<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Matt.19.1-Matt.19.12">Mt 19:1-12</reference>. Final Departure from Galilee--Divorce. ( = <reference osisRef="Mark.10.1-Mark.10.12">Mr 10:1-12</reference>; <reference osisRef="Luke.9.51">Lu 9:51</reference>).</title>
 Farewell to Galilee (<reference osisRef="Matt.19.1">Mt 19:1</reference>, 2).

<hi type="bold">1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee--</hi>This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (<reference osisRef="Mark.10.1">Mr 10:1</reference>), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (<reference osisRef="Luke.9.51">Lu 9:51</reference>), which relates to the same transition stage in the progress of our Lord's work.

<hi type="bold">and came into the coasts--</hi>or, boundaries

<hi type="bold">of Judea beyond Jordan--</hi>that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in <reference osisRef="Luke.9.51">Lu 9:51</reference>, onward to <reference osisRef="Luke.18.15">Lu 18:15</reference>, and part of Joh 7:2-11:54.

CHAPTER 19 Mt 19:1-12. Final Departure from Galilee--Divorce. ( = Mr 10:1-12; Lu 9:51). Farewell to Galilee (Mt 19:1, 2). 1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee-- This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (Mr 10:1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (Lu 9:51), which relates to the same transition stage in the progress of our Lord's work. and came into the coasts-- or, boundaries of Judea beyond Jordan-- that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in Lu 9:51, onward to Lu 18:15, and part of Joh 7:2-11:54.


<hi type="bold">2. And great multitudes followed him; and he healed them there--</hi>Mark says further (<reference osisRef="Mark.10.1">Mr 10:1</reference>), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching.

 Divorce (<reference osisRef="Matt.19.3-Matt.19.12">Mt 19:3-12</reference>).

2. And great multitudes followed him; and he healed them there-- Mark says further (Mr 10:1), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching. Divorce (Mt 19:3-12).


<hi type="bold">3. Is it lawful for a man to put away his wife for every cause?--</hi>Two rival schools (as we saw on <reference osisRef="Matt.5.31">Mt 5:31</reference>) were divided on this question--a delicate one, as De Wette pertinently remarks, in the dominions of Herod Antipas.

3. Is it lawful for a man to put away his wife for every cause?-- Two rival schools (as we saw on Mt 5:31) were divided on this question--a delicate one, as De Wette pertinently remarks, in the dominions of Herod Antipas.


<hi type="bold">4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female--</hi>or better, perhaps, "He that made them made them from the beginning a male and a female."

4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female-- or better, perhaps, "He that made them made them from the beginning a male and a female."


<hi type="bold">5. And said, For this cause--</hi>to follow out this divine appointment.

<hi type="bold">shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?--</hi>Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh--so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.

5. And said, For this cause-- to follow out this divine appointment. shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?-- Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh--so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.


7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?


<hi type="bold">8. He saith unto them, Moses--</hi>as a civil lawgiver.

<hi type="bold">because of--</hi>or "having respect to."

<hi type="bold">the hardness of your hearts--</hi>looking to your low moral state, and your inability to endure the strictness of the original law.

<hi type="bold">suffered you to put away your wives--</hi>tolerated a relaxation of the strictness of the marriage bond--not as approving of it, but to prevent still greater evils.

<hi type="bold">But from the beginning it was not so--</hi>This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.

8. He saith unto them, Moses-- as a civil lawgiver. because of-- or "having respect to." the hardness of your hearts-- looking to your low moral state, and your inability to endure the strictness of the original law. suffered you to put away your wives-- tolerated a relaxation of the strictness of the marriage bond--not as approving of it, but to prevent still greater evils. But from the beginning it was not so-- This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.


<hi type="bold">9. And I say unto you, Whosoever shall put away his wife, except, &c.--</hi>See on <reference osisRef="Matt.5.32">Mt 5:32</reference>.

9. And I say unto you, Whosoever shall put away his wife, except, &c.-- See on Mt 5:32.


<hi type="bold">10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry--</hi>that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."

10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry-- that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."


<hi type="bold">11. But he said unto them, All men cannot receive this saying, save they to whom it is given--</hi>that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.

11. But he said unto them, All men cannot receive this saying, save they to whom it is given-- that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.


<hi type="bold">12. For there are some eunuchs which were so born from their mother's womb--</hi>persons constitutionally either incapable of or indisposed to marriage.

<hi type="bold">and there are some eunuchs which were made eunuchs of men--</hi>persons rendered incapable by others.

<hi type="bold">and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake--</hi>persons who, to do God's work better, deliberately choose this state. Such was Paul (<reference osisRef="1Cor.7.7">1Co 7:7</reference>).

<hi type="bold">He that is able to receive it, let him receive it--</hi>"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say--"he only." Thus, all are left free in this matter.
 <title type="x-s3"><reference osisRef="Matt.19.13-Matt.19.15">Mt 19:13-15</reference>. Little Children Brought to Christ. ( = <reference osisRef="Mark.10.13-Mark.10.16">Mr 10:13-16</reference>; <reference osisRef="Luke.18.15-Luke.18.17">Lu 18:15-17</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.18.15-Luke.18.17">Lu 18:15-17</reference>.
 <title type="x-s3"><reference osisRef="Matt.19.16-Matt.19.30">Mt 19:16-30</reference>. The Rich Young Ruler. ( = <reference osisRef="Mark.10.17-Mark.10.31">Mr 10:17-31</reference>; <reference osisRef="Luke.18.18-Luke.18.30">Lu 18:18-30</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.18.18-Luke.18.30">Lu 18:18-30</reference>.  <chapter eID="Matt.19"/>

12. For there are some eunuchs which were so born from their mother's womb-- persons constitutionally either incapable of or indisposed to marriage. and there are some eunuchs which were made eunuchs of men-- persons rendered incapable by others. and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake-- persons who, to do God's work better, deliberately choose this state. Such was Paul (1Co 7:7). He that is able to receive it, let him receive it-- "He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say--"he only." Thus, all are left free in this matter. Mt 19:13-15. Little Children Brought to Christ. ( = Mr 10:13-16; Lu 18:15-17). For the exposition, see on Lu 18:15-17. Mt 19:16-30. The Rich Young Ruler. ( = Mr 10:17-31; Lu 18:18-30). For the exposition, see on Lu 18:18-30.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Matt.20.1-Matt.20.16">Mt 20:1-16</reference>. Parable of the Laborers in the Vineyard.</title>
 This parable, recorded only by Matthew, is closely connected with the end of the nineteenth chapter, being spoken with reference to Peter's question as to how it should fare with those who, like himself, had left all for Christ. It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later converts and workmen in His service.

