vineyard, and who flouted the father's authority. He refused to accept any responsibility to honor and obey the one who had given him life, nourished him in infancy, supported him in weakness, and who was entitled to his respect and obedience. All who refuse to serve God in his church are guilty of the same thing.

Let it be further observed that the first son's response did not cancel or remove any of his duties or obligations. His duty did not derive from his commitment (if he had made any), but it sprang from the father's inherent right and authority to lay upon him such a requirement as working in the vineyard. Some in the church do not see this. They "won't promise anything," "will not make a pledge," etc., as if such refusal would cancel or diminish any duty. However, all of man's duties in the church derive their authority, not from man's voluntarily accepting them, but from God who has the right to command his creation. The fact that the first son later repented and went to work did not make his first refusal any less wrong. This suggests that Christians, even after they have begun to accept the Lord, are still unprofitable servants.

THE SECOND SON'S RESPONSE: The second son said, "I go, sir," but went not! Such a response was proper and correct as far as it went. The fact that he was a smooth hypocrite who did not follow his profession with valid obedience cannot negate the correct nature of his verbal response. He said exactly what he should have said. His later failure cannot change the righteous character of his words. Those who profess to serve God are right in such a profession, and it ought to serve as a stimulus to perform deeds consistent with it. In the parable, the second son's response represents that of the Pharisees and their crowd who professed a holiness they would not exhibit.

Barnes' Notes on the Whole Bible

But what think ye? - A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.

Two sons - 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 the notes at Matthew 21:33. 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 publicans and wicked men. They refused at first, and did not “profess” to be willing to go.

Repented - Changed his mind. Afterward, at the preaching of John and Christ, the publicans - the wicked - repented and obeyed.

The second ...said, I go sir; and went not - This represented the conduct of the scribes and Pharisees - “professing” 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.

Whether of them twain ... - Which of the two. “They say unto him, The first.” This answer was correct; but it is strange that they did not perceive that it condemned themselves.

Go into the kingdom of God - Become Christians, or more readily follow the Saviour. See the notes at Matthew 3:2.

Before you - Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate.

John came in the way of righteousness - Many of them have believed, but you have not. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him and became righteous, but they did not. They saw it, but, as in one thousand other cases, it did not produce the proper effect on them, and they would not repent.

Calvin's Commentary on the Bible

30.I, Sir. ⁽³⁵⁾ This phrase is borrowed from the Hebrew language; for, when the Hebrews wish to offer their services, and to declare that they are ready to obey, they speak in this manner, “Here I am, Sir,” It is a laudable virtue in itself, as soon as God has spoken, to yield to Him ready and cheerful obedience; and Christ does not here give the commendation to slowness. But as both are improper—to delay before doing your duty, and to promise what you do not perform—Christ shows that this hypocrisy is less to be endured than the fierceness which, in process of time, is subdued.

(35) “Seigneur, j’y vay;” — “Sir, I go to it.”

Smith's Bible Commentary

Chapter 21

Now when they drew near to Jerusalem, they were come to Bethphage, unto the mount of Olives, and then Jesus sent two disciples, saying unto them, Go into the village over against you, and immediately you're going to find an ass tied, and a colt with her: loose them, and bring them unto me. And if any men say ought unto you, ye shall say, The Lord has need of them; and immediately he will sent them. Now all of this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, your King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them, and brought the ass, and the colt, and put their clothes, and they sat him thereon. And a very great multitude spread their garments in the way; and others cut down branches from the trees, and placed them in the path. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he who comes in the name of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee ( Matthew 21:1-11 ).

The triumphant entry of Jesus on what is traditionally known as Palm Sunday. So we are moving into the final week; for it is during this week that Jesus will be betrayed, scourged, crucified. Luke gives us a fuller account of this particular day, and inasmuch as we'll be moving through to Luke, we'll save much of the comments on the triumphant entry of Christ, until we get to Luke's gospel.

I would like to point out that the disciples, the multitudes that are crying after Jesus are actually crying forth a messianic psalm, Psalm 118 , where David there in prophecy concerning the Messiah talks about the stone that would be set, of not by the builders, but the same becoming the chief cornerstone, "this is the work of God. It's marvelous in our eyes"( Psalms 118:23 ). And then he declares, "This is the day that the Lord has made, we will rejoice and be glad in it"( Psalms 118:24 ). What day? The day that God has made for man's deliverance. The day that God has set for the Messiah to come. This is that day.

And then as you go in to verse twenty-five of Psalms 118 , the Hebrew is Hosanna, "Save now, I beseech thee O Lord: O Lord, I beseech thee, send now prosperity. Blessed is he who comes in the name of the Lord. We have blessed thee out of the house of the Lord". So they are crying out this, "save now", from the Psalms 118 , "Blessed is he who comes in the name of the Lord. Save now in the highest." And they are crying for the Messiah to save. An appropriate cry. It's an appropriate psalm for the occasion. This is the day that God had ordained to bring the kingdom of God to man.

And Jesus went into the temple of God, and he cast out all of them that sold and bought in the temple, and he overthrew the tables of the moneychangers, and the seats of them that sold doves, and he said unto them, It is written, My house shall be called the house of prayer; but you've made it a den of thieves ( Matthew 21:12-13 ).

He cast all of the merchandisers out of the temple grounds. Now these merchandisers were crooked. The moneychangers were there to exchange the Roman currency into the temple shekels, because you could not give Roman currency to God. They had a tradition against that. The only offering that you could give to God would be the temple shekel. So these moneychangers were conveniently there in the temple to change your Roman currency for the temple shekel. The only thing is that they were gouging the people. The people knowing that they had to have the temple shekel, these men were charging them absorbent prices for the temple shekel; and thus, they themselves were racking of a part of the profit which they split with the priest, with whom they were in cahoots.

Also, out on the street you could buy a dove for just a few cents, really, they were about twenty-five cents for a dove out on the street. But these who were selling doves in the temple precincts had the seal, the priest's seal on the dove, and they were going for five dollars apiece because they were kosher. They had been approved by the priest. So if you bought one out on the street, because you could not offer to God anything that was blemished, if it didn't have the little seal on it, when you brought it to the priest, he would look carefully over it until he would find some blemish and say, "I can't offer this to God; take it." And he had this thing going, a kickback. You know, you got the seal, you got the little imprint, yeah, this one is fine. You've paid the five bucks for it. We'll offer this one. Men who designed to make profit off of the desire of people to worship God; those who would profit off of religion, those who design schemes by which they might profit off of the people's desire to worship God. And Jesus was upset with this. He said, "You've made my Father's house a den of thieves." He drove them out. The Bible said, "My Father's house shall be a house of prayer, you've changed it, you've perverted it, you've made it a den of thieves." And then once it was cleansed of this merchandising we see the temple as God intended it to be.

And the blind and the lame came to him in the temple; and he healed them ( Matthew 21:14 ).

Where people really begin to experience the work of God in their lives, that's what the temple was intended, for people to come and receive God's work in their lives. Not to be bothered by a lot of hucksters, calling out their wares, and making it a big marketplace, merchandise, rip-offs, but a place where people can come and receive the touch of God upon their lives. And it was fulfilled, as the blind and the lame came to Him, and He healed them.

Now when the chief priests and the scribes saw the wonderful things that he did, and the children were crying in the temple, saying, Hosanna to the son of David; they were very displeased, and they said unto him, Do you hear what they are saying? And Jesus said unto them, of course; have you never read, Out of the mouth of babes and sucklings thou hast perfected praise? And he left them, and went out of the city to Bethany; and he stayed there ( Matthew 21:15-17 ).

Jesus did not spend His time in Jerusalem during His last week, but spent it there in Bethany and came into Jerusalem each day. But here to me it is so beautiful, the children, who were always attracted to Jesus, crying out, "Hosanna," and as the scribes and Pharisees would get upset with this, Jesus just quoted them the psalms, "out of the mouth of babes and sucklings, God's perfected praise"( Psalms 8:2 ).

Now in the morning as he returned to the city, he was hungry. And when he saw a fig tree in the way, he came to it, and he found nothing thereon, but leaves only, and he said unto it, Let no fruit grow on thee, henceforward for ever. And immediately the fig tree withered away. And when the disciples saw it, they marvelled, saying, Did you see how quick that fig tree withered away! And Jesus answered and said unto them, Verily I say unto you, if you have faith, and doubt not, you shall not only say to this which is done to the fig tree, but also if you shall say unto the mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever you shall ask in prayer, believing, ye shall receive ( Matthew 21:18-22 ).

A very broad promise for prayer. You must note that it was made to the disciples and what constitutes discipleship. "Deny yourself, take up your cross and follow me"( Matthew 16:24 ).

Prayer is never to be used for our own lust or desires, to enrich ourselves. James said, "you ask and receive not, because you ask amiss, that you might consume it upon your own lust"( James 4:3 ). The purpose of prayer isn't really to get my will done; the purpose of prayer is to get God's will done. And that person who is a disciple, the person who has denied himself to take up his cross to follow Jesus Christ, is more concerned in God's will, than he is his own will. And that man has power in prayer and this promise is for that man. It's not a general promise to anybody.

Whatsoever things you desire, you know, you desire a new Cadillac, or whatever, maybe you want a Mercedes, all things, whatever; no, it isn't a broad promise to just fulfill any whim or wish or fleshly desire that you have. This promise is made to those men who have denied self, the self-life, and taken up their cross to follow Jesus.

Now this parable of the fig tree; it's the first time Jesus used His power in judgement. Up until now He's always used His power to bless, to help, to heal. First time it's used in judgement. It is interesting when Jesus was quoting the prophecy of Isaiah concerning Himself when He was in the Synagogue in Nazareth.

"The Spirit of the Lord is upon me, because He has anointed me to preach the gospel to the poor, to mend the brokenhearted, to set the captive at liberty, to proclaim the acceptable year of the Lord." And then He closed the book and didn't go any further. The rest of that prophesy the next phrase is, and to declare the day of the judgement of our God. But that was not yet, that would come. But this is the first time Jesus used His miraculous powers and judgement and it sort of surprised the disciples. Not that He cursed the fig tree, but how quickly the curse was fulfilled. It withered so rapidly.

Now if there were leaves on the tree, now you say it was, well, it was April the time of the Passover; it's too early for figs. It isn't far that He would curse the fig tree for not having any figs in April, over there in Israel certain of the fig trees have what they call the first ripe fruit.

When we are there, and we usually go in February, you will see large figs. Usually there are no leaves. These figs come out first. They are called the first ripe figs. And even by late February, early March, these figs are quite well developed, and it is actually not until April or so, or middle of March, where the leaves really begin to come out on the fig trees. But if you notice a fig tree, the figs always come out before the leaves. So if there were leaves on the tree, there should have been some of these first ripe figs. And of course, there would have been the forming new, little figs of the regular fig crop. There were no figs, only leaves. It was not fulfilling the purpose for which God has created a fig tree; it wasn't bringing forth fruit, and thus, it was cursed.

Now, the nation of Israel in the Bible has been typified as a fig tree. In Jeremiah chapter twenty-three, God speaks of the basket of good and evil figs. And He likens it unto the nation of Israel. The basket of evil figs, so evil they could not be eaten, were to be cast out. In Joel and in Hosea also there is that figure of the fig tree for the nation of Israel. And this, no doubt, is symbolic as well as actual. But the symbolism was of the nation Israel, failing to bring forth fruit for the Master, was to be cursed, withered. And that of course is exactly what did happen, so quickly after the death of Jesus. Their rejection of Him, so quickly the nation withered and died.

Now when he was come to the temple, the chief priest and the elders came unto him as he was teaching, and they said, By what authority do you do these things? and who gave you the authority? ( Matthew 21:23 )

You see, He was coming now the next day, the day before He had gotten rid of all the moneychangers, and those who were selling doves, and all. And so now the chief priests and all are challenging Him, "by what authority, and who gave you the authority to do these things?"

And Jesus answered and said unto them, I'll ask you one thing, which of you tell me, I will likewise tell you by what authority I do these things. The baptism of John, whence was it? was it from heaven or men? And they reasoned with themselves, saying, If we will say, From heaven; then he will say unto us, Why didn't you believe him? But if we say, Of men; we fear the people; for they all believed that John was a prophet. And they answered Jesus, and said, We can not tell. And he said unto them, Neither tell I you by what authority I do these things ( Matthew 21:24-27 ).

The baptism of John. The people counted John as a prophet, but John was not the Light. But he was sent to bear witness of the Light, that was the true Light, "that lightest every man that cometh in the world". And John said, "this is He," and he pointed to Christ. Now if they accepted the authority of John, then they would also have to accept that of Jesus.

If they would accept that John's authority was from heaven, because John bore witness of Jesus and said, "Behold the lamb of God, which takes away the sin of the world, this is it, whom I spake, who came before me, because He was preferred before me, and I am not worthy to untie His shoes"( John 1:29 ). John's witness of Christ; if they accepted that his authority was from heaven, then they would find the place where Jesus had His authority, John bore witness of Jesus. So in asking them, of course they were in an impossible position, because they had rejected John, and yet the people, the popular opinion was that John was indeed a prophet. So they were stuck.

Now Jesus said,

What do you think? ( Matthew 21:28 )

And this whole question of authority and John, and so forth is in this next part here. He is now going to give to parables, and He is asking them in the parables to give Him the answer. He is creating a situation. He says, "Now what's right?" And He is letting them answer it. And it's not until they've answered the two; that suddenly, whop, they realize, "Hey, that was us. He got us. He was directing that at us".

What do you think? There was a certain man who had two sons; and he came to the first, and he said, Son, go work today in my vineyard. And he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I'll go, sir: but he did not. Now whether of the two did the will of the father? They said unto him, The first. Jesus said unto them, Verily I say unto you, That the publicans and harlots will go into the kingdom of God before you. For John came unto you in the way of righteousness, [He is coming back to John] and you believed him not: but the publicans and the harlots believed him: and you, when you had seen it, did not afterward repent, that you might believe him ( Matthew 21:28-32 ).

Now the parable, of course, is directed against them. The publicans and the harlots were the son who said, "no" to the kingdom of God. They were the ones who were living in sin and turned their backs upon God, but they were the ones who later repented, and went out, and served. Whereas the Pharisees are those who render to God lip service, "Oh, I'll go; yes sir" and they render to God only lip service, but did not really serve God, only lip service.

And so which one really does the will of God, the one that repents and goes, or the one who just says he will go, but doesn't? God doesn't really count lip service. The Bible says to rend your heart, not your garments unto the Lord. There is a lot of outward religion. God is interested in your heart.

A lot of people go through outward motions of religion. The rending of their garments, the tearing of their garments was a sign of tremendous emotional feelings, and all, that a person may have. Rip my clothes, you know, oh, I am moved with emotions. God says, "Look, I don't want your emotional outbursts, I want your heart; I want really to be a matter of the changed life, that comes from the heart. Not just an outward observance, not just an outward show, not an outward form, I want it to be done in the heart." So when they answered Him, you know, "The one who went out". Jesus said "Yes, and the publicans and harlots are going to go in the kingdom of God before you do."

He is easy on them right now. When we get to chapter twenty-three, He is going to really lay them low. He is building up to it. And then He points back to John, how that the publicans and harlots went out and repented, and were baptized; but how they, even after they saw it and realized, would not even afterward repent.

Now hear another parable: [He is going to hit them again.] There was a certain householder, which planted a vineyard, and hedged it ( Matthew 21:33 )

Now He is referring to the parable of the vineyard in Isaiah five, which they all knew so very well. The minute He announces this vineyard, which was hedged, and the winepress and all, this is exactly what Isaiah describes of the nation of Israel. How God planted the vineyard, and He came at time to gather the fruit, and all there was, was wild grapes. And how He just let the vineyard go. And they knew that this vineyard was representative of the nation Israel.

Now another parable: this householder which planted a vineyard, hedged it round about, digged a winepress in it, built a tower, and let it out to husbandmen, and went into a far country.

And when the time of the fruit drew near, he sent his servants to the husbandmen that they might receive the fruit of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let's kill him, and we will seize the inheritance. And they caught him, and cast him out of the vineyard, and slew him. Now when the lord therefore of the vineyard comes, what will he do to those husbandmen?" And they said unto him, He will miserably destroy those wicked men, and let out the vineyard unto other husbandmen, which shall render him the fruits in their seasons ( Matthew 21:34-41 ).

They again trapped themselves.

For Jesus said, Did you never read in the scriptures, The stone which the builders rejected ( Matthew 21:42 ),

Now He is taking them back actually to the "Hosanna, blessed is he who comes in the name of the Lord," same psalm.

the same has become the head of the corner: this is the Lord's doing, it's marvelous in our eyes. Therefore I say unto you, The kingdom of God ( Matthew 21:42-43 )

And this is the prophecy against the nation Israel, the religious leaders.

The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall upon this stone [the stone which was set of naught of the builders or Jesus Christ] shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees heard his parables, they then perceived that he was speaking of them. And they sought to lay hands on him, but they feared the multitude, because they took him for a prophet ( Matthew 21:43-46 ).

So Jesus is predicting to them that the kingdom will be taken from them, and so quickly it was. And the gospel was preached first to the Jews, but with their rejection, the gospel came to the Gentiles. And of course the main thing that God is seeking, is fruit.

Jesus said, "I am the true vine, my Father is the husbandman, every branch in me that bringeth forth fruit, He purges it, that it might bring forth more fruit. Now you are clean through the word. Abide in Me, that my words abide in you, that ye may bring forth much fruit, for herein is my Father glorified"( John 15:1-4 ). So the Lord's desire is that we bring forth fruit unto Him. The natural vine did not do it. So those husbandmen were cast forth from the vineyard, and He gives the vineyard, the kingdom to others, who will bring forth fruit for Him.

And then that, and there is so much to be said concerning the stone which was set up, not of the builders. If you fall on it, you will be broken. But if He falls on you, then He'll grind you to powder. You're going to have one of two relationships to Jesus Christ, either as your Lord and Savior, or as your Judge. If you fall upon Him in repentance, you will be broken, true, but you'll come into a new, full, rich life. If He is your Judge, you'll be ground to powder. The two aspects, the two faces of Christ, by which people will face Him. "

Contending for the Faith

And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

The second son receives the same opportunity and command. This son’s polite and pretentious reaction is opposite to the first. In the Greek, the "I" in the phrase "I go" is emphatic. So, the second son self-righteously elevates himself. "Look at me," he seems to be saying, "My brother did not go, but I certainly will go."

The second son’s comment reminds us of the "religious leaders" who view themselves as being on a much higher plane than the "sinners." They seem to say, "Sinners (that is, publicans and harlots) might not obey God, but we do!" Note, too, the second son addresses his father as "sir" (kurie)! His superficial respect, like that of the religious leaders of the day, is an act. Jesus does not say whether or not the son intends to obey his father, but in the end, it does not really matter because he disobeys. Like the Pharisees, he is one of the hypocrites who "say, and do not" (23:3).

Dr. Constable's Expository Notes

The parable of the two sons 21:28-32

This first parable condemned the conduct of these leaders. It showed that they condemned themselves by judging Jesus as they did.

Dr. Constable's Expository Notes

The ancient Greek texts of these verses contain variations that have resulted in different translations. The NASB has the older son saying yes but doing nothing. The younger son says no but repents and goes. The younger son does the father’s will. The NIV has the older son saying no but then repenting and going. The younger son says yes but does not go. The older son does the father’s will. Probably the interpretation of the parable influenced early copyists. The better reading appears to be the one represented in the NASB. [Note: Metzger, pp. 55-56.]

This is the first time Jesus applied one of His parables directly to Israel’s leaders (Matthew 21:31). He introduced this application with His usual solemn introduction (cf. Matthew 5:16; et al.). Both the NASB and the NIV have translated the last verb in this sentence poorly. The Greek verb proago ("get into . . . before" or "entering . . . ahead of") here means "enter instead of." [Note: Theological Dictionary of the New Testament, s.v. "telones," by Otto Michel, 8:105, footnote 158. See also J. Jeremias, The Parables of Jesus, p. 102, footnote 54.]

The tax gatherers and harlots were the dregs of Jewish society. Jesus undoubtedly shocked His listeners when He made this statement. The scum of society, though it originally said no to God, repented at the preaching of John and Jesus and thereby did God’s will (cf. Matthew 8:11-12). Consequently these people would enter the kingdom (by resurrection). However the religious leaders affirmed their willingness to do God’s will but refused to do so by rejecting Jesus. They would not enter the kingdom.

Note that Jesus described both groups as sons of the father in the parable. All the Jews, those with a privileged position and those with none, enjoyed being sons of God in the sense that God had chosen Israel as His son (cf. Hosea 11:1). The leaders could still believe in Jesus and enter the kingdom. Individual salvation was still possible even though national rejection was strong.

