Mark 11:20–12:6

Mark 11:25-26 Matthew 6:14-15 Mark 11:25-26 14. For if you shall forgive men their trespasses, your heavenly Father will also forgive you. 15. But if you shall not forgive men their trespasses, neither will you Father forgive your trespasses. 25. And when ye shall stand praying, forgive, if you have any thing against any one, that your Father also, who is in heaven, may forgive you your trespasses. 26. But if you shall not forgive, neither will your Father, who is in heaven, forgive you your trespasses. Here Christ only explains the reason why that condition was added, Forgive us, as we forgive The reason is, that God will not be ready to hear us, unless we also show ourselves ready to grant forgiveness to those who have offended us. If we are not harder than iron, this exhortation ought to soften us, and render us disposed to forgive offenses. [445] Unless God pardon us every day many sins, we know that we are ruined in innumerable ways: and on no other condition does he admit us to pardon, but that we pardon our brethren whatever offenses they have committed against us. Those who refuse to forget the injuries which have been done to them, devote themselves willingly and deliberately to destruction, and knowingly prevent God from forgiving them. [446] Footnotes: [445] "Pour nous rendre faciles a oublier les injures qu'on nous a faites." -- "To make us ready to forget the injuries which have been done to us." [446] "Et de propos delibere veulent que Dieu procede contre eux en toute rigueur;" -- "and deliberately resolve that God may proceed against them to the utmost rigor."

Lessons from the Cursing of the Fig Tree ( Mr 11:20-26 ). 20. And in the morning —of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany. as they passed by —going into Jerusalem again. they saw the fig tree dried up from the roots —no partial blight, leaving life in the root; but it was now dead, root and branch. In Mt 21:19 it is said it withered away as soon as it was cursed. But the full blight had not appeared probably at once; and in the dusk perhaps, as they returned to Bethany, they had not observed it. The precision with which Mark distinguishes the days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew the whole is represented as taking place at once, just as the two stages of Jairus' daughter—dying and dead—are represented by him as one. The only difference is between a more summary and a more detailed narrative, each of which only confirms the other.

21. And Peter calling to remembrance saith unto him —satisfied that a miracle so very peculiar—a miracle, not of blessing, as all His other miracles, but of cursing —could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject. Master, behold, the fig tree which thou cursedst is withered away —so connecting the two things as to show that he traced the death of the tree entirely to the curse of his Lord. Matthew ( Mt 21:20 ) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect.

23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed … he shall have whatsoever he saith —Here is the lesson now. From the nature of the case supposed—that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire—it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.

24. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them —This verse only generalizes the assurance of Mr 11:23 ; which seems to show that it was designed for the special encouragement of evangelistic and missionary efforts, while this is a directory for prevailing prayer in general.

25. And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses, &c.—This is repeated from the Sermon on the Mount (see on Mt 6:12 ); to remind them that if this was necessary to the acceptableness of all prayer, much more when great things were to be asked and confidently expected.

And in the morning, as they passed by,.... The fig tree; when they returned the next morning from Bethany, or the Mount of Olives, or the place, wherever it was, they had been that night: they saw the fig tree dried up from the roots; they did not see it immediately wither as it did, nor could they see it, as they went from Jerusalem to this place, because it was then in the evening; but in the morning, as they came along, they observed it; not only that the tender branches and boughs of it, but the trunk and body of the tree, and even the roots of it, were all dried up; so that it was entirely dead, and there was no room ever to expect it would revive, and bear any more fruit.

And Peter, calling to remembrance,.... Not so much the tree, and its spreading leaves, and the greatness of it, and the flourishing condition it was in, the other day, as the imprecation of Christ upon it: saith unto him, Master, behold, the fig tree which thou cursedst is withered away; which he observed, as matter of astonishment, and as an instance of Christ's surprising power and authority; See Gill on Matthew 21:20.

And Jesus answering, saith unto them,.... To all the disciples; for what Peter said, he said in the name of them all; and according to Matthew, the disciples said, "how soon is the fig tree withered away?" To which this is an answer; though the Arabic version renders it, "to him"; as if the words were directed particularly to Peter: have faith in God; or "the faith of God", so the Vulgate Latin, Syriac, Persic, and Ethiopic versions; that is, exercise, and make use of that faith which has God for its author, which is the work of God, and of his operation, a free grace gift of his; and which has God for its object; and is supported by his power, and encouraged by his goodness, truth, and faithfulness: and so the Arabic version renders it, "believe in God"; not only that such things may be done, as the drying up a fig tree, but those that are much greater.

