They perceived that he spake of them— One would think they could have been at no loss for the interpretation of the parable, considering how nearly it resembles that in Isaiah 5:1. &c. with which they were doubtless well acquainted: only it is to be observed, that there Israel is the vineyard; here the true religion is represented under that figure. Accordingly it is there threatened, that the vineyard should be destroyed; but here, that it should be let out to other husbandmen, each event suiting its connection. See Doddridge and Calmet.
Inferences on Christ's Procession to the Temple.—Never did our Saviour take so much state upon him as now that he was going to his passion. Other journies he measured on foot, without train or tumult; this with a princely equipage, and loud acclamations. O Saviour, whether shall we most admire thy majesty, or thy humility?—that divine Majesty, which lay hid under so lowly an appearance, or that sincere humility, which veiled so great a glory? Thou, O Lord, whose chariots are twenty thousand, even thousands of angels, wouldst choose one of the meanest of animals to carry thee in thy last, thy royal progress. How well is thy birth suited with thy triumphs! Even that very ass whereon thou didst ride, was the subject of prophesy; neither couldst thou have completed those vatical predictions without this conveyance. O glorious and yet homely pomp!
Jesus would not lose aught of his right. He who was a king, would be so proclaimed: but, that it might appear his kingdom was not of this world, he who could have demanded all worldly magnificence, thought fit to relinquish it. Instead of the kings of the earth, who, reigning by thee, thou King of kings, and Lord of lords, might have been employed among thine attendants;—the people are thine heralds, their homely garments thy carpets, their green boughs the strewings of thy way. Those palms, which were wont to be borne in the hands of them who triumph, are strewed under the feet of thy beast; it was thy greatness and honour to contemn the glories which worldly hearts are apt so much to admire.
Justly did thy followers hold the best ornaments of the earth worthy of no better claim than to be trod upon by thee: how happily did they think their backs disrobed for thy honour! How gladly did they employ their breath in hosannahs to thee, the Son of David! Where now are the greatest masters of the synagogue, who had enacted the ejection of whosoever should confess Jesus to be the Christ? Lo here, bold and undaunted clients of the Messiah,who dare proclaim him in the public road, in the open streets! In vain shall the impotent enemies of Christ hope to suppress his glory: as soon may they hide with the palm of their hand the face of the sun, as withhold the beams of his divine truth from the eyes of men by their envious opposition. In spite of all the Jewish malignity, his kingdom is avowed, applauded, blessed.
O thou fairer than the children of men, in thy majesty ride on prosperously, because of truth, of meekness, and righteousness, and thy right hand shall teach thee terrible things!
In this princely, yet poor and despicable pomp, does our Saviour enter into the famous city of Jerusalem—Jerusalem noted of old for the seat of kings, priests, and prophets. Thither would Jesus come as a king, as a priest, as a prophet; acclaimed as a king; teaching the people, and foretelling the woeful devastation of the city, as a prophet; and as a priest, taking possession of his temple, and vindicating it from the foul profanations of Jewish sacrilege.
As all the world was bound to the Redeemer for his incarnation and residence on the earth, so especially Judea, to whose limits he confined himself. But those places and persons which have the greatest helps and privileges afforded to them, are not always the most answerable in the return of their thankfulness. Christ's being amongst us does not make us happy, but his welcome: every day we may hear him in our streets, and yet be as much to seek concerning him as those citizens of Jerusalem,—Who is this?
The attending disciples could not be at a loss for an answer; which of the prophets have not put it into their mouths:—Who is this? Ask Moses, and he shall tell you; the seed of the woman, who shall bruise the serpent's head. Ask your father Jacob, and he shall tell you,—the Shiloh of the tribe of Judah. Ask David, and he shall tell you,—the King of glory. Ask Isaiah, and he shall tell you,—Emmanuel, wonderful, counsellor, the mighty God, the everlasting Father, the Prince of peace! Ask Jeremiah, and he shall tell you,—the righteous Branch. Ask Daniel, he shall tell you,—the Messiah. Ask John the Baptist, he shall tell you,—the LAMB OF GOD.—If you ask the God of the prophets, he hath told you,—This is my beloved Son, in whom I am well pleased. Yea, if all these be too good for you to consult with, the very devils themselves have been forced to confess, I know thee who thou art, the Holy One of God. On no side has Christ left himself without a testimony; and, accordingly the multitude have their answer ready, This is JESUS, the prophet of Nazareth in Galilee.
