A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 21
CHAP. XXI.
Christ rideth to Jerusalem, to vers. 12. Casteth out the buyers and sellers out of the temple, to ve. 18. Curseth the fig tree. vers. 22. Defendeth his own authority against the Pharisees challenge. ver. 28. And in two parables setteth down their sin, and Gods judgement in rejecting of them.
Ver. 1. ANd when they drew nigh unto Ierusalem, and were come to Bethpage, unto the mount of Olives, then sent Iesus two disciples,
2. Saying unto them, Go into the villages over against you, and straightway ye shall find an asse tyed, and a colt with her: loose them and bring them unto me.
3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
IN this Christ's last voyage to Jerusalem, Observe, 1. That Christ being resolved to lay down his life, the more near he draweth to his suffering, the more doth he reveal himself to be the promised Messiah, in whom the promises were accomplished; Therfore he wil now go riding into Ierusalem. 2. Again lest the nature of his kingdom should be mistaken, he wil give evidence in his poverty, that his kingdome is not of this world; Therfore he will borrow an asse to ride on. 3. He hath right to whatsoever he liketh to make use of, as he sheweth in commanding the disciples, To loose the asse and her colt, and to bring them to him. 4. His knowledge doth reach to the observation of the meanest things, and doth take notice of Asses and their colts, and their bindings and loosings. 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him, he doth foresee it, and doth provide for the removing therof; as here, If any say ought unto you, &c. 6. He knoweth the master of the Asse will be within, and what he wil say, and foretelleth how he shall dispose of his will, and move him without any more to let them go; for the hearts of kings and country-men are in his hand: and thus he letteth his disciples see a glimpse of his God▪ head, saying, Straightway he send them. 7. Albeit he be Lord of all, yet will he make use of what his friends have with their own consent, so that they may be reasonable servants, with good will bestowing what he calleth for; Therfore saith he, Straightway he will send them. 8. He is not ashamed to professe himselfe Lord and Master, and yet to be so far emptied, as to have need of the service of an Asse; Say, saith he, the Lord hath need of them.
Ver. 4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying,
5. Tell ye the daughter of Sion, Behold, thy king cometh unto thee, meek, and sitting upon an asse, and a colt the foal of an asse.
6. And the disciples went, and did as Iesus commanded them.
The Evangelist maketh this observation on this passage: Whence learn, 1. Our Lord will see to the performance of all things written of him. He is the promise maker, and the performer also: Therfore it is said, This was done that it might be fulfilled, &c. 2. It is not our deserving, but Gods purpose and promise, which is the cause of our Lords gracious carriage toward the world; for now he is to be killed in Jerusalem, yet will he ride in as king, to accomplish promises made to the Kirk, by the Prophet Zachary. It is sufficient to observe the sense of a Scripture quoted, for the Scripture stands not in letters or in syllables, but in sense of words compare this with Zach. 9.9.4. It is the matter of the Kirks joy and gladnesse, to know of Christ, and of his coming to his people; whatsoever be their griefe, this is sufficient to be their comfort: Therfore said the Spirit for comfort, Tell the daughter of Zion. 5. It matters not how the world fare, it is the daughter of Zion, the company of the Blest and Beleevers in Jesus whose comfort God doth respect; Therfore it is said, Tel the daughter of Zion. 6. Not onelyonly the dull multitude, but even the Daughter of Zion is asleep unto the gracious tydings of the Gospel, and hath need to be stirred up, by, a Behold, to observe the Messiah come, Therefore saith he, Behold thy king. 7. Our Lord is a King, how lowly soever he look, yea, Lord of Lords, and King of Kings: for he saith, Thy King cometh. 8. The church hath a speciall interest in Christ, as King, and he hath interest in his church, as his own peculiar Subjects, for whose good he governeth all the matters of the world; for it is said, Thy King cometh unto thee. 9. This is the glory of his crown, that he is so gentle and mercifull to us, as he will not forsake the work of our Redemption, neither for our mis-deservings and provocations, nor for the injuries done to him by his adversaries for our cause; for, He is meek. 10. The manner of his Kingdome is spirituall, not after the pompe of this world, sitting upon no stately hotse, but on an asse colt, so as the poorest of his subjects should not be deterred or debarred from accesse to him.