Barclay's Daily Study Bible

Chapter 21

THE BEGINNING OF THE LAST ACT ( Matthew 21:1-11 )

21:1-11 When they had come near to Jerusalem, and when they had come to Bethphage, to the Mount of Olives, then Jesus sent on two disciples ahead. "Go into the village which is facing you," he said, "and immediately you will find an ass tethered, and a colt with her. Loose them, and bring them to me. And, if anyone says anything to you, say, 'The Master needs them.' Immediately he will send them on." This was done that there might be fulfilled that which was spoken through the prophet, when he said, "Say to the daughter of Sion, Look you, your king comes to you, gentle, and riding upon an ass, and a colt, the foal of a beast who bears the yoke." So the disciples went, and they carried out Jesus' orders, and they brought the ass and the colt, and put their cloaks upon them; and he took his seat on them. The very large crowd spread their cloaks on the road. Others cut down branches from the trees and strewed them on the road; and the crowds who went in front and followed behind kept shouting, "Hosanna to the Son of David! Blessed in the name of the Lord is he who comes. Hosanna in the highest!" As he entered Jerusalem, the whole city was shaken. "Who is this?" they asked; and the crowds said, "This is the prophet, Jesus, who comes from Nazareth in Galilee."

With this passage we embark on the last act in the drama of the life of Jesus; and here indeed is a dramatic moment.

It was the Passover time, and Jerusalem and the whole surrounding neighbourhood was crowded with pilgrims. Thirty years later a Roman governor was to take a census of the lambs slain in Jerusalem for the Passover and find that the number was not far off a quarter of a million. It was the Passover regulation that there must be a party of a minimum of ten for each lamb which means that at that Passover time more than two and a half million people had crowded their way into Jerusalem. The law was that every adult male Jew who lived within twenty miles of Jerusalem must come to the Passover; but not only the Jews of Palestine, Jews from every corner of the world made their way to the greatest of their national festivals. Jesus could not have chosen a more dramatic moment; it was into a city surging with people keyed up with religious expectations that he came.

Nor was this a sudden decision of Jesus, taken on the moment. It was something which he had prepared in advance. The whole tone of the story shows that he was carrying out plans which he had made ahead. He sent his disciples into "the village" to collect the ass and her foal. Matthew mentions Bethphage only (the pronunciation is not Bethphage with the age as in the English word page; the "e" at the end is pronounced as "ae"; the word is Bethphagae). But Mark also mentions Bethany ( Mark 11:1). No doubt the village was Bethany. Jesus had already arranged that the ass and her foal should be waiting for him, for he must have had many friends in Bethany; and the phrase, "The Master needs them," was a password by which their owner would know that the hour which Jesus had arranged had come.

So Jesus rode into Jerusalem. The fact that the ass had never been ridden before made it specially suitable for sacred purposes. The red heifer which was used in the ceremonies of cleansing must be a beast "upon which a yoke has never come" ( Numbers 19:2; Deuteronomy 21:3); the cart on which the ark of the Lord was carried had to be a vehicle which had never been used for any other purpose ( 1 Samuel 6:7). The special sacredness of the occasion was underlined by the fact that the ass had never been ridden by any man before.

The crowd received Jesus like a king. They spread their cloaks in front of him. That is what his friends had done when Jehu was proclaimed king ( 2 Kings 9:13). They cut down and waved the palm branches. That is what they did when Simon Maccabaeus entered Jerusalem after one of his most notable victories ( 1Ma_13:51 ).

They greeted him as they would greet a pilgrim, for the greeting: "Blessed be he who enters in the name of the Lord" ( Psalms 118:26) was the greeting which was addressed to pilgrims as they came to the Feast.

They shouted "Hosanna!" We must be careful to see what this word means. Hosanna means Save now! and it was the cry for help which a people in distress addressed to their king or their god. It is really a kind of quotation from Psalms 118:25: "Save us, we beseech Thee, O Lord." The phrase, "Hosanna in the highest!" must mean, "Let even the angels in the highest heights of heaven cry unto God, Save now!"

It may be that the word hosanna had lost some of its original meaning; and that it had become to some extent only a cry of welcome and of acclamation, like "Hail!"; but essentially it is a people's cry for deliverance and for help in the day of their trouble; it is an oppressed people's cry to their saviour and their king.

THE INTENTION OF JESUS ( Matthew 21:1-11 continued)

We may then take it that Jesus' actions in this incident were planned and deliberate. He was following a method of awakening men's minds which was deeply interwoven with the methods of the prophets. Again and again in the religious history of Israel, when a prophet felt that words were of no avail against a barrier of indifference or incomprehension, he put his message into a dramatic act which men could not fail to see and to understand. Out of many Old Testament instances we choose two of the most outstanding.

When it became clear that the kingdom would not stand the excesses and extravagances of Rehoboam, and that Jeroboam was marked out as the rising power, the prophet Ahijah the Shilonite chose a dramatic way of foretelling the future. He clad himself in a new garment; he went out and he met Jeroboam alone; he took the new garment and tore it into twelve pieces; then of the pieces he gave to Jeroboam ten and two of the pieces he kept; and by this dramatic action he made it clear that ten of the twelve tribes were about to revolt in support of Jeroboam, while only two would remain faithful to Rehoboam ( 1 Kings 11:29-32). Here is the prophetic message delivered in dramatic action.

When Jeremiah was convinced that Babylon was about to conquer Palestine in spite of the easy optimism of the people, he made bonds and yokes and sent them to Edom, to Moab, to Ammon, to Tyre and to Sidon; and put a yoke upon his own neck that all might see it. By this dramatic action he made it clear that, as he saw it, nothing but slavery and servitude lay ahead ( Jeremiah 27:1-6); and when Hananiah, the false prophet with the mistaken optimism, wished to show that he thought Jeremiah's gloomy foreboding altogether wrong, he took the yoke from Jeremiah's neck and broke it ( Jeremiah 28:10-11).

It was the custom of the prophets to express their message in dramatic action when they felt that words were not enough. And that was what Jesus was doing when he entered Jerusalem.

There are two pictures behind Jesus' dramatic action.

(i) There is the picture of Zechariah 9:9, in which the prophet saw the king coming to Jerusalem, humble and riding upon an ass, on a colt the foal of an ass. In the first instance, Jesus' dramatic action is a deliberate Messianic claim. He was here offering himself to the people, at a time when Jerusalem was surging with Jews from all over the country and from all over the world, as the Anointed One of God. Just what Jesus meant by that claim we shall go on to see; but that he made the claim there is no doubt.

(ii) There may have been another intention in Jesus' mind. One of the supreme disasters of Jewish history was the capture of Jerusalem by Antiochus Epiphanes about 175 B.C. Antiochus was determined to stamp out Judaism and to introduce into Palestine Greek ways of life and worship. He deliberately profaned the Temple, offering swine's flesh on the altar, making sacrifices to Olympian Zeus, and even turning the Temple chambers into public brothels. It was then that the Maccabees rose against him, and ultimately rescued their native land. In due time Jerusalem was retaken and the desecrated Temple was restored and purified and rededicated. In 2Ma_10:7 we read of the rejoicing of that great day: "Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto Him that had given them good success in cleansing His place." On that day the people carried the palm branches and sung their psalms; it is an almost exact description of the actions of the crowd who welcomed Jesus into Jerusalem.

It is at least possible that Jesus knew this, and that he entered into Jerusalem with the deliberate intention of cleansing God's house as Judas Maccabaeus had done two hundred years before. That was in fact what Jesus did. He may well be saying in dramatic symbol, not only that he was the Anointed One of God, but also that he had come to cleanse the House of God from the abuses which defiled it and its worship. Had not Malachi said that the Lord would suddenly come to his Temple ( Malachi 3:1)? And, in his vision of judgment had not Ezekiel seen the terrible judgment of God begin at the sanctuary ( Ezekiel 9:6)?

THE CLAIM OF THE KING ( Matthew 21:1-11 continued)

To conclude our study of this incident, let us look at Jesus in its setting. It shows us three things about him.

(i) I shows us his courage. Jesus knew full well that he was entering a hostile city. However enthusiastic the crowd might be, the authorities hated him and had sworn to eliminate him; and with them lay the last word. Almost any man in such a case would have considered discretion the better part of valour; and, if he had come to Jerusalem at all, would have slipped in under cover of night and kept prudently to the back streets until he reached his shelter. But Jesus entered Jerusalem in a way that deliberately set himself in the centre of the stage and deliberately riveted every eye upon himself. All through his last days there is in his every action a kind of magnificent and sublime defence; and here he begins the last act with a flinging down of the gauntlet, a deliberate challenge to the authorities to do their worst.

(ii) It shows us his claim. Certainly it shows us his claim to be God's Messiah, God's Anointed One; very probably it shows us his claim to be the cleanser of the Temple. If Jesus had been content to claim to be a prophet, the probability is that he need never have died. But he could be satisfied with nothing less than the topmost place. With Jesus it is all or nothing. Men must acknowledge him as king, or not receive him at all.

(iii) Equally it shows us his appeal. It was not the kingship of the throne which he claimed; it was the kingship of the heart. He came humbly and riding upon an ass. We must be careful to see the real meaning of that. In western lands the ass is a despised beast; but in the east the ass could be a noble animal. Often a king came riding upon an ass, but when he did, it was the sign that he came in peace. The horse was the mount of war; the ass was the mount of peace. So when Jesus claimed to be king, he claimed to be the king of peace. He showed that he came, not to destroy, but to love; not to condemn, but to help; not in the might of arms, but in the strength of love.

So here, at one and the same time, we see the courage of Christ, the claim of Christ, and the appeal of Christ. It was a last invitation to men to open, not their palaces but their hearts to him.

THE SCENE IN THE TEMPLE ( Matthew 21:12-14 )

21:12-14 And Jesus entered into the precincts of the Temple of God, and cast out all who were selling and buying in the Temple precincts, and overturned the tables of the money-changers, and of those who were selling doves. "It is written," he said to them, "My house shall be called a house of prayer, but you make it 'a robbers' cave.'"

If the entry into Jerusalem had been defiance, here is defiance added to defiance. To see this scene unfolding before our eyes we need to visualize the picture of the Temple.

There are in the New Testament two words which are translated Temple, and rightly so, but there is a clear distinction between them. The Temple itself is called the naos ( G3485) . It was a comparatively small building, and contained the Holy Place and the Holy of Holies into which only the High Priest might enter, and he only on the great Day of Atonement. But the naos ( G3485) itself was surrounded by a vast space which was occupied by successive and ascending courtyards. First there was the Court of the Gentiles, into which anyone might come, and beyond which it was death for a Gentile to penetrate. Then there came the Court of the Women, entered by the Beautiful Gate of the Temple, into which any Israelite might come. Next there came the Court of the Israelites, entered by the gate called Nicanor's Gate, a great gate of Corinthian bronze which needed twenty men to open and shut it. It was in this court that the people assembled for the Temple services. Lastly there came the Court Of the Priests, into which only the priests might enter; in it there stood the great altar of the burnt-offering, the altar of the incense, the seven-branched lamp-stand, the table of the shewbread, and the great brazen laver; and at the back of it there stood the naos ( G3485) itself. This whole area, including all the courts, is also in the Revised Standard Version called the Temple; the Greek is hieron ( G2411) . It is better to keep a distinction between the two words; and to retain the word Temple for the Temple proper, that is the naos ( G3485) , and to use the term the Temple Precincts, for the whole area, that is the word hieron ( G2411) .

The scene of this incident was the Court of the Gentiles into which anyone might come. It was always crowded and busy; but at Passover, with pilgrims there from all over the world, it was thronged to capacity. There would, even at any time, be many Gentiles there, for the Temple at Jerusalem was famous throughout the world, so that even the Roman writers described it as one of the world's most amazing buildings.

In this Court of the Gentiles two kinds of trading were going on. There was the business of money-changing. Every Jew had to pay a temple tax of one half-shekel, and that tax had to be paid near to the Passover time. A month before, booths were set up in all the towns and villages, and the money could be paid there, but after a certain date it could be paid only in the Temple itself; and it would be there that the vast majority of pilgrim Jews from other lands paid it. This tax had to be paid in certain currency, although for general purposes all kinds of currencies were equally valid in Palestine. It must not be paid in ingots of silver, but in stamped currency; it must not be paid in coins of inferior alloy or coins which had been clipped, but in coins of high-grade silver. It could be paid in shekels of the sanctuary, in Galilaean half-shekels, and especially in Tyrian currency which was of a very high standard.

The function of the money-changers was to change unsuitable currency into the correct currency. That seems on the face of it to be an entirely necessary function; but the trouble was that these money-changers charged the equivalent of 1p for changing the currency at all; and, if the coin was of greater value than a half-shekel, they charged another lp for giving back the surplus change. That is to say, many a pilgrim had not only to pay his half-shekel--which was about 7 pence in value--but another 2 pence also in changing dues; and this has to be evaluated against a background where a working man's wage was about 3 pence a day.

This surplus charge was called the qolbon (compare kollubistes, G2855) . It did not by any means all go into the money-changer's pockets; some of it was classed as freewill offerings; some of it went to the repair of the roads; some of it went to purchase the gold plates with which it was planned entirely to cover the Temple proper; and some of it found its way into the Temple treasury. The whole matter was not necessarily an abuse; but the trouble was that it lent itself to abuse. It lent itself to the exploitation of the pilgrims who had come to worship, and there is no doubt that the Temple money-changers made large profits out of it.

The selling of doves was worse. For most visits to the Temple some kind of offering was essential. Doves, for instance, were necessary when a woman came for purification after childbirth, or when a leper came to have his cure attested and certified ( Leviticus 12:8; Leviticus 14:22; Leviticus 15:14; Leviticus 15:29). It was easy enough to buy animals for sacrifice outside the Temple; but any animal offered in sacrifice must be without blemish. There were official inspectors of the animals, and it was to all intents and purposes certain that they would reject an animal bought outside and would direct the worshipper to the Temple stalls and booths.

No great harm would have been done if the prices had been the same inside and outside the Temple, but a pair of doves could cost as little as 4 pence outside the Temple and as much as 75 pence inside the Temple. This was an old abuse. A certain Rabbi, Simon ben Gamaliel, was remembered with gratitude because "he had caused doves to be sold for sliver coins instead of gold." Clearly he had attacked this abuse. Further, these stalls where the victims were sold were called the Bazaars of Annas, and were the private property of the family of the High Priest of that name.

Here, again, there was no necessary abuse. There must have been many honest and sympathetic traders. But abuse readily and easily crept in. Burkitt can say that "the Temple had become a meeting place of scamps," the worst kind of commercial monopoly and vested interest. Sir George Adam Smith can write: "In those days every priest must have been a trader." There was every danger of shameless exploitation of poor and humble pilgrims--and it was that exploitation which raised the wrath of Jesus.

THE WRATH AND THE LOVE ( Matthew 21:12-14 continued)

There is hardly anywhere in the gospel story where we need to make a more deliberate and more conscious effort to be fair than in this passage. It is easy to use it as a basis for a complete condemnation of the whole Temple worship. There are two things to be said.

There were many traders and hucksters in the Temple Court, but there were also many whose hearts were set on God. As Aristotle said long ago, a man and an institution must be judged at their best, and not at their worst.

The other thing to be said is simply this--let the man and the Church without sin cast the first stone. The traders were not all exploiters, and even those who seized the opportunity of making a quick profit were not all simply money-grabbers. The great Jewish scholar Israel Abrahams has a comment on the too common Christian treatment of this passage: "When Jesus overturned the money-changers and ejected the sellers of doves from the Temple, he did a service to Judaism. . . . But were the money-changers and the dove-sellers the only people who visited the Temple? And was everyone who bought or sold a dove a mere formalist? Last Easter I was in Jerusalem, and along the facade of the Church of the Holy Sepulchre I saw the stalls of the vendors of sacred relics, of painted beads and inscribed ribbons, of coloured candles, gilded crucifixes, and bottles of Jordan water. There these Christians babbled and swayed and bargained, a crowd of buyers and sellers in front of the Church sacred to the memory of Jesus. Would, I thought, that Jesus were come again to overthrow these false servants of his, even as he overthrew his false brothers in Israel long ago."

This incident shows us certain things about Jesus.

(i) It shows us one of the fiercest manifestations of his anger directed against those who exploited their fellow-men, and especially against those who exploited them in the name of religion. It was Jeremiah who had said that men made the Temple a den of thieves ( Jeremiah 7:11). Jesus could not bear to see simple people exploited for profit.

Too often the Church has been silent in such a situation; it has a duty to protect those who in a highly competitive economic situation cannot protect themselves.

(ii) It shows us his anger was specially directed against those who made it impossible for simple people to worship in the House of God. It was Isaiah who said that God's House was a House of Prayer for all peoples ( Isaiah 56:7). The Court of the Gentiles was, in fact, the only part of the Temple into which Gentiles might come. It is not to be thought that every Gentile came to sight-see. Some, at least, must have come with haunting longings in their souls to worship and to pray. But in that uproar of buying and selling and bargaining and auctioneering prayer was impossible. Those who sought God's presence were being debarred from it by the very people of God's House.

God will never hold guiltless those who make it impossible for others to worship him. It can happen yet. A spirit of bitterness, a spirit of argument, a spirit of strife can get into a Church, which makes worship impossible. Men and office-bearers can become so concerned with their rights and their wrongs, their dignities and their prestiges, their practice and their procedure, that in the end no one can worship God in the atmosphere which is created. Even ministers of God can be more concerned with imposing their ways of doing things on a congregation than with preaching the gospel, and the end is a service with an atmosphere which makes true worship impossible. The worship of God and the disputes of men can never go together. Let us remember the wrath of Jesus at those who blocked the approach to God for their fellow-men.

(iii) There remains one thing to note. Our passage ends with Jesus healing the blind and the lame in the Temple Court. They were still there; Jesus did not clear everyone out. Only those with guilty consciences fled before the eyes of his wrath. Those who needed him stayed.

Need is never sent empty away by Jesus Christ. Jesus' anger was never merely negative; it never stopped with the attack on that which was wrong; it always went on to the positive helping of those who were in need. In the truly great man anger and love go hand in hand. There is anger at those who exploit the simple and bar the seeker; but there is love for those whose need is great. The destructive force of anger must always go hand in hand with the healing power of love.

THE KNOWLEDGE OF THE SIMPLE IN HEART ( Matthew 21:15-17 )

21:15-17 When the chief priests and Scribes saw the wonderful things that he did, and the children shouting in the Temple, "Hosanna to the Son of David!" they were angry. "Do you hear what these are saying?" they said. Jesus said to them, "Yes! Have you never read: 'Out of the mouths of babes and sucklings you have the perfect praise'?" And he left them, and went out of the city to Bethany, and lodged there.

Some scholars have found difficulty with this passage. It is said that it is unlikely that there would be crowds of children in the Temple Court; and that, if the children were there at all, the Temple police would have dealt swiftly and efficiently with them if they had dared to cry out as this passage says they did. Now earlier in the story Luke has an incident where the disciples are depicted as shouting their glad cries to Jesus, and where the authorities are described as trying to silence them ( Luke 19:39-40). Very often a Rabbi's disciples were called his children. We see, for instance, the phrase my little children occurring in the writings of John. So it is suggested that Luke and Matthew are really telling the same story and that the children are in fact the disciples of Jesus.

No such explanation is necessary. The use that Matthew makes of the quotation from Psalms 8:2 makes it clear that he had real children in mind; and, in any event, things were happening that day in the Temple Court which had never happened before. It was not every day that the traders and the money-changers were sent packing; and it was not every day that the blind and the lame were healed. Maybe ordinarily it would have been impossible for the children to shout like this, but this was no ordinary day.

When we take this story just as it stands and listen again to the fresh, clear voices of the children shouting their praises, we are faced with one great fact. There are truths which only the simple in heart can see and which are hidden from the wise and the learned and the sophisticated. There are many times when heaven is nearer the child than it is to the cleverest men.

Thorwaldsen, the great sculptor, once carved a statue of Jesus. He wished to see if the statue would cause the right reaction in those who saw it. He brought a little child to look at the statue and asked him: "Who do you think that is?" The child answered: "It is a great man." Thorwaldsen knew that he had failed; so he scrapped his statue and began again. Again when he had finished, he brought the child and asked the same question: "Who do you think that is?" The child smiled and answered: "That is Jesus who said: 'Let the children come to me.'" Thorwaldsen knew that this time he had succeeded. The statue had passed the test of a child's eyes.

That is no bad test. George Macdonald once said that he placed no value on the alleged Christianity of a man at whose door, or at whose garden gate, the children were afraid to play. If a child thinks a person good, the likelihood is that he is good; if a child shrinks away, a man may be great but certainly he is not Christlike. Somewhere Barrie draws a picture of a mother putting her little one to bed at night and looking down on him when he is half asleep, with an unspoken question in her eyes and in her heart: "My child, have I done well today?" The goodness which can meet the clear gaze of a child and stand the test of a child's simplicity is goodness indeed. It was but natural that the children should recognize Jesus when the scholars were blind.

THE WAY OF THE FIG TREE ( Matthew 21:18-22 )

21:18-22 When Jesus was returning to the city early in the morning, he was hungry. When he saw a fig tree by the roadside, he went up to it, and found nothing but leaves. He said to it, "Let no fruit come from you any more for ever!" And immediately the fig tree withered away. When the disciples saw it, they were astonished. "How did the fig tree immediately wither away?" they said. Jesus answered them: "This is the truth I tell you--if you have faith, and, if you do not doubt, not only will you do what happened to the fig tree, but you will even say to this mountain: 'Be removed and be cast into the sea,' and it will happen. All that you ask in prayer, if you believe, you will receive."

Few honest readers of the Bible would deny that this is perhaps the most uncomfortably difficult passage in the New Testament. If it be taken with complete literalism, it shows Jesus in an action which is an acute shock to our whole conception of him. It must, therefore, be approached with a real desire to find out the truth which lies behind it and with the courage to think our way through it.