For verily I say unto you, that whosoever shall say unto this mountain,.... The Mount of Olives, at, or near which they now were, be thou removed, and be thou cast into the sea; that is, of Galilee, which was nearest, and yet many miles off: and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; not only as to removing a mountain, and casting it into the sea, but any thing equally difficult; he shall have whatsoever he saith: whatever he commands shall be done; See Gill on Matthew 21:21.

Therefore I say unto you,.... For encouragement in prayer more particularly, without which nothing should be attempted, and especially which is above the power of nature, and is of a miraculous kind: whatsoever things ye desire when ye pray; that is, according to the revealed will of God, is for the confirmation of his Gospel, and for the glory of his name: believe that ye receive them, and ye shall have them; the petitions that are desired, and the things asked in them: that is, be as much assured of having them, as if you had already received them, and you shall have them; for the sense can never be, that they should believe they received them before they had them; this would be a contradiction in terms; and Beza's ancient copy, and one of Stephens's copies read it, "believe that ye shall receive", as in Matthew 21:22, and so the Vulgate Latin version; with which agree the Arabic and Ethiopic versions, which render it, "believe that ye shall enjoy", or "obtain"; and the Syriac version, "believe that ye are about to receive"; and great faith it is so to believe; and this is the prayer of faith; see 1 John 5:14.

And when ye stand praying,.... Are about to engage in that work, or are engaged in it, performing it in such a posture; for standing was an usual posture in praying; See Gill on Matthew 6:5; forgive, if ye have ought against any, that your Father also in heaven may forgive you your trespasses. The sense is, that if, while a man is praying, it comes into his mind that such an one has committed a trespass against him, has done him an injury, of which he has just reason to complain; but instead of complaining of it before God, and calling upon him to avenge his cause, he should immediately in his heart, and from his heart, forgive him, even though he is not present to acknowledge his sin, and ask his pardon; and such an one may expect forgiveness of God, and a manifestation of it to his soul; which is one the things he is constantly praying for, as his daily case makes it necessary: not that it is to be understood as though his for, giving the person that has offended him, is the cause, or condition, of his receiving remission of sin at the hand of God; for then it would not be through the blood of Christ, and according to the riches of his grace; but this points at a temper and disposition of mind well pleasing to God, and describes persons who may expect this favour from him; See Gill on Matthew 6:14.

But if ye do not forgive,.... Freely and fully, such as have trespassed against you, remit the debts they owe, and pass by the offences and injuries done you, and put up with every affront and indignity: neither will your heavenly Father forgive your trespasses; that is, such persons do not appear to have any true, or right notions of forgiveness; nor is there any evidence that their hearts are duly affected, or truly impressed with a sense of it; nor can they, upon their own principles and conduct, expect it: not but that to whomsoever God stands in the relation of a Father, and they are his children by adopting grace; these he pities and pardons, Christ's sake; the same covenant which contains the blessing of adoption, provides for pardoning mercy, and a non-remembrance of sin; the same persons that are predestinated to the adoption of children by Christ, and whom he has redeemed, that they might receive it, have the forgiveness of their sins, according to the riches of God's grace; for redemption and forgiveness of sins go together; and as many as are the children of God by faith in Christ, by the same faith receive the remission of sins; and without a view of pardon through the blood of Christ, a child of God cannot draw nigh to its heavenly Father, with that boldness, and cheerfulness, and filial fear it should; but there is forgiveness with him, that he may be feared; to whomsoever God stands in the relation of a Covenant God and Father, to them he manifests himself as a God pardoning iniquity, transgression, and sin: unless the word "father" here not to be taken for such a special relation of grace, but only as expressive of him as the God of nature and providence, who has made; and takes care of all his creatures; in which sense he is the Father of all: as it is said, "have we not all one Father? hath not one God created us?" Malachi 2:10; and so "our heavenly Father", or "our Father" which is in heaven, may be so called only from the place where he dwells; and not from the grace he bestows on men, making them partakers of his heavenly gifts and calling, and blessing them in heavenly places, or things in Christ Jesus: in the former view of him it will not necessarily follow, that he does forgive sin, whereas under the latter consideration of him it will; for forgiveness is one of the heavenly gifts and things which he blesses his children with; See Gill on Matthew 6:15.

