7 Mar.11.13. 1 One fig-tree. m Jude 12.

two sisters) was often visited by our Lord. (See John, chap. 12.)

18, 19. As He returned. This was on the second day of the week. It occurred in the morning, that is, after He had lodged for the night at Bethany, that on His return to the city, He hungered, and met a barren figtree, which He immediately cursed and withered, as a token of His displeasure, that it should offer Him no figs for His hunger. This occurred before His fully cleansing the temple (12, 13). We are to observe in this transaction, and its relation here, a higher object than would appear at first. It was not merely to express His indignation at the barren tree, nor any such exciting disappointment at not finding fruit when He knew it was barren. But He took this occasion of teaching them symbolically certain great truths. That leaves without fruit, or a form of godliness without the power, or a profession without the practice would be accursed. And especially that His barren church of the Jewish people, would soon be stricken and withered on account of its giving Him no fruit now, as He came to Jerusalem. This incident is quite in keeping with all the parables spoken in this connexion. They are all meant to show that He came now to the temple as a King, and in like manner as Malachi had prophesied, to call His covenant people to account, and to sit as a refiner's fire.- T Presently. This word means immediately—but it has obtained in common use a different sense. The term here used, is commonly rendered immediately in the New Testament. Sometimes,

21 Jesus answered and said unto them, Verily I say unto you, If n have faith and doubt ye not, ye shall not only do this

n c.17.20. Lu.17.6. Ja.1.6.

straightway (Acts 5. 10)—forthwith (Acts 9. 18), and in the next verse it is the same word, translated soon! meaning how instantly! Mark mentions that "the time of figs was not yet," and seems to give it as a reason for His finding nothing. But it may be understood rather as a reason for His disappointment. At that early period of the year, March or April, (says Trench,) neither leaves nor fruit were to have been expected. But this tree had leaves, and it is to be observed that with figs, "the fruit appears before the leaves." This tree therefore made pretension of being so much more than the rest, that our Lord approached it. It had put forth leaves, though" the time of figs was not yet." And this symbolized exactly the sin of Israel, in boasting, vaingloriously. They counted themselves the peculiar people of God, though rejecting Christ; they claimed to be saved without Christ the only Saviour, and to be whole without need of this only physician. They were blamed therefore, less for being barren than for being false. It is remarkable that it was with the fig leaves in the garden, that Adam attempted to cover his nakedness before God. (See Micah 7. 11.)

20. They marvelled. It is here noted that the disciples observed the sudden effect of His curse upon the barren tree (see Mark 11. 21). This was on "Tuesday"—the "third day of the week."

21. If ye have faith. The faith here alluded to was connected with the working of miracles, in confirmation of the Christian religion. They wondered at this miracle wrought by

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

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

s c.14.5.

people in the temple, and preached the gospel." He came now into the court of the Israelites, next within that of the Gentiles.- -¶ By what authority. He had taken such bold measures, that we cannot wonder at this question cf those who were in authority, and did not own His claims.

25. The baptism of John. That is the religion of which the baptism was a profession. He answers their question by proposing another, which involved the answer to His own. There was a close connexion between John's work and His. If they recognized John's baptism (or ministerial work) to be from heaven, and Divinely authorized, then they must own Him whom John_ preached, and His work which John introduced. But if they did not own John's work, they would not believe in Him. Every way this reply was calculated to silence them. They could not say it was of God, for this would convict themselves for rejecting Christ. They dared not say it was of men, for the people would rebel at this as they held, or considered John to be a prophet. They so conceived the question. Hence they made no answer, except to own themselves shut up.

27. He refused to answer their question directly, because it would have done them no good. Had they been honest inquirers, His reply would have directed them to the true solution.- -¶ We cannot tell. Literally, "We do not know.”

T Neither. If they knew not this

|

to

28. But what think ye? Our Lord in the temple, now, having met their malicious question, turns upon the chief priests and elders, and becomes Himself the assailing party, and commences that series of JuDICIAL PARABLES, which set before them as in a glass, their obdurate case. Remembering Malachi's prophecy, we find the Lord,' whom the rebellious Jews sought in their murmurings, "suddenly come His temple." "But who may abide the day of His coming." He here states to them their own wicked case, under a parable, and draws from them an opinion which convicted themselves. The point of the parable is given in vs. 31, last clause, and vs. 32. It does not primarily refer to Jew and Gentile, but to the two classes among the Jews-Pharisees and Publicans. -¶ My vineyard. field for raising grapes-as we would say, my farm-grapes being in Judea a chief article of cultivation. The church is often set forth under this figure in scripture. To work in the Lord's vineyard, means to perform Christian duty in His church.

My

29. The first son represented the publicans, and notoriously wicked people-such as made no promises and received religious things with contempt. These afterward repented— altered their mind-changed their course-and did what was demanded, so that the result was their obedience. It was wrong to re

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 anAnd he answered and said, I go, sir; and

went not.