<hi type="bold">1. For the kingdom of heaven is like unto a man that is an householder, &c.--</hi>The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (<reference osisRef="Ps.80.8-Ps.80.16">Psa 80:8-16</reference>; <reference osisRef="Isa.5.1-Isa.5.7">Is 5:1-7</reference>; <reference osisRef="Jer.2.21">Jr 2:21</reference>; <reference osisRef="Luke.20.9-Luke.20.16">Lu 20:9-16</reference>; <reference osisRef="John.15.1-John.15.8">Joh 15:1-8</reference>). At vintage time, as Webster and Wilkinson remark, labor was scarce, and masters were obliged to be early in the market to secure it. Perhaps the pressing nature of the work of the Gospel, and the comparative paucity of laborers, may be incidentally suggested, <reference osisRef="Matt.9.37">Mt 9:37</reference>, <reference osisRef="Matt.9.38">38</reference>. The "laborers," as in <reference osisRef="Matt.9.38">Mt 9:38</reference>, are first, the official servants of the Church, but after them and along with them all the servants of Christ, whom He has laid under the weightiest obligation to work in His service.

CHAPTER 20 Mt 20:1-16. Parable of the Laborers in the Vineyard. This parable, recorded only by Matthew, is closely connected with the end of the nineteenth chapter, being spoken with reference to Peter's question as to how it should fare with those who, like himself, had left all for Christ. It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later converts and workmen in His service. 1. For the kingdom of heaven is like unto a man that is an householder, &c.-- The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (Psa 80:8-16; Is 5:1-7; Jr 2:21; Lu 20:9-16; Joh 15:1-8). At vintage time, as Webster and Wilkinson remark, labor was scarce, and masters were obliged to be early in the market to secure it. Perhaps the pressing nature of the work of the Gospel, and the comparative paucity of laborers, may be incidentally suggested, Mt 9:37, 38. The "laborers," as in Mt 9:38, are first, the official servants of the Church, but after them and along with them all the servants of Christ, whom He has laid under the weightiest obligation to work in His service.


<hi type="bold">2. And when he had agreed with the labourers for a penny--</hi>a usual day's hire.

 he sent them into his vineyard.

2. And when he had agreed with the labourers for a penny-- a usual day's hire. he sent them into his vineyard.


<hi type="bold">3. And he went out about the third hour--</hi>about nine o'clock, or after a fourth of the working day had expired: the day of twelve hours was reckoned from six to six.

<hi type="bold">and saw others standing idle in the market place--</hi>unemployed.

3. And he went out about the third hour-- about nine o'clock, or after a fourth of the working day had expired: the day of twelve hours was reckoned from six to six. and saw others standing idle in the market place-- unemployed.


<hi type="bold">4. And said unto them, Go ye also into the vineyard; and whatsoever is right--</hi>just, equitable, in proportion to their time.

 I will give you. And they went their way.

4. And said unto them, Go ye also into the vineyard; and whatsoever is right-- just, equitable, in proportion to their time. I will give you. And they went their way.


<hi type="bold">5. Again he went out about the sixth and ninth hour--</hi>about noon, and about three o'clock in the afternoon.

<hi type="bold">and did likewise--</hi>hiring and sending into his vineyard fresh laborers each time.

5. Again he went out about the sixth and ninth hour-- about noon, and about three o'clock in the afternoon. and did likewise-- hiring and sending into his vineyard fresh laborers each time.


<hi type="bold">6. And about the eleventh hour--</hi>but one hour before the close of the working day; a most unusual hour both for offering and engaging

<hi type="bold">and found others standing idle, and saith, Why stand ye here all the day idle?--</hi>Of course they had not been there, or not been disposed to offer themselves at the proper time; but as they were now willing, and the day was not over, and "yet there was room," they also are engaged, and on similar terms with all the rest.

6. And about the eleventh hour-- but one hour before the close of the working day; a most unusual hour both for offering and engaging and found others standing idle, and saith, Why stand ye here all the day idle?-- Of course they had not been there, or not been disposed to offer themselves at the proper time; but as they were now willing, and the day was not over, and "yet there was room," they also are engaged, and on similar terms with all the rest.


<hi type="bold">8. So when even was come--</hi>that is, the reckoning time between masters and laborers (see <reference osisRef="Deut.24.15">De 24:15</reference>); pointing to the day of final account.

<hi type="bold">the lord of the vineyard saith unto his steward--</hi>answering to Christ Himself, represented "as a Son over His own house" (<reference osisRef="Heb.3.6">He 3:6</reference>; see <reference osisRef="Matt.11.27">Mt 11:27</reference>; <reference osisRef="John.3.35">Joh 3:35</reference>; <reference osisRef="John.5.27">5:27</reference>).

<hi type="bold">Call the labourers and give them their hire, beginning from the last unto the first--</hi>Remarkable direction this--last hired, first paid.

8. So when even was come-- that is, the reckoning time between masters and laborers (see De 24:15); pointing to the day of final account. the lord of the vineyard saith unto his steward-- answering to Christ Himself, represented "as a Son over His own house" (He 3:6; see Mt 11:27; Joh 3:35; 5:27). Call the labourers and give them their hire, beginning from the last unto the first-- Remarkable direction this--last hired, first paid.


<hi type="bold">9. And when they came that were hired about the eleventh hour, they received every man a penny--</hi>a full day's wages.

9. And when they came that were hired about the eleventh hour, they received every man a penny-- a full day's wages.


<hi type="bold">10. But when the first came, they supposed that they should have received more--</hi>This is that calculating, mercenary spirit which had peeped out--though perhaps very slightly--in Peter's question (<reference osisRef="Matt.19.27">Mt 19:27</reference>), and which this parable was designed once for all to put down among the servants of Christ.

10. But when the first came, they supposed that they should have received more-- This is that calculating, mercenary spirit which had peeped out--though perhaps very slightly--in Peter's question (Mt 19:27), and which this parable was designed once for all to put down among the servants of Christ.


<hi type="bold">11. And when they had received it, they murmured against the goodman of the house--</hi>rather, "the householder," the word being the same as in <reference osisRef="Matt.20.1">Mt 20:1</reference>.

11. And when they had received it, they murmured against the goodman of the house-- rather, "the householder," the word being the same as in Mt 20:1.


<hi type="bold">12. Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat--</hi>the burning heat.

<hi type="bold">of the day--</hi>who have wrought not only longer but during a more trying period of the day.

12. Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat-- the burning heat. of the day-- who have wrought not only longer but during a more trying period of the day.


<hi type="bold">13. But he answered one of them--</hi>doubtless the spokesman of the complaining party.

 and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? &c.

13. But he answered one of them-- doubtless the spokesman of the complaining party. and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? &c.


<hi type="bold">15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?--</hi>that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."

15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?-- that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."


<hi type="bold">16. So the last shall be first, and the first last--</hi>that is, "Take heed lest by indulging the spirit of these murmurers at the penny given to the last hired, ye miss your own penny, though first in the vineyard; while the consciousness of having come in so late may inspire these last with such a humble frame, and such admiration of the grace that has hired and rewarded them at all, as will put them into the foremost place in the end."

