27th Sunday in Ordinary Time

My cousin. So the prophet calls Christ, as being of his family and kindred, by descending from the house of David. (Challoner) (Menochius) --- Hebrew and Septuagint, "beloved." Dod may also mean a near relation. (Calmet) --- Isaias being of the same tribe, sets before us the lamentations of Christ over Jerusalem, Luke xix. 41. (Worthington) --- The Hebrews had canticles of sorrow, as well as of joy. The prophet thus endeavours to impress more deeply on the minds of the people what he had been saying. The master of the vineyard is God himself, ver. 7. (Calmet) --- Hill. Literally, in the horn, the son of oil. (Challoner) --- The best vines grew among olive and fig trees. (Doubdan 21.) --- Septuagint, "in a horn, (mountain) in a fat soil." (Haydock)

Stones. They burn and starve in different seasons, Colossians xii. 3. --- Choicest. Hebrew sorek. (Haydock) --- There was a famous valley of this name, Judges xvi. 4. The angels guarded the vineyard, in which Abraham, Moses, &c., were found. --- Tower. To keep the wine, &c., Matthew xxi. 33. It denotes the temple, (Calmet) Scriptures, &c. (Menochius) --- Wild. Sour, Deuteronomy xxxii. 32.

Judge. God condescends to have his conduct scrutinized, chap. xli. 1.

Was it. "Why has it produced wild grapes, while I looked?" &c.

CHAPTER V.

Down. By the Chaldeans, and after the death of Christ. (Calmet) --- when God withdraws his aid, man is unable to stand. Yet he falls by his own fault, which God only permits. (Worthington)

It. During the whole of the captivity, the land might keep its sabbaths, Leviticus xxvi. 34. (Calmet) --- The people shall be deprived of saving doctrine. (Menochius)

Israel. This comparison is very common, Psalm lxxix. 9., and Matthew xx. 1. (Calmet) --- The preceding parable is explained. (Menochius) --- Cry. For vengeance, Jeremias xii. 8., and Genesis iv. 10., and xviii. 20. (Calmet)

1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: 2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? 5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7 For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

See what variety of methods the great God takes to awaken sinners to repentance by convincing them of sin, and showing them their misery and danger by reason of it. To this purport he speaks sometimes in plain terms and sometimes in parables, sometimes in prose and sometimes in verse, as here. "We have tried to reason with you ( ch. i. 18 ); now let us put your case into a poem, inscribed to the honour of my well beloved." God the Father dictates it to the honour of Christ his well beloved Son, whom he has constituted Lord of the vineyard. The prophet sings it to the honour of Christ too, for he is his well beloved. The Old-Testament prophets were friends of the bridegroom. Christ is God's beloved Son and our beloved Saviour. Whatever is said or sung of the church must be intended to his praise, even that which (like this) tends to our shame. This parable was put into a song that it might be the more moving and affecting, might be the more easily learned and exactly remembered, and the better transmitted to posterity; and it is an exposition of he song of Moses ( Deut. xxxii. ), showing that what he then foretold was now fulfilled. Jerome says, Christ the well-beloved did in effect sing this mournful song when he beheld Jerusalem and wept over it ( Luke xix. 41 ), and had reference to it in the parable of the vineyard ( Matt. xxi. 33 , &c.), only here the fault was in the vines, there in the husbandmen. Here we have,

I. The great things which God had done for the Jewish church and nation. When all the rest of the world lay in common, not cultivated by divine revelation, that was his vineyard, they were his peculiar people. He acknowledged them as his own, set them apart for himself. The soil they were planted in was extraordinary; it was a very fruitful hill, the horn of the son of oil; so it is in the margin. There was plenty, a cornucopia; and there was dainty: they did there eat the fat and drink the sweet, and so were furnished with abundance of good things to honour God with in sacrifices and free-will offerings. The advantages of our situation will be brought into the account another day. Observe further what God did for this vineyard. 1. He fenced it, took it under his special protection, kept it night and day under his own eye, lest any should hurt it, ch. xxvii. 2, 3 . If they had not themselves thrown down their fence, no inroad could have been made upon them, Ps. cxxv. 2 ; cxxxi. 4 . 2. He gathered the stones out of it, that, as nothing from without might damage it, so nothing within might obstruct its fruitfulness. He proffered his grace to take away the stony heart. 3. He planted it with the choicest vine, set up a pure religion among them, gave them a most excellent law, instituted ordinances very proper for the keeping up of their acquaintance with God, Jer. ii. 21 . 4. He built a tower in the midst of it, either for defence against violence or for the dressers of the vineyard to lodge in; or rather it was for the owner of the vineyard to sit in, to take a view of the vines ( Cant. vii. 12 )—a summer-house. The temple was this tower, about which the priests lodged, and where God promised to meet his people, and gave them the tokens of his presence among them and pleasure in them. 5. He made a wine-press therein, set up his altar, to which the sacrifices, as the fruits of the vineyard, should be brought.