Mark also tells this story ( Mark 11:12-14; Mark 11:20-21) but with one basic difference. In Matthew the withering of the fig tree takes place at once. (The King James Version has: "And presently the fig tree withered away." In Elizabethan English presently meant immediately, at that present moment. The Greek is parachrema ( G3916) , which the Revised Standard Version translates at once, and which Moffatt translates instantly.) On the other hand, in Mark nothing happened to the tree immediately, and it is only next morning, when they are passing on the same road, that the disciples see that the tree has withered away. From the existence of these two versions of the story, it is quite clear that some development has taken place; and, since Mark's is the earliest gospel, it is equally clear that his version must be nearer to the actual historical facts.

It is necessary to understand the growing and fruit-bearing habits of fig trees. The fig tree was the favourite of all trees. The picture of the Promised Land was the picture of "a land of wheat and barley, of vines and fig trees" ( Deuteronomy 8:8). Pomegranates and figs were part of the treasures which the spies brought back to show the rich fertility of the land ( Numbers 13:23). The picture of peace and prosperity which is common to every part of the old Testament is the picture of a time when every man will sit under his own vine and his own fig tree ( 1 Kings 4:25; Micah 4:4; Zechariah 3:10). The picture of the wrath of God is the picture of a day when he would smite and destroy the fig trees ( Psalms 105:33; Jeremiah 8:13; Hosea 2:12). The fig tree is the very symbol of fertility and peace and prosperity.

The tree itself is a handsome tree; it can be three feet thick in its trunk. It grows to a height of from fifteen to twenty feet; and the spread of its thick branches can be twenty-five to thirty feet. It was, therefore, much valued for its shade. In Cyprus the cottages have their fig trees at the door, and Tristram tells how often he sheltered under them and found coolness on the hottest day. Very commonly the fig tree grows overshadowing wells so that there is shade and water in the one place. Often it was the shade of the fig tree which was a man's private room for meditation and prayer; and that is why Nathanael was amazed that Jesus had marked him under the fig tree ( John 1:48).

But it is the fig tree's habit of fruit-bearing which is relevant here. The fig tree is unique in that it bears two full crops in the year. The first is borne on the old wood. Quite early in the year little green knobs appear at the end of the branches. They are called Paggim and they will one day be the figs. These fruit buds come in April but they are quite uneatable. Bit by bit the leaves and the flowers open out, and another unique thing about the fig is that it is in full fruit and full leaf and full flower all at the same time; that happens by June. No fig tree ever bore fruit in April; that is far too early. The process is then repeated with the new wood; and the second crop comes in September.

The strangest thing about this story is twofold. First, it tells of a fig tree in full leaf in April. Jesus was at Jerusalem for the Passover; the Passover fell on 15th April; and this incident happened a week before. The second thing is that Jesus looked for figs on a tree where no figs could possibly be; and Mark says, "For it was not the season for figs" ( Mark 11:13).

The difficulty of this story is not so much a difficulty of possibility. It is a moral difficulty; and it is twofold. First, we see Jesus blasting a fig tree for not doing what it was not able to do. The tree could not have borne fruit in the second week of April, and yet we see Jesus destroying it for not doing that very thing. Second, we see Jesus using his miraculous powers for his own ends. That is precisely what in the temptations in the wilderness he determined never to do. He would not turn stones into bread to satisfy his own hunger. The plain truth is this--if we had read of anyone else blasting a fig tree for not bearing figs in April, we would have said it was the act of ill-tempered petulance, springing from personal disappointment. In Jesus that is inconceivable; therefore there must be some explanation. What is it?

Some have found an explanation on the following lines. In Luke there is the parable of the fig tree which failed to bear fruit. Twice the gardener pleaded for mercy for it; twice mercy and delay were granted; in the end it was still fruitless and was therefore destroyed ( Luke 13:6-9). The curious thing is that Luke has the parable of the barren fig tree, but he has not this incident of the withering of the fig tree; Matthew and Mark have this incident of the withering of the fig tree, but they have not the parable of the barren fig tree. It looks very much as if the gospel writers felt that if they included the one they did not need to include the other. It is suggested that the parable of the barren fig tree has been misunderstood and been turned into an actual incident. Confusion has changed a story Jesus told into an action Jesus did. That is by no means impossible; but it seems to us that the real explanation must be sought elsewhere. And now we go on to seek it.

PROMISE WITHOUT PERFORMANCE ( Matthew 21:18-22 continued)

When we were studying the story of the entry of Jesus into Jerusalem, we saw that frequently the prophets made use of symbolic actions; that when they felt that words would not penetrate, they did something dramatic to drive a lesson home. Let us suppose that some such symbolic action is at the back of this story.

Jesus, let us suppose, was on his way to Jerusalem. By the wayside he saw a tree in full leaf. It was perfectly legitimate for him to pluck the figs from it, if there had been any. Jewish law allowed that ( Deuteronomy 23:24-25); and Thomson in The Land and the Book tells us that even in modern times the wayside fig tree is open to all. Jesus went up to the fig tree, well knowing that there could be no fruit, and well knowing that there must be something radically wrong with it. One of two things could have happened. The fig tree could have reverted to its wild state, just as roses revert to briars. Or, it could be in some way diseased. Then Jesus said: "This tree will never bear fruit; it will certainly wither." It was the statement of a man who knew nature, because he had lived with nature. And on the next day it was clear that the diagnosis of his expert eye of Jesus was exactly right.

If this was a symbolic action, it was meant to teach something. What it was meant to teach was two things about the Jewish nation.

(i) It taught that uselessness invites disaster. That is the law of life. Anything which is useless is on the way to elimination; any thing can justify its existence only by fulfilling the end for which it was created. The fig tree was useless; therefore it was doomed.

The nation of Israel had been brought into existence for one reason and one reason only--that from it there might come God's Anointed One. He had come; the nation had faded to recognize him; more, they were about to crucify him. The nation had failed in its function which was to welcome God's Son--therefore the nation was doomed.

Failure to realize the purpose of God brings necessary disaster. Everyone in this world is judged in terms of usefulness. Even if a person is helpless on a bed, he can be of the greatest use by patient example and by prayer. No one need be useless; and he who is useless is heading for disaster.

(ii) It taught that profession without practice is condemned The tree had leaves; the leaves were a claim to have figs; the tree had no figs; its claim was false; therefore it was doomed. The Jewish nation professed faith in God; but in practice they were out for the blood of God's Son; therefore they stood condemned.

Profession without practice was not only the curse of the Jews; it has been throughout the ages the curse, of the Church. During his early days in South Africa--in Pretoria--Gandhi enquired into Christianity. For several Sundays he attended a Christian Church, but, he says, "the congregation did not strike me as being particularly religious; they were not an assembly of devout souls, but appeared rather to be worldly-minded people going to Church for recreation and in conformity to custom." He, therefore, concluded that there was nothing in Christianity which he did not already possess--and so Gandhi was lost to the Christian Church with incalculable consequences to India and to the world.

Profession without practice is something of which we are all more or less guilty. It does incalculable harm to the Christian Church; and it is doomed to disaster, for it produces a faith which cannot do anything else but wither away.

We may well believe that Jesus used the lesson of a diseased and degenerate fig tree to say to the Jews--and to us--that uselessness invites disaster, and profession without practice is doomed. That is surely what this story means, for we cannot think of Jesus as literally and physically blasting a fig tree for failing to bear fruit at a season when fruit was impossible.

THE DYNAMIC OF PRAYER ( Matthew 21:18-22 continued)

This passage concludes with certain words of Jesus about the dynamic of prayer. If these words are misunderstood, they can bring nothing but heartbreak; but if they are correctly understood, they can bring nothing but power.

In them Jesus says two things; that prayer can remove mountains, and that, if we ask in belief, we will receive. It is abundantly clear that these promises are not to be taken physically and literally. Neither Jesus himself nor anyone else ever removed a physical, geographical mountain by prayer. Moreover, many and many a person has prayed with passionate faith that something may happen or that something may not happen, that something may be given or that someone may be spared from death, and in the literal sense of the words that prayer has not been answered. What then is Jesus promising us through prayer?

(i) He promises that prayer gives us the ability to do. Prayer is never the easy way out; never simply pushing things on to God for him to do them for us. Prayer is power. It is not asking God to do something; it is asking him to make us able to do it ourselves. Prayer is not taking the easy way; it is the way to receive power to take the hard way. It is the channel through which comes power to tackle and remove mountains of difficulty by ourselves with the help of God. If it were simply a method of getting things done for us, prayer would be very bad for us, for it would make us flabby and lazy and inefficient. Prayer is the means whereby we receive power to do things for ourselves. Therefore, no man should pray and then sit and wait; he must pray and then rise and work; but he will find that, when he does, a new dynamic enters his life, and that in truth with God all things are possible, and with God the impossible becomes that which can be done.

(ii) Prayer is the ability to accept, and in accepting, to transform. It is not meant to bring deliverance from a situation; it is meant to bring the ability to accept it and transform it. There are two great examples of that in the New Testament.

The one is the example of Paul. Desperately he prayed that he might be delivered from the thorn in his flesh. He was not delivered from that situation; he was made able to accept it; and in that very situation he discovered the strength that was made perfect in his weakness and the grace which was sufficient for all things--and in that strength and grace the situation was not only accepted, but also transformed into glory ( 2 Corinthians 12:1-10).

The other is Jesus himself. In Gethsemane he prayed that the cup might pass from him and he be delivered from the agonizing situation in which he found himself; that request could not be granted, but in that prayer he found the ability to accept the situation; and, in being accepted, the situation was transformed, and the agony of the Cross led straight to the glory of the Resurrection. We must always remember that prayer does not bring deliverance from a situation; it brings conquest of it. Prayer is not a means of running away from a situation; it is a means whereby we may gallantly face it.

(iii) Prayer brings the ability to bear. It is natural and inevitable that, in our human need and with our human hearts and our human weakness, there should be things which we feel we cannot bear. We see some situation developing; we see some tragic happening approaching with a grim inevitability; we see some task looming ahead which is obviously going to demand more than we have to give to it. At such a time our inevitable feeling is that we cannot bear this thing. Prayer does not remove the tragedy; it does not give us escape from the situation; it does not give us exemption from the task; but it does make us able to bear the unbearable, to face the unfaceable, to pass the breaking point and not to break.

So long as we regard prayer as escape, nothing but bewildered disappointment can result; but when we regard it as the way to conquest and the divine dynamic, things happen.

THE EXPEDIENT IGNORANCE ( Matthew 21:23-27 )

21:23-27 When Jesus had come into the Temple precincts, the chief priests and elders of the people came to him as he was teaching and said, "By what authority do you do these things? And who gave you this authority?" Jesus answered them, "I will ask you one question, and if you give me an answer to it, I too will tell you by what authority I do these things. Whence was the baptism of John? Was it from heaven? Or, was it from men?" They debated within themselves. "If," they said, "we say 'From heaven,' he will say to us, 'Why then did you not believe in him?' But, if we say, 'From men,' we fear the crowd, for all regard John as a prophet." So they answered Jesus, "We do not know." So he too said to them, "Neither do I tell you by what authority I do these things."

When we think of the extraordinary things Jesus had been doing, we cannot be surprised that the Jewish authorities asked him what right he had to do them. At the moment Jesus was not prepared to give them the direct answer that his authority came from the fact that he was the Son of God. To do so would have been to precipitate the end. There were actions still to be done and teaching still to be given. It sometimes takes more courage to bide one's time and to await the necessary moment, than it does to throw oneself on the enemy and invite the end. For Jesus everything had to be done in God's time; and the time for the final crisis had not yet come.

So he countered the question of the Jewish authorities with a question of his own, one which placed them in a dilemma. He asked them whether John's ministry came from heaven or from men, whether it was divine or merely human in its origin. Were those who went out to be baptized at the Jordan responding to a merely human impulse or were they in fact answering a divine challenge? The dilemma of the Jewish authorities was this. If they said that the ministry of John was from God, then they had no alternative to admitting that Jesus was the Messiah, for John had borne definite and unmistakable witness to that fact. On the other hand, if they denied that John's ministry came from God, then they would have to bear the anger of the people, who were convinced that he was the messenger of God.

For a moment the Jewish chief priests and elders were silent. Then they gave the lamest of all lame answers. They said, "We do not know." If ever men stood self-condemned, they did. They ought to have known; it was part of the duty of the Sanhedrin, of which they were members, to distinguish between true and false prophets; and they were saying that they were unable to make that distinction. Their dilemma drove them into a shameful self-humiliation.

There is a grim warning here. There is such a thing as the deliberately assumed ignorance of cowardice. If a man consults expediency rather than principle, his first question will be, not, "What is the truth?" but, "What is it safe to say?" Again and again his worship of expediency will drive him to a cowardly silence. He will lamely say, "I do not know the answer," when he well knows the answer, but is afraid to give it. The true question is not: "What is it safe to say?" but, "What is it right to say?"

The deliberately assumed ignorance of fear, the cowardly silence of expediency are shameful things. If a man knows the truth, he is under obligation to tell it, though the heavens should fall.

THE BETTER OF TWO BAD SONS ( Matthew 21:28-32 )

21:28-32 Jesus said: "What do you think? A man had two children, He went to the first and said, 'Child, go and work in my vineyard today.' He answered, 'I will not.' But afterwards he changed his mind and went. He went to the second and spoke to him in the same way. He answered, 'Certainly, sir.' And he did not go. Which of these two did the will of his father?" "The first," they answered. Jesus said to them: "This is the truth I tell you--the tax-collectors and harlots go into the Kingdom of Heaven before you. For John came to you in the way of righteousness, and you did not believe in him; but the tax-gatherers and harlots did believe in him. And when you saw this, you did not even then change your minds, and so come to believe in him."

The meaning of this parable is crystal clear. The Jewish leaders are the people who said they would obey God and then did not. The tax-gatherers and the harlots are those who said that they would go their own way and then took God's way.

The key to the correct understanding of this parable is that it is not really praising anyone. It is setting before us a picture of two very imperfect sets of people, of whom one set were none the less better than the other. Neither son in the story was the kind of son to bring full joy to his father. Both were unsatisfactory; but the one who in the end obeyed was incalculably better than the other. The ideal son would be the son who accepted the father's orders with obedience and with respect and who unquestioningly and fully carried them out. But there are truths in this parable which go far beyond the situation in which it was first spoken.

It tells us that there are two very common classes of people in this world. First, there are the people whose profession is much better than their practice. They will promise anything; they make great protestations of piety and fidelity; but their practice lags far behind. Second, there are those whose practice is far better than their profession. They claim to be tough, hardheaded materialists, but somehow they are found out doing kindly and generous things, almost in secret, as if they were ashamed of it. They profess to have no interest in the Church and in religion, and yet, when it comes to the bit, they live more Christian lives than many professing Christians.

We have all of us met these people, those whose practice is far away from the almost sanctimonious piety of their profession, and those whose practice is far ahead of the sometimes cynical, and sometimes almost irreligious, profession which they make. The real point of the parable is that, while the second class are infinitely to be preferred to the first, neither is anything like perfect. The really good man is the man in whom profession and practice meet and match.

Further, this parable teaches us that promises can never take the place of performance, and fine words are never a substitute for fine deeds. The son who said he would go, and did not, had all the outward marks of courtesy. In his answer he called his father "Sir" with all respect. But a courtesy which never gets beyond words is a totally illusory thing. True courtesy is obedience, willingly and graciously given. On the other hand the parable teaches us that a man can easily spoil a good thing by the way he does it. He can do a fine thing with a lack of graciousness and a lack of winsomeness which spoil the whole deed. Here we learn that the Christian way is in performance and not promise, and that the mark of a Christian is obedience graciously and courteously given.

THE VINEYARD OF THE LORD ( Matthew 21:33-46 )

21:33-46 Jesus said, "Listen to another parable. There was a householder who planted a vineyard, and surrounded it with a hedge, and dug a wine press in it, and built a tower, and gave it out to cultivators and went away. When the time of the fruits had come, he dispatched his servants to the cultivators, to receive his fruits; and the cultivators took his servants, and beat one of them, and killed another of them, and stoned another of them. Again he dispatched other servants, more than the first; and they did the same to them. Afterwards he dispatched his son to them. 'They will respect my son,' he said. But when the cultivators saw the son, they said to themselves, 'This is the heir. Come, let us kill him, and let us take the inheritance.' And they threw him out of the vineyard and killed him. When the owner of the vineyard comes, what will he do to these cultivators?" They said to him, "He will bring these evil men to an evil end, and he will give out the vineyard to other cultivators, who will pay him the fruits at their correct time." Jesus said to them, "Have you never read in the Scriptures: ' The stone which the builders rejected, this has become the headstone of the corner. This is the doing of the Lord, and it is amazing in our eyes? That is why I tell you that the Kingdom of God will be taken from you, and will be given to a nation which produces its fruits. And he who falls against the stone will be broken; and it will shatter to powder him on whom it falls."

In interpreting a parable it is normally a first principle that every parable has only one point and that the details are not to be stressed. Normally to try to find a meaning for every detail is to make the mistake of treating the parable as an allegory. But in this case it is different. In this parable the details do have a meaning and the chief priests and the Pharisees well knew what Jesus was meaning this parable to say to them.

Every detail is founded on what, for those who heard it, was familiar fact. The Jewish nation as the vineyard of God was a familiar prophetic picture. "The vineyard of the Lord of hosts is the house of Israel" ( Isaiah 5:7). The hedge was a thick-set thorn hedge, designed to keep out both the wild boars who might ravage the vineyard, and the thieves who might steal the grapes. Every vineyard had its wine press. The wine press consisted of two troughs either hollowed out of the rock, or built of bricks; the one was a little higher than the other, and was connected with the lower one by a channel. The grapes were pressed in the higher trough and the juice ran off into the lower trough. The tower served a double purpose. It served as a watch-tower, from which to watch for thieves when the grapes were ripening; and it served as a lodging for those who were working in the vineyard.

The actions of the owner of the vineyard were an quite normal. In the time of Jesus, Palestine was a troubled place with little luxury; it was, therefore, very familiar with absentee landlords, who let out their estates and were interested only in collecting the rental at the right time. The rent might be paid in any of three ways. It might be a money rent; it might be a fixed amount of the fruit, no matter what the crop might be; and it might be an agreed percentage of the crop.

Even the action of the cultivators was not out of the common. The country was seething with economic unrest; the working people were discontented and rebellious; and the action of the cultivators in seeking to eliminate the son was not by any means impossible.

As we have said, it would be easy for those who heard this parable to make the necessary identifications. Before we treat it in detail, let us set these identifications down. The vineyard is the nation of Israel, and its owner is God. The cultivators are the religious leaders of Israel, who as it were had charge for God of the welfare of the nation. The messengers who were sent successively are the prophets sent by God and so often rejected and killed. The son who came last is none other than Jesus himself. Here in a vivid story Jesus set out at one and the same time the history and the doom of Israel.

PRIVILEGE AND RESPONSIBILITY ( Matthew 21:33-46 continued)

This parable has much to tell us in three directions.

(i) It has much to tell us about God.

(a) It tells of God's trust in men. The owner of the vineyard entrusted it to the cultivators. He did not even stand over them to exercise a police-like supervision. He went away and left them with their task. God pays men the compliment of entrusting them with his work. Every task we receive is a task given us to do by God.

(b) It tells of God's patience. The master sent messenger after messenger. He did not come with sudden vengeance when one messenger had been abused and ill-treated. He gave the cultivators chance after chance to respond to his appeal. God bears with men in all their sinning and will not cast them off.

(c) It tells of God's judgment. In the end the master of the vineyard took the vineyard from the cultivators and gave it to others. God's sternest judgment is when he takes out of our hands the task which he meant us to do. A man has sunk to his lowest level when he has become useless to God.

(ii) It has much to tell us about men.

(a) It tells of human privilege. The vineyard was equipped with everything--the hedge, the wine press, the tower--which would make the task of the cultivators easy and enable them to discharge it well. God does not only give us a task to do; he also gives us the means whereby to do it.

(b) It tells of human freedom. The master left the cultivators to do the task as they liked. God is no tyrannical task-master; he is like a wise commander who allocates a task and then trusts a man to do it.

(c) It tells of human answerability. To all men comes a day of reckoning. We are answerable for the way in which we have carried out the task God gave us to do.

(d) It tells of the deliberateness of human sin. The cultivators carry out a deliberate policy of rebellion and disobedience towards the master. Sin is deliberate opposite to God; it is the taking of our own way when we know quite well what the way of God is.

(iii) It has much to tell us about Jesus.

(a) It tells of the claim of Jesus. It shows us quite clearly Jesus lifting himself out of the succession of the prophets. Those who come before him were the messengers of God; no one could deny them that honour; but they were servants; he was the Son. This parable contains one of the clearest claims Jesus ever made to be unique, to be different from even the greatest of those who went before.

(b) It tells of the sacrifice of Jesus. It makes it clear that Jesus knew what lay ahead. In the parable the hands of wicked men killed the son. Jesus was never in any doubt of what lay ahead. He did not die because he was compelled to die; he went willingly and open-eyed to death.

THE SYMBOL OF THE STONE ( Matthew 21:33-46 continued)

The parable concludes with the picture of the stone. There are two pictures really.