Ver. 7. And brought the asse, and the colt, and put on them their cloaths, and they set him theron.
The disciples obedience and success is observed: Hence learn, 1. When we have a clear call, ready obedience is our part, without troubling our selves what may be the successe; for, The disciples went and did as he commanded them. 2. It is our pa…t to honour Christ, so farre as we can, and to lay aside our ornaments to glorifie him; for, They put their cloathes on the asse and the colt. 3. Christ contenteth himself for any state which is to keep in his Kingdom here on earth, with what his disciples can furnish him, as here; for, They set him theron, and so he rode.
Ver. 8. And a very great multitude spread their garments in the way, others cut down branches from the trees, and strawed them in the way.
The people are moved, and do honour unto Christ. Do… How base soever our Lords kingdom may seem unto spectators, yet he can bring to himself Subjects how many he pleaeth, and so purchase himself glory, not only before a spiritual eye, but also in the sight of the world; for here, great multitudes spread their garments in the way. 2. It is every mans part to honour our Lord, and set forward his kingdome as they are inabled, some one way, some another; for here, Some spread their garments, others cut down branches of trees, and strawed them in the way.
Vers. 9. And the multitudes that went before, and that followed, cryed saying, Hosanna to the son of David: blessed is he that cometh in the name of the Lord, Hosanna in the highest.
They take in their mouths words of the Psal. 118. where it is prophecied of the coming of Christ, to shew himself king. Doct. 1. The Lord can open the eyes of whomsoever he will, to see his glory, and to give him honour, as the true King of Israel, and to perceive the predictions of prophecies to be accomplished in him; for here, The people cryed, Hosanna. 2. The meaner sort of people, are usually they whom the Lord chooseth to set forth his glory, and to be Trumpeters of his praise: as here, The multitudes go before, and follow after. 3. When such as should know Christ, and honour him, do it not, God can raise up others to glorifie him: The church-men here mis-regard Christ, and God stirreth up the multitudes to confesse him. 4. When it pleaseth Christ to shew his kingly power, he can make the meanest of his subjects to avow him, and set forth his glory, even in the faces of his raging enemies: for here (without fear of the corrupt church-mens excommunication) the people make joyfull acclamation to his honour, they pray for the prospering of his Kingdome, and professe, that salvation is the fruit therof, for Hosanna in the Hebrew signifieth, Give now Salvation, we pray: They do acknowledge Christ to be the promised Messiah, The son of David, to be sent of God, and in his name into the world, to be the Blessed, and the Fountain of Blessing to his subjects, saying, Blessed is he that cometh in the name of the Lord.
Ver. 10. And when he was come into Ierusalem, al the city was moved, saying, Who is this?
Thus he entreth openly, in State, into Jerusalem: Hence learn, 1. When it pleaseth Christ to take unto him his kingdome, he will avow himselfe king in the midst of his enemies; as now he rideth in this glory into Jerusalem. 2. Where greatest shew of Religion is, it is no new thing to see Christ to be least known; for, Who is this? say they. 3. Where he hath a mind to honour himselfe in suffering, he will shew himselfe so evidently, as he may be taken notice of by his enemies, as here, All the city is moved, saying, Who is this?
Ver. 11. And the multitude said, This is Iesus the Prophet of Nazareth of Galilee.
The multitude describeth Christ rudely, as he was commonly talked of. Doct. As men do know Christ, so do they speak of him, and according to the measure of their knowledge should they bear witnesse of him; for this was the clearest description of him which the multitude could give, This is Iesus, the Prophet of Nazareth, say they.
Ver. 12. And Iesus went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the tables of the money-changers, and the seats of them that sold doves.