With this humble pomp and just acclamation, O Saviour, dost thou pass through the streets of Jerusalem to the temple, as a good son, when he comes from far, alights first at his father's house. Neither would he think it otherwise than preposterous to visit strangers before hisfriends, or friends before his father. Besides, the temple had more need of thy presence; there was the most disorder, and thence, as from a corrupt spring, it issued forth into all the channels of Jerusalem. A wise physician inquires into the state of the chief and vital parts; surely all good or evil begins at the temple. If God have his due there; if men find there nothing but wholesome instruction and holy example, the commonwealth cannot want some happy tincture of piety, devotion, sanctimony,—as that fragrant perfume from Aaron's head sweetens the utmost skirts of his garments. On the contrary, the distempers of the temple cannot but affect the whole body of the people. As therefore the good husbandman, when he sees the leaves grow yellow, and thebranches unthriving, looks presently to the roots, so didst thou, O holy Saviour, upon sight of the disorder spread over Jerusalem, address thyself to the rectifying of the temple.
No sooner is Christ alighted at the gate of the outer court of his Father's house, than he sets about the great work of reformation, which was his errand into the world. With what fear and astonishment did the repining offenders look upon to unexpected a character; while their conscience lashed them more than those cords, and the terror of that meek chastiser more affrighted them than his blows? Is this that mild and gentle Saviour, who came to take upon him our stripes, and to undergo the chastisement of our peace? Is this that quiet lamb, which before his shearers openeth not his mouth? See now how his radiant eyes sparkle with holy anger, and dart forth beams of indignation in the faces of these guilty money-changers! Yea thus, thus it became thee, O thou glorious Redeemer of men, to let the world see that thou hast not lost thy justice in thy mercy; that there is not more lenity in thyforbearances, than rigour in thy just severity; that thou canst thunder as well as shine.
But whydid not the priests and Levites, to whom the gain principally belonged, abet the money-changers, and make head against so apparently weak an agent? Why did not those multitudes of men stand upon their defence, and wrest the scourge out of the hand of an almost unarmed prophet,—instead of running away like sheep before him, not daring to abide his presence, though his hand had been still?—Surely had these men been so many armies, so many legions of devils, when God will astonish and chase them, they cannot have the power to stand and resist! How easy is it for him who made the heart, to put either terror or courage into it at pleasure! It was none of thy least miracles, Almighty Saviour, that thou didst thus drive out a multitude of ableoffenders in spite of their gains and resentful resolutions. The profit had no power to stay them against thy frowns.
REFLECTIONS.—1st, Being about to offer himself as the true paschal Lamb, our blessed Lord determined to make his triumphant entry first into Jerusalem, as a prelude to those more exalted honours, to which, on his resurrection from the dead, he should be advanced. We are told on his approaching the suburbs, where he halted,
1. The preparations that he ordered to be made. We find no heralds sent to clear the way; no guards surround his glittering car; no music fills the air with harmony; no officers of state with gorgeous robes attend their mighty Sovereign. The lowly Jesus despised this worldly pomp; it fitted not his state of humiliation; and therefore, though he could in an instant have commanded down cherubic legions to attend his steps, and made the clouds his chariots, he chose his poor disciples to be with him; and, seated on an ass's colt, and not even that his own, determines thus to make his public entry. Yet even here he takes occasion to display his divine omniscience, and his influence over the spirits of men; sending his disciples to the village over against them, directing them where to find the ass tied with her foal; and assuring them, that if any man offered to question them for loosing the ass and the colt, it would be sufficient to say their Master wanted them, and he would immediately let them go.
2. The fulfilment of the Scripture herein is particularly remarked. Long before had the prophets Isaiah and Zechariah predicted this event; Tell ye the daughter of Zion glad tidings of great joy: Behold, admire and adore him, thy King, the long-expected Messiah, cometh unto thee, bringing salvation; meek as a lamb, to bear every indignity for Zion's sake, and gentle to rule with a sceptre of love in the hearts of his believing people; sitting upon an ass, and a colt the foal of an ass; like one of the ancient judges of Israel, and in such humility as was best suited to that character which he bore. Note; Christ is Zion's king: his happy subjects may well rejoice in his power and love; but let his enemies tremble; though he comes now like a lamb, he will shortly roar against them as a lion.