(i) The first is quite clear. It is the picture of a stone which the builders rejected but became the most important stone in the whole building. The picture is from Psalms 118:22: "The stone which the builders rejected has become the head of the corner." Originally the Psalmist meant this as a picture of the nation of Israel. Israel was the nation which was despised and rejected. The Jews were hated by all men. They had been servants and slaves of many nations; but none the less the nation which all men despised was the chosen people of God.

It may be that men reject Christ, and refuse him, and seek to eliminate him, but they will yet find that the Christ whom they rejected is the most important person in the world. It was Julian, the Roman Emperor, who tried to turn the clock back, tried to banish Christianity, and to bring back the old pagan gods. He failed and failed completely; and at the end of it the dramatist makes him say, "To shoulder Christ from out the topmost niche was not for me." The man upon the Cross has become the Judge and King of all the world.

(ii) The second "stone" picture is in Matthew 21:44, although it is to be noted that some manuscripts omit this verse altogether. This is a more difficult picture--of a stone which breaks a man, if he stumbles against it, and which crushes a man to powder, if it falls upon him. It is a composite picture, put together from three Old Testament passages. The first is Isaiah 8:13-15: "The Lord of hosts him you shall regard as holy; let him be your fear, and let him be your dread. And he will become a sanctuary, and a stone of offence, and a rock of stumbling to both houses of Israel a trap and a snare to the inhabitants of Jerusalem. And many shall stumble thereon; they shall fall and be broken; they shall be snared and taken." The second is Isaiah 28:16: "Behold, I am laying in Zion for a foundation a stone, a tested stone, a precious cornerstone, of a sure foundation." The third is Daniel 2:34; Daniel 2:44-45 where there is a strange picture of a stone, cut without hands, which broke in pieces the enemies of God.

The idea behind this is that all these Old Testament pictures of a stone are summed up in Jesus Christ. Jesus is the foundation stone on which everything is built, and the corner stone which holds everything together. To refuse his way is to batter one's head against the walls of the law of God. To defy him is in the end to be crushed out of life. However strange these pictures may seem to us, they were familiar to every Jew who knew the prophets.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And he came to the second,.... The Scribes and Pharisees, by the ministry of John the Baptist, Christ, and his apostles also:

and said likewise; the same things as to the other son, the publicans and sinners; calling them into the Gospel dispensation, to hear the word, embrace truth, attend on ordinances, and labour in promoting the kingdom, and interest of the Messiah, whilst they had the light of the Gospel with them. Urging also the relation they stood in to God, as a part of the Jewish body; to whom, among other external privileges, the adoption belonged:

and he answered and said, I go, sir, and went not: the word "go" is not in the generality of the Greek copies; the phrase is only "I sir", though it is rightly enough supplied as to the sense. Beza says, it was in his most ancient copy; and so it is in the Arabic and Persic versions, and in Munster's Hebrew Gospel; though it is not in the Syriac and Ethiopic versions. So, the Scribes and Pharisees seemed pleased with the ministry of John for a while, and at first were forward to submit to his baptism, and were very inquisitive about the Messiah: yet, when he was declared in John's ministry, and by his own doctrine, and miracles, they refused to give in to the belief of him; they would neither enter into the Gospel kingdom, embrace the doctrines, and obey the commands of it themselves, nor suffer others to enter in; but, as much as in them lay, by their reproaches, menaces, and excommunications, deterred them from it. They, were like some other persons, who promise fair, and talk much of doing good works, but do none; teach the people to do them, but do not perform them themselves, though they would seem to do them; make great pretensions to them, boast of them, and trust in them; and therefore, of all men, ought to be careful to maintain them, and yet do the least.

Henry's Complete Commentary on the Bible

      28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.   29 He answered and said, I will not: but afterward he repented, and went.   30 And he came to the second, and said likewise. And he answered and said, I 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 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.

      As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, which bring reproofs more close, and make men, or ever they are aware, to reprove themselves. Thus Nathan convinced David by a parable (2 Samuel 22:1), and the woman of Tekoa surprised him in like manner, 2 Samuel 14:2: Reproving parables are appeals to the offenders themselves, and judge them out of their own mouths. This Christ designs here, as appears by the first words (Matthew 21:28; Matthew 21:28), But what think you?

      In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John's baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,

      I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.

      1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men's characters.

      2. They had both the same command given them; Son, go work to-day in my vineyard. Parents should not breed up their children in idleness; nothing is more pleasing, and yet nothing more pernicious, to youth than that. Lamentations 3:27. God sets his children to work, though they are all heirs. This command is given to every one of us. Note, (1.) The work of religion, which we are called to engage in, is vineyard work, creditable, profitable, and pleasant. By the sin of Adam we were turned out to work upon the common, and to eat the herb of the field; but by the grace of our Lord Jesus we are called to work again in the vineyard. (2.) The gospel call to work in the vineyard, requires present obedience; Son, go work to-day, while it is called to-day, because the night comes when no man can work. We were not sent into the world to be idle, nor had we daylight given us to play by; and therefore, if ever we mean to do any thing for God and our souls, why not now? Why not to-day? (3.) The exhortation to go work to-day in the vineyard, speaketh unto us as unto children (Hebrews 12:5); Son, go work. It is the command of a Father, which carries with it both authority and affection, a Father that pities his children, and considers their frame, and will not overtask them (Psalms 103:13; Psalms 103:14), a Father that is very tender of his Son that serves him,Malachi 3:17. If we work in our Father's vineyard, we work for ourselves.

      3. Their conduct was very different.

      (1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.

      [1.] Here is the untoward answer that he gave to his father; he said, flat and plain I will not. See to what a degree of impudence the corrupt nature of man rises, to say, I will not, to the command of a Father; such a command of such a Father; they are impudent children, and stiff-hearted. Those that will not bend, surely they cannot blush; if they had any degree of modesty left them, they could not say, We will not.Jeremiah 2:25. Excuses are bad, but downright denials are worse; yet such peremptory refusals do the calls of the gospel often meet with. First, Some love their ease, and will not work; they would live in the world as leviathan in the waters, to play therein (Psalms 104:26); they do not love working. Secondly, Their hearts are so much upon their own fields, that they are not for working in God's vineyard. They love the business of the world better than the business of their religion. Thus some by the delights of sense, and others by the employments of the world, are kept from doing that great work which they were sent into the world about, and so stand all the day idle.

      [2.] Here is the happy change of his mind, and of his way, upon second thought; Afterward he repented, and went. Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you,1 Corinthians 6:11. These are set forth for patterns of long-suffering,1 Timothy 1:16. Afterward he repented. Repentance is metanoia--an after-wit: and metameleia--an after-care. Better late than never. Observe, When he repented he went; that was the fruit meet for repentance. The only evidence of our repentance for our former resistance, is, immediately to comply, and set to work; and then what is past, shall be pardoned, and all shall be well. See what a kind Father God is; he resents not the affront of our refusals, as justly he might. He that told his father to his face, that he would not do as he bid him, deserved to be turned out of doors, and disinherited; but our God waits to be gracious, and, not withstanding our former follies, if we repent and mend, will favourably accept of us; blessed be God, we are under a covenant that leaves room for such a repentance.

      (2.) The other son said better than he did, promised better than he proved; his answer was good but his actions bad. To him the father said likewise,Matthew 21:30; Matthew 21:30. The gospel call, though very different, is, in effect, the same to all, and is carried on with an even tenour. We have all the same commands, engagements, encouragements, though to some they are a savour of life unto life, to others of death unto death. Observe,

      [1.] How fairly this other son promised; He said, I go, sir. He gives his father a title of respect, sir. Note, It becomes children to speak respectfully to their parents. It is one branch of that honour which the fifth commandment requires. He professes a ready obedience, I go; not, "I will go by and by," but, "Ready, sir, you may depend upon it, I go just now." This answer we should give from the heart heartily to all the calls and commands of the word of God. See Jeremiah 3:22; Psalms 27:8.

      [2.] How he failed in the performance; He went not. Note, There are many that give good words, and make fair promises, in religion, and those from some good motions for the present, that rest there, and go no further, and so come to nothing. Saying and doing are two things; and many there are that say, and do not; it is particularly charged upon the Pharisees, Matthew 23:3; Matthew 23:3. Many with their mouth show much love, but their heart goes another way. They had a good mind to be religious, but they met with something to be done, that was too hard, or something to be parted with, that was too dear, and so their purposes are to no purpose. Buds and blossoms are not fruit.

      II. A general appeal upon the parable; Whether of them twain did the will of his father?Matthew 21:31; Matthew 21:31. They both had their faults, one was rude and the other was false, such variety of exercises parents sometimes have in the different humours of their children, and they have need of a great deal of wisdom and grace to know what is the best way of managing them. But the question is, Which was the better of the two, and the less faulty? And it was soon resolved; the first, because his actions were better than his words, and his latter end than his beginning. This they had learned from the common sense of mankind, who would much rather deal with one that will be better than his word, than with one that will be false to his word. And, in the intention of it, they had learned from the account God gives of the rule of his judgment (Ezekiel 18:21-24), that if the sinner turn from his wickedness, he shall be pardoned; andif the righteous man turn from his righteousness, he shall be rejected. The tenour of the whole scripture gives us to understand that those are accepted as doing their Father's will, who, wherein they have missed it, are sorry for it, and do better.

      III. A particular application of it to the matter in hand, Matthew 21:31; Matthew 21:32. The primary scope of the parable is, to show how the publicans and harlots, who never talked of the Messiah and his kingdom, yet entertained the doctrine, and submitted to the discipline, of John the Baptist, his forerunner, when the priests and elders, who were big with expectations of the Messiah, and seemed very ready to go into his measures, slighted John the Baptist, and ran counter to the designs of his mission. But it has a further reach; the Gentiles were sometimes disobedient, had been long so, children of disobedience, like the elder son (Titus 3:3; Titus 3:4); yet, when the gospel was preached to them, they became obedient to the faith; whereas the Jews who said, I go, sir, promised fair (Exodus 24:7; Joshua 24:24); yet went not; they did but flatter God with their mouth. Psalms 78:36.

      In Christ's application of this parable, observe.

      1. How he proves that John's baptism was from heaven, and not of men. "If you cannot tell," saith Christ, "you might tell,"

      (1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?

      (2.) By the success of his ministry; The publicans and the harlots believed him; he did abundance of good among the worst sort of people. St. Paul proves his apostleship by the seals of his ministry, 1 Corinthians 9:2. If God had not sent John the Baptist, he would not have crowned his labours with such wonderful success, nor have made him so instrumental as he was for the conversion f souls. If publicans and harlots believe his report, surely the arm of the Lord is with him. The people's profiting is the minister's best testimonial.

      2. How he reproves them for their contempt of John's baptism, which yet, for fear of the people, they were not willing to own. To shame them for it, he sets before them the faith, repentance, and obedience, of the publicans and harlots, which aggravated their unbelief and impenitence. As he shows, Matthew 11:21; Matthew 11:21, that the less likely would have repented, so here that the less likely did repent.

      (1.) The publicans and harlots were like the first son in the parable, from whom little of religion was expected. They promised little good, and those that knew them promised themselves little good from them. Their disposition was generally rude, and their conversation profligate and debauched; and yet many of them were wrought upon the by the ministry of John, who came in the spirit and power of Elias. See Luke 7:29. These fitly represented the Gentile world; for, as Dr. Whitby observes, the Jews generally ranked the publicans with the heathen; nay, and the heathen were represented by the Jews as harlots, and born of harlots, John 8:41.

      (2.) The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan's strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Romans 11:14. Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and more happy than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Genesis 28:6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Psalms 10:4.

Spurgeon's Verse Expositions of the Bible

A Sermon to Open Neglecters and Nominal Followers of Religion

March 24th, 1866 by C. H. SPURGEON (1834-1892)

"But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 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. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." Matthew 21:28-32 .

The sight of this vast arena, and of this crowded assembly, reminds me of other spectacles which, in days happily long past, were seen in the amphitheatres of the old Roman Empire. Around, tier upon tier, were the assembled multitudes, with their cruel eyes and iron hearts; and in the center stood a solitary, friendless man, waiting till the doors of the lion's den should be uplifted, that he might yield himself up a witness for Christ and a sacrifice to the popular fury. There would have been no difficulty then to have divided the precious from the vile in that audience. The most thoughtless wayfarer who should enter into the amphitheatre, would know at once who was the disciple of Christ and who were the enemies of the Crucified One. There stood the bravely-calm disciple, about to die, but all around, in those mighty tiers of the Colosseum, or of the amphitheatre of some provincial town, as the case might be, there sat matrons and nobles, princes and peasants, plebeians and patricians, senators and soldiers, all gazing downward with the same fierce, unpitying look; all boisterous for their heathen gods, and all vociferous in the joy with which they gazed upon the agonies of the disciple of the hated Galilean, butchered to make a Roman holiday. Another sight is before us to-day, with far more happy associations; but alas! it is a far more difficult task this day to separate the chaff from the wheat, the precious from the vile, than in the day when the apostle fought with beasts at Ephesus. Here, in this arena, I hope there are hundreds, if not thousands, who would be prepared to die for our Lord Jesus; and in yonder crowded seats, we may count by hundreds those who bear the name and accept the gospel of the Man of Nazareth; and yet, I fear me, that both in these living hills on either side, and upon this vast floor, there are many enemies of the Son of God, who are forgetful of his righteous claims who have cast from them those cords of love which should bind them to his throne, and have never submitted to the mighty love which showed itself in his cross and in his wounds. I cannot attempt the separation. You must grow together until the harvest. To divide you were a task which at this hour angels could not perform, but which one day they will easily accomplish, when at their Master's bidding, the harvest being come, they shall gather together first the tares in bundles to burn them, and afterwards the wheat into Jehovah's barn. I shall not attempt the division, but I shall ask each man to attempt it for himself in his own case. I say unto you, young men and maidens, old men and fathers, this day examine yourselves whether you be in the faith. Let no man take it for granted that he is a Christian because he has helped to swell the numbers of a Christian assembly. Let no man judge his fellow, but let each man judge himself. To each one of you I say, with deepest earnestness, let a division be made by your conscience, and let your understandings separate between him that feareth God and him that feareth him not. Though no man clothed in linen, with a writer's inkhorn by his side, shall go through the midst of you to set a mark upon the foreheads of the men that sigh and cry for all the abominations of this city, let conscience take the inkhorn and honestly make the mark, or leave the favored sign unmade, and let each man question himself this morning, "Am I on the Lord's side? Am I for Christ, or for his enemies? Do I gather with him, or do I scatter abroad?" "Divide! divide!" they say in the House of Commons; let us say the same in this great congregation this day. Political divisions are but trifles compared with the all-important distinction which I would have you consider. Divide as you will be divided to the right and to the left in the great day when Christ shall judge the world in righteousness. Divide as you will be divided when the bliss of heaven, or the woes of hell, shall be your everlasting portion. If the whole of us were thus divided into two camps, and we could say these have made a covenant with God by sacrifice, and those on the other hand are still enemies to God by wicked works, looking at the last class we might still feel it necessary by way of personal application to make a division among them; for although all unbelievers are alike unpardoned and unsaved, yet they are not alike in the circumstances of their case and the outward forms of their sins. Alike in being without Christ, they are still very varied in their mental and moral condition. I trust I was guided by the Spirit of God to my text this morning, for it is of such a character, that while it enables me to address the whole mass of the unconverted, it gives me a hopeful opportunity of getting at the conscience of each by dividing the great company of the unconverted into two distinct classes. O that for each tribe of unbelievers, there may be a blessing in store this day. First, we shall speak to those who are avowedly disobedient to God; and, secondly, to those who are deceptively submissive to him. I. First, we have a word for THOSE WHO ARE AVOWEDLY DISOBEDIENT TO GOD. There are many such here. God has said to you as he says to all who hear the gospel, "Son, go work to day in my vineyard;" and you have replied, perhaps honestly, but certainly very boldly, very unkindly, very unjustly, "I will not." You have made no bones about it, but given a refusal point-blank to the claims of your Creator. You have spoken your mind right out, not only in words, but in a more forcible and unmistakable manner, for actions speak far more loudly than words. You have said, over and over again, by your actions, "I will not serve God, or believe in his Son Jesus." My dear friend, I am glad to see you here this morning, and trust that matters will change with you ere you leave this hall; but at present you have not yielded even an outward obedience to God, but in all ways have said, "I will not." Practically you have said, "I will not worship God, I will not attend a place of worship on the Sunday it is a weariness intolerable to me. I shall not sing the praise of my Maker I will not pretend to bless the God for whom I have no love. In public prayer I shall not join I have no heart for it. I shall not make a pretense of repeating morning and nightly prayer in private what is the good of it? I will not pray at all; I do not believe in its efficacy, and I will not be such a hypocrite as to follow a vain practice in which I have no belief whatever. As for what is called sin, I love it and will not give it up." You are proud of being called an honest man, for you own the claims of your fellow men upon you, but you scorn to be thought religious, for you do not admit the rights of your Maker. To the righteous requests of others you yield a cheerful obedience, but to the just and tender requests of God you give a plain and evident denial. As clearly as actions can speak, you say by your neglect of the Sabbath, by your disregard of prayer, by your never reading the Bible, by your perseverance in known sin, and by the whole course of your life, "I will not." Like Pharaoh, you have demanded, "Who is the Lord that I should obey his voice?" You are of the same mind as those of old, who said, "It is vain to serve God, and what profit is there if we keep his ordinances?" Moreover, my friend, you have not as yet given an assent to the doctrines of God's Word; on the contrary, intellectually as well as practically, you go not at God's bidding. You have set up in your mind the idea that you must understand everything before you will believe it an idea, let me tell you, which you will never be able to carry out, for you cannot understand your own existence; and there are ten thousand other things around you which you never can comprehend, but which you must believe or remain for ever a gigantic fool. Still you cavil at this doctrine and that doctrine, railing at the gospel system in general; and if you were asked at a working man's conference, why you did not go to a place of worship, you would perhaps say that you kept away from worship because you did not like this doctrine or that. Let me say on my own account, that as far as I am personally concerned, it is a very small consideration to me whether you do like my doctrine or do not; for your own sake I am anxious above measure that you should believe the truth as it is in Jesus; but while you live in sin, your dislike of a doctrine will very probably only make me feel the more sure of its truth, and lead me to preach it with more confidence and vehemence. Think you that we are to learn God's truth from the likings or dislikings of those who refuse to worship him, and want an excuse for their sins? O unconverted men and women, it is very long before we shall come to you to learn what you would have us preach, and when we fall so low as to do that, you yourselves will despise us. What! shall the physician ask his patient what kind of medicine he would wish to have prescribed? Then the man needs no physician, he can prescribe for himself. Show the doctor out at the back door directly. What is the use of such a physician? Of what service is a minister who will truckle to depraved tastes and sinful appetites, and say, "How would you like me to preach to you? What smooth things shall I offer you?" Ah souls! we have some higher end to be served than merely pleasing you. We would save you by distasteful truths, for honeyed lies will ruin you. That teaching which the carnal mind most delights in, is the most deadly and delusive. With many of you, your beliefs, and tastes, and likes, must be changed, or else you will never enter heaven. I admit that in a measure I like your honesty in having said outright, "I will not serve God;" but it is an honesty which makes me shudder, for it betrays a heart hard as the nether millstone. Again, you have said, "I will not serve God," and up to this time it is very possible that you have never been in the humor to repent of having said it, for the ways of sin are sweet to you, and your heart is fixed in its rebellion. You have never felt that conviction of sin, which the Holy Spirit has wrought in some of us; if you had felt it, you would soon have been shaken out of your "I will not." If God's power of grace, of which thousands of us bear witness that it is as real a power as that which guides the stars or wings the wind--if God's almighty grace should once get a hold of you, you would no longer say, "I do not believe this or that;" for, as tremblingly as any of those whom you now despise, you would cry out, "What must I do to be saved?" Up till now you have never felt that power, and therefore I cannot wonder that you do not acknowledge it, although the testimony of honest witnesses ought to have some weight with you. You are practically, intellectually, and avowedly no Christian; you have never deceived yourself and others by making a profession which you do not honor, but you have gone on in your own chosen path, saying with more or less resolution, in answer to every call of the gospel, "I will not." We said just now that the answer of the son to his father as recorded in our text was very plain; it was not, however, very genuine, or such as his father might have expected. His father said, "Son, go work to day in my vineyard;" and the son rudely said, "I will not, that is flat;" and without another word of apology or reason went his way. This is not quite as it should be. Is it? Even so, my friend, you may have been too hasty and so have been unjust. Is it not very possible you have denied to God and to his gospel the respect which both really deserve? You have spoken very plainly, but at the same time very thoughtlessly, very harshly to the God who has deserved better things of you. Have you ever given the claims of the Lord Jesus a fair consideration? Have you not dismissed the gospel with a sneer quite unworthy of you? Have you not been afraid to look the matters between God and your soul fairly in the face? I believe it to be the case of hundreds here; I know it to be the case of thousands and tens of thousands in London. They have put their foot down, and they have said, "None of your religion for me! I have made up my mind and I will never alter; I hate it and will not listen to it." Does no small voice within ever tell them that this is not fair to themselves or to God? Is the matter so easily to be decided? Suppose it should turn out that the religion of Jesus is true, what then? What will be the lot of those who despised him? My hearer, the religion of Jesus is true, and I have proved its truth in my own case; do, I pray you, consider it, and do not trifle away your immortal soul. Thus saith the Lord, "Consider your ways." It is now time for me to tell the openly ungodly what is his real state. You have been more than a little proud of your honesty; and looking down upon certain professors of religion you have said, "Ah! I make no such pretences as they do, I am honest, I am." Friend, you cannot have a greater abhorrence of hypocrites than I have; if you can find a fair chance of laughing at them, pray do so. If by any means you can stick pins into their wind-bags, and let the gas of their profession out, pray do so. I try to do a little of it in my way, do you do the same! You and I are agreed in this, I hope, in heartily hating anything like sham and falsehood; but if you begin to hold your head up, and think yourself so very superior because you make no profession, I must take you down a little by reminding you that it is no credit to a thief that he makes no profession of being honest, and it is not thought to be exceedingly honorable to a man that he makes no profession of speaking the truth. For the fact is, that a man who does not profess to be honest is a professed thief, and he who does not claim to speak the truth is an acknowledged liar; thus in escaping one horn you are thrown upon another, you miss the rock but run upon the quicksand. You are a confessed and avowed neglecter of God, a professed despiser of the great salvation, an acknowledged disbeliever in the Christ of God. When our Government at any time arrests persons suspected of Fenianism, they have no difficulty about those gentlemen who glory in wearing the green uniform and flaunting the big feather. "Come along," says the constable, "you are the man, for you wear the regimentals of a rebel." Even so when the angel of justice arrests the enemies of the Lord, he will have no difficulty in accusing and arresting you, for, laying his hand upon your shoulder, he will say, "You wear the regimentals of an enemy of God; you plainly, and unblushingly, acknowledge that you do not fear God nor trust in his salvation." No witnesses need be called concerning you at the last great day; you will stand up, not quite so bravely as you do to-day, for, when the heavens are on a blaze, and the earth is rocking to and fro, and the great white cloud fills the field of vision, and the eyes of the great Judge shall burn like lamps of fire, you will put on a different mien and a different carriage from that which you maintain before a poor preacher of the gospel Ah! my ungodly hearer, with such a case as thine there shall be no need to judge, for out of thine own mouth shalt thou be condemned. Yet I came not here to tell you of your sins only, but to help you to escape from them. It is necessary that this much should be said, but we now turn to something far more pleasant. I am in hopes this day that some of you will listen to that little word in the text, "afterward." He said, "I will not; but afterward he repented, and went." It is a long lane, which has no turning, let us trust that we have come to the turning now. There is space left you for repentance; though you may have been a drunkard, or a swearer, or unchaste, the die is not yet cast, a change is yet possible. May God grant that you may have reached the time when it shall be said of you, "Afterward he repented; he changed his mind; he believed upon Jesus, and obeyed the word of the Lord, and went." Perhaps the son in the parable thought a little more calmly about it. He said to himself, "I will consider the matter, second thoughts are often best. I growled at my good father, and gave him a sharp answer, and I saw the tear standing in the good man's eye. I am sorry I grieved him. The thought of grieving him makes me change my mind. I said 'No' to him," said he, "but I did not think about it. I forgot that if I go and work in my father's vineyard, I shall be working for myself, for I am his eldest son, and all that he has will belong to me, so that I am very foolish to refuse to work to my own advantage. Ah! now I see my father had my advantage at heart, I will even go as he bade me." See, he shoulders his tools, and away he marches to labor with all his might. He said, "I will not," but he repented and went, and it is admitted by all that he did the will of his father. Oh, I hope that many a man and woman now in this Agricultural Hall will this day cry, "I do retract what I have said. I will go to my Father, and will say to him, 'I will do thy bidding. I will not grieve thy love. I will not lose the opportunity of advancing my soul's best interest; I obey the gospel command.'" I will suppose that I see one such before me, and I will speak to him. Perhaps he said, "I will not," because he really did not understand what religion was. How few after all know what the way of salvation is; though they go to church, and to chapel, they have not yet learned God's plan of pardoning sinners. Do you know the plan of salvation? Hear it and live by it. You have offended God; God must punish sin; it is a fixed law that sin must be punished; how then can God have mercy upon you? Why, only in this way: Jesus Christ came from heaven and he suffered in the room, place, and stead of all who trust him; suffered what they ought to have suffered, so that God is just, and yet at the same time he is able to forgive the very chief of sinners through the merits of his dear Son. Your debts, if you be a believer in him, Christ has paid on your behalf. If you do but come and rest upon Jesus and upon Jesus only, God cannot punish you for your sins, for he punished Jesus for them, and it would not be just of him to punish Christ and then to punish you, to exact payment first from the Surety and afterwards from the debtor. My dear hearer, whoever thou mayst be, whatever thy past life may have been, if thou wilt trust Christ, thou shalt be saved from all thy sin in a moment, the whole of thy past life shall be blotted out; there shall not remain in God's book so much as a single charge against thy soul, for Christ who died for thee, shall take thy guilt away and leave thee without a blot before the face of God. Read the last verse of my text, and you will see that it was by believing that men entered into the kingdom of God of old, and it is still by believing that men are saved. "Behold the Lamb of God," said John the Baptist, and if you look to that bleeding Lamb, you shall live. Do you understand this? Is it not simple? Is it not suitable to you. Will you still refuse to obey it? Does not the Holy Spirit prompt you to relent? Do you not even now say, "Is it so simple? I will even trust in Jesus:

'Guilty, but with heart relenting, To the Savior's wounds I'll fly.'

I will come, by God's help, this morning, lest death should come before the sun sets. I will trust Christ to save me. Precious way of salvation! Why should I not be saved?" It is possible too, that you may have said, "I will not," because you really thought there was no hope for you. Ah! my friend, let me assure you and oh! how glad I am to be able to do it that there is hope for the vilest through the precious blood of Jesus. No man can have gone too far for the long arm of Christ to reach him. Christ delights to save the biggest sinners. He said to his apostles, "Preach the gospel to every creature, but begin" where? "begin at Jerusalem. There live the wretches who spat in my face. There live the cruel ones that drove the nails throught my hands. Go and preach the gospel to them first. Tell them that I am able to save, not little sinners merely, but the very chief of sinners. Tell them to trust in me and they shall live." Where are you, you despairing one? I know the devil will try to keep the sound of the gospel from your ears if he can, and therefore, I would "cry aloud and spare not." O ye despairing sinners, there is no room for despair this side the gates of hell. If you have gone through the foulest kennels of iniquity, no stain can stand out against the power of the cleansing blood.

"There is a fountain filled with blood, Drawn from Immanuel's veins, And sinners plunged beneath that flood, Lose ALL their guilty stains."

Oh, I trust, now that you know there is hope for you, you will say, "I will even come at once, and put my trust in Jesus." While I would thus encourage you to repent of your neglect of God, let me invite you to come to Jesus, and press it upon you yet again. Ah! my dear friend, you will soon be dying, and though some wicked men, in their stupid insensibility, die very calmly, and as David said, "They are not in trouble as other men, neither are they plagued like other men, but their strength is firm," yet, whether they perceive it or not, it is a dreadful thing to die with unpardoned sin hanging about you. What will your guilty soul do when it leaves the body? Think of it a minute. It is a matter worthy of your thought. Some of you, in all probability, will die this week. It is not probable that so many thousands of us will march through a whole week, and be found alive at the other end of it. Well then, as we may some of us go soon, and all of us must go ere long, let us look before us and think a bit. Imagine your soul unclothed of the body. You have left the body behind you, and your disembodied spirit finds itself in a new world. Oh, it will be a glorious thing if that separated spirit shall see Jesus whom it has loved, and fly at once into his bosom, and drink for ever of the crystal fountain of ever-flowing bliss: but it will be a horrible thing if instead of it, your naked shivering spirit should wake up to find itself friendless, homeless, helpless, hopeless, tormented with remorse, afflicted with despair. What if it should have to cry out forever, "I knew my duty but I did it not, I knew the way of salvation but I would not run in it. I heard the gospel, but I shut my ears to it. I lived and at length left the world without Christ, and here I am, past hope, no repenting now, no believing now, no escaping now, for mercy and love no longer rule the hour." Have pity on thyself, my hearer. I have pity on thee. Oh, if my hand could pluck thee from that flame, how cheerfully would I do it! Shall I pity thee and wilt thou not pity thyself? Oh, if my pleadings should by God's grace persuade you to trust in Christ this morning, I would plead with you while voice, and lungs, and heart, and life held out! But oh, have pity on thyself! Pity that poor naked spirit which so soon will be quivering with utmost agony, a self-caused agony, an agony from which it would not escape, an agony of which it was warned, but which it chose to endure sooner than give up sin and yield to the scepter of sovereign grace. I would fain hope that you are saying, "I do now repent, and by God's grace I will go." If so, let me tell you there are a great many in heaven who once, like you, said, "I will not," but they afterwards repented and are now saved. I will give you one picture. Yonder, I see a company of men on horseback, and there is one, the proudest of them all, to whom they act as a guard; they are going to Damascus, that he may take Christians to prison and compel them to blaspheme. Saul of Tarsus is the name of that cruel, murderous persecutor. When Stephen was put to death, God said to this man Saul, "Go, work in my vineyard," but Saul said plainly, "I will not," and to prove his emnity, he helped to put Stephen to death. There he is riding in hot haste, upon his evil errand, none more set and determined against the Lord. Yet my Lord Jesus can tame the lion, and even make a lamb of him. As he rides along, a bright light is seen, brighter than the sun at noonday; he falls from his horse, he lies trembling on the ground, and he hears a voice out of heaven, saying, "Saul, Saul, why persecutest thou me?" Lifting up his eyes with astonishment, he sees that he had ignorantly been persecuting the Son of God. What a change that one discovery wrought in him. That voice, "I am Jesus, whom thou persecutest," broke his hard heart, and won him to the cause. You know how three days after that, that once proud and bigoted man was baptized upon profession of the faith of Christ, whom he had just now persecuted! and if you want to see an earnest preacher, where can you find a better than the apostle Paul, who, with heart on fire, writes again and again, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." I hope there is a Saul here, who is to be struck down this morning. Lord, strike him down! Eternal Spirit strike him down now! You did not know perhaps, that you had been fighting God, but you thought the religion of Jesus to be a foolish dream. You did not know that you had insulted the dying Savior; now you do know it, may your conscience be affected, and from this day forth may you serve the Lord. I must leave this second point when I have just said this. If there be one here who after a long refusal, at last relents, and is willing to become a servant of God by faith in Jesus Christ, let me tell him for his encouragement, he shall not be one whit behind those who have been so long making a profession without being true to it, for the text says, "The publicans and harlots go into the kingdom;" but what else? "Go into the kingdom" before those who made a profession of serving God, but who were not true to it. You great sinners shall have no back seats in heaven! There shall be no outer court for you. You great sinners shall have as much love as the best, as much joy as the brightest of saints. You shall be near to Christ; you shall sit with him upon his throne; you shall wear the crown; your fingers shall touch the golden harps; you shall rejoice with the joy which is unspeakable and fall of glory. Will ye not come? Christ forgets your past ill manners, and bids ye come to-day. "Come," saith he, "unto me all ye that labor and are heavy laden and I will give you rest." Thirty years of sin shall be forgiven, and it shall not take thirty minutes to do it in. Fifty, sixty, seventy years of iniquity shall all disappear as the morning's hoar-frost disappears before the sun. Come and trust my Master, hiding in his bleeding wounds.

"Raise thy downcast eyes, and see What throngs His throne surround! These, though sinners once like thee, Have full salvation found. Yield not then to unbelief; He says, 'There yet is room:' Though of sinners thou art chief, Since Jesus calls thee, come."

II. Bear with me a little time while I speak to the second character, THE DECEPTIVELY SUBMISSIVE, by far the most numerous everywhere in England, probably the most numerous in this assembly. Oh! you, my own regular hearers, you who have heard my voice these thirteen years many of you are in this class. You have said to the Great Father, "I go, sir!" but you have not gone. Let me sorrowfully sketch your portraits: you have regularly frequented a place of worship, and you would shudder to waste a single Sunday in an excursion, or in any form of Sabbath breaking. Outwardly you have said," I go, sir." When the hymn is given out, you stand up and sing, and yet you do not sing with the heart. When I say, "Let us pray!" you cover your faces, but you do not pray with real prayer. You utter a polite, respectful "I go, sir," but you do not go. You give a notional assent to the gospel. If I were to mention any doctrine, you would say, "Yes, that is true. I believe that." But your heart does not believe: you do not believe the gospel in the core of your nature, for if you did, it would have an effect upon you. A man may say, "I believe my house is on fire," but if he goes to bed and falls to sleep, it does not look as if he believed it, for when a man's house is on fire he tries to escape. If some of you really believed that there is a hell, and that there is a heaven, as you believe other things, you would act very differently from what you now do. I must add that many of you say, "I go, sir," in a very solemn sense, for when we preach earnestly the tears run down your cheeks, and you go home to your bedrooms, and you pray a little, and everybody thinks that your concern of mind will end in conversion: but your goodness is "like the morning cloud and the early dew." You are like dunghills with snow upon them: while the snow lasts you look white and fair, but when the snow melts the dunghill remains a dunghill still. Oh, how many very impressible hearts are like that! You sin, and yet you come to a place of worship, and tremble under the word; you transgress, and you weep and transgress again; you feel the power of the gospel after a fashion, and yet you revolt against it more and more. Ah! my friends, I can look some of you in the face and know that I am describing some of your cases to the letter. You have been telling lies to God all these years, by saying, "I go, sir," while you have not gone. You know that to be saved you must believe in Jesus, but you have not believed. You know that you must be born again, but you are still strangers to the new birth. You are as religious as the seats you sit on, but no more; and you are as likely to get to heaven as those seats are, but not one whit more, for you are dead in sin, and death cannot enter heaven. O my dear hearers, I lament that ever I should be called to say such a thing as this, and not be more affected by the fact; and, wonder of wonders, that you, some of you, know it to be true, and yet do not feel alarmed thereby! It is the easiest thing in the world to impress some of you by a sermon, but, I fear me, you never will get beyond mere transient impressions. Like the water when lashed, the wound soon heals. You know, and you know, and you know; and you feel, and feel, and feel again, and yet your sins, your self-righteousness, your carelessness, or your willful wickedness, cause you, after having said, "I go, sir," to forget the promise and lie unto God. Now, I spoke very honestly to the other class, and must be equally plain with you. You, too, criminate yourselves. There will be no need of witnesses against you. You have admitted that the gospel is true. You did not quarrel with the doctrine of future punishment or future glory. You attended a place of worship, and you said that God was good and worthy to be served; you confessed that you owed allegiance to him, and ought to render it. You have even knelt down and in prayer you have said, "Lord, I deserve thy wrath." The great God has only to turn to some of your formal prayers to find quite enough evidence to secure your condemnation. Those morning prayers of yours, those evening prayers, hypocritical every one of them, will be more than sufficient to condemn you of your own mouth. Take heed! take heed, I pray you, while you are yet in the land of hope. All this while, as the thirty-second verse reminds me, while you have remained unsaved, you have seen publicans and harlots saved by the very gospel which has had no power upon you. Do not you know it, young man? You, I mean, the son of a godly mother? You know that you are not saved, and yet you had a drunken workman in your father's employment, and he has been these last few years a sober Christian man, he is saved, and you perhaps have taken to the habits which he has forsaken. You know that there have been picked off of the streets poor fallen women who have been brought to know Christ, who are among the sweetest and fairest flowers in Christ's garden now, though they were once castaways; and yet some of you respectable people who never committed any outward vice in your lives, are still unconverted, and still saying to Christ, "I go, sir," but you have not gone. You are still without God! Without Christ! Lost, lost, lost! Yet fairer outward characters could scarcely be found. I could fain weep for you! Oh! beware, beware of being like the apples of Sodom, which are green to look upon, but when crushed, crumble to ashes. Beware of being like John Bunyan's trees that were green outside, but inwardly rotten, and only fit to be tinder for the devil's tinder-box. Oh! beware of saying as some of you do, "I go, sir," while you go not. I sometimes see sick people who quite alarm and distress me. I say to them, "My dear friend, you are dying; have you a hope?" There is no answer. "Do you know your lost state?" "Yes, sir. "Christ died for sinners." "Yes, sir." "Faith gives us of his grace." "Yes, sir. They say, "Yes, sir; yes, sir; yes, sir; yes, sir; yes, sir." I sometimes wish before God they would contradict me, for if they would but have honesty enough to say, "I do not believe a word of it," I should know how to deal with them. Stubborn oaks are leveled by the gale, but those who bend like the willow before every wind, what wind shall break them? O dear brethren, beware of being gospel hardened; or, what is the same thing, softened but for a season. Beware of being a promising hearer of the word, and nothing more! I do not mean to close my discourse by speaking to you in this apparently harsh way, which; harsh as it seems, is full of love to your soul. I have a good word for you too. I trust that you, in this Agricultural Hall, will have a change wrought in you by the Holy Ghost, for although these many years you have made false professions before God; there is yet room in his gospel feast for you. Did you notice the text? "The publicans and sinners enter into the kingdom of heaven before you." Then it is clear you may come after them, because it could not be said they entered before you, if you did not come after them. If the Lord shall break your heart, you will be willing to take the Lord Jesus for your all in all in just the same way as a drunkard must, though you have not been a drunkard. You will be willing to rest in the merit of Jesus just as a harlot must, though you have never been such. There is room for you, young people, yet, though you have broken your vows, and quenched your convictions. Ay, and you grey-headed people may be brought yet, though you have lived so long in the outward means, but have never given up your hearts to Jesus. Oh, come! This twenty-fourth day of March, may the Lord bring you in this very place may the Lord lead you to say silently, "By the grace of God I will not be an open pretender any longer; I will give myself up to those dear hands that bled for me, and that dear heart that was pierced for me, and I will this day submit to Jesus' way. The fact is, to close the subject, there is, my dear friends, the same gospel to be preached to one class of men as to every other class. I pray God the day may never come when we shall be found in our preaching talking about working classes, and middle classes, and upper classes. I know no difference between you, you are the same to me when I preach the gospel, whether you are kings and queens, or crossing sweepers; satin and cotton, broadcloth and fustian, are alike to the gospel. If you are peers of the realm, we trim not our gospel to suit you, and if you are the basest of thieves, we do not exclude you from the voice of mercy. The gospel comes to men as sinners, all equally fallen in Adam, equally lost and ruined by sin. I have not one gospel for Her Majesty the Queen, and another gospel for the beggar-woman. No, there is but one way of salvation, but one foundation, but one propitiation, but one gospel. Look to the cross of Christ and live. High was the brazen serpent lifted, and all that Moses said was, "Look." Was a prince of the house of Judah bitten, he was told to look; without looking his lion standard of costly emblazonry could not avail him; was some poor wretch in the camp bitten, he must look, and the efficacy was the same for him as for the greatest of the host. Look! look! look to Jesus. Believe in the Son of God and live! One brazen serpent for all the camp, one Christ for all ranks and conditions of men. What a blessing would it be if we were all enabled to trust Christ this morning! My brethren, why not?--He is worthy of the confidence of all. The Spirit of God is able to work faith in all. O poor sinner, look to him! Dear hearers, I may never speak to some of you again, and I would therefore be pressing with you; by the hour of death, by the solemnities of eternity, I do implore and beseech you accept the only remedy for sin which even God himself will ever offer to the dying sons of men, the remedy of a bleeding Substitute, suffering in your room and stead, believed on and accepted in the heart. Cast yourself flat upon Christ. The way of salvation is just this rest alone upon Christ! Depend wholly upon him. The negro was asked what he did, and he said, "I jest fall down on de rock, and he sat is down on de rock cannot fall no lower." Down on the rock, sinner! Down on the rock! The everlasting rock of ages! You cannot fall lower than that. I will conclude with a well-known illustration. Your condition is like that of a child in a burning house, who, having escaped to the edge of the window, hung on by the window-sill. The flames were pouring out of the window underneath, and the poor lad would soon be burnt, or falling would be dashed to pieces; he therefore held on with the clutch of death. He did not dare to relax his grasp till a strong man stood underneath, and said, "Boy! drop! drop! I'll catch you." Now, it was no saving faith for the boy to believe that the man was strong that was a good help towards faith but he might have known that and yet have perished; it was faith when the boy let go and dropped down into his big friend's arms. There are you, sinner, clinging to your sins or to your good works. The Savior cries, "Drop! drop into my arms!" It is not doing, it is leaving off doing. It is not working, it is trusting in that work which Jesus has already done. Trust! that is the word, simple, solid, hearty, earnest trust. Trust and it will not take an hour to save you, the moment you trust you are saved. You may have come in here as black as hell, but if you trust in Jesus you are wholly forgiven. In an instant, swifter than a flash of lightning the deed of grace is done. O may God the Spirit do it now, bringing you to trust, that you may be saved.