<hi type="bold">for many be called, but few chosen--</hi>This is another of our Lord's terse and pregnant sayings, more than once uttered in different connections. (See <reference osisRef="Matt.19.30">Mt 19:30</reference>; <reference osisRef="Matt.22.14">22:14</reference>). The "calling" of which the New Testament almost invariably speaks is what divines call effectual calling, carrying with it a supernatural operation on the will to secure its consent. But that cannot be the meaning of it here; the "called" being emphatically distinguished from the "chosen." It can only mean here the "invited." And so the sense is, Many receive the invitations of the Gospel whom God has never "chosen to salvation through sanctification of the Spirit and belief of the truth" (<reference osisRef="2Thess.2.13">2Th 2:13</reference>). But what, it may be asked, has this to do with the subject of our parable? Probably this--to teach us that men who have wrought in Christ's service all their days may, by the spirit which they manifest at the last, make it too evident that, as between God and their own souls, they never were chosen workmen at all.
 <title type="x-s3"><reference osisRef="Matt.20.17-Matt.20.28">Mt 20:17-28</reference>. Third Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--The Ambitious Request of James and John, and the Reply. ( = <reference osisRef="Mark.10.32-Mark.10.45">Mr 10:32-45</reference>; <reference osisRef="Luke.18.31-Luke.18.34">Lu 18:31-34</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.10.32-Mark.10.45">Mr 10:32-45</reference>.
 <title type="x-s3"><reference osisRef="Matt.20.29-Matt.20.34">Mt 20:29-34</reference>. Two Blind Men Healed. ( = <reference osisRef="Mark.10.46-Mark.10.52">Mr 10:46-52</reference>; <reference osisRef="Luke.18.35-Luke.18.43">Lu 18:35-43</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.18.35-Luke.18.43">Lu 18:35-43</reference>.  <chapter eID="Matt.20"/>

16. So the last shall be first, and the first last-- that is, "Take heed lest by indulging the spirit of these murmurers at the penny given to the last hired, ye miss your own penny, though first in the vineyard; while the consciousness of having come in so late may inspire these last with such a humble frame, and such admiration of the grace that has hired and rewarded them at all, as will put them into the foremost place in the end." for many be called, but few chosen-- This is another of our Lord's terse and pregnant sayings, more than once uttered in different connections. (See Mt 19:30; 22:14). The "calling" of which the New Testament almost invariably speaks is what divines call effectual calling, carrying with it a supernatural operation on the will to secure its consent. But that cannot be the meaning of it here; the "called" being emphatically distinguished from the "chosen." It can only mean here the "invited." And so the sense is, Many receive the invitations of the Gospel whom God has never "chosen to salvation through sanctification of the Spirit and belief of the truth" (2Th 2:13). But what, it may be asked, has this to do with the subject of our parable? Probably this--to teach us that men who have wrought in Christ's service all their days may, by the spirit which they manifest at the last, make it too evident that, as between God and their own souls, they never were chosen workmen at all. Mt 20:17-28. Third Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--The Ambitious Request of James and John, and the Reply. ( = Mr 10:32-45; Lu 18:31-34). For the exposition, see on Mr 10:32-45. Mt 20:29-34. Two Blind Men Healed. ( = Mr 10:46-52; Lu 18:35-43). For the exposition, see on Lu 18:35-43.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Matt.21.1-Matt.21.9">Mt 21:1-9</reference>. Christ's Triumphal Entry into Jerusalem on the First Day of the Week. ( = <reference osisRef="Mark.11.1-Mark.11.11">Mr 11:1-11</reference>; <reference osisRef="Luke.19.29-Luke.19.40">Lu 19:29-40</reference>; <reference osisRef="John.12.12-John.12.19">Joh 12:12-19</reference>).</title>
<hi type="bold">For the exposition of this majestic scene--</hi>recorded, as will be seen, by all the Evangelists--see on <reference osisRef="Luke.19.29-Luke.19.40">Lu 19:29-40</reference>.
 <title type="x-s3"><reference osisRef="Matt.21.10-Matt.21.22">Mt 21:10-22</reference>. Stir about Him in the City--Second Cleansing of the Temple, and Miracles There--Glorious Vindication of the Children's Testimony--The Barren Fig Tree Cursed, with Lessons from It. ( = <reference osisRef="Mark.11.11-Mark.11.26">Mr 11:11-26</reference>; <reference osisRef="Luke.19.45-Luke.19.48">Lu 19:45-48</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.19.45-Luke.19.48">Lu 19:45-48</reference>; and <reference osisRef="Mark.11.12-Mark.11.26">Mr 11:12-26</reference>.
 <title type="x-s3"><reference osisRef="Matt.21.23-Matt.21.46">Mt 21:23-46</reference>. The Authority of Jesus Questioned and the Reply--The Parables of the Two Sons, and of the Wicked Husbandman. ( = <reference osisRef="Mark.11.27-Mark.12.12">Mr 11:27-12:12</reference>; <reference osisRef="Luke.20.1-Luke.20.19">Lu 20:1-19</reference>).</title>
 Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death.

 The Authority of Jesus Questioned, and the Reply (<reference osisRef="Matt.21.23-Matt.21.27">Mt 21:23-27</reference>).

<hi type="bold">23. By what authority doest thou these things!--</hi>referring particularly to the expulsion of the buyers and sellers from the temple,

 and who gave thee this authority?

CHAPTER 21 Mt 21:1-9. Christ's Triumphal Entry into Jerusalem on the First Day of the Week. ( = Mr 11:1-11; Lu 19:29-40; Joh 12:12-19). For the exposition of this majestic scene-- recorded, as will be seen, by all the Evangelists--see on Lu 19:29-40. Mt 21:10-22. Stir about Him in the City--Second Cleansing of the Temple, and Miracles There--Glorious Vindication of the Children's Testimony--The Barren Fig Tree Cursed, with Lessons from It. ( = Mr 11:11-26; Lu 19:45-48). For the exposition, see on Lu 19:45-48; and Mr 11:12-26. Mt 21:23-46. The Authority of Jesus Questioned and the Reply--The Parables of the Two Sons, and of the Wicked Husbandman. ( = Mr 11:27-12:12; Lu 20:1-19). Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death. The Authority of Jesus Questioned, and the Reply (Mt 21:23-27). 23. By what authority doest thou these things!-- referring particularly to the expulsion of the buyers and sellers from the temple, and who gave thee this authority?


24. And Jesus answered and said unto them, I also will ask you one thing, &c.


<hi type="bold">25. The baptism of John--</hi>meaning his whole mission and ministry, of which baptism was the proper character.

<hi type="bold">whence was it? from heaven, or of men?--</hi>What wisdom there was in this way of meeting their question will best appear by their reply.

<hi type="bold">If we shall say, From heaven; he will say unto us, Why did ye not then believe him?--</hi>"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.

25. The baptism of John-- meaning his whole mission and ministry, of which baptism was the proper character. whence was it? from heaven, or of men?-- What wisdom there was in this way of meeting their question will best appear by their reply. If we shall say, From heaven; he will say unto us, Why did ye not then believe him?-- "Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.


<hi type="bold">26. But if we shall say, Of men; we fear the people--</hi>rather, "the multitude." In Luke (<reference osisRef="Luke.20.6">Lu 20:6</reference>) it is, "all the people will stone us"--"stone us to death."

<hi type="bold">for all hold John as a prophet--</hi>Crooked, cringing hypocrites! No wonder Jesus gave you no answer.

