The fig tree cursed.

Anno DOMINI 33.

g Ps. 8. 2.

h Mark 11. 13.

CHAP. XXI. Christ silenceth the priests and elders.

14 And the blind and the lame came to him in the temple; and he healed them.

15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, 8 Out of the mouth of babes and sucklings thou hast perfected praise? 17 And he left them, and went out of the city into Bethany; and he lodged there.

23 ¶ And when he was come in- i Mark 11. to the temple, the chief priests and Luke 20. 1. the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like

18 Now in the morning as he re-wise will tell you by what authority
turned into the city, he hungered.
I do these things.

19h And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto

them conscientiously, and joining in the prayers devoutly. Dean Stanhope.

16.-hast perfected praise?] Hast caused Thy praise to be set forth in a most perfect manner. Bp. Pearce. 17.-into Bethany;] To the house of Lazarus, whom He had raised from the dead, John xii. 1.

19.- and found nothing thereon,] The law of Moses, at Deut. xxiii. 24, 25, permitted the Jews, when passing through a vineyard or field of corn, to gather food for immediate use; and this law was extended to olives, figs, and all other eatable fruits. Bp. Pearce.

25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

26 But if we shall say, Of men; we fear the people; for all hold k Chap. 14.5. John as a prophet.

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

28¶ But what think ye? A certain

22. And all things, whatsoever &c.] Whatsoever ye shall ask of God, in order to confirm your doctrine and ministry, with stedfast faith, without doubt or wavering, He will enable you to perform. Dr. S. Clarke.

23.-the elders of the people] Meaning the magistrates, who from their age and gravity were chosen in every city, and invested with authority in public matters. Beausobre.

doest thou these things?] Referring to His publick entry into Jerusalem, His driving the buyers and sellers from the temple, His miracles wrought in the temple, and His teaching there. Abp. Newcome.

25. The baptism of John &c.] His question is, When John the Baptist preached and baptized, did he do so by God's appointment, or was it only a human contrivance? Dr. S. Clarke.

Why did ye not then believe him?] When he pointed out Me as the Christ. See chap. iii. 3, 11, 14; John i. 29, 30. Bp. Pearce.

— And presently the fig tree withered away.] This transaction may be considered as typifying the impending destruction of the Jews, in consequence of their want of fruit. Our blessed Lord prefigured His eternal mercies by numberless miracles for the good of mankind. He expressed the severity of His judgments on the unfruitful and barren, by a single sign inflicted on the senseless tree. Grotius. Considered in a moral light, this miracle may be a caution to us, not to be barren or unfruitful in the work of the Lord: other-viour, as it completely silenced and confounded these wise, if we have only the shew and profession of Christianity, and bring forth only leaves without producing fruits of it in holiness of life, we shall be devoted to destruction. Bp. Mann. Respecting this transaction of the fig tree, see further notes at Mark xi. 13, &c.

21.-say unto this mountain, &c.] See note at chap. xvii. 20. No encouragement is here given to any enthusiastick notion of the power of faith; it is only a strong figurative expression, signifying that, by a firm and lively trust in God, the disciples would be enabled to work the greatest miracles. Bp. Mann.

27. Neither tell I you] This question of our Sa

malicious Scribes and Pharisees, containing a secret conviction and reproof of their unreasonable unbelief in rejecting John the Baptist, so it pointed out the reasonableness of His not returning a positive answer to their question, since it was evident that they who believed not John the Baptist, whom yet they dared not expressly deny to be sent from God, would much less have believed Jesus's plain assertion of His own Divine authority. Dr. S. Clarke.

28.-A certain man &c.] Our Saviour, by this parable, points out the justice of God in utterly rejecting

CHAP. XXI, XXII.

Parable of the marriage

Anno DOMINI 33.

S. MATTHEW.

7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good and the wedding was furnished with guests.

7.— he sent forth his armies, &c.] This points out in the plainest terms the Roman armies under Vespasian and Titus, which, not many years after this was spoken, besieged Jerusalem, and destroyed the city, with an immense number of its inhabitants. This terrible devastation our Lord here predicts in general terms, (as afterwards more particularly at chap. xxiv,) and represents, as the judgment of God on this perverse and obstinate people, for their rejection of the Christian religion, their savage treatment of the Apostles and their associates, and their many other atrocious crimes. This punishment however is here represented by anticipation, as having been inflicted during the marriage feast, though, in fact, it did not take place till after the Gospel had been for some time promulgated. Bp. Porteus.

of the king's son.

his mind endued with those habitual virtuous qualifications, which can no otherwise be acquired but by righteous practice. Dr. S. Clarke.

which had not on a wedding garment:] The wedding garment, it is thought, was a robe, which it was usual for the master of the feast to furnish for those guests who were unable to provide themselves with it. We find traces of this custom in classical writers, and even in modern entertainments in the East. It was highly indecorous and offensive to intrude on the festivity of the feast without this garment. Bp. Porteus. By the wedding garment is here intended that purity of mind and conversation, that charity, and those good works, which are the genuine fruits and evidences of a truly Christian faith. Dean Stanhope.