3. The disciples having obeyed their Master's orders, and brought the ass with her colt, they spread their garments on them, and seated him thereon; and, with every expression of exultation and joy, which this poor, and, to human view, despicable multitude could shew, they ushered him into the city, spreading their garments instead of carpets on the ground, or hanging them by the wayside; cutting down boughs of trees, and strewing them by the road; and carrying palm-branches in their hands, (John 12:13.) as in the feast of tabernacles; and uttering with loud hosannahs their triumphant songs of praise; welcoming their adored Messiah, the Son of David, who came with divine authority from on high; wishing him all prosperity, honour, happiness, and glory; praying for the appearing of his kingdom, and that his throne might he exalted over all; and calling on the heavenly hosts to join in their blessings, praise, and adoration. Note; (1,) The coming of Jesus into the sinner's heart is still matter of greater exultation, and deserves louder shouts of praise. (2.) They who have tasted the preciousness of a Redeemer's grace in their own souls, cannot but long to see his kingdom established in the hearts of others; and fervently pray for its more abundant manifestation in the world.
4. Such an uncommon scene excited great emotion in the inhabitants of Jerusalem, according as they were differently affected with wonder, envy, contempt, or exultation; and the general inquiry was, Who is this; that comes with such a train and such exclamations? To which the multitude replied, This is Jesus, the prophet of Nazareth of Galilee, whose doctrines and miracles have rendered him so famed, and confirmed his divine mission. Note; (1.) Christ is often little known, where the greatest profession of his religion is made. (2.) The poor despised multitude in general judge more rightly concerning Jesus, his character, and Gospel, than the wise and noble, who often affect to despise them.
2nd, The Son of God, the King in Zion, regards his temple as his palace, and thitherward directs his steps.
1. He purges it of intruders, the buyers and sellers, who in the courts carried on their traffic; exchanging bills to purchase sheep and doves for sacrifice, or money to pay the annual half shekel; and, under pretence that this was in order to assist the temple-service, the priests, through avarice, connived at it, enriching themselves by the extortion practised on these occasions. But the Lord overthrew their stalls, and drove them out before him, confounded and unable to bear his frowns, or resist his arm; vindicating his conduct and condemning their wickedness by a quotation from Isaiah 56:7 and Jeremiah 7:11 saying, It is written, My house shall be called the house of prayer, to which men should resort, and where God had promised to hear their supplications; but ye have made it a den of thieves, perverting it to the vilest purposes, dishonouring God, and plundering the people. Note; (1.) The vilest corruptions have been introduced into the church by those who, making advantage the end of their profession, counterfeit godliness in order to make gain. (2.) The eyes of Christ's peculiar jealousy are upon his church, and nothing can more offend the blessed Head of it, than to behold an avaricious spirit in those, who, by their very calling, profess themselves crucified to the world.
2. When he had ejected the intruders, he sat as a king upon his throne to dispense his royal favours, healing the blind and lame who came to him in the temple: and thither the spiritually blind and lame are invited still to come to him; and by his word and Spirit he continues to manifest there his healing power and grace.
3. He rebukes the envy of the chief priests and scribes. They could not bear to see such incontestable miracles wrought by him; and when the very children, struck with the works of Jesus, joined their feeble voices to the acclamations of the multitude, and cried, Hosannah to the Son of David, they were stung with malignant envy, and intimated to Jesus, that to hear without silencing such silly little creatures, proved him weak, vain, and ostentatious. But Jesus vindicates these infant praises which he heard; he approved their lispings; and, had these cavillers known the Scriptures, they might have herein observed their fulfilment, where it was written, Out of the mouth of babes and sucklings hast thou ordained strength. Psalms 8:2. God's strength was now made perfect in their weakness; and the Messiah's praise was advanced by these feeble instruments, to the confusion and condemnation of those who rejected and denied him. Note; (1.) Greatness and goodness are ever the objects of envy; and the proud cannot bear to hear the tribute of commendation paid to superior excellence. (2.) It is happy when children learn betimes to lisp the Redeemer's praises. Though education cannot bestow grace, yet example and instruction in the way of godliness are means that we may humbly hope God will effectually bless. (3.) The prayers and services of little children are pleasing to the adorable Saviour, and he will graciously accept their feeble efforts to express their gratitude.