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

Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings. II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude. 1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be. 2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle. 3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves. 4. The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur. III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe, 1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him. 2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful. (1.) Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall," Mar 11:23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7. (2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for o…

We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? Mar 11:28. Now observe, I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer 23:32. II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, Mar 11:30. Deal fairly and ingenuously, and give a categorical answer, one way or the other." By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency - to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, Joh 1:19. "Now," saith Christ, "what was the result of your enquiries concerning him?" They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus. 1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, Sa1 15:30. 2. If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance - We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing - put to silence the ignorance of foolish men, Pe1 2:15. (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.

Mark 11:27-33 Matthew 21:23-27 Mark 11:27-33 Luke 20:1-8 23. And when he was come into the temple, the chief priests and elders of the people came to him, saying By what authority doest thou these things? and who gave thee that authority? [23] 24. And Jesus answering said to them, I also will ask you something, which if you shall tell me, I also will tell you by what authority I do these things. 25. Whence was the baptism of John? From heaven, or from men? But they thought within themselves saying, If we shall say, From heaven, he will say to us, Why then did you not believe him? 26. But if we shall say, From men, we dread the multitude, for they all hold John for a prophet. 27. And answering Jesus, they said, We do not know. And he saith to them, Neither do I tell you by what authority I do these things. 27. And they come again to Jerusalem; and while he was walking in the temple, the chief priests, and scribes, and elders, come to him. 28. And they say to him, By what authority doest thou these things? and who gave thee that authority [24] to do these things? 29. And Jesus answering said to them, I will also ask you something, and answer me, and I will tell you by what authority I do these things. 30. Whether was the baptism of John from heaven or from men? Answer me. 31. And they thought within themselves, saying, If we shall say, From heaven, he will say, Why then did you not believe him? 32. But if we say, From men, they dreaded the people; [25] for all reckoned John that he was truly a prophet. 33. And they answering say to Jesus, We do not know. And Jesus answering saith to them, Neither will I tell you by what authority I do these things. 1. And it happened on one of those days, while he was teaching the people in the temple, and preaching the gospel, the chief priests, and scribes, with the elders, came upon him, 2. And spoke to him saying, Tell us, by what authority doest thou these things? or who is he that gave thee that authority? 3. And Jesus answering said to them, I will also ask you something, and answer me. 4. Was the baptism of John from heaven, or from men? 5. But they reasoned within themselves, saying, If we shall say, From heaven, he will say, Why then did you not believe him? 6. But if we shall say, From men, all the people will stone us; for they are convinced that John is a prophet. 7. And they answered, That they did not know whence it was. 8. And Jesus said to them, Neither do I tell you by what authority I do these things. Matthew 21:23. By what authority doest thou these things. As the other schemes and open attempts to attack Christ had not succeeded, the priests and scribes now attempt, by indirect methods, if they may possibly cause him to desist from the practice of teaching. They do not debate with him as to the doctrine itself, whether it was true or not--for already had they often enough attacked him in vain on that question--but they raise a dispute as to his calling and commission. And, indeed, there were plausible grounds; for since a man ought not, of his own accord, to intermeddle either with the honor of priesthood, or with the prophetical office, but ought to wait for the calling of God, much less would any man be at liberty to claim for himself the title of Messiah, unless it were evident that he had been chosen by God; for he must have been appointed, not only by the voice of God, but likewise by an oath, as it is written, (Psalm 110:4; Hebrews 7:21.) But when the divine majesty of Christ had been attested by so many miracles, they act maliciously and wickedly in inquiring whence he came, as if they had been ignorant of all that he had done. For what could be more unreasonable than that., after seeing the hand of God openly displayed in curing the lame and blind, they should doubt if he were a private individual who had rashly assumed this authority? Besides, more than enough of evidence had been already laid before them., that Christ was sent from heaven., so that nothing was farther from their wish than to approve of the performances of Christ, after having learned that God was the Author of them. They therefore insist on this., that he is not a lawful minister of God, because he had not been chosen by their votes, as if the power had dwelt solely with them. But though they had been the lawful guardians of the Church, still it was monstrous to rise up against God. We now understand why Christ did not make a direct reply to them. It was because they wickedly and shamelessly interrogated him about a matter which was well known. 25 Whence was the baptism of John? Christ interrogates them about the baptism of John, not only to show that they were unworthy of any authority, because they had despised a holy prophet of God, but also to convict them, by their own reply, of having impudently pretended ignorance of a matter with which they were well acquainted. For we must bear in mind why John was sent, what was his commission, and on what subject he most of all insisted. He had been sent as Christ's herald. He was not deficient in his duty, and claims nothing more for himself than to prepare the way of the Lord. (Malachi 3:1; Luke 7:27.) In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John? We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men, [26] who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense. Baptism denotes here not only the sign of washing, but the whole ministry of John; for Christ intended to draw out a reply, Was John a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine, Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates to John, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that his baptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves. But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience; [27] and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony of John, sufficiently proves that he is furnished with divine power. [28] Footnotes: [23] "Et qui est celuy qui t'a donn? ceste authorit??" -- "And who is he that gave thee that authority?" [24] "Et qui est celuy qui t'a donn? ceste authorit??" -- "And who is he that gave thee that authority?" [25] "Nous craignous le peuple;" -- "we dread the people." [26] "Ainsi done Christ n'a point voulu yei armer de response des glorieux et outrecuidez;" -- "so then Christ did not intend here to arm, by his reply, haughty and presumptuous men." [27] "Et n'examinent point la chose selon leur conscience;"--" and do not examine the thing according to their conscience." [28] "Qu'il est muni et authoriz? d'une puissance divine;" -- "that he is furnished and authorized by a divine power."

