people this parable: A certain man | therefore shall the lord of the vineplanted a vineyard, and let it forth yard do unto them? to husbandmen, and went into a far country for a long time. 10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. 11 And again he sent another servant and they beat him also, and entreated him shamefully, and sent him away empty. 12 And again he sent a third: and they wounded him also, and cast him out. 13 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. 14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir come, let us kill him, that the inheritance may be ours. 15 So they cast him out of the vineyard, and killed him. What Matthew records another parable, previous to this, concerning the obedient and disobedient sons; showing that true obedience consists not in professions, but in actions,-not in word, but in deed. 10. At the season. That is, at the season of ripe fruits, or at the time of harvest. The same word occurs here which is translated time in Mark xi. 13, and may serve to illustrate that passage. See note on Matt. xxi. 18, 19. 20-38. See notes on Matt. xxii. 15 -33. Parallel also with Mark xii. 13-27. 20. Feign themselves just men. Open opposition having failed, ver. 18, and the people not being yet prepared to countenance violent measures against Jesus, ver. 19, the rulers adopted a different method of attack. They endeavored to obtain somewhat upon which they might found an accusation against him to the governor, by throwing him off his guard. Accordingly they sent 16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. 17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? 18 Whosoever shall fall upon that stone, shall be broken; but on whomsoever it shall fall, it will grind him to powder. 19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people for they perceived that he had spoken this parable against them. : 20 And they watched him, and sent forth spies, which should feign themselves, just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. spies, men as wicked as themselves and as desirous to entangle him in conversation, who should assume the demeanor of just men and honest inquirers; these were to question him on certain matters concerning which the people were divided in opinion, with the hope that, by his answers, he would offend at least one of the parties, and thus lose a portion of his credit and influence. To such disgraceful methods will some men stoop, to accomplish their base purposes. It has been said that hypocrisy is a tribute which vice pays to virtue. The truth of this saying is exemplified in the present instance. Open enmity and ungodliness had been unavailing. Now, the mask of virtue is assumed, so that Jesus, believing the questions were proposed in good faith, and with an honest and earnest desire to communicate information to all sincere inquirers, might unguardedly give them an advantage over him. But he was proof 21 And they asked him, saying, | having a wife, and he die without Master, we know that thou say- children, that his brother should est and teachest rightly, neither take his wife, and raise up seed acceptest thou the person of any, unto his brother. but teachest the way of God truly : 22 Is it lawful for us to give tribute unto Cesar, or no? 23 But he perceived their craftiness, and said unto them, Why tempt ye me? 24 Shew me a penny. Whose image and superscription hath it? They answered and said, Cesar's. 25 And he said unto them, Render therefore unto Cesar the things which be Cesar's, and unto God the things which be God's. 26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace. 27 Then came to him certain of the Sadducees, (which deny that there is any resurrection,) and they asked him, 28 Saying, Master, Moses wrote unto us, If any man's brother die, against all the wiles of the adversary; and he avoided the snare, so artfully prepared. 35. Accounted worthy to obtain, &c. "Shall be honored to share in the resurrection and the other world."Campbell. It is insisted by some, that the language used clearly implies that some shall not be accounted worthy, or be honored, to share in the resurrection. If this were so, it would follow that some shall never be raised; or, in other words, that some shall have no future existence. This is the utmost which this argument can prove, even if it were well-founded and conclusive. But this conclusion cannot be admitted; because it is the plain and undoubted doctrine of the gospel, that all shall be raised or made partakers of a future life; that the resurrection is not confined to them who are comparatively just or righteous, but extends also to the wicked and unjust. Thus Paul in express terms declares his hope "that there shall be a resurrection of the dead, both of the just and unjust." Acts xxiv. 15. 29 There were therefore seven brethren and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless. 31 And the third took her; and in like manner the seven also: and they left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection, whose wife of them is she? for seven had her to wife. 34 And Jesus answering, said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage : 36 Neither can they die any And such is the general doctrine of the New Testament. The translation of the phrase by Campbell more clearly expresses the idea intended to be conveyed by our Lord. Men are truly honored, by being made immortal and caused to resemble their heavenly Father. It is an honor, not due to them for their works, not to be regarded as a reward of their previous services, but freely bestowed as a mark of divine favor. This honor, not due to any as a reward, can as easily be bestowed on all as on a part of mankind, by