Christ sheweth himself King in purging of his Temple, Doct. 1. It is the work of King Jesus to take notice of Religion, and …o purge it where he mindeth to reign: Therefore, He went into the Temple of God, to purge it. 2. Horrible abuses may creep in into the place of Gods Service, while men under pretence of furthering Religion, do follow courses for their own gain; as here, Mercat and Money-changing are set up in the place where Religion onelyonly was to be exercised. 3. In this extraordinary way of reformation of his Temple, he sheweth himselfe to be God, able to compasse the most difficile works, by what means he pleaseth, and to terrifie his adversaries. 4. Outward abuses, albeit not so great as inward, yet may they be begun at in reformation, as here Christ doth.
Vers. 13. And said unto them, It is written, My house shall be called the house of prayer, but ye have made a den of theeves.
He giveth a reason of his doing, from Scripture. Doct. 1, Reformation of Religion is to be done according to Scripture, by reducing abused ordinances unto their first institution; for, It is written, saith he. 2. All the Ceremoniall Service appointed at the Temple was subservient to the Morall and Spirituall Duties; for it is said, My House shall be called a House of Prayer. 3. All the worship of God may be comprised in Prayer, as it comprehendeth praises and thanksgiving, because the end of Ordinances is to make men know how to carry themselves towards God in prayses and prayer; Therefore, saith he, My House shall be called the House of Prayer. 4. Vilest sins seeke shelter under the pretext of Religion, and there thinke to lurke; Therefore, this is the Challenge, Ye have made my House, a den of theeves.
Ver. 14. And the blinde and the lame came to him in the Temple, and he healed them.
When wicked men are scourged forth, blind and lame come and are healed. Doct. How harshly soever our Lord carry himselfe towards hypocrites, and abusers of Religion, yet will he deal graciously with the poor and needy, who call for his helpe; for here, The blinde and lame come and are healed in the Temple; when Buyers and Sellers are scourged out of that place.
Ver. 15. And when the chiefe Priests and Scribes saw the wonderfull things that he did, and the children crying in the Temple, and saying, Hosanna to the Son of David; they were sore displeased,
Vers. 16. And said unto him, Hearest thou what these say? And Iesus saith unto them, Yea, have ye never ready Out of the mouth of Babes and Sucklings thou hast perfected praise?
This Glory of Christ grieveth his enemies. Doct. 1. Christs enemies are never more incensed, and malicious against him, then when he is most honoured, and doth shew his Divine Power most; therefore now The Scribes and Pharisees are displeased. 2. Wicked hypocrites are so blind, that they do see nothing of the beauty of God, but only seek, and finde out matter to carp at: Therefore, They are displeased, and say, Hearest thou, &c. 3. It is good for the children to hear their Parents, and the elder sort sing Hosanna unto Christ, that they may learn to do the same; for here as the elder, so also The Children cryed. 4. Christ is not ashamed of childrens way of praising of him as they are able, and fitted for it: therefore, Christ answered them, Yea. 5. If God can glorifie himself in the mouths of babes and sucklings, which cannot speak, making them from their womb to crave and receive by their mouth their nourishment, without reaching; shal he not be glorified in training them up to speak, and to speak words of his owne praise, in the measure of understanding suitable to their age? for, Out of the mouths of Babes he perfecteth praise. 6. Divers doctrines may pertinently be drawn from the same text, upon divers occasions and the same text may be well applied to divers purposes, without wresting of it, as will appear by comparing this place with Psal. 8. ver. 2.
Ver. 17. And he left them, and went out of the city into Bethany, and he lodged there.
He had his own intended work in Bethany: yet by his leaving of his adversaries, he teacheth us to cease from contention before it grow hot, and to cut short with our enemies, using as few speeches as may be; therefore it is said, He left them. 2. In that by his going off the town, occasion of tumult… and uproars were eschewed, we learn to eschew needlesse dangers, and to reserve our selves unto the time wherein God calleth us to glorifie him by suffering; for, He went out of the city to Bethany.
Ver. 18. Now in the morning as he returned into the city, he hungred.
19. 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 hence forward 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. Iesus 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 to this mountaine, Be thou removed, and be thou cast into the sea, it shall be done.