And they come again to Jerusalem,.... The Persic and Ethiopic versions read, "he came", which must be understood with his disciples; for they never parted from him till he was apprehended in the garden. Luke says, Luke 20:1, that it was "on one of those days"; and the Persic version here reads, "on another day": it was the day after the cursing of the fig tree, and two days after his public entrance into Jerusalem: and as he was walking in the temple; not alone, but his disciples with him, and a multitude of people, whom he was teaching and preaching the Gospel to, as he walked to and fro; and whilst he was there employed, there come to him the chief priests, and the Scribes, and the elders: the Jewish sanhedrim; for of these that great council of the nation consisted; See Gill on Matthew 21:23.

And say unto him, by what authority dost thou do these things?.... Enter into the temple, as if he was Lord of it; and correct in such a magisterial way every thing he thought an abuse in it; do the miracles he did, as healing the lame, and blind; and take upon him to instruct the people, a work he was now engaged in: and who gave thee this authority to do these things? See Gill on Matthew 21:23.

And Jesus answered and said unto them,.... Being not in the least intimidated by such a body of men: I will also ask of you one question; or "one word", or "one thing"; here answers to the Hebrew word which signifies both "word" and "thing": and answer me, and I will tell you by what authority I do these things; See Gill on Matthew 21:24.

The baptism of John,.... The doctrine of which he was the first preacher, and the ordinance of which he was the first administrator: was it from heaven, or of men? was it of divine or of human institution? answer me; directly and plainly, without any shuffling, or evasion: it is a fair question, and may be answered; and the answer to it our Lord suggests would naturally lead to a proper one to their question; See Gill on Matthew 21:25.

And they reasoned with themselves saying,.... Privately; perhaps, they withdrew at a little distance for a short time, and consulted among themselves what answer to return; and the amount of their reasonings were this; if we shall say from heaven, he will say, why then did ye not believe him? that is, should they say that John had a divine commission for what he said and did, they were aware that Christ would reply, why did not ye give credit to him? and had you done so, seeing he testified of me, you would have had no occasion to have put the above question; See Gill on Matthew 21:25.

But if we shall say, of men,.... That John's baptism was an human invention, and he had no authority from God to preach and administer it, they feared the people; lest being enraged thereby they should, at once, rise up, and destroy them: for all men counted John, that he was a prophet indeed; a real prophet, one truly sent from God, and had his commission and credentials from him: this was the general sentiment of the people; See Gill on Matthew 21:26.

And they answered and said unto Jesus,.... Being reduced by this dilemma to the greatest streight and difficulty; we cannot tell: they could, if they would, but they did not care to tell; they knew if they did, they should expose themselves one way or other: and Jesus answering, saith unto them, neither do I tell you by what authority I do these things; See Gill on Matthew 21:27.