26. But if we shall say, Of men; we fear the people-- rather, "the multitude." In Luke (Lu 20:6) it is, "all the people will stone us"--"stone us to death." for all hold John as a prophet-- Crooked, cringing hypocrites! No wonder Jesus gave you no answer.


<hi type="bold">27. And they answered Jesus, and said, We cannot tell--</hi>Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.

<hi type="bold">Neither tell I you by what authority I do these things--</hi>What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.

 Parable of the Two Sons (<reference osisRef="Matt.21.28-Matt.21.32">Mt 21:28-32</reference>).

27. And they answered Jesus, and said, We cannot tell-- Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever. Neither tell I you by what authority I do these things-- What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables. Parable of the Two Sons (Mt 21:28-32).


<hi type="bold">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--</hi>for true religion is a practical thing, a "bringing forth fruit unto God."

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-- for true religion is a practical thing, a "bringing forth fruit unto God."


<hi type="bold">29. He answered and said, I will not--</hi>Trench notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.

29. He answered and said, I will not-- Trench notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.


<hi type="bold">30. And he came to the second, and said likewise. And he answered and said, I go, sir--</hi>"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (<reference osisRef="Luke.18.11">Lu 18:11</reference>).

<hi type="bold">and went not--</hi>He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (<reference osisRef="Matt.23.3">Mt 23:3</reference>)--a falseness more abominable to God, says Stier, than any "I will not."

30. And he came to the second, and said likewise. And he answered and said, I go, sir-- "I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Lu 18:11). and went not-- He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mt 23:3)--a falseness more abominable to God, says Stier, than any "I will not."


<hi type="bold">31. Whether of them twain did the will of his Father? They say unto him, The first--</hi>Now comes the application.

<hi type="bold">Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go--</hi>or, "are going"; even now entering, while ye hold back.

<hi type="bold">into the kingdom of God before you--</hi>The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.

31. Whether of them twain did the will of his Father? They say unto him, The first-- Now comes the application. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go-- or, "are going"; even now entering, while ye hold back. into the kingdom of God before you-- The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.


<hi type="bold">32. For John came unto you in the way of righteousness--</hi>that is, calling you to repentance; as Noah is styled "a preacher of righteousness" (<reference osisRef="2Pet.2.5">2Pe 2:5</reference>), when like the Baptist he warned the old world to "flee from the wrath to come."

<hi type="bold">and ye believed him not--</hi>They did not reject him; nay, they "were willing for a season to rejoice in his light" (<reference osisRef="John.5.35">Joh 5:35</reference>); but they would not receive his testimony to Jesus.

<hi type="bold">but the publicans and the harlots believed him--</hi>Of the publicans this is twice expressly recorded, <reference osisRef="Luke.3.12">Lu 3:12</reference>; <reference osisRef="Luke.7.29">7:29</reference>. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See <reference osisRef="Luke.7.37">Lu 7:37</reference>; <reference osisRef="Luke.15.1">15:1</reference>, &c.

<hi type="bold">and ye, when ye had seen it, repented not afterward, that ye might believe him--</hi>Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.

 Parable of the Wicked Husbandmen (<reference osisRef="Matt.21.33-Matt.21.46">Mt 21:33-46</reference>).

32. For John came unto you in the way of righteousness-- that is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee from the wrath to come." and ye believed him not-- They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus. but the publicans and the harlots believed him-- Of the publicans this is twice expressly recorded, Lu 3:12; 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Lu 7:37; 15:1, &c. and ye, when ye had seen it, repented not afterward, that ye might believe him-- Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved. Parable of the Wicked Husbandmen (Mt 21:33-46).


<hi type="bold">33. Hear another parable: There was a certain householder, which planted a vineyard--</hi>(See on <reference osisRef="Luke.13.6">Lu 13:6</reference>).

<hi type="bold">and hedged it round about, and digged a winepress in it, and built a tower--</hi>These details are taken, as is the basis of the parable itself, from that beautiful parable of <reference osisRef="Isa.5.1-Isa.5.7">Is 5:1-7</reference>, in order to fix down the application and sustain it by Old Testament authority.

<hi type="bold">and let it out to husbandmen--</hi>These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.

<hi type="bold">and went into a far country--</hi>"for a long time" (<reference osisRef="Luke.20.9">Lu 20:9</reference>), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on <reference osisRef="Mark.4.26">Mr 4:26</reference>.

33. Hear another parable: There was a certain householder, which planted a vineyard-- (See on Lu 13:6). and hedged it round about, and digged a winepress in it, and built a tower-- These details are taken, as is the basis of the parable itself, from that beautiful parable of Is 5:1-7, in order to fix down the application and sustain it by Old Testament authority. and let it out to husbandmen-- These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up. and went into a far country-- "for a long time" (Lu 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mr 4:26.


<hi type="bold">34. And when the time of the fruit drew near, he sent his servants to the husbandmen--</hi>By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on <reference osisRef="Matt.23.37">Mt 23:37</reference>.

<hi type="bold">that they might receive the fruits of it--</hi>Again see on <reference osisRef="Luke.13.6">Lu 13:6</reference>.

34. And when the time of the fruit drew near, he sent his servants to the husbandmen-- By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on Mt 23:37. that they might receive the fruits of it-- Again see on Lu 13:6.


<hi type="bold">35. And the husbandmen took his servants, and beat one--</hi>see <reference osisRef="Jer.37.15">Jr 37:15</reference>; <reference osisRef="Jer.38.6">38:6</reference>.

<hi type="bold">and killed another--</hi>see <reference osisRef="Jer.26.20-Jer.26.23">Jr 26:20-23</reference>.

<hi type="bold">and stoned another--</hi>see <reference osisRef="2Chr.24.21">2Ch 24:21</reference>. Compare with this whole verse <reference osisRef="Matt.23.37">Mt 23:37</reference>, where our Lord reiterates these charges in the most melting strain.

35. And the husbandmen took his servants, and beat one-- see Jr 37:15; 38:6. and killed another-- see Jr 26:20-23. and stoned another-- see 2Ch 24:21. Compare with this whole verse Mt 23:37, where our Lord reiterates these charges in the most melting strain.


<hi type="bold">36. Again, he sent other servants more than the first; and they did unto them likewise--</hi>see <reference osisRef="2Kgs.17.13">2Ki 17:13</reference>; <reference osisRef="2Chr.36.16">2Ch 36:16</reference>, <reference osisRef="2Chr.36.18">18</reference>; <reference osisRef="Neh.9.26">Ne 9:26</reference>.

36. Again, he sent other servants more than the first; and they did unto them likewise-- see 2Ki 17:13; 2Ch 36:16, 18; Ne 9:26.


<hi type="bold">37. But last of all he sent unto them his son, saying, They will reverence my son--</hi>In Mark (<reference osisRef="Mark.12.6">Mr 12:6</reference>) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (<reference osisRef="Luke.20.13">Lu 20:13</reference>) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare <reference osisRef="Heb.3.3-Heb.3.6">He 3:3-6</reference>). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.