II. The disappointment of his just expectations from them: He looked that it should bring forth grapes, and a great deal of reason he had for that expectation. Note, God expects vineyard-fruit from those that enjoy vineyard-privileges, not leaves only, as Mark xi. 12 . A bare profession, though ever so green, will not serve: there must be more than buds and blossoms. Good purposes and good beginnings are good things, but not enough; there must be fruit, a good heart and a good life, vineyard fruit, thoughts and affections, words and actions, agreeable to the Spirit, which is the fatness of the vineyard ( Gal. v. 22, 23 ), answerable to the ordinances, which are the dressings of the vineyard, acceptable to God, the Lord of the vineyard, and fruit according to the season. Such fruit as this God expects from us, grapes, the fruit of the vine, with which they honour God and man ( Judg. ix. 13 ); and his expectations are neither high nor hard, but righteous and very reasonable. Yet see how his expectations are frustrated: It brought forth wild grapes; not only no fruit at all, but bad fruit, worse than none, grapes of Sodom, Deut. xxxii. 32 . 1. Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness, Heb. xii. 15 . Where grace does not work corruption will. 2. Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking, as theirs mentioned in ch. i. 11 . Counterfeit graces are wild grapes.

III. An appeal to themselves whether upon the whole matter God must not be justified and they condemned, v. 3, 4 . And now the case is plainly stated: O inhabitants of Jerusalem, and men of Judah! judge, I pray you, betwixt me and my vineyard. This implies that God was blamed about them. There was a controversy between them and him; but the equity was so plain on his side that he could venture to put the decision of the controversy to their own consciences. "Let any inhabitant of Jerusalem, any man of Judah, that has but the use of his reason and a common sense of equity and justice, speak his mind impartially in this matter." Here is a challenge to any man to show, 1. Any instance wherein God had been wanting to them: What could have been done more to my vineyard, that I have not done in it? He speaks of the external means of fruitfulness, and such as might be expected from the dresser of a vineyard, from whom it is not required that he should change the nature of the vine. What ought to have been done more? so it may be read. They had everything requisite for instruction and direction in their duty, for quickening them to it and putting them in mind of it. No inducements were wanting to persuade them to it, but all arguments were used that were proper to work either upon hope or fear; and they had all the opportunities they could desire for the performance of their duty, the new moons, and the sabbaths, and solemn feasts; They had the scriptures, the lively oracles, a standing ministry in the priests and Levites, besides what was extraordinary in the prophets. No nation had statutes and judgments so righteous. 2. Nor could any tolerable excuse be offered for their walking thus contrary to God. "Wherefore, what reason can be given why it should bring forth wild grapes, when I looked for grapes?" Note, The wickedness of those that profess religion, and enjoy the means of grace, is the most unreasonable unaccountable thing in the world, and the whole blame of it must lie upon the sinners themselves. " If thou scornest, thou alone shalt bear it, and shalt not have a word to say for thyself in the judgment of the great day." God will prove his own ways equal and the sinner's ways unequal.