22. And all things whatsoever ye shall ask in prayer, beleeving, ye shall receive.
Christ turneth to the city, and curseth a fig-tree by the way. Doct. 1. Where Christ hath his own chosen to teach, and his glory to advance, there will he becoming and going; though the place be wicked, and his resort thither be dangerous; therfore, In the morning he returned to the city. 2. How diligent was our Lord in his calling, when to do his Fathers work, he came from the country into the city, even in the morning, ere he tasted mea…; for it is said, Ho hungred. 3. How oft did our Lord give evidence of the truth and kindlinesse of his Manhood; for, He is here hungry, and desirous to …at; yet more desirous to teach his disciple… somwhat for their edification, upon occasion of his being hungry, then to eat the sweetest figs, and therefore he maketh the barren fig-tree to become the table whereupon he should feed on, and whereupon he should set shortly after ready food for his Disciples,▪ To move questions here whether Christ was ignorant that there was no figs on this tree, and why he cursed it▪ seeing it was not yet the time of figs, as idle. No doubt he knew what fruit to draw from it, and missed not what he expected; but did obtain all that which he intended, to wit, That the Disciples by this miracle, might be taught to make use of the gift of miracles given unto them, and certainly a tree was well bestowed, (how birthy soever it might have been) upon so noble a lesson unto the Church. It is also without warrant to ground allegories here, as if Christ had intended to shew that he desired fruits of the Church of the Jews, and of all professours of Religion, and that if they do not render fruits, when he doth call for them, then that he would curse them, and make them unable to bear fruit afterwards: such like flowers may seem pleasant, but have no solidity, as from the intention of this miracle. I grant that allusions may be made unto this tree, and similitudes may be drawn from it, no lesse then from any other thing: but the scope which our Lord declareth afterward, is that onelyonly whereupon we must with warrant build; namely, He will shew his Almighty Power in blasting of so strong a tree with a word of his mouth, so that the Disciples do wonder to see the miracle, vers. 20. Whereupon our Lord doth teach them, that whensoever they should have this word for their warrant, whether extraordinarily inspired for the doing of any miraculous work in his name, or ordinarily propounded in the common doctrine of the Church, for a warrant to pray for, and expect anything, if they should act their faith, and not give wayto doubting, then they should be able to do greater miracles then the blasting of the fig-tree was, even the greatest which they could imagine: so that if the Spirit of the Lord gave a word for removing of a mountain, (for examples cause) how impossible soever it might seem, yet should it come to passe, if they did put forth their Faith to act about it; and so also, whatsoever the Word of the Lord did warrant them to pray for, and to expect of him, they should obtain it, if they did pray in faith for it; and was not this lesson worth all the figs, which either this fig-tree or any other tree could bear? Doct. 1. Our Lord was never so hungry for meat and drink, but he could forbear it til a fit time, and make it his meat and drink to be doing good, and fulfilling the Fathers will: for he loveth to edifie, and feed his Disciples here, more then to feed his naturall hunger. 2. Albeit our Lord did never harme to any man by any of his miracles, yet had he power to curse, and miraculously to destroy, as well as to save, if he had pleased to put forth his power in justice; for the fig-tree was not able to stand, when he did curse it. 3. He trained his Disciples by his own example unto all duties which he put them unto, and here he traineth them unto the exercise of the gift of miracles. 4. The gift of miracles was never to be exercised in particular, but upon a good ground of Faith, that is upon a warrant given from Christs Spirit, for doing that work in particular; and it was necessary for him who had the gift and the warrant for doing of a miracle, to strengthen his Faith on the warrant, or else to misse of his intent, as in Peters sinking did appear. Therfore, saith he, If ye have faith and doubt not. 5. The Lord requireth Faith in prayer for obtaining promised mercies, or else if we come short, to blame our misbelief; Therefore saith he, Whatsoever ye shall ask in prayer, believing, ye shall receive it.
Ver. 23. And when he was come into the Temple, the chiefe Priests and Elders of the people came unto him as he was teaching, and said, By what authority dost thou these things? and who gave thee this authority?