Kelly Commentary on Books of the Bible

We now enter on the Lord's final presentation of Himself to Jerusalem, traced, however, from Jericho; that is, from the city which had once been the stronghold of the power of the Canaanite. The Lord Jesus presenting Himself in grace, instead of sealing up the curse which had been pronounced on it, makes it contrariwise the witness of His mercy towards those who believed in Israel. It was there that two blind men (for Matthew, we have seen, abounds in this double token of the Lord's grace), sitting by the wayside, cried out, and most appropriately, "Have mercy on us, O Lord, thou Son of David!" They were led and taught of God. It was no question of law, yet strictly in His capacity of Messiah. Their appeal was in thorough keeping with the scene; they felt that the nation had no sense of its own blindness, and so addressed themselves at once to the Lord thus presenting Himself where divine power wrought of old. It is remarkable that, although there had been signs and wonders given from time to time in Israel, miraculous cures wrought, dead even raised to life, and leprosy cleansed, yet never, previously to the Messiah, do we hear of restoring the blind to sight. The Rabbis held that this was reserved for the Messiah; and certainly I am not aware of any case which contradicts their notion. They appear to have founded it upon the remarkable prophecy of Isaiah. (Isaiah 35:1-10) I do not affirm that the prophecy proves their notion to be true in isolating that miracle from the rest; but it is evident that the Spirit of God does connect emphatically the opening of blind eyes with the Son of David, as part of the blessing that He will surely diffuse when He comes to reign over the earth.

What appears further here is, that Jesus does not put the blessing off till His reign. Undoubtedly, the Lord in those days was giving signs and tokens of the world to come; and it was continued by His servants afterwards, as we know from the end of Mark, the Acts, etc. The miraculous powers which He exercised were samples of the power which would fill the earth with Jehovah's glory, casting out the enemy, and effacing the traces of his power, and making it the theatre of the manifestation of His kingdom here below. Thus our Lord gives evidence that the power was in Himself already, so that they need not lack because the kingdom was not yet come, in the full, manifest sense of the word. The kingdom was then come in His own person, as is said by Matthew (Matthew 12:1-50) as well as Luke. Still less did the blessing tarry for the sons of men. Virtue went forth at His kingly touch: this, at least, did not depend on the recognition of His claims by His people. He takes up this sign of Messiah's grace the opening of the eyes of the blind, itself no mean sign of the true condition of the Jews, could they but feel and own the truth. Alas! they sought not mercy and healing at His hands; but if there were any to call on Him at Jericho, the Lord would hearken. Here, then, Messiah answers to the cry of faith of these two blind men. When the multitude rebuked them, that they should hold their peace, they cried the more. The difficulties presented to faith only increased the energy of its desire; and so they cried, "Have mercy on us, O Lord, thou Son of David!" Jesus stands, calls the blind men, and says, "What will ye that I should do?" "Lord, that our eyes should be opened." And so it was according to their faith. Moreover, it is noted that .they follow Him, the pledge of what will be done when the people, by-and-by owning their blindness, and turning to Him for eyes, receive sight from the true Son of David to see Himself in the day of His earthly glory.

Matthew 21:1-46. The Lord thereon enters Jerusalem according to prophecy. He enters it, however, not in the outward pomp and glory which the nations seek after, but according to what the prophet's words now made good literally: Jehovah's King sitting on an ass in the spirit of humiliation. But even in this very thing, the fullest proof was afforded that He was Jehovah Himself. From first to last, as we have seen, it was Jehovah-Messiah. The word to the owner of the ass and colt was, "The Lord hath need of them." Accordingly, on this plea of Jehovah of hosts, all difficulties disappear, though unbelief finds there its stumbling-block. It was indeed the power of the Spirit of God that controlled his heart; even as to Christ "the porter opened." God left nothing undone on any side, but so ordered that the heart of this Israelite should yield a testimony that grace was at work, spite of the lamentable chill that stupefied the people. How good it is thus to raise up a witness, never indeed to leave it absolutely lacking, not even on the road to Jerusalem alas! the road to the cross of Christ. This, as we are told by the evangelist, came to pass that the word of the prophet should be fulfilled: "Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek [for such meekness was the character of His presentation as yet], and sitting upon an ass, and a colt the foal of an ass." All must be in character with the Nazarene. Accordingly, the disciples went and did as Jesus commanded. The multitudes, too, were acted on a very great multitude. It was, of course, but a transient action, yet was it of God for a testimony, this moving of hearts by the Spirit. Not that it penetrated beneath the surface, but was rather a wave that passed over men's hearts, and then was gone. For the moment they followed, crying, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest!" (applying to the Lord the congratulations of Psalms 118:1-29)

Jesus, according to our evangelist's account, comes to the temple and cleanses it. Remark the order as well as character of the events. In Mark this is not the first act which is recorded, but the curse on the barren fig tree, between His inspection of all things in the temple and His ejection of those who profaned it. The fact is, there were two days or occasions in which the fig tree comes before us, according to the gospel of Mark, who gives us the details more particularly than any one, notwithstanding his brevity. Matthew, on the contrary, while he is so careful in furnishing us frequently with a double witness of the Lord's gracious ways toward His land and people, gives only as one whole His dealing with both the fig tree and the temple. We should not know from the first evangelist of any interval in either case; nor could we learn from either the first or the third but that the cleansing of the temple occurred on His earlier visit. But we know from Mark, who sets forth an exact account of each of the two days, that in neither case was all done at once. This is the more remarkable because, in the instances of the two demoniacs, or the two blind men in Matthew, Mark, like Luke, speaks only of one. Nothing can account for such phenomena but design; and the more so as there is no ground to assume that each succeeding evangelist was kept in ignorance of his predecessor's account of our Lord. It is evident that Matthew compresses in one the two acts about the temple, as well as about the fig tree. His scope excluded such details, and, I am persuaded, rightly so, according to the mind of God's Spirit. It may render it all the more striking when one observes that Matthew was there, and Mark was not. He who actually saw these transactions, and who therefore, had he been a mere acting human witness, would peculiarly have dwelt on them; he, too, who had been a personal companion of the Lord, and therefore, had it been only a question of treasuring all up as one that loved the Lord, would, naturally speaking, have been the one of the three to have presented the amplest and minutest picture of the circumstance, is just the one who does nothing of the kind. Mark, as confessedly not being an eye-witness, might have been supposed to content himself with the general view. The reverse is the fact unquestionably. This is a notable feature, and not here alone, but elsewhere also. To me it proves that the gospels are the fruit of divine purpose in all, distinctively in each. It establishes the principle that, while God condescended to employ eye-witness, He never confined Himself to it, but, on the contrary, took full and particular care to shew that He is above all creature means of information. Thus it is in Mark and Luke we find some of the most important details; not in Matthew and John, though Matthew and John were eyewitnesses, Mark and Luke not. A double proof of this appears in what has been just advanced. To Matthew, acting according to what was given him of the Spirit, there was no sufficient reason to enter into points which did not bear dispensationally upon Israel. He therefore, as often elsewhere, presents the entrance into the temple in its completeness, as being the sole matter important to his aim. Any thoughtful mind must allow, if I do not greatly err, that entrance into detail would rather detract from the augustness of the act. The minute account has its just place, on the other hand, if it be a question of the Lord's method and bearing in His service and testimony. Here I want to know the particulars; there every trace and shade are full of instruction to me. If I have to serve Him, I do well to learn and ponder His every word and way; and in this the style and mode of Mark's gospel is invaluable. Who but feels that the movements, the pauses, the sighs, the groans, the very looks of the Lord, are fraught with blessing to the soul? But if, as with Matthew, the object be the great change of dispensation consequent on the rejection of the divine Messiah, (particularly if the point, as here, be not the opening out of coming mercy, but, on the contrary, a solemn and a stern judgment on Israel,) the Spirit of God contents Himself with a general notice of the painful scene, without indulging in any circumstantial account of it.

To this it is I attribute the palpable difference in this place of Matthew as compared with Mark, and with Luke also, who omits the cursed fig tree altogether, and gives the barest mention of the temple's cleansing (Matt. 19: 45). The notion of some men, especially a few men of learning, that the difference is due to ignorance on the part of one or other or all the evangelists, is of all explanations the worst, and even the least reasonable (to take the lowest ground); it is in plain truth the proof of their own ignorance, and the effect of positive unbelief. What I have ventured to suggest I believe to be a motive, and an adequate motive, for the difference; but we must remember that divine wisdom has depths of aim infinitely beyond our ability to sound. God may be pleased to vouchsafe us a perception of what is in His mind, if we be lowly, and diligent., and dependent on Him; or He may leave us ignorant of much, where we are careless or self-confident; but sure I am that the very points men ordinarily fix on as blots or imperfections in the inspired word are, when understood, among the strongest proofs of the admirable guidance of the Holy Spirit of God. Nor do I speak with such assurance because of the least satisfaction in any attainments, but because every lesson I have learnt and do learn from God's word brings with it the ever accumulating conviction that Scripture is perfect. For the question in hand, it is enough to produce sufficient evidence that it was not in ignorance, but with full knowledge, that Matthew, Mark, and Luke wrote as they have done; I go farther, and say it was divine intention, rather than, as I conceive, any determinate plan of each evangelist, who may not himself have had before his mind the full scope of what the Holy Ghost gave him to write about it. There is no necessity to suppose that Matthew deliberately designed the result which we have in his gospel. How God brought it all to pass is another question, which, of course, it is not for us to answer. But the fact is, that the evangelist, who was present, he who consequently was an eyewitness of the details, does not give them; while one who was not there states them with the greatest particularity thoroughly harmonious with the account of him who was there, but, nevertheless, with differences as marked as their mutual corroborations. If we might rightly use, in this case, the word "originality," then originality is stamped upon the account of the second. I affirm, then, in the strictest sense, that divine design is stamped upon each, and that consistency of purpose is found everywhere in all the gospels.

The Lord then goes straight to the sanctuary. The kingly Son of David, destined to sit as the Priest upon His throne, the head of all things sacred as well as pertaining to the polity of Israel, we can understand why Matthew should describe such an One visiting the temple of Jerusalem; and why, instead of stopping, like Mark, to narrate that which attests His patient service, the whole scene should be given here without a break. We have seen that a similar principle accounts for the massing of the facts of His ministry in the end of the fourth chapter, and also for giving as a continuous whole the Sermon on the Mount, although, if we enquired into details, we might find many and considerable intervals; for, as undoubtedly those facts were grouped, so I believe also it was between the parts of that sermon. It fell in, however, with the object of Matthew's gospel to pass by all notice of these interstices, and so the Spirit of God has been pleased to interweave the whole into the beautiful web of the first gospel. In this way, as I believe, we may and should account for the difference between Matthew and Mark in this particular, without in the smallest degree casting the shadow of an imperfection upon one any more than on the other; while the fact, already pressed, that eye-witnessing, while employed as a servant, is never allowed to govern in the composition of the gospels, bespeaks loudly that men forget their true Author in searching into the writers He employed, and that the only key to all difficulties is the simple but weighty truth that it was God communicating His mind about Jesus, as by Matthew so by Mark.

Next, the Lord acts upon the word. He finds men selling and buying in the temple (that is, in its buildings) overthrows their tables, and turns out themselves, pronouncing the words of the prophets, both Isaiah and Jeremiah. But at the same time there is another trait noted here only: the blind and the lame (the "hated of David's soul,"2 Samuel 5:8; 2 Samuel 5:8) the pitied of David's greater Son and Lord) find a friend instead of an enemy in Him who loved them, the true beloved of God. Thus, at the very time He showed His hatred and righteous indignation at the covetous profaning of the temple, His love was flowing out to the desolate in Israel. Then we see the chief priests and scribes offended at the cries of the multitude and children, and turning reproachfully to the Lord, who allowed such a right royal welcome to be addressed to Him; but the Lord calmly takes His place according to the sure word of God. It is not now Deuteronomy that is before Him ( that He had quoted when tempted of Satan at the beginning of His career). But now, as they had borrowed the words of Psalms 118:1-29 (and who will say they were wrong?), so the Lord Jesus (and I say He was infinitely right) applies to them, as well as to Himself, the language ofPsalms 8:1-9; Psalms 8:1-9. Its central truth is the entrance of the rejected Messiah, the Son of man by humiliation and suffering unto death, into heavenly glory and dominion over all things. And this was just the point before the Lord: the little ones were thus in the truth and spirit of that oracle. They were sucklings, out of whose mouth praise was ordained for the despised Messiah soon to be in heaven, exalted there and preached here as the once crucified and now glorified Son of man. What could be more appropriate to that time, what more profoundly true for all time, yea, for eternity?

Matthew, as we have seen, crowds into one scene all mention of the barren fig tree (ver. 18-22), without distinguishing the curse of the one day from the manifestation of its accomplishment on the day following. Was it without moral import? Impossible. Did it convey the notion of a hearty and true reception of the Messiah, with fruits meet for His hand who had so long tended it, and failed in no care or culture? Was there anything answering to the welcome of the little ones who cried Hosanna, the type of what grace will effect in the day of His return, when the nation itself will contentedly, thankfully take the place of babes and sucklings, and find their best wisdom in so owning the One whom their fathers rejected, the man thereon exalted to heaven during the night of His people's unbelief? Meanwhile, another picture better suits them, the state and the doom of the fruitless fig tree. Why so scornful of the jubilant multitude, of the joyous babes? What was their condition before the eyes of Him who saw all that passed within their minds? They were no better than that fig tree, that solitary fig tree which met the Lord's eyes as He comes from Bethany, entering once more into Jerusalem. Like it, they, too, were full of promise; like its abundant foliage, they lacked not fair profession, but there was no fruit. That which made its barrenness evident was the fact that it was not yet the time of figs. Therefore, the unripe figs, the harbinger of harvest, ought to have been there. Had the season of figs been come, the fruit might have been already gathered; but that season having not yet arrived, beyond controversy the promise of the coming harvest should, and indeed must, have been still there, had any fruit been really borne. This, therefore, represented too truly what the Jew, what the nation, was in the eye of the Lord. He had come seeking fruit; but there was none; and the Lord pronounced this curse, "Henceforth let no fruit grow on thee for ever." And so it is. No fruit ever sprang from that generation. Another generation there must be; a total change must be wrought if there is to be fruit-bearing. Fruit of righteousness can only be through Jesus to God's glory; and Jesus they yet despised. Not that the Lord will give up Israel, but He will create a generation to come wholly different from the present Christ-rejecting one. Such an issue will be seen to be implied, if we compare our Lord's curse with the rest of the word of God, which points to better things yet in store for Israel.

But He adds more than this. It was not only that the Israel of that day should thus pass away, giving place to another generation, who, honouring the Messiah, will bear fruit to God; He tells the wondering disciples that, had they faith, the mountain would be cast into the sea. This appears to go farther than the disappearance of Israel as responsible to be a fruit-bearing people; it implies their whole polity dissolved; for the mountain is just as much the symbol of a power in the earth, an established world-power, as the fig tree is the special sign of Israel as responsible to produce' fruit for God; and it is clear that both figures have been abundantly verified. For the time Israel is passed away. After no long interval, the disciples saw Jerusalem not only taken, but completely torn as it were from the roots. The Romans came, as the executioners of the sentence of God (according to the just forebodings of the unjust high priest Caiaphas, who prophesied not without the Holy Ghost), and took away their place and nation, not because they did not, but because they did, kill Jesus their Messiah. Notoriously this total ruin of the Jewish state came to pass when the disciples had grown up to be 'a public witness to the world, before the apostles were all taken away from the earth; then their whole national polity sunk and disappeared when Titus sacked Jerusalem, and sold and scattered the people to the ends of the earth. I have no doubt that the Lord intended us to know the uprooting of the mountain just as much as the withering of the fig tree. The latter may be the simpler application of the two, and evidently more familiar to ordinary thought; but there seems no real reason to question, that if the one be meant symbolically, so too is the other. However this may be, these words of the Lord close that part of the subject.

We enter upon a new series in the rest of this chapter and the next. The religious rulers come before the Lord to put the first question that ever enters the minds of such men, "By what authority doest thou these things?" Nothing is more easily asked by those who assume that their own title is unimpeachable. Our Lord answers them by another question, which soon disclosed how thoroughly they themselves, in what was incomparably more serious, failed in moral competence. Who were they, to raise the question of His authority? As guides of religion, surely they ought to be able to decide that which was of the deepest consequence for their own souls, and for those of whom they assumed the spiritual charge. The question He puts involved indeed the answer to theirs; for had they answered Him in truth, this would have decided at once by what, and by whose, authority He acted as He did. "The baptism of John, whence was it (asks the Lord), from heaven, or of men?" There was no singleness of purpose, there was no fear of God, in these men so full of swelling words and fancied authority. Accordingly, instead of its being an answer from conscience declaring the truth as it was, they reason solely how to escape from the dilemma. The only question before their minds was, what answer would be politic? how best to get rid of the difficulty? Vain hope with Jesus! The base conclusion to which they were reduced is, "We cannot tell." It was a falsehood: but what of that, where the interests of religion and their own order were concerned? Without a blush, then, they answer the Saviour, "We cannot tell;" and the Lord with calm dignity strikes home His answer not, "I cannot tell," but, "Neither tell I you by what authority I do these things." Jesus knew and laid bare the secret springs of the heart; and the Spirit of God records it here for our instruction. It is the genuine universal type of worldly leaders of religion in conflict with the power of God. "If we shall say, From heaven, he will say unto us, Why did ye not, then, believe him? But if we shall say, Of men, we fear the people; for all hold John as a prophet." If they owned John, they must bow to the authority of Jesus; if they rejected John, they feared the people. They were thus put to silence; for they would not risk loss of influence with the people, and they were determined at all cost to deny the authority of Jesus. All they cared about was themselves.

The Lord goes on and meets parabolically a wider question than that of the rulers, gradually enlarging the scope, till He terminates these instructions inMatthew 22:14; Matthew 22:14. First, He takes up sinful men where natural conscience works, and where conscience is gone. This is peculiar to Matthew: "A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went." He comes to the second, who was all complacency, and answers to the call, "I go, sir: and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them [such is the application], Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Matthew 21:28-32.) But He was not content with merely thus touching conscience in a way that was painful enough to the flesh; for they found that, spite of authority or anything else, those who professed most, if disobedient, were counted worse than the most depraved, who repented and did the will of God.

Next, our Lord looks at the entire people, and this from the commencement of their relations with God. In other words, He gives us in this parable the history of God's dealings with them. It was in no, way, so to speak, the accidental circumstance of how they behaved in one particular generation. The Lord sets out clearly what they had been all along, and what they were then. In the parable of the vineyard, they are tested as responsible in view of the claims of God, who had blessed them from the first with exceeding rich privileges. Then, in the parable of the marriage of the king's son, we see what they were, as tested by the grace or gospel of God. These are the two subjects of the parables following.

The householder, who lets out his vineyard to husbandmen, sets forth God trying the Jew, on the ground of blessings abundantly conferred upon him. Accordingly we have, first, servants sent, and then more, not only in vain, but with insult and increase of wrong. Then, at length, He sends His Son, saying, They will reverence my Son. This gives occasion for their crowning sin the utter rejection of all divine claims, in the death of the Son and Heir; for "they caught him, and cast him out of the vineyard, and slew him." "When the lord therefore of the vineyard comes," He asks, "what will he do unto these husbandmen?" They say unto Him, "He will miserably destroy these wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."

The Lord accordingly pronounces according to the Scriptures, not leaving it merely to the answer of the conscience, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?" Then He applies further this prediction about the stone, connecting, it would appear, the allusion inPsalms 118:1-29; Psalms 118:1-29 with the prophecy ofDaniel 2:1-49; Daniel 2:1-49. The principle at least is applied to the case in hand, and, I need hardly say, with perfect truth and beauty; for in that day apostate Jews will be judged and destroyed, as well as Gentile powers. In two positions the stone was to be found. The one is here on the earth the humiliation, to wit, of the Messiah. Upon that Stone, thus humbled, unbelief trips and falls. But, again, when the Stone is exalted, another issue follows; for" the Stone of Israel," the glorified Son of man, shall descend in unsparing judgment, and crush His enemies together. When the chief priests and Pharisees had heard His parables, they perceived that He spake of them.

The Lord, however, turns in the next parable to the call of grace. It is a likeness of the kingdom of heaven. Here we are on new ground. It is striking to see this parable introduced here. In the gospel of Luke there is a similar one, though it might be too much to affirm that it is the same. Certainly an analogous parable is found, but in a totally different connection. Besides, Matthew adds various particulars peculiar to himself, and quite falling in with the Spirit's desire by him; as we find also in Luke his own characteristics. Thus, in Luke, there is a remarkable display of grace and love to the despised poor in Israel; then, further, that love enlarging its sphere, and going out to the highways and hedges to bring in the poor that were there the poor in the city the poor everywhere. I need not say how thoroughly in character all this is. Here, in Matthew, we have not only God's grace, but a kind of history, very strikingly embracing the destruction of Jerusalem, on which Luke is here silent. "The kingdom of heaven is like unto a certain king which made a marriage for his son." It is not merely a man making a feast for those that have nothing that we have fully in Luke; but here rather the king bent upon the glorification of his son. "He sent forth his servants to call them that were bidden to the wedding: and they would not come. Again he sent forth other servants, saving, Tell them which were bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage." There are two missions of the servants of the Lord here: one during His lifetime; the other after His death. On the second mission, not the first, it is said, "All things are ready." The message is, as ever, despised. "They made light of it, and went their ways." It was the second time when there was this most ample invitation which left no excuse for man, that they not only would not come, going one to his farm, and another to his merchandize, but "the remnant took his servants, and entreated them spitefully and slew them," This was not the character of the reception given to the apostles during our Lord's lifetime, but exactly what transpired after His death. Thereupon, though in marvellous patience the blow was suspended for years, nevertheless judgment came at last. "When the king heard thereof, he was wroth, and sent forth his armies and destroyed those murderers, and burnt up their city." This, of course, closes this part of the parable as predicting a providential dealing of God; but, besides being thus judicial after a sort to which we find nothing parallel in the gospel of Luke ( i.e., in what answers to it), as usual, the great change of dispensation is shown in Matthew much more distinctly than in Luke.