4. Leaving them to reflect on what had passed, he departed to Bethany, where he lodged, about two miles from Jerusalem; thus for a while withdrawing himself from their malice and fury, and depriving them of the blessing of his presence which they had so justly forfeited.
3rdly, In the morning early Jesus returned to Jerusalem, and, having probably come out fasting, he was hungry; being, as man, subject to all our sinless infirmities. Seeing a fig-tree remarkably flourishing, he came up to it; and, finding no fruit upon it, he denounced a curse upon it for its barrenness; and the tree immediately began to wither. And herein Christ seems to have particularly in his view the Jewish people, of whom this fig-tree was a lively emblem. They were, in their profession of religion, zealous and plausible, but barren of all true fruits of righteousness, and therefore were now given up to the curse, to be destroyed without remedy. See the Critical Notes. Note; (1.) Christ requires of his disciples not merely leaves of profession, but the fruit of grace; though too many deceive his expectations, and rest in the form, while they continue strangers to the power of godliness. (2.) The curse will light upon the barren trees: often in this world the hypocrite's hope perisheth; they discover their insincerity, and wither in the eyes of man; but at farthest, the day of recompense will blast their confidences.
The disciples in the next morning passing with their Master the same way, Mark 11:20 observed with wonder how soon the fig-tree was withered away which Jesus had cursed the preceding day: and so terrible are his comminations, and so sure to light down upon the impenitent sinner's head. In answer to which observation, Jesus replied, that this was little, compared with the power with which they should be endued, if they exercised unshaken and unwavering faith in God; not hesitating or reasoning how the miracle could be performed, but trusting God's power and promises: in which case they would be enabled, not merely to dry up a fig-tree with a word, but to say to this mountain, on which they now stood, be thou removed, and cast into the sea, and it shall be done. Such astonishing miracles should they be enabled to work; and whatever other thing they should find needful in the execution of their ministry, for the honour of God and the furtherance of his Gospel, they need only ask it in prayer, nothing doubting, and it should assuredly be granted them. Note; The prayer of faith is sure to prevail; to this God denies nothing. If ever we be unhappy, to this source it may be traced, to the distrust of his promises, his power, or his love.
4thly, We have,
1. The insolent demand made upon our Lord, and the interruption given him in his blessed work, by the chief priests and elders; who, unable any longer to contain themselves, and, filled with indignation at what they had seen and heard the preceding day, insisted upon his producing authority for what he did, and shewing the commission under which he acted; presuming that his answer would infallibly lay him open to some accusation, which they had so long wished to find against him. Note; When we are faithfully labouring for Christ, we need not wonder, if Satan and his instruments labour to interrupt us.
2. Christ answers their demand by another. He knew how to confound them, while they thought to silence him; and is ready out of their own mouths to condemn them. The baptism of John, was it from heaven, or of men? Was he commissioned from heaven, or went he forth at his own will, or under merely human authority? The question was short, but the dilemma to which it reduced them was inextricable. They plainly saw, if they should say, that John acted under a divine commission, then Christ would have an immediate proof of his own, and they would be inexcusable for not receiving him as the Messiah, to whom John bore witness. On the other hand, their own honour, lives, and safety, were at stake, the people being fully persuaded of John's prophetic character; which should they deny, they justly apprehended lest they should be stoned like blasphemers; and therefore, contrary to their own convictions, they chose to confess ignorance, and tell a lie, rather than own the divine mission of the messenger, which would in its consequence involve the divine authority of Jesus. But if they thus wilfully chose to appear ignorant in one case, our Lord was fully vindicated in refusing to give them farther satisfaction about himself, seeing it was in vain to talk with those who had first resolved not to be convinced. Note; (1.) Worldly minds are unspeakably more influenced by the fear of men, than by the fear of God. (2.) Many are more afraid of shame than sin, and therefore hesitate not at a lie concerning their thoughts and apprehensions, their affections and intentions, their remembering or forgetting things, &c. because they flatter themselves that no one can disprove them: but there is a Searcher of hearts, from whom no secrets are hid. (3.) If men wilfully shut their eyes against the truth, it is in vain to reason with them any farther.