IV. Their doom read, and a righteous sentence passed upon them for their bad conduct towards God ( v. 5, 6 ): " And now go to, since nothing can be offered in excuse of the crime or arrest of the judgement, I will tell you what I am now determined to do to my vineyard. I will be vexed and troubled with it no more; since it will be good for nothing, it shall be good for nothing; in short, it shall cease to be a vineyard, and be turned into a wilderness: the church of the Jews shall be unchurched; their charter shall be taken away, and they shall become lo-ammi—not my people. " 1. "They shall no longer be distinguished as a peculiar people, but be laid in common: I will take away the hedge thereof, and then it will soon be eaten up and become as bare as other ground." They mingled with the nations and therefore were justly scattered among them. 2. "They shall no longer be protected as God's people, but left exposed. God will not only suffer the wall to go to decay, but he will break it down, will remove all their defences from them, and then they will become an easy prey to their enemies, who have long waited for an opportunity to do them a mischief, and will now tread them down and trample upon them." 3. "They shall no longer have the face of a vineyard, and the form and shape of a church and commonwealth, but shall be levelled and laid waste." This was fulfilled when Jerusalem for their sakes was ploughed as a field, Mic. iii. 12 . 4. "No more pains shall be taken with them by magistrates or ministers, the dressers and keepers of their vineyard; it shall not be pruned nor digged, but every thing shall run wild, and nothing shall come up but briers and thorns, the products of sin and the curse," Gen. iii. 18 . When errors and corruptions, vice and immorality, go without check or control, no testimony borne against them, no rebuke given them or restraint put upon them, the vineyard is unpruned, is not dressed, or ridded; and then it will soon be like the vineyard of the man void of understanding, all grown over with thorns. 5. "That which completes its woe is that the dews of heaven shall be withheld; he that has the key of the clouds will command them that they rain no rain upon it, and that alone is sufficient to run it into a desert." Note, God in a way of righteous judgment, denies his grace to those that have long received it in vain. The sum of all is that those who would not bring forth good fruit should bring forth none. The curse of barrenness is the punishment of the sin of barrenness, as Mark xi. 14 . This had its partial accomplishment in the destruction of Jerusalem by the Chaldeans, its full accomplishment in the final rejection of the Jews, and has its frequent accomplishment in the departure of God's Spirit from those persons who have long resisted him and striven against him, and the removal of his gospel from those places that have been long a reproach to it, while it has been an honour to them. It is no loss to God to lay his vineyard waste; for he can, when he please, turn a wilderness into a fruitful field; and when he does thus dismantle a vineyard, it is but as he did by the garden of Eden, which, when man had by sin forfeited his place in it, was soon levelled with common soil.

A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare Is 5:15 , 16 with Is 2:17 ; and Is 5:1 with Is 3:14 . However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Is 5:26 with Is 7:18 ; and Is 5:25 with Is 9:12 ). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly ( Is 7:1-8:22 ); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.

1. to-- rather, "concerning" [Gesenius], that is, in the person of My beloved, as His representative [Vitringa]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Is 5:2 , 3 ).

of my beloved-- inspired by Him; or else, a tender song [Castalio]. By a slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews ( Ex 23:20 , 21 ; 32:34 ; 33:14 ).

vineyard-- ( Is 3:14 ; Psa 80:8 , &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care ( Mt 20:1 ; 21:33 ). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.

fruitful hill-- literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon ( So 6:3 ; 8:11 , 12 ), in the words "His vineyard" and "my Beloved" (compare Is 26:20 ; 61:10 , with So 1:4 ; 4:10 ). The transition from "branch" ( Is 4:2 ) to "vineyard" here is not unnatural.

2. fenced-- rather, "digged and trenched" the ground to prepare it for planting the vines [Maurer].

choicest vine-- Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" ( Ge 49:11 ).

tower-- to watch the vineyard against the depredations of man or beast, and for the use of the owner ( Mt 21:33 ).

wine-press-- including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.

wild grapes-- The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [Maurer], instead of "choicest" grapes. Of the poisonous monk's hood [Gesenius]. The Arabs call the fruit of the nightshade "wolf grapes" ( De 32:32 , 33 ; 2Ki 4:39-41 ). Jerome tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.

3. And now, &c.-- appeal of God to themselves, as in Is 1:18 ; Mi 6:3 . So Jesus Christ, in Mt 21:40 , 41 , alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" ( De 32:6 ; Job 15:6 ; Lu 19:22 ; Ro 3:4 ).

4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.

5. go to-- that is, attend to me.

hedge ... wall-- It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) ( Psa 80:12 , 13 ).