There it is rather the idea of grace that began with one sending out to those invited, and a very full exposure of their excuses in a moral point of view, followed by the second mission to the streets and lanes of the city, for the poor, maimed, halt, and blind; and finally, to the highways and hedges, compelling them to come in that the house might be filled. In Matthew it is very much more in a dispensational aspect; and hence the dealings with the Jews, both in mercy and judgment, are first given as a whole, according to that manner of his which furnishes a complete sketch at one stroke, so to speak. It is the more manifest here, because none can deny that the mission to the Gentiles was long before the destruction of Jerusalem. Next is appended the Gentile part to itself. "Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests." But there is a further thing brought out here, in a very distinctive manner. In Luke, we have no judgment pronounced and executed at the end upon him that came to the wedding without the due garment. In Matthew, as we saw the providential dealing with the Jews, so we find the closing scene very particularly described, when the king judges individually in the day that is coming. It is not an external or national stroke, though that too we have here a providential event in connection with Israel. Quite different, but consistent with that, we have a personal appraisal by God of the Gentile profession, of those now bearing Christ's name, but who have not really put on Christ. Such is the conclusion of the parable: nothing more appropriate at the same time than this picture, peculiar to Matthew, who depicts the vast chance at hand for the Gentiles, and God's dealing with them individually for their abuse of His grace. The parable illustrates the coming change of dispensation. Now this falls in with Matthew's design, rather than Luke's, with whom we shall find habitually it is a question of moral features, which the Lord may give opportunity of exhibiting at another time.

After this come the various classes of Jews the Pharisees first of all, and, strange consorts! the Herodians. Ordinarily they were, as men say, natural enemies. The Pharisees were the high ecclesiastical party; the Herodians, on the contrary, were the low worldly courtier party: those, the strong sticklers for tradition and righteousness according to the law; these, the panderers to the powers that then were for whatever could be got in the earth. Such allies now joined hypocritically against the Lord. The Lord meets them with that wisdom which always shines in His words and ways. They demand whether it be lawful to give tribute to Caesar or not. "Show me," says He, "the tribute money . . . . . And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render unto Caesar the things which are Caesar's; and unto God the things that are God's." Thus the Lord deals with the facts as they then came before Him. The piece of money they produced proved their subjection to the Gentiles. It was their sin which had put them there. They writhed under their masters; but still under alien masters they were; and it was because of their sin. The Lord confronts them not only with the undeniable witness of their subjection to the Romans, but also with a graver charge still, which they had entirely overlooked the claims of God, as well as of Caesar. "Render unto Caesar the things which are Caesar's." The money you love proclaims that you are slaves to Caesar. Pay, then, to Caesar his dues. But forget not to "render to God the things that are God's." The fact was, they hated Caesar only less than they hated the true God. The Lord left them therefore under the reflections and confusion of their own guilty consciences.

Next, the Lord is assailed by another great party. "The same day came to him the Sadducees" those most opposed to the Pharisees in doctrine, as the Herodians were in politics. The Sadducees denied resurrection, and put a case which to their mind involved insuperable difficulties. To whom would belong in that state a woman who here had been married to seven brethren successively? The Lord does not cite the clearest Scripture about the resurrection; He does what in the circumstances is much better; He appeals to what they themselves professed most of all to revere. To the Sadducee there was no part of Scripture possessed of such authority as the Pentateuch, or five books of Moses. From Moses, then, He proved the resurrection; and this in the simplest possible way. Every one their own conscience must allow that God is the God, not of the dead, but of the living. Therefore, if God calls Himself the God of Abraham, Isaac, and Jacob, it is not an unmeaning thing. Referring long afterwards to their fathers who were passed away, He speaks of Himself as in relationship with them. Were they not, then, dead? But was all gone? Not so. But far more than that, He speaks as one who not merely had relations with them, but had made promises to them, which never yet were accomplished. Either, then, God must raise them from the dead, in order to make good His promises to the fathers; or He could not be careful to keep His promises. Was this last what their faith in God, or rather their want of faith, came to? To deny resurrection is, therefore, to deny the promises, and God's faithfulness, and in truth God Himself. The Lord, therefore, rebukes them on this acknowledged principle, that God was the God of the living, not of the dead. To make Him God of the dead would have been really to deny Him to be God at all: equally so to make His promises of no value or stability. God, therefore, must raise again the fathers in order to fulfil His promise to them; for they certainly never got the promises in this life. The folly of their thoughts too was manifest in this, that the difficulty presented was wholly unreal it only existed in their imagination. Marriage has nothing to do with the risen state: there they neither marry, nor are given in marriage, but are as the angels of God in heaven. Thus, on their own negative ground of objection, they were altogether in error. Positively, as we have seen, they were just as wrong; for God must raise the dead to make good His own promises. There is nothing now in this world that worthily witnesses God, save only that which is known to faith; but if you speak of the display of God, and the manifestation of His power, you must wait until the resurrection. The Sadducees had not faith, and hence were in total error and blindness: "Ye do err, not knowing the Scriptures, nor the power of God." Therefore it was that, refusing to believe, they were unable to understand. When the resurrection comes, it will be manifest to every eye. Accordingly this was the point of our Lord's answer; and the multitudes were astonished at His doctrine.

Though the Pharisees were not sorry to find the then ruling party, the Sadducees, put to silence, one of them, a lawyer, tempted the Lord in a question of near interest to them. "Master, which is the great commandment in the law?" But He who came full of grace and truth never lowered the law, and at once gives its sum and substance in both its parts Godward and manward.

The time, however, was come for Jesus to put His question, drawn fromPsalms 110:1-7; Psalms 110:1-7. If Christ be confessedly David's Son, how does David in spirit call Him Lord, saying, "Jehovah said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" The whole truth of His position lies here. It was about to be realized; and the Lord can speak of the things that were not as though they were. Such was the language of David the king in words inspired of the Holy Ghost. What was the language, the thought of the people now, and by whom inspired? Alas! Pharisees, lawyers, Sadducees it was only a question of infidelity in varying forms; and the glory of David's Lord was even more momentous than the dead rising according to promise. Believe it or not, the Messiah was about to take His seat at the right hand of Jehovah. They were indeed, they are critical questions: If the Christ be David's Son, how is He David's Lord? If He be David's Lord, how is He David's Son? It is the turning point of unbelief at all times, now as then, the continual theme of the testimony of the Holy Ghost, the habitual stumbling-block of man, never so vain as when he would be wisest, and either essay to sound by his own wit the unfathomable mystery of Christ's person, or deny that there is in it any mystery whatever. It was the very point of Jewish unbelief It was the grand capital truth of all this gospel of Matthew, that He who was the Son of David, the Son of Abraham, was really Emmanuel, and Jehovah. It had been proved at His birth, proved throughout His ministry in Galilee, proved now at His last presentation in Jerusalem. "And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." Such was their position in presence of Him who was so soon about to take His seat at the right hand of God; and there each remains to this day. Awful, unbelieving silence of Israel despising their own law, despising their own Messiah, David's Son and David's Lord, His glory their shame!

But if man was silent, it was the Lord's place not merely to question but to pronounce; and in Matthew 23:1-39 most solemnly does the Lord utter His sentence upon Israel. It was an address both to the multitude and to the disciples, with woes for Scribes and Pharisees. The Lord fully sanctioned that kind of mingled address for the time, providing, it would appear, not merely for the disciples, but for the remnant in a future day who will have this ambiguous place; believers in Him, on the one hand, yet withal filled, on the. other, with Jewish hopes and Jewish associations. This seems to me the reason why our Lord speaks in a manner so remarkably different from that which obtains ordinarily in Scripture. "The scribes," He says, "and the Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men." The principle fully applied then, as it will in the latter day; the Church scene coming in meanwhile as a parenthesis. The suitability of such instruction to this gospel of Matthew is also obvious, as indeed here only it is found. Then, again, our souls would shrink from the notion, that what our Lord taught could have merely a passing application. Not so; it has a permanent value for His followers; save only that the special privileges conferred on the Church, which is His body, modify the case, and, concurrently with this, the setting aside meanwhile of the Jewish people and state of things. But as these words applied literally then, so I conceive will it be at a future day. If this be so, it preserves the dignity of the Lord, as the great Prophet and Teacher, in its true place. In the last book of the New Testament we have a similar combination of features, when the Church will have disappeared from the earth; that is, the keeping the commandments of God and having the faith of Jesus. So here, the disciples of Jesus are exhorted to heed what was enjoined by those who sat in Moses' seat to follow what they taught, not what they did. So far as they brought out God's commandments, it was obligatory. But their practice was to be a beacon, not a guide. Their objects were to be seen of men, pride of place, honour in public and private, high-sounding titles, in open contradiction of Christ and that oft-repeated word of His "Whosoever shall exalt himself shall be abased; and he that shall bumble himself shall be exalted." Yet, of course, the disciples had the faith of Jesus.

Next the Lord* launches out woe after woe against the Scribes and Pharisees. They were hypocrites. They shut out the new light of God, while zealous beyond measure for their own thoughts; they undermined conscience by their casuistry, while insisting on the minutest alliteration in ceremonializing; they laboured after external cleanness, while full of rapine and intemperance; and if they could only seem righteously fair without, feared not within to be full of hypocrisy and lawlessness. Finally, their monuments in honour of slain prophets and past worthies were rather a testimony to their own relationship, not to the righteous, but to those who murdered them. Their fathers killed the witnesses of God who, while living, condemned them; they, the sons, only built to their memory when there was no longer a present testimony to their conscience, and their sepulchral honours would cast a halo around themselves.

*The most ancient text, represented by the Vatican, Sinai, Beza's Cambridge, L. of Paris (C. being defective, as well as the Alexandrian), and the Rescript of Dublin, omits verse 14, which may have been foisted in from Mark 12:40 and Luke 20:47. This leaves the complete series of seven woes.

Such is worldly religion and its heads: the great obstructions to divine knowledge, instead of living only to be its channels of communication; narrow, where they should have been large; cold and lukewarm for God, earnest only for self; daring sophists, where divine obligations lay deep, and punctilious pettifoggers in the smallest details, straining at the gnat and swallowing the camel; anxious only for the outside, reckless as to all that lay concealed underneath. The honour they paid those who had suffered in times past was the proof that they succeeded not them but their enemies, the true legitimate successors of those that slew the friends of God. The successors of those that of old suffered for God are those who suffer now; the heirs of their persecutors may build them sepulchres, erect statues, cast monumental brasses, pay them any conceivable honour. When there is no longer the testimony of God that pierces the obdurate heart, when they who render it are no longer there, the names of these departed saints or prophets become a means of gaining religious reputation for themselves. Present application of the truth is lacking, the sword of the Spirit is no longer in the hands of those who wielded it so well To honour those who have passed away is the cheapest means, on the contrary, for acquiring credit for the men of this generation. It is to swell the great capital of tradition out of those that once served God, but are now gone, whose testimony, is no longer a sting to the guilty. Thus it is evident, that as their honour begins in death, so it bears the sure stamp of death upon it. Did they plume themselves on the progress of the age? Did they think and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets? How little they knew their own hearts! Their trial was at hand. Their real character would soon appear, hypocrites though they were, and a serpent brood: how could they escape the judgment of hell?

"Wherefore, behold," says He, after thus exposing and denouncing them, "I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city." It is most eminently a Jewish character and circumstance of persecution; as the aim was the retributive one, "that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily, I say unto you, all these things shall come upon this generation." Yet, just as the blessed Lord, after pronouncing woes on Chorazin, Bethsaida, and Capernaum, that had rejected His words and works, turned at once to the infinite resources of grace, and from the depth of His own glory brought in the secret of better things to the poor and needy; so it was that even at this time, just before He gave utterance to these woes (so solemn and fatal to the proud religious guides of Israel), He had, as we know from Luke 19:1-48, wept over the guilty city, out of which, as His servants, so their Lord could not perish. Here, again, how truly was His heart towards them! "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." It is not "I have," but your house is left unto you desolate; "for I say unto you, ye shall not see me henceforth [what bitterness of destitution theirs Messiah, Jehovah Himself, rejecting those who rejected Him!] till ye shall say, Blessed is he that cometh in the name of the Lord."

Thus we have had our Lord presenting Himself as Jehovah the King; we have had the various classes putting themselves forward to judge Him, but, in fact, judged themselves by Him, There remains another scene of great interest, linking itself on to His farewell to the nation just noticed. It is His last communication to the disciples in view of the future; and this Matthew gives in a very full and rich manner. It would be vain to attempt an exposition of this prophetic discourse within my assigned limits. I will, therefore, but skim its surface now, just enough to indicate its outlines, and specially its distinctive features. It is evident that the greater completeness here exhibited beyond what appears in any other gospel is according to special design. In the gospel given by the other apostle, John, there is not a word of it. Mark gives his report very particularly in connection with the testimony of God, as I hope to show when we come to that point. In Luke there is peculiar distinctness in noticing the Gentiles, and their times of supremacy during the long period of Israel's degradation. Again, it is only in Matthew that we find direct allusion to the question of the end of the age. The reason is evident. That consummation is the grand crisis for the Jew. Matthew, writing under the Holy Ghost's direction for Israel, in view both of the consequences of their past unfaithfulness and of that future crisis, furnishes alike the momentous question and the Lord's special answer to it. This, too, is the reason why Matthew opens out what we do not find in either Mark or Luke, at least in this connection. We have here very comprehensively the Christian part, as it appears to me ( i.e., what belongs to the disciples, viewed as professing Christ's name when Israel rejected Him). This suits Matthew's view of the prophecy; and the reason is plain. Matthew shows us not only the consequences of the rejection of the Messiah to Israel, but the change of dispensation, or what would follow on their fatal opposition to One who was their King, yea, not only Messiah, but Jehovah. The consequences were to be, could not but be, all-important; and the Spirit here records this portion of the Lord's prophecy most appropriately to His purpose by Matthew. Would not God turn the Jewish rejection of that glorious Person to some wondrous and suitable account? Accordingly this is what we find here. The order, though different from that which obtains elsewhere, is regulated by perfect wisdom. First of all, the Jews are taken up, or the disciples as representing them, where they then were. They had not got beyond their old thoughts of the temple, those buildings that had excited their admiration and awe. The Lord announces the judgment that was at hand. Indeed, it was involved in the words said before "Behold, your house is left unto you desolate." It was their house. The Spirit was fled. It was no better than a dead body now. Why should it not be carried out speedily to burial? "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." All would soon be over for the present. "And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" In answer the Lord sets before them a general history so general, indeed, that one might hardly gather at first whether He did not contemplate even here Christians as well as Jews. (vv. 4-14.) They are viewed really as a believing but Jewish remnant, which accounts for the breadth of the language. Then, from verse 15, come the details of Daniel's special last half week, whose prophecy is emphatically appealed to. The establishment of the abomination of desolation in the holy place would be the sign for the instant flight of godly ones, like the disciples, who will then be found in Jerusalem. For this is to be followed by great tribulation, exceeding any time of trouble since the beginning of the world up to that day. Nor will there be outward affliction only, but unparalleled deceits, false Christs and false prophets showing great signs and wonders. But the elect are here warned graciously of the Saviour, and far, far beyond any guards afforded in the prophecies of the Old Testament.

"Immediately after the tribulation of those days shall, the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heaven shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."Matthew 24:29; Matthew 24:29. The appearing of the Son of man is a grand point in Matthew, and indeed in all the gospels. The once rejected Christ will come in glory as the glorious Heir of all things. His advent in the clouds of heaven will be to take the throne, not of Israel only, but of all people, nations, and languages. Returning thus, to the horror and shame of His adversaries, in or out of the land, the first thing spoken of here is His mission of His angels to gather together His elect from the four winds, from one end of heaven to the other. There is no hint of resurrection or of rapture to heaven here. The elect of Israel are in question, and His own glory as Son of man, without a word of His being Head; nor of the Church His body. What we find here is a process of gathering the chosen, not merely of the Jews, but of all Isaiah, as I suppose, from the four winds of heaven. This interpretation derives support, then, if that be needed, from the parable that immediately follows (verses 32, 33). It is the fig tree once more, but used for a far different purpose. Be it curse in one connection, be it blessing in another, the fig tree typifies Israel.

Then comes, not what may be called the natural, but the scriptural, parable. As that alluded to the outside realm of nature, so this was taken from the Old Testament. The reference here is to the days of Noah, applied to illustrate the coming of the Son of man. So should the blow fall suddenly on all its objects. "Then shall two be in the field; the one shall be taken, and the other left, Two women shall be grinding at the mill; the one shall be taken, and the other left." They must not imagine that it would be like an ordinary judgment in providence, which sweeps here, not there, and sweeps here indiscriminately. In such the guiltless suffer with the guilty, without any approach to an adequate personal distinction. But it will not be so in the days of the Son of man, when He returns to deal with mankind at the end of the age. To be without or within will be no protection. Of two men in the field; of two women grinding at the mill, the one shall be taken, and the other left. The discrimination is precise and perfect to the last degree. "Watch therefore," says the Lord, in conclusion of it all; "for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."

This transition, in my judgment, leads from the part particularly devoted to the destinies of the Jewish people, and opens into that which concerns the Christian profession. The first of these general pictures of Christendom, which drop all reference to Jerusalem, the temple, the people, or their hope, is found in verses 45-51. Next follows the parable of the ten virgins; then, last of these, is that of the talents. Let me observe, however, that there is a clause in Matthew 25:13 which has a little falsified the application. But the truth is, as is well known, that men, in copying the Greek New Testament, added the words, "Wherein the Son of man cometh," to this verse, which is complete without them. The Spirit really wrote, "Watch therefore, for ye know not the day nor the hour." To those versed in the text as it stands in the best copies, this is a fact too familiar to demand many words said about it. No critic of weight considers that these words have any just claim to be in the text that is founded on ancient authority. Others may defend the clause who accept what is commonly received, and what can only be defended by modern or uncertain manuscripts. Surely those I now address are the last men who ought to contend for a mere traditional or vulgar basis in anything which pertains to God. If we accept the traditional text of the printers, we are on this ground; if, on the contrary, we reject human meddling as a principle, assuredly we ought not to accredit such clauses as this, which we have the strongest grounds to pronounce a mere interpolation, and not truly the word of God. But this being so, we may proceed to notice how strikingly beautiful is the effect of omitting these words.

First, then, in the Christian part, came the parable of the household servant. He who, faithful and wise, met the wishes of his Lord that set him over His household to give them meat in due season, being found so doing, when He comes, is made ruler over all His goods. The evil servant, on the contrary, who settled in his heart that his Lord was not coming, and so yielded to overbearing violence and evil commerce with the profane world, shall be surprised by judgment, and have his portion with the hypocrites in hopeless shame and sorrow.

It is an instructive sketch of Christendom; but there is more. "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept." Thus Christendom entirely breaks down. It is not only the foolish who go to sleep, but the wise. All fail to give a right expression to their waiting for the Bridegroom. "They all slumbered and slept." But God takes care, without telling us how, that there shall be an interruption of their slumber. Instead of remaining out to wait, they must have gone in somewhere to sleep. In short, the original position is deserted. Not only have they not discharged their duty of awaiting the return of the Bridegroom, but they are no longer in their true posture. When the hope revives, the position is recovered, not before. At midnight, when all were asleep, there was a cry, "The bridegroom cometh: go ye out to meet him." This acts on the virgins, wise and foolish. So it is now. Who can deny that foolish people enough speak and write about the Lord's coming? An universal agitation of spirit goes on in all countries and all towns. Spite of opposition, the expectation spreads far and wide. It is in no way confined to the children of God. Those who are in quest of oil, going hither and thither, are disturbed by it as certainly as those who have oil in their vessels are cheered to go out once more while waiting for the, Bridegroom's return. But what a difference! The wise were prepared with oil beforehand; the rest proved their folly in doing without it. Let me particularly call your attention to this, The difference consisted not in expecting the Lord's coining or not, but in the possession or the lack of oil (i.e., the unction from the Holy One). All profess Christ; they are all virgins with their lamps. But the want of oil is fatal. He who has not the Spirit of Christ is none of His. Such are the foolish. They know not what has made the others wise unto salvation, whatever they may profess; and their restless search, after that which they have not, finally severs them even here from the company of those they started with as looking for the Lord.

The notion that they are Christians who lack intelligence in prophecy seems to me not false only, but utterly unworthy of a spiritual mind. Is the possession of Christ less precious than a correct chart of the future? I cannot conceive a Christian without oil in his vessel. It is clearly to have the Holy Ghost, whom every saint that submits to the righteousness of God in Christ has dwelling within him. As John teaches us, the least members of God's family are said to have that unction not the fathers and young men but expressly the babes. Of course, if the youngest in Christ are so privileged, the young men and fathers do not want. Therefore I do assert, with the fullest conviction of its truth, that, as the oil in the parable sets forth, not prophetic intelligence, but the gift of God's Spirit, so every Christian, and no other, has the Holy Ghost dwelling in him. These, then, are the wise virgins who make ready for the Bridegroom, and go in with Him to the marriage at His coming. As that hour draws near, the others, on the contrary, are more and more agitated. Not resting on Christ for their souls by faith, they have not the Spirit, and seek the inestimable gift among those who sell it, asking who will show them any good of whom they may buy this priceless oil. The Lord meanwhile comes, they that were ready go in with Him to the wedding, and the door was shut; the rest of the virgins are excluded. The Lord knew them not.