37. But last of all he sent unto them his son, saying, They will reverence my son-- In Mark (Mr 12:6) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (Lu 20:13) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare He 3:3-6). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.


<hi type="bold">38. But when the husbandmen saw the son, they said among themselves--</hi>Compare <reference osisRef="Gen.37.18-Gen.37.20">Ge 37:18-20</reference>; <reference osisRef="John.11.47-John.11.53">Joh 11:47-53</reference>.

<hi type="bold">This is the heir--</hi>Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (<reference osisRef="Heb.1.2">He 1:2</reference>).

<hi type="bold">come, let us kill him, and let us seize on his inheritance--</hi>that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."

38. But when the husbandmen saw the son, they said among themselves-- Compare Ge 37:18-20; Joh 11:47-53. This is the heir-- Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (He 1:2). come, let us kill him, and let us seize on his inheritance-- that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."


<hi type="bold">39. And they caught him, and cast him out of the vineyard--</hi>compare <reference osisRef="Heb.13.11-Heb.13.13">He 13:11-13</reference> ("without the gate--without the camp"); <reference osisRef="1Kgs.21.13">1Ki 21:13</reference>; <reference osisRef="John.19.17">Joh 19:17</reference>.

 and slew him.

39. And they caught him, and cast him out of the vineyard-- compare He 13:11-13 ("without the gate--without the camp"); 1Ki 21:13; Joh 19:17. and slew him.


<hi type="bold">40. When the lord therefore of the vineyard cometh--</hi>This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.

 what will he do unto those husbandmen?

40. When the lord therefore of the vineyard cometh-- This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state. what will he do unto those husbandmen?


<hi type="bold">41. They say unto him, He will miserably destroy those wicked men--</hi>an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.

<hi type="bold">and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons--</hi>If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (<reference osisRef="2Sam.12.5-2Sam.12.7">2Sa 12:5-7</reference>), and Simon the Pharisee to our Lord (<reference osisRef="Luke.7.43">Lu 7:43</reference>, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (<reference osisRef="Luke.20.16">Lu 20:16</reference>)--"And when they heard it, they said, God forbid"--His whole meaning now bursting upon them.

41. They say unto him, He will miserably destroy those wicked men-- an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it. and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons-- If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (2Sa 12:5-7), and Simon the Pharisee to our Lord (Lu 7:43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (Lu 20:16)--"And when they heard it, they said, God forbid"--His whole meaning now bursting upon them.


<hi type="bold">42. Jesus saith unto them. Did ye never read in the scriptures--</hi>(<reference osisRef="Ps.118.22">Psa 118:22</reference>, <reference osisRef="Ps.118.23">23</reference>).

<hi type="bold">The stone which the builders rejected, &c.--</hi>A bright Messianic prophecy, which reappears in various forms (<reference osisRef="Isa.28.16">Is 28:16</reference>, &c.), and was made glorious use of by Peter before the Sanhedrim (<reference osisRef="Acts.4.11">Ac 4:11</reference>). He recurs to it in his first epistle (<reference osisRef="1Pet.2.4-1Pet.2.6">1Pe 2:4-6</reference>).

42. Jesus saith unto them. Did ye never read in the scriptures-- (Psa 118:22, 23). The stone which the builders rejected, &c.-- A bright Messianic prophecy, which reappears in various forms (Is 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Ac 4:11). He recurs to it in his first epistle (1Pe 2:4-6).


<hi type="bold">43. Therefore say I unto you, The kingdom of God--</hi>God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.

<hi type="bold">shall be taken from you, and given to a nation bringing forth the fruits thereof--</hi>that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (<reference osisRef="Rom.11.25">Ro 11:25</reference>, <reference osisRef="Rom.11.26">26</reference>). This vastly important statement is given by Matthew only.

43. Therefore say I unto you, The kingdom of God-- God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham. shall be taken from you, and given to a nation bringing forth the fruits thereof-- that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (Ro 11:25, 26). This vastly important statement is given by Matthew only.


<hi type="bold">44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder--</hi>The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (<reference osisRef="Isa.8.15">Is 8:15</reference>). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (<reference osisRef="Dan.2.34">Da 2:34</reference>, 35; <reference osisRef="Zech.12.2">Zec 12:2</reference>)--in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.

44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder-- The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Da 2:34, 35; Zec 12:2)--in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.


<hi type="bold">45. And when the chief priests and Pharisees had heard his parables--</hi>referring to that of the Two Sons and this one of the Wicked Husbandmen.

 they perceived that he spake of them.

45. And when the chief priests and Pharisees had heard his parables-- referring to that of the Two Sons and this one of the Wicked Husbandmen. they perceived that he spake of them.


<hi type="bold">46. But when they sought to lay hands on him--</hi>which Luke (<reference osisRef="Luke.20.19">Lu 20:19</reference>) says they did "the same hour," hardly able to restrain their rage.

<hi type="bold">they feared the multitude--</hi>rather, "the multitudes."

<hi type="bold">because they took him for a prophet--</hi>just as they feared to say John's baptism was of men, because the masses took him for a prophet (<reference osisRef="Matt.21.26">Mt 21:26</reference>). Miserable creatures! So, for this time, "they left Him and went their way" (<reference osisRef="Mark.12.12">Mr 12:12</reference>). <chapter eID="Matt.21"/>

46. But when they sought to lay hands on him-- which Luke (Lu 20:19) says they did "the same hour," hardly able to restrain their rage. they feared the multitude-- rather, "the multitudes." because they took him for a prophet-- just as they feared to say John's baptism was of men, because the masses took him for a prophet (Mt 21:26). Miserable creatures! So, for this time, "they left Him and went their way" (Mr 12:12).


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Matt.22.1-Matt.22.14">Mt 22:1-14</reference>. Parable of the Marriage of the King's Son.</title>
 This is a different parable from that of the Great Supper, in <reference osisRef="Luke.14.15">Lu 14:15</reference>, &c., and is recorded by Matthew alone.

<hi type="bold">2. The kingdom of heaven is like unto a certain king, which made a marriage for his son--</hi>"In this parable," as Trench admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (<reference osisRef="Mark.12.6">Mr 12:6</reference>), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (<reference osisRef="Ps.72.1">Psa 72:1</reference>). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in <reference osisRef="Ps.45.1-Ps.45.17">Psa 45:1-17</reference> this marriage is seen consummated in the Person of Messiah "THE King," Himself addressed as "God" and yet as anointed by "His God" with the oil of gladness above His fellows. These apparent contradictions (see on <reference osisRef="Luke.20.41-Luke.20.44">Lu 20:41-44</reference>) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah's ineffably near and endearing union to His people. But observe carefully, that THE Bride does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.

CHAPTER 22 Mt 22:1-14. Parable of the Marriage of the King's Son. This is a different parable from that of the Great Supper, in Lu 14:15, &c., and is recorded by Matthew alone. 2. The kingdom of heaven is like unto a certain king, which made a marriage for his son-- "In this parable," as Trench admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (Mr 12:6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (Psa 72:1). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in Psa 45:1-17 this marriage is seen consummated in the Person of Messiah "THE King," Himself addressed as "God" and yet as anointed by "His God" with the oil of gladness above His fellows. These apparent contradictions (see on Lu 20:41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah's ineffably near and endearing union to His people. But observe carefully, that THE Bride does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.