Mr 11:27-33 . The Authority of Jesus Questioned — His Reply. ( = Mt 21:23-27 ; Lu 20:1-8 ). See on Mt 21:23-27 .

Mark 21:1-12 Matthew 21:33-46 Mark 21:1-12 Luke 20:9-19 33. Hear another parable: There was a certain householder, who planted a vineyard, and surrounded it by a ditch, and dug a wine-press in it, and built a tower, and let it to husbandmen, and went abroad, 34. And when the season of the fruits drew near, he sent his servants to the husbandmen, that they might receive its fruits. 35. And the husbandmen, having seized his servants, wounded one, killed another, and stoned another. 36. Again, he sent other servants more numerous [37] than the first, and they did to them in the same manner. 37. And last of all he sent to them his son, saying, They will reverence my son. 38. And when the husbandmen saw his son, they said within themselves, This is the heir: come, let us kill him, and seize on his inheritance. 39. And they caught him, and cast him out of the vineyard, and killed him. 40. When therefore the proprietor of the vineyard shall come, what will he do to those husbandmen? 41. They say to him, Since they are wicked, he will miserably destroy them, and will let his vineyard to other husbandmen, who will render to him the fruit in its seasons. 42. Jesus saith to them, Have you never read in the Scriptures, The stone which the builders rejected is made the head of the corner; [38] this is done by the Lord, and is wonderful in our eyes? [39] 43. Therefore I say to you, The kingdom of God shall be taken from you, and shall be given to a nation yielding its fruits. 44. And whosoever shall fall on this stone shall be bruised, but on whomsoever it shall fall, it will crush him. 45. And when the chief priests and Pharisees heard his parables, they knew that he spoke of them. 46. And though they sought to take him, they dreaded the multitudes, because they reckoned him a prophet. 1. And he began to speak to them by parables: A man planted a vineyard, and surrounded it by a hedge, and dug a ditch, [40] and built a tower, and let it to husbandmen and went abroad. 2. And at the proper season he sent a servant, to the husbandmen to receive from the husbandmen of the fruit of the vineyard. 3. But they seized him, and beat him, and sent him away empty. 4. And again he sent to them another servant; and they threw stones at him, and bruised his head, and sent him away disgraced. 5. And again he sent another, and him they killed, and many others, beating some and killing some. 6. And while he had yet one son, [41] his well-beloved, he sent him also last to them, saying, They will reverence my son. 7. But the husbandmen said within themselves, This is the heir: come, let us kill him, and the inheritance shall be ours. 8. And they seized him, and killed him, and cast him out of the vineyard. 9. What then will the proprietor of the vineyard do? He will come and destroy the husbandmen, and give the vineyard to others. 10. And have you not read the Scripture, The stone which the builders rejected is made the head of the corner; 11. This is done by the Lord, and is wonderful in our eyes? [42] 12. And they sought to take him, and dreaded the multitude; for they knew that he had spoken the parable against them: and they left him, and went away. 9. And he began to speak to the people this parable: A certain man planted a vineyard, and let it to husbandmen, and went abroad for a long time. 10. And at the proper season he sent a servant to the husbandmen, that they might give him of the fruit of the vineyard; and they beat him, and sent him away empty. 11. And again he sent yet another servant; and him also they wounded, and drove out. 13. And the proprietor of the vineyard said, What shall I do? I will send my well-beloved son; perhaps they will reverence him when they see him. 14. But when the husbandmen saw him, they thought within themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. 15. And they cast him out of the vineyard, and slew him. What then shall the proprietor of the vineyard do to them? 16. He will come and destroy those husbandmen, and give the vineyard to others. And when they heard this, they said, God forbid. 17. And he looked at them, and said, What then is this that is written, The stone which the builders rejected is made the head of the corner? 18. Every one that shall fall on this stone will be bruised; but on whomsoever it shall fall, it will crush him. 19. And the chief priests and scribes sought at that hour to lay hands on him; (and they dreaded the people;) for they knew that he had spoken this parable against them. Matthew 21:33. Hear another parable. The words of Luke are somewhat different; for he says that Christ spoke to the people, while here the discourse is addressed to the priests and scribes. But the solution is easy; for, though Christ spoke against them, he exposed their baseness in the presence of all the people. Mark says that Christ began to speak by parables, but leaves out what was first in order, as also in other passages he gives only a part of the whole. The substance of this parable is, that it is no new thing, if the priests and the other rulers of the Church wickedly endeavor to defraud God of his right; for long ago they practiced the same kind of robbery towards the prophets, and now they are ready to slay his Son; but they will not go unpunished, for God will arise to defend his right. The object is two-fold; first, to reproach the priests with base and wicked ingratitude; and, secondly, to remove the offense which would be occasioned by his approaching death. For, by means of a false title, they had gained such influence over simple persons and the ignorant multitude, that the religion of the Jews depended on their will and decision. Christ therefore forewarns the weak, and shows that, as so many prophets, one after another, had formerly been slain by the priests, no one ought to be distressed, if a similar instance were exhibited in his own person. But let us now examine it in