Let me say in passing, that these virgins are distinguished from those who will be called in the end of the age by broad and deep differences. There is no ground to believe that the sufferers in that crisis will ever become heavy with sleep, as saints have done during the long delay of Christendom. That brief season of unprecedented trial and danger does not admit of it. Next, as little ground is there in Scripture to predicate of these latter-day sufferers the possession of the Holy Ghost, which is the peculiar privilege of the believer since the rejected Christ took His place as Head in heaven. The Holy Ghost is to be poured out on all flesh for the millennial day, no doubt; but no prophecy declares that the remnant will be so characterized till they see Jesus. And, again, there is the third point of distinction, that these sufferers are nowhere set forth as going out to meet the Bridegroom. They may flee away because of the abomination that makes desolate, but this is a contrast rather than a similar feature.

The third of these parables presents another phase again. During the absence of the Lord, before He appears to take the kingdom of the world, He gives gifts to men different gifts, and in different measures. This pre-eminently belongs to Christianity and its active testimony in peculiar variety. I am not aware of anything exactly answering to it in its full character in the latter day (which will be distinguished by a brief energetic witness of the kingdom). These gifts ofMatthew 25:1-46; Matthew 25:1-46 seem to me the thorough expression of the activity of grace, that goes out and labours for a rejected and absent Lord on high. However, I may not dwell upon minuter points, which would, of course, frustrate the desire to give a comprehensive sketch in a short compass.

The latter scene of the chapter is, to a simple mind, evident enough. "All the nations" or Gentiles are in question: there can be no mistake as to this. The Jew has already come before us, and at the beginning of the Lord's discourse, because the disciples were then Jews. Next, as disciples emerged from Judaism into Christianity, we have in this very distinctly the reason why the Christian parenthesis comes second in order. Then, in the third place, we find "all the nations" who are formally designated as such, and distinguished in the clearest manner from the two others, both in terms and in the things said of them. They come up and are visibly dealt with as Gentiles at the close, when the Son of man reigns as king over the earth. The question which comes before His throne, and decides their eternal lot, does not consist of the secrets of the heart then laid bare, nor their general life, but of their behaviour to His messengers. How had they treated certain persons that the King calls His brethren? It is an appraisal then, founded on their relation to a brief testimony rendered at the close of the present dispensation (I doubt not, by Jewish brethren of the King, when all the world wonders after the beast, and in general men go back to idols, and fall into Antichrist's hands); a testimony suited to the crisis, after the Christian body has been taken to heaven, and the question of the earth is raised once more. Thus these nations or Gentiles are dealt with according to their behaviour to the messengers of the King, just before and up to the time that the King summons them before the throne of His glory. To own His despised heralds when the time of strong delusion comes, will demand the quickening work of the Spirit; which, indeed, is needful for receiving any and every testimony of God. It is not a question of any general issue that would apply to a course of ages, as to the present preaching of God's grace, or to the ordinary current of men's lives. Nothing of the sort appears to be the ground of the Lord's action with either the sheep or the goats.

Matthew 26:1-75. Formal teaching is over now, whether practical or prophetic. The scene above all scenes draws near, on which, however blessed, I cannot say much at this time. The Lord Jesus has been presented to the people, has preached, has wrought miracles, has instructed disciples, has met all the various classes of His adversaries, has launched into the future up to the end of the age. Now He prepares to suffer, to suffer in absolute surrender of Himself to the Father. Accordingly, in this scene it is no longer man judging Him in words, but God judging Him in His person on the cross. Grace and truth came by Jesus Christ. So it is here. He maintains, too, every affection in its fulness. Here, aside from the crowd, the Lord for a season takes whatever of rest might be vouchsafed to His spirit. The active work was done. The cross remained a few brief hours, but of eternal value and unfathomable import, with which indeed nothing can compare.

At the house of Bethany Jesus is now found. It is one of the few scenes introduced by the Spirit of God into all the gospels save Luke, in contrast with, yet in preparation for, the cross. Was the Spirit of God then acting mightily in the heart of one who loved the Saviour? At this very time Satan was pushing on the heart of man to dare the worst against Jesus. Around these were the parties. What a moment for heaven, and earth, and hell! How much, how little was man seen! for if one feature be prominent in His foes more than another, it is this, that man is powerless, even when Jesus was the victim, exposed to every hostile breath as it might appear. Yet does He accomplish everything, when He was but a sufferer; they nothing, when free to do all (for it was their hour, and the power of darkness) nothing but their iniquity; but even in their iniquity doing the will of God, spite of themselves, and contrary to their own plans. They did their will in point of guilt, but it was never accomplished as they desired. First of all, as we are told, their great anxiety was, that the deed on which their heart was set, the death of Jesus, should not be at the passover. But their resolution was vain. From the beginning God had decided that then, and at no other time, it should be. They assembled, they consulted, "that they might take Jesus by subtilty and kill him." The upshot of their deliberations was only "Not on the feast day, lest there be an uproar among the people." Little did they foresee the treachery of a disciple, or the public sentence of a Roman governor. Again, there was no uproar among the people, contrary to their fears. Yet did Jesus die on that day according to God's word.

But let us turn aside to the company of our Lord for a little while at Bethany in the house of Simon the leper. There was poured out the worship of a heart that loved Him, if ever there was one. She waited not for the promise of the Father; but He who was soon after given to overflowing, even then wrought in the instincts of her new nature. "There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head as he sat at meat." This, John lets us know, she had kept; it was no new thing got up for the occasion; it was her best, and spent on Jesus. How little it was in her eyes, how precious in His, spent on one whom she loved, for whom she felt the impending danger; for love is quick to feel, and feels more truly than man's most sharpened prudence. So it was, then, that this woman pours her ointment on His head. John mentions His feet. Certainly it was poured upon both. But as Matthew has the King before him, and it was usual to pour on, not the feet of a king, but his head, he naturally records that part of the action which was suitable to the Messiah. John, on the contrary, whose point is that Jesus was infinitely more than a king, while lowly enough in love for anything John most appropriately tells us that Mary poured it on His feet. It is interesting, too, to observe, that love, and a profound sense of the glory of Jesus, led her to do that which a sinner's heart, thoroughly broken down in the presence of His grace, prompted her to do. For Luke mentions another person. In this case it was "a woman in the city, who was a sinner," a totally different person, at another and earlier time, and in the house of another Simon, a Pharisee. She too anointed the feet of Jesus with an alabaster box of ointment; but she stood at His feet behind, weeping, and began to wash His feet with tears, and wiped them with the hairs of her head, and kissed His feet. There are thus many added circumstances in harmony with the case. All I would point out now is, the kindred feeling to which is led a poor sinner that tasted His grace in presence of her proved unworthiness, and a loving worshipper, filled with the glory of His person, and sensitive to the malice of His foes. However that may be, the Lord vindicates her in the face of murmuring disaffected disciples. It is a solemn lesson; for it shows how one corrupt mind may defile others, incomparably better than its own. The whole college of the apostles, the twelve, were tainted for the moment by the poison insinuated by one. What hearts are ours at such a season, in the face of such love! But so it was, alas! is. One evil eye may too soon communicate its foul impression, and thereby many be defiled. It was Judas at bottom; but there was also that in the rest which made them susceptible of similar selfishness at the expense of Jesus, although there was not in them the same allowance of diabolical influence which had suggested thoughts to Judas. The example is surely not without serious admonition to ourselves. How often care for doctrine cloaks Satan, as here care for the poor! Morally, too, this connects itself with Christ's sufferings that should follow. The devotedness of the woman is used of Satan to push Judas into his last wickedness, so much the more determined by the outflow of what his heart could not in the smallest degree appreciate. Thence he goes to sell Jesus. If he could not manage to get the box of precious ointment, or its worth, he would, while he could, secure his little profit on the sale of Jesus to His enemies. "What will ye give me," says he to the chief priests, "and I will deliver him unto you?" Accordingly the covenant takes place a covenant with death, and an agreement with hell. "They covenanted with him for thirty pieces of silver" man's, Israel's, worthy price for Jesus!

But now, as the woman had her token for Jesus, and in it her own memorial, wherever, whenever the gospel of the kingdom is preached in the whole world, so Jesus next institutes the standing, undying token of His dying love. He founds the new feast, His own supper for His disciples. At the paschal feast He takes up the bread and the wine, and consecrates them to be on earth the continual remembrance of Himself in the midst of His own. In the language of its institution there are some distinctive features which may claim a notice when we have the opportunity of looking at the other gospels. From this table our Lord goes to Gethsemane, and His agony there. Whatever there was of sorrow, whatever there was of pain, whatever there was of suffering, our Lord never bowed to any suffering from men without, before He bore it on His heart alone with His Father. He went through it in spirit before He went through it in fact. And this, I believe, is the main point here. I say not all that we have; for here He met the terrors of death and what a death! pressed on Him by the prince of this world, who nevertheless found nothing in Him. Thus at the actual hour it was God glorified in Him, the Son of man, even as, when raised from the dead by the glory of the Father, He forthwith declares to His brethren the name of His Father and their Father, of His God and their God, both nature and relationship. Here His cry still is simply to His Father, as in the cross it was, My God, though not this only. However profoundly instructive all this maybe, our Lord in the garden calls upon the disciples to watch and pray; but this is precisely what they find hardest. They slept, and prayed not. What a contrast, too, with Jesus afterwards, when the trial came! And yet for them it was but the merest reflection of that which He passed through. For the world, death is either borne with the obduracy that dares all because it believes nothing, or it is a pang as the end of present enjoyment, the sombre portal of they know not what beyond. To the believer, to the Jewish disciple, before redemption, death was even worse in a sense; for there was a juster perception of God, and of man's state morally. Now all is changed through His death, which the disciples so little estimated, the bare shadow of which, however, was enough to overwhelm them all, and silence every confession of their faith. For him who most of all presumed on the strength of his love, it was enough to prove how little he yet knew of the reality of death, spite of his too ready boasts. And yet what would death have been in his case compared with that of Jesus! But even that was incomparably too much for the strength of Peter; all was proved powerless, save the One who showed, even when He was weakest, that He was alone the Giver of all strength, the Manifester of all grace, even when He was crushed under such judgment as man never knew before, nor can know again.

Matthew 27:1-66. We next see our Lord, not with the disciples, failing, false, or traitorous, but His hour come, in the power of the hostile world, priests, governors, soldiers, and people. What was attempted by man completely broke down. They had their witnesses, but the witnesses agreed not. Failure everywhere is found, even in wickedness failure not in men's will, but in its accomplishment. God alone governs. So now Jesus was condemned, not for their testimony, but for His own. How wondrous, that even to put Him to death they needed the witness of Jesus; they could not condemn Him to die but for His good confession. For His testimony to the truth they consummated their worst deed; and this doubly, before the high priest as well as before the governor. Warned of his wife (for the Lord took care that there should be providential testimony), as well as too keen-sighted to overlook the malice of the Jews and the innocence of the accused, Pontius Pilate acknowledges his prisoner to be guiltless, yet allowed himself to be forced to act contrary to his own conscience, and according to their wishes whom he wholly despised. Once more, ere Jesus is led out to be crucified, the Jews showed what they were morally; for when the coarse-minded heathen put before them the alternative of releasing Jesus or Barabbas, their instant preference (not without priestly instigation) was a wretch, a robber, a murderer. Such was the feeling of the Jews, God's people, toward their King, because He was the Son of God, Jehovah, and not a mere man. With bitter irony, but not without God, wrote Pilate the accusation, "This is Jesus, the King of the Jews." But this was not the only testimony which God gave. For from the sixth hour there was darkness over all the land unto the ninth hour. And then when Jesus, crying with a loud voice, yielded up the ghost, that ensued which particularly would strike the heart of the Jew. The veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent. What could be conceived more solemn to Israel? His death was the death blow to the Jewish system, struck by one who was unmistakably the Maker of heaven and earth. But it was not the dissolution of that system only, but of the power of death itself; for the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, the witness of the value of His death, though not declared till after His resurrection. The death of Jesus, I hesitate not to say, is the sole groundwork of righteous deliverance from sin. In the resurrection is seen the mighty power of God; but what is power for a sinner, with God before his soul, compared with righteousness? What with grace? And this is precisely what we have here. Hence, it is the death of Jesus alone that is the true centre and pivot of all God's counsels and ways, whether in righteousness or in grace. The resurrection, no doubt, is the power that manifests and proclaims all; but what it proclaims is the power of His death, because that alone has vindicated God morally. The death of Jesus alone has proved that nothing could overcome His love rejection, death itself, so far from this, being only the occasion of displaying love to the uttermost. Therefore it is that, of all things even in Jesus, there is none that affords such a common and perfect resting-place for God and man as the death of Jesus. When it is a question of power, liberty, life, no doubt we must turn to the resurrection; and hence it is, that in the Acts of the apostles this necessarily comes out most prominently, because the matter in hand was to afford proof, on the one hand, of manifested but despised grace; on the other hand, of God's reversing man's attainder of Jesus by raising Him from the dead and exalting Him to His own right hand on high. The death of Jesus would be no demonstration of this sort. On the contrary, His death was what man appeared to triumph in. They had got rid of Jesus thus, but the resurrection proved how vain and short-lived it was, and that God was against them. The object was to make evident that man was wholly opposed to God, and that God even now manifested His sentence on it. The raising up Him whom man slew renders this unquestionable. I admit that in the resurrection of Christ God is for us, for the believer. But the sinner and the believer must not be confounded together, for there is an immense difference between the two things. Whatever the witness of perfect love in the gift and death of Jesus, for the sinner there is not, there cannot be, anything whatever in the resurrection of Jesus save condemnation. I press this the more strongly, because the recovery of the precious truth of Christ's resurrection exposes some, by a kind of reaction, to weaken the value which His death has in God's mind, and ought to have in our faith. Let those, then, who prize the resurrection, see to it that they be exceedingly jealous for the due place of the cross.

The two things we find remarkably guarded here. It was not the resurrection, but the death of Jesus, that rent the veil of the temple; it was not His resurrection that opened the graves, but His cross, though the saints rose not till after He rose. It is just so with us practically. In point of fact, we never do know the full worth of the death of Christ, until we look upon it from the power and results of the resurrection. But what we contemplate from the side of resurrection is not itself, but the death of Jesus. Hence it is that in the Church's assembling, and most properly, on the Lord's day, we do in the breaking of bread show forth, not the resurrection, but the death of the Lord. At the same time, we show forth His death not on the day of death, but upon that of resurrection. Do I forget that it is the day of resurrection? Then I little understand my liberty and joy. If, on the contrary, the resurrection day brings no more before me than the resurrection, it is too plain that the death of Christ has lost its infinite grace for my soul.

The Egyptians would have liked to cross the Red Sea, but they had no care for the doors sprinkled with the blood of the lamb. They essayed to pass through the watery walls, desiring thus to follow Israel to the other side. But we do not read that they ever sought the shelter of the Paschal Lamb's blood. No doubt, this is an extreme case, and the judgment of the world of nature; but we may learn even from an enemy not to value resurrection less, but to value the death and blood-shedding of our precious Saviour more. There is really nothing towards God and man like the death of Christ.

Then, in contrast with the poor but devoted women of Galilee that surrounded the cross, we behold the fears, the just fears, of those who had accomplished the death of Jesus. These guilty men go full of anxiety to Pilate. They feared "that deceiver," and so had their watch, and stone, and seal in vain! The Lord that sat in the heavens had them in derision. Jesus had prepared His own (and His enemies knew it) for His rising on the third day. Women came there the evening before to look at the place where the Lord lay buried. (Matthew 28:1-20) That morning, very early, when there were none there but the guards, the angel of the Lord. descends. We are not told that our Lord rose at that time; still less is it said that the angel of the Lord rolled away the stone for Him. He that passed through the doors, closed for fear of the Jews, could just as easily pass through the sealed stone, despite all the soldiers of the empire. We know that there the angel sat after rolling away the great stone which had closed the sepulchre, where our Lord, despised and rejected of men, nevertheless accomplished Isaiah's prophecy. In making His grave with the rich. The Lord then had this further witness, that the very keepers, hardened and bold as such usually are, trembled, and became as dead men, while the angel bids the women not to fear; for this Jesus which was crucified "is not here: He is risen. Come, and see the place where the Lord lay, and go and tell the disciples, Behold, He goeth before you into Galilee." This is a point of importance for completing the view of His rejection, or its consequences in resurrection, and so Matthew takes particular care of it, though the same fact may be recorded also by Mark for his purpose.

But Matthew does not speak of the various appearances of the Lord in Jerusalem after the resurrection. What he does dwell upon particularly, and of course with his special reasons for it, is, that the Lord, after His resurrection, adheres to the place where the state of the Jews led Him to be habitually, and shed His light around according to prophecy; for the Lord resumed relations once more in Galilee with the remnant represented by" the disciples after He rose from the dead. It was in the place of Jewish contempt; it was where the benighted poor of the flock were, the neglected of the proud scribes and rulers of Jerusalem. There the risen Lord was pleased to go before His servants and rejoin them.

But as the Galilean women went with this word from the angel, the Lord Himself met them. "And they came and held him by the feet, and worshipped him." It is remarkable that in our gospel this was permitted. To Mary Magdalene, who in her desire to pay her wonted obeisance probably was attempting something similar, He altogether declines it; but this is mentioned in the gospel of John. How is it, then, that the two apostolic accounts show us the homage of the women received, and of Mary Magdalene refused, on the same day, and perhaps at the same hour? Clearly the action is significant in both. The reason, I apprehend, was this, Matthew sets before us that while He was the rejected Messiah, though now risen, He not only reverted to His relations in the despised part of the land with His disciples, but gives, in this accepted worship of the daughters of Galilee, the pledge of His special association with the Jews in the latter day; for it is precisely thus that they will look for the Lord. That is, a Jew, as such, counts upon the bodily presence of the Lord. The point in John's record is the very reverse; for it is the taking one, who was a sample of believing Jews, out of Jewish relations into association with Himself just about to ascend to heaven. In Matthew He is touched. They held Him by the feet without remonstrance, and thus worshipped Him in bodily presence. In John He says, "Touch me not;" and the reason is, "for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." Worship henceforth was to be offered to Him above, invisible, but known there by faith. To the women in Matthew it was here that He was presented for their worship; to the woman in John it was there only He was to be known now. It was not a question of bodily presence, but of the Lord ascended to heaven and there announcing the new relationships for us with His Father and God. Thus, in the one case, it is the sanction of Jewish hopes of His presence here, below for the homage of Israel; in the other gospel, it is His personal absence and ascension, leading souls to a higher and suited association with Himself, as well as with God, taking even those who were Jews out of their old condition to know the Lord no more after the flesh.

Most consistently, therefore, in this gospel, we have no ascension scene at all. If we had only the gospel of Matthew, we should possess no record of this wonderful fact: so striking is the omission, that a well-known commentary, Mr. Alford's first edition, broached the rash and irreverent hypothesis founded upon it, that our Matthew is an incomplete Greek version of the Hebrew original, because there was no such record; for it was impossible, in the opinion of that writer, that an apostle could have omitted a description of that event. The fact is, if you add the ascension to Matthew, you would overload and mar his gospel. The beautiful end of Matthew is, that (while chief priests and elders essay to cover their wickedness by falsehood and bribery, and their lie "is commonly reported among the Jews until this day,") our Lord meets His disciples on a mountain in Galilee, according to His appointment, and sends them to disciple all the Gentiles. How great is the change of dispensation is manifest from His former commission to the same men in Matthew 10:1-42. Now they were to baptize them unto the name of the Father, etc. It was not a question of the Almighty God of the fathers, or the Jehovah God of Israel. The name of the Father, and of the Son, and of the Holy Ghost, is characteristic of Christianity. Permit me to say, that this is the true formula of Christian baptism, and that the omission of this form of sound words appears to me quite as fatal to the validity of baptism as any change that can be pointed out in other respects. Instead of being a Jewish thing, this is what supplanted it. Instead of a relic of older dispensations to be modified or rather set aside now, on the contrary, it is the full revelation of the name of God as now made known, not before. This only came out after the death and resurrection of Christ. There is no longer the mere Jewish enclosure He had entered during the days of His flesh, but the change of dispensation was now dawning: so consistently does the Spirit of God hold to His design from the first to the very end.

Accordingly He closes with these words, "Lo, I am with you alway, even unto the end of the world [age]." How the form of the truth would have been weakened, if not destroyed, had we then heard of His going up to heaven! It is evident that the moral force of it is infinitely more preserved as it is. He is charging His disciples, sending them on their world-wide mission with these words, "Lo, I am with you always, all the days," etc. The force is immensely increased, and for this very reason that we hear and see no more. He promised His presence with them to the end of the age; and thereon the curtain drops. He is thus heard, if not seen, for ever with His own on earth, as they go forth upon that errand so precious, but perilous. May we gather real profit from all He has given us.