31 Whether of them twain did the will of his father? They

u 2Ch.33.12,13. 1Cor.6.11. Ep.2.1-13.

fuse at first. It was right to be candid and honest; and not promise and profess with no intention to perform. And especially it was was right to repent of a wrong course, and promptly to turn from the evil ways and do well. The wicked, who have had no religious education, and have never been baptized-without Christian parents or advantages who after all that is unpromising in their case and character, do repent and obey the repent and obey the Master, are like the first son. There were many such in the time of Christ. -TI will not. The representative of open, reckless sinners -who flatly refuse God's claims, and calls.

30. Said likewise. That is, He commanded the second son, as he had done the first. He replied favourably.- I go, sir. That is, I will go and do as you require. By such, our Lord meant these Pharisees, who claimed to be the special people of God (see Par. Luke 18.11), and who professed to be "the church of God." They made fair promises - large pretensions - and had all the externals of an abundant piety- the form, and show, and noise. But they did not obey, after all. They said and did not. They had the form of godliness, but denied the power thereof. False professors now are like them. Those who boast aloud, and do little or nothing for the cause of Christ, and the spread of true Christianity, are like them-formalists, bigots, hypocrites. But this does not disparage an honest profession-nor excuse any who do

v Lu.3.12. w Lu.7.37, &c.

not profess. Some decline to profess religion, as though they avoided the obligations thus. But will they class with publicans and harlots ?

31. Which of them twain,—that is, which of the two sons. The will of His father, was the order given to work in the vineyard-like God's com mand to every man, to obey and serve Him in His church on earth. The first son, as they confessed, was the obedient one-for though he declined at first, he went at last. He was better than he promised. The other was not so good as he promised. Those who are full of fair promises and professions, but do nothing, are often outdone by the most unpromising characters, who become true Christians before them. So Christ declared to the Jews that the publicans and harlots, that is, the notoriously wicked— those who, as a class, had the poorest repute, and were most unlikely to follow Christ-go into the kingdom of God, or become Christians before them. This does not disparage morality, or make it worse than impiety. But there is no such fault as counting we have no fault, and fortifying ourselves against Christ.

32. For John came. Christ thus explains His remark. It had been proved true in their recent history. For John-that is, John the Baptistcame unto them (from God) in the way of righteousness (in the right way, strict in the law, and pointing out the way of righteousness), and like the second son, though they professed to serve God more than any other people, and were full of fairest professions toward God, yet they believed

33 ¶ Hear another parable: There was a certain household

≈ Re.2.21.

not (Matt. 15. 8). They said, and did not (Matt. 23. 3). But the publicans and harlots, who had taken no such prominence in religious things, but had been openly profane, believed John-and these were like the first son; and though their case had been most unpromising, yet they went into the service of Christ before the Pharisees-and what is worse, they, when they had seen this, did not even yet repent, were not yet provoked to jealousy, and did not enter into Christ's kingdom at all.

OBSERVE, (1.) While some think it an advantage not to have professed religion, it is not the refusing, but the after repenting of that refusal, which is here commended; while it is still shown that an insincere profession may be the most abhorrent and vile before God. Professing, with no intent to serve God, is indeed odiousbut the true course is to say, "I go, sir; so help me God." (2.) To obey, without promising or professing, is now impossible; since we are coмMANDED TO PROFESS: "This do." "With the mouth confession is made unto salvation" (Rom. 10. 10). (3.) Morality is not worse than immorality. But it may be more hopeless, if it proudly and studiously fortifies itself against Christ; not only neglecting, but positively rejecting His sal

y Ps.80.8-16. Ca.8.11,12. Is.5.1-7. Je.2.21. Mar.12 1. Lu.20.9,&c.

"He began to speak unto them by parables." He would not let them go. -TA vineyard. These several steps in laying out a vineyard, and fitting it for cultivation and production of grapes, so common in Judea, are here used to represent God's attention to His covenant people. This image runs through the whole Old Testament. The vine-stock often appears on the Maccabean coins as the emblem of Palestine. (See Deut. 32. 32. Psa. 80. 8. Isa. 5. 1. Ezek. 15. 2.) Hedged it round-that is, fenced it, most likely, with a hedge stout and thorny. A stone fence was also used, which makes a most secure enclosure. Digged a winc-press in it. Mark says, digged a place for the wine-fat." Both are referred to, in either case-they were connected. There was a wine-press, in which the grapes were trodden by men, to press out the juice; and under this was the rat, or reservoir, into which the juice ran, through a close grating. -TAnd built a tower. This was a tall observatory, on the premises, for watching the grounds. It served also as a lodge for the keepers.

Let it out-hired it, so that the owner was to get a share of the products. The husbandmen were to raise grapes, and make the most profit from the vineyard. This householder, or head of a family, represents God, who chose the Jews as His house and people, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises" (Rom. 9. 4). The vineyard, then, is this covenant relation and privilege, given to be cultivated -"the good olive stalk and root" (Rom. 11. 24). The Gentiles, in these