5thly, Having silenced their cavils, he makes an attack upon their conscience, in a parable, with an application to them.
1. We have the parable itself. A certain man had two sons, whom he sent into his vineyard to work: the one appeared at first refractory, undutiful, and refused to obey his father's commands; but afterwards, reflecting on his ill conduct, he was sorry, repented, and went to his work: the other no sooner was bid to go, than with profound respect he promised immediate obedience, but never went. The question which did his father's will was too evident to admit of hesitation, and they allow the penitent to be the dutiful son. Note; (1.) God is our Father; he commands his children to serve and glorify him: by our relation to him obedience is our duty, and should be our delight. The day of life is the day of labour, and should therefore be diligently improved by us. But, (2.) Such is our vile nature, that we are rebellious children, refuse to hearken, yea, dare to say, We will not serve him, but our own lusts and pleasures, and insolently turn from him, every one in his own way. (3.) Whenever through divine grace we repent and return, God in Christ is graciously pleased to receive us, and to forgive our wickedness and insolence: again he permits us to be employed in his service, and restores us to his regard. (4.) While some prove better than they promise, others prove the very contrary; make fair professions of love to Christ and his service, but never go farther; Christians in word and in tongue, but not in deed and in truth.
2. Christ applies the parable to those who were before him; the primary scope of which is to shew, that publicans and harlots, repenting, would enter the kingdom sooner than they: and probably he has an eye to the Gentiles, who would repent and be converted by the Gospel, when the Jewish nation, for their impenitence and unbelief, would be rejected. And this had evidently appeared in the effects of John's ministry, who came in the way of righteousness; his life remarkably exemplary, his doctrine directly tending to lead men to repentance, and faith in the Messiah; whereby he proved his mission from God: but notwithstanding ye believed him not: though you pretend such respect for God, as the second son did for his father, you did not receive John's testimony, nor believe the doctrines that he preached; but the publicans and harlots believed him, were convinced of their guilt and danger, received his testimony concerning Jesus, repented and were baptized: and, notwithstanding these remarkable fruits of his ministry, which served to evince the divine power and authority which accompanied his word, Ye, when ye had seen it, repented not afterward, that ye might believe him, but continued obstinately hardened against every method of conviction. Note; (1.) The success of our ministry is one of the best testimonials of our mission from God. (2.) Formal professors are wrought upon with much more difficulty, and seldomer converted, than careless sinners. Strictness in the ceremonials of religion, and the pride of duties, when trusted upon for righteousness, are among the strongest holds of Satan in the human heart. (3.) Where-ever the Gospel comes in power, converting publicans and harlots, there will it leave those inexcusable who, beholding its efficacy on others, still contradict, and blaspheme, and reject the counsel of God against their own souls.
6thly, Another parable, nearly of the same import as the former, is delivered. We have,
1. The privileges which the Jewish church had long enjoyed, represented by a vineyard let out to husbandmen. They had been planted in a pleasant land, fenced round by God's peculiar care, blessed with the means of grace; in the midst of them he had set up his altar, manifested his presence, deposited his lively oracles, instituted divine ordinances, and appointed a holy ministry: nothing which could conduce to their fruitfulness or defence was wanting: and therefore, having settled their constitution at Sinai, or at the dedication of the temple, retiring between the cherubim, he committed to the chief priests and elders the care of his church, for the edification of which they were required, as husbandmen in a vineyard, to labour. Note; (1.) Christ's church is his vineyard, and under his especial care. (2.) Ministers in the church must labour in the word and doctrine: a life of ease, indolence, and self-gratification, is inconsistent with his sacred employment.
2. Enjoying such means and mercies, God justly expected that their profiting should appear; and sent accordingly his prophets to remind them of their obligations, and stir them up and direct them to the discharge of them, that they might, in the fruits of grace find righteousness, render that tribute to God which was so much his due.
3. The baseness and cruelty of the husbandmen to these divine messengers was astonishing. They abused, insulted, and persecuted the prophets, and even went so far as to imbrue their hands in their blood, Jeremiah 20:2.Nehemiah 9:26. 2 Chronicles 24:21 and when the Lord, in his patience and pity, sent others in succession, to see if at last some change might be wrought, the rising generation repeated all the wickedness of their forefathers. Note; (1.) It has been the lot of all God's faithful ministers from the beginning to suffer persecution; and none have been deeper in this transgression than those, who by office and profession filled the most distinguished places in his church. (2.) God's patience with sinners is astonishing. Though provoked and insulted in the person of his ambassadors, he still sends them with proffers of peace and pardon.