6. I will ... command-- The parable is partly dropped and Jehovah, as in Is 5:7 , is implied to be the Owner: for He alone, not an ordinary husbandman ( Mt 21:43 ; Lu 17:22 ), could give such a "command."

no rain-- antitypically, the heaven-sent teachings of the prophets ( Am 8:11 ). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.

7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.

vineyard of the Lord-- His only one ( Ex 19:5 ; Am 3:2 ).

pleasant-- "the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" ( Is 5:2 ); so God's election of the Jews.

judgment-- justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Is 5:8 , 11, 12 ; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mt 27:23 , 24 ).

(ver. 8). It was done, we know. How many nations were cast out? Amorites, Cethites, Jebusites, Gergesites, and Evites: after whose expulsion and overthrow, there was led in the people delivered out of Egypt, into the land of promise. Whence the vineyard was cast out, and where she was planted, we have heard. Let us see what next was done, how she believed, how much she grew, what ground she covered.

6. "A way Thou hast made in the sight of her, and hast planted the roots of her, and she hath filled the land"

(ver. 11). This requireth the office of an expositor, that of a reader and praiser doth not suffice: aid me with attention; for the mention of this vineyard in this Psalm is wont to overcloud with darkness the inattentive....But nevertheless the first Jewish nation was this vine. But the Jewish nation reigned as far as the sea and as far as the river. As far as the sea; it appeareth in Scripture that the sea was in the vicinity thereof. And as far as the river Jordan. For on the other side of Jordan some part of the Jews was established, but within Jordan was the whole nation. Therefore, "even unto the sea and even unto the river," is the kingdom of the Jews, the kingdom of Israel: but not "from sea even unto sea, and from the river even unto the ends of the round world;" this is the future perfection of the vineyard, concerning which in this place he hath foretold. When, I say, he had foretold to thee the perfection, he returneth to the beginning, out of which the perfection was made. Of the beginning wilt thou hear? "Even unto the river." Of the end wilt thou hear? "He shall have dominion from sea even unto sea:" that is, "she hath filled the earth." Let us look then to the testimony of Asaph, as to what was done to the first vineyard, and what must be expected for the second vineyard, nay to the same vineyard....What then, the vineyard before the sight whereof a way was made, that she should fill the earth, at first was where? "Her shadow covered the mountains." Who are the mountains? The Prophets. Why did her shadow cover them? Because darkly they spake the things which were foretold as to come. Thou hearest from the Prophets, Keep the Sabbath-day, on the eighth day circumcise a child, offer sacrifice of ram, of calf, of he-goat. Be not troubled, her shadow doth cover the mountains of God; there will come after the shadow a manifestation. "And her shrubs the cedars of God," that is, she hath covered the cedars of God; very lofty, but of God. For the cedars are types of the proud, that must needs be overthrown. The "cedars of Lebanon," the heights of the world, this vineyard did cover in growing, and the mountains of God, all the holy Prophets and Patriarchs.

7. Then what? "Wherefore hast Thou thrown down her enclosure?" (ver. 12). Now ye see the overthrow of that nation of the Jews: already out of another Psalm ye have heard, "with axe and hammer they have thrown her down." When could this have been done, except her enclosure had been thrown down. What is her enclosure? Her defence. For she bore herself proudly against her planter. The servants that were sent to her and demanded a recompense, the husbandmen they scourged, beat, slew: there came also the Only Son, they said, "This is the Heir; come, let us kill Him, and our own the inheritance will be:" they killed Him, and out of the vineyard they cast Him forth. When cast forth, He did more perfectly possess the place whence He was cast forth. For thus He threatens her through Isaiah, "I will throw down her enclosure." Wherefore? "For I looked that she should bring forth grapes, but she brought forth thorns." I looked for fruit from thence, and I found sin. Why then dost thou ask, O Asaph, "Why hast Thou thrown down her enclosure?" For knowest thou not why? I looked that she should do judgment, and she did iniquity. Must not her enclosure needs be thrown down? And there came the Gentiles when the enclosure was thrown down, the vineyard was assailed, and the kingdom of the Jews effaced. This at first he is lamenting, but not without hope. For of directing the heart he is now speaking, that is, for the "Assyrians," for "men directing," the Psalm is. "Wherefore hast Thou thrown down her enclosure: and there pluck off her grapes all men passing along the way." What is "men passing along the way?" Men having dominion for a time.