<hi type="bold">3. and sent forth his servants--</hi>representing all preachers of the Gospel.

<hi type="bold">to call them that were bidden--</hi>here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King.

<hi type="bold">to the wedding--</hi>or the marriage festivities, when the preparations were all concluded.

<hi type="bold">and they would not come--</hi>as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.

3. and sent forth his servants-- representing all preachers of the Gospel. to call them that were bidden-- here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King. to the wedding-- or the marriage festivities, when the preparations were all concluded. and they would not come-- as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.


<hi type="bold">4. my oxen and my fatlings are killed, and all things are ready; come unto the marriage--</hi>This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Compare <reference osisRef="1Cor.5.7">1Co 5:7</reference>, <reference osisRef="1Cor.5.8">8</reference>, "Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also <reference osisRef="John.6.51">Joh 6:51</reference>, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is My flesh, which I will give for the life of the world."

4. my oxen and my fatlings are killed, and all things are ready; come unto the marriage-- This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Compare 1Co 5:7, 8, "Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also Joh 6:51, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is My flesh, which I will give for the life of the world."


5. But they made light of it, and went their ways, one to his farm, another to his merchandise:


<hi type="bold">6. And the remnant took his servants, and entreated them spitefully--</hi>insulted them.

<hi type="bold">and slew them--</hi>These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile--the one, contemptuous scorners; the other, bitter persecutors.

6. And the remnant took his servants, and entreated them spitefully-- insulted them. and slew them-- These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile--the one, contemptuous scorners; the other, bitter persecutors.


<hi type="bold">7. But when the king--</hi>the Great God, who is the Father of our Lord Jesus Christ.

<hi type="bold">heard thereof, he was wroth--</hi>at the affront put both on His Son, and on Himself who had deigned to invite them.

<hi type="bold">and he sent forth his armies--</hi>The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger" (<reference osisRef="Isa.10.5">Is 10:5</reference>), as being the executors of His judicial vengeance.

<hi type="bold">and destroyed those murderers--</hi>and in what vast numbers did they do it!

<hi type="bold">and burned up their city--</hi>Ah! Jerusalem, once "the city of the Great King" (<reference osisRef="Ps.48.2">Psa 48:2</reference>), and even up almost to this time (<reference osisRef="Matt.5.35">Mt 5:35</reference>); but now it is "their city"--just as our Lord, a day or two after this, said of the temple, where God had so long dwelt, "Behold your house is left unto you desolate" (<reference osisRef="Matt.23.38">Mt 23:38</reference>)! Compare <reference osisRef="Luke.19.43">Lu 19:43</reference>, <reference osisRef="Luke.19.44">44</reference>.

7. But when the king-- the Great God, who is the Father of our Lord Jesus Christ. heard thereof, he was wroth-- at the affront put both on His Son, and on Himself who had deigned to invite them. and he sent forth his armies-- The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger" (Is 10:5), as being the executors of His judicial vengeance. and destroyed those murderers-- and in what vast numbers did they do it! and burned up their city-- Ah! Jerusalem, once "the city of the Great King" (Psa 48:2), and even up almost to this time (Mt 5:35); but now it is "their city"--just as our Lord, a day or two after this, said of the temple, where God had so long dwelt, "Behold your house is left unto you desolate" (Mt 23:38)! Compare Lu 19:43, 44.


<hi type="bold">8. The wedding is ready, but they which were bidden were not worthy--</hi>for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?

8. The wedding is ready, but they which were bidden were not worthy-- for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?


<hi type="bold">9. Go ye therefore into the highways--</hi>the great outlets and thoroughfares, whether of town or country, where human beings are to be found.

<hi type="bold">and as many as ye shall find, bid to the marriage--</hi>that is, just as they are.

9. Go ye therefore into the highways-- the great outlets and thoroughfares, whether of town or country, where human beings are to be found. and as many as ye shall find, bid to the marriage-- that is, just as they are.


<hi type="bold">10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good--</hi>that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (<reference osisRef="Luke.14.16">Lu 14:16</reference>, &c.). But the distinguishing feature of our parable is what follows:

10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good-- that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (Lu 14:16, &c.). But the distinguishing feature of our parable is what follows:


<hi type="bold">11. And when the king came in to see the guests--</hi>Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!

<hi type="bold">he saw there a man--</hi>This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.

<hi type="bold">which had not on a wedding garment--</hi>The language here is drawn from the following remarkable passage in <reference osisRef="Zeph.1.7">Zep 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>:--"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see <reference osisRef="Gen.45.22">Ge 45:22</reference>; <reference osisRef="2Kgs.5.22">2Ki 5:22</reference>), even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own--for how could they have any such dress who were gathered in from the highways indiscriminately?--but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "The Lord Our Righteousness?" (See <reference osisRef="Ps.45.13">Psa 45:13</reference>, <reference osisRef="Ps.45.14">14</reference>). Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (<reference osisRef="Isa.61.10">Is 61:10</reference>).

11. And when the king came in to see the guests-- Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed! he saw there a man-- This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment. which had not on a wedding garment-- The language here is drawn from the following remarkable passage in Zep 1:7, 8:--"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see Ge 45:22; 2Ki 5:22), even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own--for how could they have any such dress who were gathered in from the highways indiscriminately?--but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "The Lord Our Righteousness?" (See Psa 45:13, 14). Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Is 61:10).


12. Friend, how camest thou in hither, not having a wedding garment? <hi type="bold">And he was speechless--</hi>being self-condemned.

12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless-- being self-condemned.


<hi type="bold">13. Then said the king to the servants--</hi>the angelic ministers of divine vengeance (as in <reference osisRef="Matt.13.41">Mt 13:41</reference>).

<hi type="bold">Bind him hand and foot--</hi>putting it out of his power to resist.

<hi type="bold">and take him away, and cast him into outer darkness--</hi>So <reference osisRef="Matt.8.12">Mt 8:12</reference>; <reference osisRef="Matt.25.30">25:30</reference>. The expression is emphatic--"the darkness which is outside." To be "outside" at all--or, in the language of <reference osisRef="Rev.22.15">Re 22:15</reference>, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities--is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.

<hi type="bold">there--</hi>in that region and condition.

 shall be weeping and gnashing of teeth. See on <reference osisRef="Matt.13.42">Mt 13:42</reference>.

13. Then said the king to the servants-- the angelic ministers of divine vengeance (as in Mt 13:41). Bind him hand and foot-- putting it out of his power to resist. and take him away, and cast him into outer darkness-- So Mt 8:12; 25:30. The expression is emphatic--"the darkness which is outside." To be "outside" at all--or, in the language of Re 22:15, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities--is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day. there-- in that region and condition. shall be weeping and gnashing of teeth. See on Mt 13:42.