4. When, in infinite condescension and love, God sent to them his Son, to whom they might well be expected to pay reverence and attention; and from whose ministry and miracles at least, if they rejected others, some blessed change might have been hoped for; so far were they from receiving and submitting to him, that, to fill up the measure of their iniquities, they immediately began to plot against him; and what these husbandmen had done, they were now about to repeat, to cast him out and slay him; as if, when they had crucified him without the walls of Jerusalem, they might then lord it without controul in the church, and, by the murder of the heir, seize the inheritance without opposition.
5. Christ appeals to them for what they thought must be the consequence, when the Lord of the vineyard came; for come he surely will, to reckon with the persecutors of his prophets and the murderers of his Son. And they, not yet understanding the meaning couched under these parabolic expressions, readily replied, no doubt the case of these wicked husbandmen will be terrible; they have nothing to expect but condign punishment for their crimes, and that the vineyard should be committed to more trusty servants—thus unknowingly pronouncing their own doom, and justifying God's procedure in rejecting them, and in calling the Gentiles into his church, who would render him more abundant honour, love, and service. Note; (1.) Even those who perish shall be made to confess God's righteousness, and shall out of their own mouths be condemned. (2.) The end of all the ungodly, and of the persecutors of Christ and his people, is, to be miserably destroyed under the consuming wrath of an offended God.
6. When, on our Lord's intimating how much they were concerned in this parable, they had testified their abhorrence of the thought he suggested of murdering God's Son, Luke 20:16-19 he assures them this would be the case, and they had, no doubt, often read the Scripture which foretold it, Psalms 118:22. The stone was himself, the rock on which his church should be built up; the builders were the chief priests and elders, who rejected him, and refused to own him as the Messiah; yet, notwithstanding their malice and infidelity, he must become the head-stone of the corner, exalted to be the head of all principalities and powers, and of his church in particular, both of Jews and Gentiles united in one glorious body. And this is the Lord's doing, who permitted and overruled their wickedness for good, and would, at the resurrection and ascension of Christ, thus advance his only-begotten Son, and give him a name above every name: and it is marvellous in our eyes; the obduracy of the Jews, the calling of the Gentiles, the rejection of the Messiah and his exaltation, are all marvellously ordered to advance the divine glory, to pour confusion on the enemies of the Redeemer, and to secure the salvation of his faithful people.
7. Christ, particularly addressing himself to the chief priests, elders, and people before him, makes a direct application of all that he had spoken to their case. The Gospel which they had rejected should shortly be taken from them, and they should be abandoned of God, because of their infidelity and impenitence; while this word of salvation should be sent to the Gentiles, who would thankfully embrace it, be admitted into the Messiah's kingdom, and approve themselves faithful subjects of it in all holy conversation and godliness. Whosoever therefore among them, offended at the humiliation of Jesus, through wilful ignorance or prejudice rejected him as the Messiah, shall be broken, as a man that stumbles against a stone: but whosoever, in his state of exaltation, obstinately persist in their malice against him, shall be crushed in pieces by him as under the fall of a mighty rock. Note; They who will not bow to the sceptre of the Redeemer's grace, must miserably perish under the iron rod of his judgments.
Lastly, The chief priests and Pharisees could not mistake his meaning: they plainly perceived the design of his parables and discourse, and saw them expressly levelled against themselves, out of their own mouths drawing their condemnation, and confirming the sentence of wrath against them; but so hardened were they, that, instead of instantly humbling their souls that they might avert the threatened vengeance, they were so enraged that they would instantly have laid violent hands upon him, and probably have murdered him on the spot; but the fear of the people restrained them, who, taking Jesus for a prophet, would at present have interposed for his rescue: they were therefore constrained to defer their revenge to a more convenient season. Note; (1.) The word of God is powerful and penetrating, and conscience will make the application, Thou art the man. (2.) They who are not corrected by reproof, must be exasperated thereby. (3.) It is a mercy that God has many ways of restraining men's wickedness, though they have cast off his fear: he can bind them with human fetters; when they refuse to be governed by his divine law.