Here is another conflict: Teaching us, 1. That when Christ's adversaries can say nothing against his doctrine, and are convinced by his miracles, of his Comission from God, yea, of his God-head, yet do they quarrell with him about his calling, saying, By what authority dost thou, &c. It is no strange thing if his adversaries deal so with his servants. 2. This holdeth sure in the generall, That no man should take this honour unto him to be a Preacher of Gods truth without warrant and authority; for so importeth the question, By what authority dost thou these things?
Ver. 24. And Iesus answered and said unto them, I also ask you one thing, which if ye tell me, I in likewise will tell you by what authority I do these things.
25. The baptism of Iohn, 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 believe him?
26. But if we shall say, Of men, we fear the people, for all hold Iohn as a Prophet.
Christ propoundeth another question to his adversaries, Doct. 1. When cavillers come to tempt us to take advantage of our speeches, we ought to be circumspect, that neither the truth be damnified by us, nor our adversaries get advantage against us. Therefore here Christ asketh a question in stead of giving an answer. 2. The Lord …n catch the crafty in their craftinesse, and can decipher … …olly of them who seek to cloak wickednesse under colours, for this question both answered the former, and convinced the adversaries of wilfull wickednesse; For they knew John's calling and doctrine to be divine, and that John bare witnesse unto Christ, and so they behoved to know Christ to be the Messiah; therefore pertinently doth he ask, Iohn's baptisme, whence was it? 3. Callings unto the holy Ministery must either be from God, and so they are lawfull, or from men only, and so they are unlawfull; They must either be from heaven, or of men. 4 The Sacraments and all religious Service and Worship, must have the same authority with the doctrine, to wit, Divine; for the question is moved about John's Baptism in stead of John's Doctrine, or John's Commission or Calling. 5. Men of corrupt minds do seek not the verity, but the victory in dispute; they do not look what is true or false, right or wrong, but what is most for their own corrupt ends and purpose, as the reasoning of these men doth shew: for the verity which they knew of John, they will not confesse for shame, nor dare they flatly deny it, for fear the people should fall on them. 6. Whosoever confesse a doctrine to be from Heaven, and yet do not believe it, are inexcusable, and condemned by their own conscience; for say they, If we say from Heaven, he will say, Why did ye not believe him?
Ver. 27. And they answered Iesus and said, We cannot tell. And he said unto them, Neither tell I you, by what authority I do these things.
Christ hath the victory here; Doct. 1. The Lords enemies at last are confounded and put to silence; for, We cannot tell, say they. 2. One sin insnareth and draweth a man into another sin, for they refuse to tell the truth, and in refusing, they fall in a lie, saying, We cannot tell. 3. Such as captivate the knowledge they have, and make no use of it, are justly deprived of what further kowledge they pretend to seek? for, Neither will I tell you, is Christs last answer to such.
Ver. 28. But what think you? A certain man had two sons, and he came to the first, and said, Son, go work to day in my vineyard.
29. He answered and said, I will not: but afterward he repented, and went.
30. And he came to the second, and said likewise, And he answered him and said, I go sir, and went not.
31. Whether of them twain did … Will of his father? They say unto him, The first. Iesus saith unto them, Verily I say unto you, that the Publicans and the harlots go into the Kingdom of God before you.
Thus they have done with Christ, their plot is disappointed, but Christ doth pursue them, convincing them of disobedience, and denouncing deserved judgment upon them, in two parables: The scope of the first is, to shew, that sundry of Publicans and open sinners, of whom they esteemed least, were more righteous and blessed then they were, because the Publicans, like the penitent son, repented their backwardnesse unto Gods commandements, and were fled in by faith to the Messiah, and were made Subjects of the Kingdom of Grace, and so Heirs of the Kingdom of glory; But they notwithstanding of a faire profession of obedience to God, were like the other disobedient and counterfeit son, abiding still in their impenitency and unbelief, and in the way to be debarred from the Kingdom of grace and glory: Hence learn, 1. That men will more readily acknowledg their fault in another mans person, then in their own; therfore doth Christ draw forth these mens judgment by a parable. 2. He wil have the conscience of the wicked, subscribing to the righteousnes of Gods judgment against themselves, as will appear by, What think ye? compared with their answer. 3. The most odious and despised sinners, repenting and beleeving in Jesus, do find Grace and Place both in the church, and in heaven above; but such as confide in their own righteousnes, are debarred, for, Harlots, saith Christ, go into the kingdom of heaven before you.