12.- And he was speechless.] Meaning, that he had nothing to say in exculpation of himself.

13.-cast him into outer darkness; &c.] He was

darkness and gloom of the street without, where he was left to unavailing grief and remorse for his offence, and for the loss of his enjoyments. The man without the wedding garment is every one that is not clothed with the "robe of righteousness;" every one that pretends to be a Christian without possessing the true evangelical temper and disposition of mind, without the virtues of a holy life; every one that expects to be saved by Christ, yet regards not the conditions on which that salvation depends; every profane, every unjust, every dissolute man; every one that presumes to say, Lord, Lord, yet doeth not the will of his heavenly Father; all these shall be excluded from the privileges of the Gospel, and cast into outer darkness: for many (ver 14.) are called upon and invited to embrace the Gospel, but few, comparatively speaking, receive it, or at least, conduct themselves in a manner suitable to their high and heavenly calling, so as to be chosen or deemed worthy to inherit the kingdom of heaven. Bp. Porteus.

9. Go ye therefore into the highways, &c.] It may be thought perhaps, at first view, that our Lord has here introduced a circumstance not very natural or probable. It may be imagined that, at a magnificent royal enter-driven from the blaze and splendour of the feast to the tainment, if any of the guests happened to fail in their attendance, a great king would never think of supplying their places by sending his servants into the highways to collect together all the travellers and strangers they could meet with, and make them sit down at the marriage feast. But, strange as this may seem, there is something that approaches very near it in the customs of the Eastern nations, even in modern times. For a traveller of great credit and reputation, Bp. Pococke, informs us, that an Arab prince will often dine in the street before his door, and call to all that pass, even to beggars, in the name of God; and they come and sit down to table, and, when they have done, retire with the usual form of returning thanks. Bp. Porteus. 10.- and gathered together all &c.] Allusion is here made to the calling in of the Gentiles or heathens to the privileges of the Gospel, after they had been haughtily rejected by the Jews. This was first done by St. Peter in the instance of Cornelius, (Acts x.) and afterwards extended to the Gentiles at large by him and the other Apostles. And in this gracious invitation, no exceptions, no distinctions were to be made. The servants gathered together all that they found, both good and bad; men of all characters and descriptions were to have the offers of mercy and salvation made to them, even the very worst of sinners; for it was these chiefly that our Saviour came to call to repentance, Matt. ix. 12; xxi. 31. Bp. Porteus.

11.- when the king came in to see the guests,] By the king being represented as coming in to see whether the guests were prepared with proper garments, it is intended to set forth how absolutely and indispensably God expects and requires that every man, who hopes to be admitted into the kingdom of heaven, should have

Considered in a moral and practical light, this parable should teach us the necessity of adorning the soul with all Christian graces and virtues, that we may always be in a due state of preparation to approach God in any act of religion, and also to stand before Him with humble confidence in the day of judgment. Bp. Mann.

14. For many are called, but few are chosen.] By these concluding words, our Lord expressly declares that the chosen or elect of God are not persons originally and unconditionally from the beginning decreed to be saved; but all such as shall at the end be found to have the wedding garment; that is, to be clothed with righteousness, having led a holy and a virtuous life. Dr. S. Clarke.

The Pharisees question Jesus on

Anno DOMINI 33.

took counsel how they might en- | edness, and said, Why tempt ye DOMINI tangle him in his talk.

16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man for thou regardest not the person of men.

17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cesar, or not?

18 But Jesus perceived their wick

me, ye hypocrites?

19 Shew me the tribute money. And they brought unto him a || penny.

33.

|| In value sevenpence

20 And he saith unto them, Whose halfpenny: is this image and || superscription?

d

ch. 20. 2. || Or,

21 They say unto him, Cesar's. inscription. Then saith he unto them, a Render d Rom. 13.7 therefore unto Cesar the things which are Cesar's; and unto God the things that are God's.