the Father of all. His charactor, as the friend and benefactor of all, justifies the belief that he will have no respect of persons in the bestowment of this free and rich gift; and he has distinctly assured us in the gospel, that all shall be made partakers of a future life. 36. Children of God. That is, they resemble God in character. All are his children now, by creation; but, in the future life, they shall bear his moral image more distinctly. See notes on Matt. v. 43-48. Sonship is attain more for they are equal unto the angels; and are the children of ed, in this life, in the same proportion that the heart becomes pure and holy, and the character assimilated to the divine character. The resemblance shall be more perfect, when the spirit is freed from its bondage to corruption. Rom. viii. 21. The apostle defines this kind of sonship thus: "As many as are led by the spirit of God, they are the sons of God." Rom. viii. 14. And when men are brought completely under the influence of the divine spirit, when they bear the moral image of the heavenly man, then shall they be truly and in the highest sense the children of God. Such, our Lord assures us, shall be the character and condition of the children of the resurrection. And, as all are to be raised, or made partakers of the future life, it follows, that such shall be the final condition of all. See note on Matt. xxii. 30. God, being the children of the resurrection. ty here, has abundant power to deliver them from the bondage of corruption into the glorious liberty of his children. Rom. viii. 20, 21. Thus, in reply to the Sadducees, Jesus assured them that no such analogy existed between this and the future life, and the condition of men in each, as they alleged; consequently their argument was without foundation or force. In the future life, the institution of marriage does not exist; of course no contention could arise between different claimants, as supposed in ver. 29-33. Thus was their argument answered effectually. (3.) Although the denial of the analogy was a sufficient answer to the argument founded upon it, Jesus superadds a reason for the denial; and shows that the necessity of the marriage relation does not continue in the future life, because men are then immortal. The objection of On the subject of the resurrection, as the Sadducees was not directed against here taught by him who "brought life the duration of the future life, but and immortality to light through the against the future life itself. There gospel," 2 Tim. i. 10, it may be further was no necessity to argue the question observed, (1.) That the objection al- of immortality with them, for this was leged by the Sadducees had respect to not the matter in dispute. Yet, on acthe fact of a resurrection to immortali- count of the peculiar nature of their ty, not to the number to be raised, argument, Jesus announced the fact that whether few or many, ver. 27. It was the future life should not end; thus not necessary, therefore, that Jesus showing the reasonableness of his decshould prove or even assert that the laration that in that life they "neither resurrection should be universal; it was marry, nor are given in marriage." (4.) sufficient, to prove from their own scrip- For a similar reason, he proceeded furtures, whose authority they allowed, ther in describing the condition of men "that the dead are raised," ver. 37. This in the resurrection state, and declared was what they denied; and this was that they "are equal unto the angels, all which he was called upon to prove. and are the children of God." This (2.) The argument, by which they at- was not the question in dispute; but, tempted to substantiate their objection, like the doctrine of immortality, was was founded on the analogy which they incidental to it. The simple question supposed must exist between the pres- was, whether there be any future life; ent and the future life, provided there and this was sufficiently met, by the were any future life. In this matter, appeal to divine revelation, ver. 37, and the Sadducees were misled by an opin- the argument, ver. 38. But having menion which has been productive of many tioned the fact that the future life was mistakes since their day. Those who endless, he took occasion to add, perimagine that a close analogy exists be- haps in confirmation of the doctrine of tween the character and condition of immortality, that men should be angelic men now, and their character and con- in the future life, and the children of dition in the future life, are in error, and God in a peculiar sense. In so doing, manifest much ignorance of the scrip- he used terms which are never applied tures and the power of God. For the in the scriptures to wicked men in conscriptures represent the future condition tradistinction to others, but which are of men to be exceedingly unlike the often used to denote the more virtuous present, 1 Cor. xv. 42-49; and the and holy class; and, as used here, they same God, who subjected men to vani-evidently denote altogether more perfect 44 David therefore calleth him Lord, how is he then his son? 37 Now that the dead are raised, | footstool. even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living: for all live unto him. 39Then certain of the scribes, answering, said, Master, thou hast well said. 40 And after that, they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's son? 42 And David himself saith in the book of Psalms, The LORD said 45 Then, in the audience of all the people, he said unto his disciples, 46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; 47 Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation. CHAPTER XXI. unto my Lord, Sit thou on my right AND he looked up and saw