detail. A man planted a vineyard. This comparison frequently occurs in Scripture. With respect to the present passage, Christ only means that, while God appoints pastors over his Church, he does not convey his right to others, but acts in the same manner as if a proprietor were to let a vineyard or field to a husbandman, who would labor in the cultivation of it, and make an annual return. As he complains by Isaiah (5:4) and Jeremiah, (2:21,) that he had received no fruit from the vine on the cultivation of which he had bestowed so much labor and expense; so in this passage he accuses the vine-dressers themselves, who, like base swindlers, appropriate to themselves the produce of the vineyard. Christ says that the vineyard was well furnished, and in excellent condition, when the husbandmen received it from the hands of the proprietor. By this statement he presents no slight aggravation of their crime; for the more generously he had acted toward them, the more detestable was their ingratitude. Paul employs the same argument, when he wishes to exhort pastors to be diligent in the discharge of their duty, that they are stewards, chosen to govern the house of God, which is the pillar and round of truth, (1 Timothy 3:16.) And properly; for the more honorable and illustrious their condition is, they lie under so much the deeper obligations to God, not to be indolent in their work. So much the more detestable (as we have already said) is the baseness of those who pour contempt on the great kindness of God, and on the great honor which they have already received from Him. God planted a vineyard, [43] when, remembering his gratuitous adoption, he brought the people out of Egypt, separated them anew to be his inheritance, and called them to the hope of eternal salvation, promising to be their God and Father; for this is the planting of which Isaiah speaks, (60:21; 61:3.) By the wine-press and the tower are meant the aids which were added for strengthening the faith of the people in the doctrine of the Law, such as, sacrifices and other ritual observances; for God, like a careful and provident head of a family, has left no means untried for granting to his Church all necessary protection. And let it to husbandmen. God might indeed of himself, without the agency of men, preserve his Church in good order; but he takes men for his ministers, and makes use of their hands. Thus, of old, he appointed priests to be, as it were, cultivators of the vineyard. But the wonder is, that Christ compares the prophets to servants, who are sent, after the vintage, to demand the fruit; [44] for we know that they too were vine-dressers, and that they held a charge in common with the priests. I reply, it was not necessary for Christ to be careful or exact in describing the resemblance or contrariety between those two orders. The priests were certainly appointed at first on the condition of thoroughly cultivating the Church by sound doctrine; but as they neglected the work assigned them, either through carelessness or ignorance, the prophets were sent as an extraordinary supply, to clear the vine from weeds, to lop off the superfluous wood, and in other ways to make up for the neglect of the priests; and, at the same time, severely to reprove the people, to raise up decayed piety, to awaken drowsy souls, and to bring back the worship of God and a new life. And what else was this than to demand the revenue which was due to God from his vineyard? All this Christ applies justly and truly to his purpose; for the regular and permanent government of his Church was not in the hands of the prophets, but was always held by the priests; just as if lazy husbandman, while he neglected cultivation, claimed the place to which he had been once appointed, under the plea of possession. 35. And wounded one, and killed another. Here Mark andLuke differ a little from Matthew; for while Matthew mentions many servants, all of whom were ill-treated and insulted, and says that afterwards other servants were sent more numerous than the first, Mark and Luke mention but one at a time, as if the servants had been sent, not two or three together, but one after another. But though all the three Evangelists have the same object in view, namely, to show that the Jews will dare to act towards the Son in the same manner as they have repeatedly done towards the prophets, Matthew explains the matter more at large, namely, that God, by sending a multitude of prophets, contended with the malice of the priests. [45] Hence it appears how obstinate their malice was, for the correction of which no remedies were of any avail. [46] 37. They will reverence my son. Strictly speaking, indeed, this thought does not apply to God; for He knew what would happen, and was not deceived by the expectation of a more agreeable result; but it is customary, [47] especially in parables, to ascribe to Him human feelings. And yet this was not added without reason; for Christ intended to represent, as in a mirror, how deplorable their impiety was, of which it was too certain a proof, that they rose in diabolical rage against the Son of God, who had come to bring them back to a sound mind. [48] As they had formerly, as far as lay in their power, driven God from his inheritance by the cruel murder of the prophets, so it was the crowning point of all their crimes to slay the Son, that they might reign, as in a house which wanted an heir. Certainly the chief reason why the priests raged against Christ was, that, they might not lose their tyranny, which might be said to be their prey; [49] for he it is by whom God chooses to govern, and to whom He has given all authority. The Evangelists differ also a little in the conclusion. For Matthew relates that he drew from them the confession, by which they condemned themselves; while Mark says simply that Christ declared what punishment must await servants so unprincipled and wicked. Luke differs, at first sight, more openly, by saying that they turned away with horror from the punishm…