<hi type="bold">14. For many are called, but few are chosen--</hi>So <reference osisRef="Matt.19.30">Mt 19:30</reference>. See on <reference osisRef="Matt.20.16">Mt 20:16</reference>.
 <title type="x-s3"><reference osisRef="Matt.22.15-Matt.22.40">Mt 22:15-40</reference>. Entangling Questions about Tribute, the Resurrection, and the Great Commandment, with the Replies. ( = <reference osisRef="Mark.12.13-Mark.12.34">Mr 12:13-34</reference>; <reference osisRef="Luke.20.20-Luke.20.40">Lu 20:20-40</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.12.13-Mark.12.34">Mr 12:13-34</reference>.
 <title type="x-s3"><reference osisRef="Matt.22.41-Matt.22.46">Mt 22:41-46</reference>. Christ Baffles the Pharisees by a Question about David and Messiah. ( = <reference osisRef="Mark.12.35-Mark.12.37">Mr 12:35-37</reference>; <reference osisRef="Luke.20.41-Luke.20.44">Lu 20:41-44</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.12.35-Mark.12.37">Mr 12:35-37</reference>.  <chapter eID="Matt.22"/>

14. For many are called, but few are chosen-- So Mt 19:30. See on Mt 20:16. Mt 22:15-40. Entangling Questions about Tribute, the Resurrection, and the Great Commandment, with the Replies. ( = Mr 12:13-34; Lu 20:20-40). For the exposition, see on Mr 12:13-34. Mt 22:41-46. Christ Baffles the Pharisees by a Question about David and Messiah. ( = Mr 12:35-37; Lu 20:41-44). For the exposition, see on Mr 12:35-37.


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Matt.23.1-Matt.23.39">Mt 23:1-39</reference>. Denunciation of the Scribes and Pharisees--Lamentation over Jerusalem, and Farewell to the Temple. ( = <reference osisRef="Mark.12.38-Mark.12.40">Mr 12:38-40</reference>; <reference osisRef="Luke.20.45-Luke.20.47">Lu 20:45-47</reference>).</title>
 For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke (<reference osisRef="Luke.11.37-Luke.11.54">Lu 11:37-54</reference>), we may take both together in the exposition.

 Denunciation of the Scribes and Pharisees (<reference osisRef="Matt.23.1-Matt.23.36">Mt 23:1-36</reference>).

 The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.

<hi type="bold">1. Then spake Jesus to the multitude--</hi>to the multitudes, "and to his disciples."

CHAPTER 23 Mt 23:1-39. Denunciation of the Scribes and Pharisees--Lamentation over Jerusalem, and Farewell to the Temple. ( = Mr 12:38-40; Lu 20:45-47). For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke (Lu 11:37-54), we may take both together in the exposition. Denunciation of the Scribes and Pharisees (Mt 23:1-36). The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees. 1. Then spake Jesus to the multitude-- to the multitudes, "and to his disciples."


<hi type="bold">2. Saying, The scribes and the Pharisees sit--</hi>The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing <reference osisRef="Luke.4.16">Lu 4:16</reference> with <reference osisRef="Luke.4.20">Lu 4:20</reference>.

<hi type="bold">in Moses' seat--</hi>that is, as interpreters of the law given by Moses.

2. Saying, The scribes and the Pharisees sit-- The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing Lu 4:16 with Lu 4:20. in Moses' seat-- that is, as interpreters of the law given by Moses.


<hi type="bold">3. All therefore--</hi>that is, all which, as sitting in that seat and teaching out of that law.

<hi type="bold">they bid you observe, that observe and do--</hi>The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself--an important principle truly; but He who denounced the traditions of such teachers (<reference osisRef="Matt.15.3">Mt 15:3</reference>) cannot have meant here to throw His shield over these. It is remarked by Webster and Wilkinson that the warning to beware of the scribes is given by Mark and Luke (<reference osisRef="Mark.12.38">Mr 12:38</reference>; <reference osisRef="Luke.20.46">Lu 20:46</reference>) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.

3. All therefore-- that is, all which, as sitting in that seat and teaching out of that law. they bid you observe, that observe and do-- The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself--an important principle truly; but He who denounced the traditions of such teachers (Mt 15:3) cannot have meant here to throw His shield over these. It is remarked by Webster and Wilkinson that the warning to beware of the scribes is given by Mark and Luke (Mr 12:38; Lu 20:46) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.


<hi type="bold">4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them--</hi>"touch them not" (<reference osisRef="Luke.11.46">Lu 11:46</reference>).

<hi type="bold">with one of their fingers--</hi>referring not so much to the irksomeness of the legal rites, though they were irksome enough (<reference osisRef="Acts.15.10">Ac 15:10</reference>), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.

4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them-- "touch them not" (Lu 11:46). with one of their fingers-- referring not so much to the irksomeness of the legal rites, though they were irksome enough (Ac 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.


<hi type="bold">5. But all their works they do for to be seen of men--</hi>Whatever good they do, or zeal they show, has but one motive--human applause.

<hi type="bold">they make broad their phylacteries--</hi>strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer.

<hi type="bold">and enlarge the borders of their garments--</hi>fringes of their upper garments (<reference osisRef="Num.15.37-Num.15.40">Nu 15:37-40</reference>).

5. But all their works they do for to be seen of men-- Whatever good they do, or zeal they show, has but one motive--human applause. they make broad their phylacteries-- strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer. and enlarge the borders of their garments-- fringes of their upper garments (Nu 15:37-40).


<hi type="bold">6. And love the uppermost rooms at feasts--</hi>The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.

 and the chief seats in the synagogues. See on <reference osisRef="Luke.14.7">Lu 14:7</reference>, <reference osisRef="Luke.14.8">8</reference>.

6. And love the uppermost rooms at feasts-- The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor. and the chief seats in the synagogues. See on Lu 14:7, 8.


<hi type="bold">7. And greetings in the markets, and to be called of men, Rabbi, Rabbi--</hi>It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.

7. And greetings in the markets, and to be called of men, Rabbi, Rabbi-- It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.


<hi type="bold">8. But be not ye called Rabbi; for one is your Master--</hi>your Guide, your Teacher.

8. But be not ye called Rabbi; for one is your Master-- your Guide, your Teacher.


<hi type="bold">9. And call no man your father upon the earth: for one is your Father, which is in heaven, &c.--</hi>To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on <reference osisRef="Matt.1.1">Mt 1:1</reference>).

9. And call no man your father upon the earth: for one is your Father, which is in heaven, &c.-- To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Mt 1:1).


<hi type="bold">11. But he that is greatest among you shall be your servant--</hi>This plainly means, "shall show that he is so by becoming your servant"; as in <reference osisRef="Matt.20.27">Mt 20:27</reference>, compared with <reference osisRef="Mark.10.44">Mr 10:44</reference>.

11. But he that is greatest among you shall be your servant-- This plainly means, "shall show that he is so by becoming your servant"; as in Mt 20:27, compared with Mr 10:44.


<hi type="bold">12. And whosoever shall exalt himself shall be abased--</hi>See on <reference osisRef="Luke.18.14">Lu 18:14</reference>. What follows was addressed more immediately to the scribes and Pharisees.