Ver. 32. For Iohn came unto you in the way of righteousnes, and ye beleeved him not; but the Publicans and the harlots beleevd him. And ye, when ye had seen it, repented not afterward, that ye might beleeve him.
Christ giveth reason of the condemning these wicked men. Doct. 1. The more blamelesse and holy the Preacher of repentance & righteousnes by Christ be found, the greater is the sin of those who do not receive the message: for so Christ aggravateth these mens sin, saying, Iohn came in the way of righteousnes & ye beleeved him not. 2. Albeit self-conceited righteous people do not beleeve the doctrine of righteousness by Christ, yet God wil manifest the power of his truth, in the conversion of despised sinners; for, The harlots beleeved Iohn, albeit the Pharisees did not. 3. The sight and example of other folks beleeving, and repenting in Christ, if it do not move us to acknowledging of our sins also, and flying unto Christ, it shall stand as a witnesse against us, to aggravate our sin and condemnation; Therfore saith he, And ye, when ye had seen it, ye repented not. 4. Remorse for not believing Gods word in his servants mouth, in time bygone, is a speciall spur and preparative to beleeve it the more solidly for time to come; Therefore saith he, Ye repented not, that ye might beleeve him; that is, When you saw that the Publicans had out stripped you in the way of righteousnesse, by beleeving Johns testimony of me, ye did not lament your unbelief, that you might give him so much the more credit for time to come, and so recover your loss by faith in me.
Ver. 33. Hear another parable, There was a certain housholder which planted a vineyard, and hedged it round about, and digged a wine-presse in it, and built a tower, and let it out to husbandmen, and went into a far country.
34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
35. And the husbandmen took his servants, and beatone, and killed another, and stoned another.
36. And he sent other servants moe then the rest, and they did unto them likewise.
37 But last of all, he sent unto them his Son, saying, They wil reverence my Son.
38. But when the husbandmen saw the Son, They said among themselves, This is the Heir, come let us kill him, and let us seise on his inheritance.
39 And they caught him, and cast him out of the Vineyard, and s…w him.
40. When the Lord therefore of the Vineyard cometh, what will he do unto those Husbandmen?
41. They say unto him, He will miserably destroy those wicked men, and wil let out his Vineyard unto other husbandmen, which shal render him the fruits in their seasons.
Another parable convincing them of their wickednesse against God and his Son Christ, and denouncing judgement against them, and that whole ungrate nation, under the similitude of a Housholder and his Tenants, the substance whereof is this; As the Tenants of the housholder dealt with their Master and his servants, and his son, the heir of the vineyard, so the Scribes and Elders of the Jews, with the rest of that unthankfull nation, dealt with God, and his servants the Prophets, and with his son Jesus Christ: and as the housholder punished these wicked tenants of the vineyard, so should God punish that wicked nation, by taking the Gospel and face of a visible Kirk from them, and giving their room unto the Gentiles, who should bring forth better fruits than they had done. From this parable, learn, 1. That the Lords care of his visible church, is comparable to the care which the most painfull husbandman hath of his vineyard; he leaves nothing undone which may make it fruitfull: he giveth wholesome ordinances of Doctrine, Worship, Discipline, erecteth governours, civil and Ecclesiastick, appointeth them (as his tenants) to presse the fruits of a holy conversation from his people; and when they are remisse, he stirreth up some speciall instruments, faithfull Prophets and Preachers, to stir up all, and to exact of all the fruit of his labour upon his people, as may be seen in his dealing with the Jewish church. 2. Ordinarily the Lord gets a bad meeting of his people, and specially of the rulers of the church, who look more each man unto his own case, honour, and gain, than to the holy conversation of people, and glory of God; as the example of the Jewish doctors here, and Rulers of the Lord's people sheweth. 3. When the body of church-rulers are corrupt, if any of their fellowes shall plead the Lords cause against them, these faithfull servants shall readily be persecuted, evill intreated, and killed for their paines, as in the example of the Jewish church is to be seen. 4. As men deal with God's servants, so would they doe with God himself, if he should come as a man to them, and put himselfe in their power, to try their affections unto him, as is evident in the Jewish rulers, who flew Christ the Son of God, God manifested in the flesh. 5. When a people not only do bring forth no fruits of the Gospel, but also do persecute such as do stir them up unto their duties, it is righteousnesse with God to pour out his plagues upon them, and go away from them to some other people, as he dealt with the Jews after many provocations.