And he began to speak unto them by parables,.... As of the two sons the father bid go to work in the vineyard; and of the planting of a vineyard, and letting it out to husbandmen, as here; though the latter is only related by this evangelist, yet both are by Matthew. This was not the first time of his speaking by parables to the people, though it might be the first time he spake in this way to the chief priests and elders, and who are particularly designed in them. A certain man planted a vineyard. The Persic version adds, "with many trees": that is, with vines, though sometimes other trees, as fig trees, were planted in vineyards; see Luke 13:6. This man is, by the Evangelist Matthew, called an "householder": by whom is meant God the Father, as distinguished from his Son, he is afterward said to send: and by the "vineyard", planted by him, is meant the vineyard of the Lord of hosts, the men of Israel, Isaiah 5:1; and set an hedge about it, or "wall", as the Persic version renders it; meaning either the law, not the Jews oral law, or the traditions of the elders, which were not of God's setting, but the ceremonial and moral law; or the wall of protection by divine power, which was set around the Jewish nation especially when they went up to their solemn feasts. And digged a place for the winefat. The Syriac and Arabic versions add, "in it"; and the Persic version, "in the vineyard"; for this was made in the vineyard, where they, trod and squeezed the grapes when gathered; and may design the altar in the house of the Lord, where the libations, or drink offerings, were poured out; and built a tower. The Syriac, Arabic, and Ethiopic versions add, "in it"; for this also was built in the vineyard, and may intend either the city of Jerusalem; or the temple in it, the watch house where the priests watched, and did their service, day and night. And let it out to husbandmen; or "workmen", as the Arabic version renders it, who wrought in it, and took care of the vines. The Ethiopic version renders it, "and set over it a worker and keeper of the vineyard"; by whom are meant the priests and Levites, to whom were committed the care of the people, with respect to religious things: and went into a far country; left the people of the Jews to these husbandmen, or rulers, whether civil or ecclesiastical, but chiefly the latter, to be instructed and directed by them, according to the laws and rules given them by the Lord; See Gill on Matthew 21:33.

And at the season he sent unto the husbandman a servant,.... The Evangelist Matthew says, "when the time of the fruit drew near", Matthew 21:34; and so the Persic version here reads. The Syriac and Ethiopic versions read, "in its own time", or "season", which was the fourth year from the planting of it; and then it was holy to the Lord; and might not be eaten until the fifth year, Leviticus 19:23. According to the Jewish canons (l), a vineyard of the fourth year was marked with clods of earth, to show it was not to be eaten of; and the fruit of it was brought up to Jerusalem, from every place that was but a day's journey from thence, there to be eaten, or redeemed. Nor by the "servant" are intended the prophets of the Old Testament, who were sent to the Jews to call upon them to bring forth fruits of righteousness; for not a single person, but a set of men, are here designed; and the Evangelist Matthew expresses it in the plural number, "servants": that he might receive from the husbandmen the fruit of the vineyard: by the hands of his servants; for in Matthew it is, "that they might receive", &c. such as righteousness and judgment, truth and holiness, so as to give an account of them, which might have been expected from a people under such advantages, Isaiah 5:7; See Gill on Matthew 21:34. (l) Misn. Maaser Sheni, c. 5. sect. 1, 2.