the hand, 43 Till I make thine enemies thy virtue and holiness, than when applied to men on earth. Indeed, it is generally acknowledged that the language here used indicates the holiness, the state of salvation, of the persons mentioned. (5.) From the foregoing facts, it may be fairly concluded, that our Lord here teaches the final purity and holiness of all men, not indeed as the principal topic of discourse, but incidentally, as naturally connected with that topic. The argument, if such it may be called, that Jesus could not have referred to the final moral condition of mankind, because this was not the main subject of dispute, is of no force; because, in this very place, it is universally agreed that he taught the doctrine of immortality, when that was not the subject of dispute. If he might properly speak of the duration, he might with equal propriety speak also of the condition, of that future life which the Sadducees denied in general terms. And though he does not assert, in so many words, that his description applies to all men, it is undeniable that it does apply to all whom he mentions as attaining the resurrection state, or a future life; and that such life shall be bestowed on all men, is abundantly proved by the scriptures and undoubtingly believed by all Christians. 39. Thou hast well said. Matthew rich men casting their gifts into the treasury. and Mark relate an additional conversation between Jesus and the Pharisees, concerning the "great commandment in the law." Matt. xxii. 34-40; Mark xii. 28-34. Thus, in succession, he was assaulted by the Herodians, the Sadducees, and the Pharisees, each endeavoring to entangle him in conversation, and each being most signally discomfited. At the close of all, the scribes were compelled to acknowledge that he had well said; that is, that he had answered the various questions discreetly, wisely, truly. They were satisfied with his answer to the Herodians, pleased and gratified at his confutation of the Sadducees, and could not deny the truth and pertinency of his reply to their own question. Thus did truth triumph over falsehood, and honesty over hypocrisy. 40-44. See notes on Matt. xxii. 4146. Parallel also with Mark xii. 35-37. 45-47. See notes on Matt. xxiii. 1 -14. Parallel also with Mark xii. 38 -40. Luke is not so full in his narrative of these admonitions to the Pharisees, and this searching exposition of their hypocrisy, as Matthew. portions, however, here omitted, are elsewhere recorded by this evangelist. CHAPTER XXI. Some 1-4. See notes on Mark xii. 41-44. 2 And he saw also a certain poor widow, casting in thither two mites. 3 And he said, Of a truth I say unto you, That this poor widow hath cast in more than they all. 4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had. 5 And as some spake of the temple, how it was adorned with goodly stones, and gifts, he said, 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 5-36. See notes on Matt. xxiv. 144. See also Mark, ch. xiii. In general terms, it may be remarked, that this passage is descriptive of the desolation and destruction of Jerusalem by the Romans, somewhat less than forty years. after the prediction was uttered. 5. Goodly stones. Beautiful stones. Some have suggested that the reference may be to the precious stones wherewith the temple was adorned. But, from the remark in ver. 6, it seems more probable that the immense blocks of stone of which a portion of the wall was composed are denoted; many of which, we are told, were forty-five feet in length, twenty-two feet in width, and fourteen feet in thickness; and some, indeed, even much larger. They might well be called goodly or beautiful stones, when hewn and finished. From Matthew's account, the disciples seem to have expressed surprise that an edifice so substantially built could be destroyed, or a doubt whether God would permit the destruction of such a beautiful temple, consecrated to his service. Yet it became a heap of ruins. T Gifts. "Things not only given to it, but hung up in it. Such was the golden vine, which Herod gave to the temple, and which is mentioned in Josephus, Antiq. 8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 9 But when ye shall hear of wars, and commotions, be not terrified: for these things must first come to pass; but the end is not by and by. 10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: 11 And great earthquakes shall be in divers places, and famines, and pestilences: and fearful sights, and great signs shall there be from heaven. 12 But before all these they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for B. xv., ch. xi., § 3. Philo also tells us, that M. Agrippa gave gifts to the temple, and that the Emperor Augustus and almost all his family did the same."— Pearce. 8. The time draweth near. Nearly forty years were yet to elapse, before it should fully come. Some of the events which should previously occur are mentioned in the subsequent verses. After these things were fulfilled, then should Jerusalem be desolated and trodden down by the Gentiles; ver. 20, 24. Compared with the duration of human life, the intervening period was long; but compared with the whole course of time, it was short, and the event was near at hand. 9. By and by. This phrase is now seldom used, except in familiar conversation. It denotes a short period of time. The original word, eutheōs, (vws,) occurs frequently, and is almost uniformly translated immediately; and such is its meaning here. The idea is, that the end should not be immediately subsequent to the events already mentioned, but that it should be delayed for a time, during which other events should occur, which are specified in the following verses. 12. Lay hands on you. Forcibly |