12. And whosoever shall exalt himself shall be abased-- See on Lu 18:14. What follows was addressed more immediately to the scribes and Pharisees.


<hi type="bold">13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men--</hi>Here they are charged with shutting heaven against men: in <reference osisRef="Luke.11.52">Lu 11:52</reference> they are charged with what was worse, taking away the key--"the key of knowledge"--which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says (<reference osisRef="John.17.3">Joh 17:3</reference>; <reference osisRef="John.5.39">5:39</reference>); but this they took away from the people, substituting for it their wretched traditions.

13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men-- Here they are charged with shutting heaven against men: in Lu 11:52 they are charged with what was worse, taking away the key--"the key of knowledge"--which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says (Joh 17:3; 5:39); but this they took away from the people, substituting for it their wretched traditions.


<hi type="bold">14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.--</hi>Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!

14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.-- Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!


<hi type="bold">15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte--</hi>from heathenism. We have evidence of this in Josephus.

<hi type="bold">and when he is made, ye make him twofold more the child of hell than yourselves--</hi>condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.

15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte-- from heathenism. We have evidence of this in Josephus. and when he is made, ye make him twofold more the child of hell than yourselves-- condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.


<hi type="bold">16. Woe unto you, ye blind guides--</hi>Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths--distinctions invented only to promote their own avaricious purposes.

<hi type="bold">which say, Whosoever shall swear by the temple, it is nothing--</hi>He has incurred no debt.

<hi type="bold">but whosoever shall swear by the gold of the temple--</hi>meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on <reference osisRef="Matt.15.5">Mt 15:5</reference>).

<hi type="bold">he is a debtor!--</hi>that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.

<hi type="bold">but whosoever sweareth by the gift that is upon it, he is guilty--</hi>It should have been rendered, "he is a debtor," as in <reference osisRef="Matt.23.16">Mt 23:16</reference>.

16. Woe unto you, ye blind guides-- Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths--distinctions invented only to promote their own avaricious purposes. which say, Whosoever shall swear by the temple, it is nothing-- He has incurred no debt. but whosoever shall swear by the gold of the temple-- meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on Mt 15:5). he is a debtor!-- that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are. but whosoever sweareth by the gift that is upon it, he is guilty-- It should have been rendered, "he is a debtor," as in Mt 23:16.


<hi type="bold">19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?--</hi>(See <reference osisRef="Exod.29.37">Ex 29:37</reference>).

19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?-- (See Ex 29:37).


<hi type="bold">20-22. Whoso therefore shall swear by the altar, &c.--</hi>See on <reference osisRef="Matt.5.33-Matt.5.37">Mt 5:33-37</reference>.

20-22. Whoso therefore shall swear by the altar, &c.-- See on Mt 5:33-37.


<hi type="bold">23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise--</hi>rather, "dill," as in Margin.

<hi type="bold">and cummin--</hi>In Luke (<reference osisRef="Luke.11.42">Lu 11:42</reference>) it is "and rue, and all manner of herbs." They grounded this practice on <reference osisRef="Lev.27.30">Le 27:30</reference>, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of.

<hi type="bold">and have omitted the weightier matters of the law, judgment, mercy, and faith--</hi>In Luke (<reference osisRef="Luke.11.42">Lu 11:42</reference>) it is "judgment, mercy, and the love of God"--the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to <reference osisRef="Mic.6.6-Mic.6.8">Mi 6:6-8</reference>, where the prophet makes all acceptable religion to consist of three elements--"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on <reference osisRef="Mark.12.29">Mr 12:29</reference>; <reference osisRef="Mark.12.32">Mr 12:32</reference>, <reference osisRef="Mark.12.33">33</reference>. The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites.

<hi type="bold">these ought ye to have done, and not to leave the other undone--</hi>There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."

23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise-- rather, "dill," as in Margin. and cummin-- In Luke (Lu 11:42) it is "and rue, and all manner of herbs." They grounded this practice on Le 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of. and have omitted the weightier matters of the law, judgment, mercy, and faith-- In Luke (Lu 11:42) it is "judgment, mercy, and the love of God"--the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to Mi 6:6-8, where the prophet makes all acceptable religion to consist of three elements--"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on Mr 12:29; Mr 12:32, 33. The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites. these ought ye to have done, and not to leave the other undone-- There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."


<hi type="bold">24. Ye blind guides, which strain at a gnat--</hi>The proper rendering--as in the older English translations, and perhaps our own as it came from the translators' hands--evidently is, "strain out." It was the custom, says Trench, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress (<reference osisRef="Lev.11.20">Le 11:20</reference>, <reference osisRef="Lev.23.41">23, 41</reference>, <reference osisRef="Lev.23.42">42</reference>)--just as the Buddhists do now in Ceylon and Hindustan--and to this custom of theirs our Lord here refers.

<hi type="bold">and swallow a camel--</hi>the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.

24. Ye blind guides, which strain at a gnat-- The proper rendering--as in the older English translations, and perhaps our own as it came from the translators' hands--evidently is, "strain out." It was the custom, says Trench, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress (Le 11:20, 23, 41, 42)--just as the Buddhists do now in Ceylon and Hindustan--and to this custom of theirs our Lord here refers. and swallow a camel-- the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.


<hi type="bold">25. within they are full of extortion--</hi>In Luke (<reference osisRef="Luke.11.39">Lu 11:39</reference>) the same word is rendered "ravening," that is, "rapacity."

25. within they are full of extortion-- In Luke (Lu 11:39) the same word is rendered "ravening," that is, "rapacity."


<hi type="bold">26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also--</hi>In Luke (<reference osisRef="Luke.11.40">Lu 11:40</reference>) it is, "Ye fools, did not He that made that which is without make that which is within also?"--"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (<reference osisRef="Luke.11.41">Lu 11:41</reference>). As the greed of these hypocrites was one of the most prominent features of their character (<reference osisRef="Luke.16.14">Lu 16:14</reference>), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See <reference osisRef="Eccl.9.7">Ec 9:7</reference>).

26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also-- In Luke (Lu 11:40) it is, "Ye fools, did not He that made that which is without make that which is within also?"--"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (Lu 11:41). As the greed of these hypocrites was one of the most prominent features of their character (Lu 16:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See Ec 9:7).


<hi type="bold">27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres--</hi>or, whitewashed sepulchres. (Compare <reference osisRef="Acts.23.3">Ac 23:3</reference>). The process of whitewashing the sepulchres, as Lightfoot says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them.

<hi type="bold">which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness--</hi>What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare <reference osisRef="Ps.5.9">Psa 5:9</reference>; <reference osisRef="Rom.3.13">Ro 3:13</reference>). But our Lord, stripping off the figure, next holds up their iniquity in naked colors.

<hi type="bold">Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets--</hi>that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In <reference osisRef="Luke.11.44">Lu 11:44</reference> our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters.

27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres-- or, whitewashed sepulchres. (Compare Ac 23:3). The process of whitewashing the sepulchres, as Lightfoot says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them. which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness-- What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psa 5:9; Ro 3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets-- that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Lu 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters.


<hi type="bold">33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?--</hi>In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.

33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?-- In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.