And they caught him,.... This clause is left out in the Syriac and Persic versions, though it seems proper to be retained; and denotes the rudeness and violence with which the prophets of the Lord were used by the Jewish nation: and beat him: either with their fists, or with rods, and scourges, till the skin was flayed off: and sent him away empty; without any fruit to carry with him, or give an account of, to the owner of the vineyard.

And again he sent unto them another servant,.... Another set of good men, to instruct, advise, and counsel them, and exhort them to their duty; such as were Isaiah, Zechariah, and others: and at him they cast stones, and wounded him in the head; for of these were stoned, as well as sawn asunder, and slain with the sword; though it seems, that this servant, or this set of men, were not stoned to death, because he was afterwards said to be sent away: nor could the stoning be what was done by the order of the sanhedrim, which was done by letting an heavy stone fail upon the heart (k); but this was done by all the people, by the outrageous zealots, in the manner Stephen was stoned. Dr. Lightfoot thinks, the usual sense of the Greek word may be retained; which signifies "to reduce", or "gather into a certain sum": and so as this servant was sent to reckon with these husbandmen, and take an account from them of the fruit of the vineyard, one cast a stone at him, saying, there is fruit for you; and a second cast another stone, saying the same thing; and so they went on one after another, till at last they said, in a deriding way, now the sum is made up with you: and sent him away shamefully handled; with great ignominy and reproach. (k) Misn. Sanhedrin, c. 6. sect. 4.

And again he sent another,.... That is, another servant, or set of men, it may be in the times of the Maccabees, who were used in a very inhuman manner; see Hebrews 11:37; and him they killed; either with the sword, or by inflicting some capital punishment, as stoning, strangling, &c. and many others; that is, either the owner of the vineyard sent many other servants, or the husbandmen ill used many others that were sent to them: beating some; with their hands, or with scourges; and killing some; in one or other of the above ways.

Having yet therefore one son, his well beloved,.... The Messiah, the Lord Jesus Christ, who is the one, and only Son of God his Father, his only begotten Son, for he has no other Son in the same way of filiation; and who is his dear Son, the Son of his love, who was loved by him before the foundation of the world; and whom he declared to be his beloved Son, both at his baptism, and at his transfiguration upon the mount, by a voice from heaven: this Son he having with him, in his bosom, as one brought up with him, and rejoicing before him, he sent him also last unto them; after all the prophets had been with them, when the last days were come, the end of the Jewish state, civil and ecclesiastical; see Hebrews 1:1; saying, they will reverence my son. The Syriac, Arabic, and Persic versions read, "perhaps they will reverence my son", as in Luke 20:13; See Gill on Matthew 21:37.

Mr 12:1-12 . Parable of the Wicked Husbandmen. ( = Mt 21:33-46 ; Lu 20:9-18 ). See on Mt 21:33-46 .

Christ had formerly in parables showed how he designed to set up the gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built upon the ruins of. This parable we had just as we have it here, Mat 21:33. We may observe here, I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Psa 147:19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, Mar 12:1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault. II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, Mar 12:2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie. III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old Testament prophets were persecuted even by those that went under the name of the Old Testament church. They beat them, and sent them empty away (Mar 12:3); that was bad: they wounded them, and sent them away shamefully entreated (Mar 12:4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, Mar 12:5. IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen 37:14. And it might be expected that he whom their Master loved, they also should respect and love (Mar 12:6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, Mar 12:7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation. V. For such sinful and shameful doings nothing can be expected but a fearful doom (Mar 12:9); What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking. 1. He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation. 2. He will give the vineyards to others. If he have not the rent from them, he will have it from another people, for God will be no loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the gospel brought forth in all the world, Col 1:6. If some from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious (Isa 49:5, Isa 49:6), as a Light to lighten the Gentiles. 3. Their opposition to Christ's exaltation shall be no obstruction to it (Mar 12:10, Mar 12:11); The stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and influence as the Corner-stone. God will set Christ as his King, upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes. Now what effect had this parable upon the chief priests and scribes, whose conviction was designed by it? They knew he spoke this parable against them, Mar 12:12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a compliance with Christ and his gospel, should have prevailed to bring them to repentance, at least to make them desist from their malicious purpose against him: but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, Mar 12:8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had an fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue them. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the gospel be not a savour of life unto life, it will be a savour of death unto death.