Vers. 42. Iesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner? this is the Lords doings, and it is marvellous in our eyes.
From 118. Psalme our Lord sheweth, That it was foretold how the Rulers of the Church should deale with himselfe, the Messiah, and with what successe. Doct. 1. The not considering and believing of the Scriptures, is the cause why many do fulfill things foretold in the Scripture to their own ruine and condemnation; therefore saith he, Did ye never read? 2. The gathering of the Church is compared to the building of a Temple, wherein the Ministers and Rulers are Builders. 3. It was prophesied that Christ should be esteemed by the Church-men in his time, a Stone not worthy to have any room in the building, and therefore should be rejected, and excommunicated by them; for it is written of Christ, The stone which the Builders refused. 4. How basely soever he was esteemed of by them, yet he was indeed the Ground-stone, the Strength and Glory of the Church; so should he be seen, and acknowledged to be, contrary to all opposition; for, This Stone is become the Head of the corner. 5. The Divine Power of God appeareth most evidently in the exaltation of Christ in his Church, beyond the expectation, and contrary to the hearts of all his enemies; therefore saith he, This is the Lords doing. 6. The work of God about his Church in setting up the Throne of Christ, is a most wonderfull matter in the eyes of all who have understanding; for, It is marvellous in our eyes, saith the Prophet.
Vers. 43. Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof.
Here Christ applieth the last Parable, and the Psalme last cited to the Scribes and Rulers, and to the rest of the rotten members of that Church. Doct. 1. The Gospel or the means of Grace in a visible face of a Church, is Gods Kingdom on earth, and the greatest benefit that can be bestowed on a Land; for so it is called here. 2. The Nation which doth not bring forth the fruits of the Gospell, may justly be deprived of that priviledge, as here is threatned, The Kingdom of God shall be taken from you. 3. The Church m…y be flitted from one Nation to another, but shal not cease to be among some people; for, It shall be given to another, saith Christ; Thus he foretelleth them of the rejection of the Jews, and the in-bringing of the Gentiles.
Ver. 44. And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grinde him to powder.
Having threatned the whole Nation of the Jewes, now he threatneth all his enemies of every sort more specially, teaching us, 1. That some will stumble at him, as at a stone of offence, and wil oppose him out of ignorance, and inadvertance, as men do fal on a stone in their way: and some wil oppose him out of malice, and wil set themselves as adversaries to him, as the distinction of falling on and being fallen upon, importeth. 2. The first sort shal not only not prevail against him, but as here is said, shal be broken also, either to their repentance, as Paul was; or to their perdition, as ignorant and misbeleeving adversaries are. 3. Such as are adversaries out of malice he will set himself against these, as here he saith, He will fall upon them with his weight and by his mighty power grind them to powder, that is, destroy them utterly by the highest degrees of punishment, and thus he telleth the chief Priests and Pharisees their own particular doom.
Ver. 45. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
46 But when they sought to lay hands on him, they feared the multitude, because they took him for a Prophet.
These men take up Christs meaning, but do make no good use of the warning. Doct. 1. Threatnings profit not, but rather do irritate desperately wicked men, as here they desired to lay hands on him. 2. Christs most malicious adversaries (though they be set for bloud) yet can do no more than God will suffer them to do, as here is to be seen. 3. As long as the body of the people do favour Christs cause, persecutors will not vent all their designs against Christ and his followers; as here, They sought to lay hands on Christ, but they feared the multitude. 4. The least good opinion of Christ wil serve for some use; albeit not to the parties salvation, yet to the advantage of Christs cause, as here it served for some use, That they took him for a Prophet.