22 When they had heard these

knowledged their subjection to his government. Bp. Porteus. The inserting a prince's name in the Khootba, (or publick prayer for the king,) and the inscribing it on the current coin, are reckoned in the East the most certain acknowledgments of sovereignty. Elphinstone. Render therefore &c.] There is scarcely any thing which proves both wisdom and rightness of mind more fully than proper behaviour on sudden occasions, and proper answers to unforeseen questions: for what a man shews himself to be at such times, we have in general great cause to believe he really is. To this trial our Saviour, living a publick life, in the midst of persons taking every advantage to ensnare Him, was perpetually exposed; and His character not only did not suffer, but was exalted by every such occasion of shewing His wisdom and sedateness, insomuch that His enemies were amazed, and paid Him the unwilling tribute of publick approbation. Abps. Secker and Newcome.

16.- with the Herodians,] Respecting the Herodians nothing is known with certainty; but there is great reason to assent to the judicious conjectures of Dean Prideaux and others, who consider the Herodians, not as a religious sect, but a political party, who began to grow eminent in the days of Herod the Great, as favouring his claims, and those of his patrons, the Romans, to the sovereignty of Judea. Some of these, no doubt, might be weak enough to imagine that Herod was the Messiah, or wicked enough to pretend that they did, in order to serve his cause; and would be ready to vindicate his conduct, when, the better to pay his court to the Romans, he consecrated temples to some of their false deities. This party, having begun in the time of Herod, may well be supposed to have continued long afterwards in favour and power, by the indulgence of the Herods, and influence of the Romans. Bp. Percy. neither carest thou for any man:] Thou wilt not be restrained, by fear or respect for any man, from declaring to us plainly the will of God. Dr. S. Clarke. 17.-Is it lawful to give tribute &c.] May we do this without a breach of our duty to God? Bp. Pearce. In order to understand the insidious nature of the question here proposed to Jesus, it must be observed, that the Jews at this time, being under the dominion of the Romans, paid them an annual tribute in money, as an acknowledgment of their subjection. The Pharisees however were adverse to the payment of this tribute; and contended that, as they were the peculiar people of God, and He their only rightful Sovereign, they ought not to pay tribute to any foreign prince whatever. There were many others who maintained a contrary opinion, and it was a question much agitated among different parties. The Herodians, as is plain from their name, were in some way or other attached to Herod; and, as he was a friend to the Roman go-portance to the peace and welfare of society. Bp. Porvernment, they probably maintained the propriety of paying the tribute. Bp. Porteus.

unto Cesar,] Cesar was the general title given to all the Roman emperours. Bp. Mann.

13. Why tempt ye me,] They conceived it impossible that He could extricate Himself from the dilemma into which they had brought Him; being persuaded that, in answering this question, He must either render Himself odious to the Jewish people, by opposing their popular notions of liberty; or, on the other hand, give offence to the emperour, and expose Himself to the charge of disaffection to the Roman government, by denying their right to the tribute they had imposed. Bp. Porteus.

19.-a penny.] A Roman denarius, about sevenpence half-penny of our money.

21. They say unto him, Cesar's.] By admitting that this was Cesar's coin, and by consenting to receive it as the current coin of their country, they in fact ac

unto Cesar the things which are Cesar's;] Our Saviour in this answer not only shewed admirable wisdom and discretion in disengaging Himself from the difficulties in which the question was intended to involve Him; but, without entering into any political discussion, He laid down a doctrine of the first importance to the peace and happiness of mankind, as a fundamental rule of His religion; namely, that we should always pay obedience to lawful authority, and submit to that acknowledged and established government under which we live. Here then we see the whole weight of the Gospel, and of its Divine Author, thrown into the scale of lawful authority. Here we see that the Christian religion comes in as a most powerful auxiliary to the civil magistrate, and lends the entire force of its sanctions to the established government of every country; an advantage of infinite im

teus. Amongst the peculiar qualities of our holy religion is to be reckoned its complete abstraction from all views of civil policy. Christianity, while it declines every question relating to particular forms of government, is alike friendly to them all, by tending to make men virtuous, and therefore easier to be governed; by stating obedience to government, in ordinary cases, to be not merely a submission to force, but a duty of conscience; by inducing dispositions favourable to publick tranquillity; and by recommending prayers for communities and governours, of every description, with a solicitude and fervency, proportioned to the influence they possess upon human happiness. Archdeacon Paley.

The manner in which our Saviour points out in this sentence the perfect consistency between civil obedience to men, and pious homage to God, is truly admirable. Enthusiasts, exalted as they have conceived themselves to be by the peculiar favour of God, have sometimes scorned to pay homage to man; and the extravagancies