8. "There hath laid her waste the boar from the wood"

(ver. 13). In the boar from the wood what do we understand? To the Jews a swine is an abomination, and in a swine they imagine as it were the uncleanness of the Gentiles. But by the Gentiles was overthrown the nation of the Jews: but that king who overthrew, was not only an unclean swine, but was also a boar. For what is a boar but a savage swine, a furious swine? "A boar from the wood hath laid her waste." "From the wood," from the Gentiles. For she was a vineyard, but the Gentiles were woods. But when the Gentiles believed, there was said what? "Then there shall exult all the trees of the woods." "The boar from the wood hath laid her waste; and a singular wild beast hath devoured her." "A singular wild beast" is what? The very boar that laid her waste is the singular wild beast. Singular, because proud. For thus saith every proud one, It is I, it is I, and no other.

9. But with what profit is this? "O God of virtues turn Thou nevertheless"

(ver. 14). Although these things have been done, "Turn Thou nevertheless." "Look from heaven and see, and visit this vineyard." "And perfect Thou her whom Thy right hand hath planted"

(ver. 15). No other plant Thou, but this make Thou perfect. For she is the very seed of Abraham, she is the very seed in whom all nations shall be blessed: there is the root where is borne the graffed wild olive. "Perfect Thou this vineyard which Thy right hand hath planted." But wherein doth He perfect? "And upon the Son of man, whom Thou hast strengthened to Thyself." What can be more evident? Why do ye still expect, that we should still explain to you in discourse, and should we not rather cry out with you in admiration, "Perfect Thou this vineyard which Thy right hand hath planted, and upon the Son of man" perfect her? What Son of man? Him "whom Thou hast strengthened to Thyself." A mighty stronghold: build as much as thou art able. "For other foundation no one is able to lay, except that which is laid, which is Christ Jesus."

10. "Things burned with fire, and dug up, by the rebuke of Thy countenance shall perish"

(ver. 18). Thou shalt be sweet to us, "Thou wilt quicken us." For aforetime we did love earth, not Thee: but Thou hast mortified our members which are upon the earth. For the Old Testament, having earthly promises, seemeth to exhort that God should not be loved for nought, but that He should be loved because He giveth something on earth. What dost thou love, so as not to love God? Tell me. Love, if thou canst, anything which He hath not made. Look round upon the whole creation, see whether in any place thou art held with the birdlime of desire, and hindered from loving the Creator, except it be by that very thing which He hath Himself created, whom thou despisest. But why dost thou love those things, except because they are beautiful? Can they be as beautiful as He by whom they were made? Thou admirest these things, because thou seest not Him: but through those things which thou admirest, love Him whom thou seest not. Examine the creation; if of itself it is, stay therein: but if it is of Him, for no other reason is it prejudicial to a lover, than because it is preferred to the Creator. Why have I said this? With reference to this verse, brethren. Dead, I say, were they that did worship God that it might be well with them after the flesh: "For to be wise after the flesh is death:" and dead are they that do not worship God gratis, that is, because of Himself He is good, not because He giveth such and such good things, which He giveth even to men not good. Money wilt thou have of God? Even a robber hath it. Wife, abundance of children, soundness of body, the world's dignity, observe how many evil men have. Is this all for the sake of which thou dost worship Him? Thy feet will totter, thou wilt suppose thyself to worship without cause, when thou seest those things to be with them who do not worship Him. All these things, I say, He giveth even to evil men, Himself alone He reserveth for good men. "Thou wilt quicken us;" for dead we were, when to earthly things we did cleave; dead we were, when of the earthly man we did bear the image. "Thou wilt quicken us;" Thou wilt renew us, the life of the inward man Thou wilt give us. "And Thy Name we will invoke;" that is, Thee we will love. Thou to us wilt be the sweet forgiver of our sins, Thou wilt be the entire reward of the justified. "O Lord God of virtues, convert us, and show Thy face, and we shall be whole" (ver. 20).

Vineyard. Thy Church and people. (Worthington) (Isaias v. 1., Osee x. 1., and Matthew xx. 2.)

PSALM LXXIX. (QUI REGIS ISRAEL.)

A prayer for the Church in tribulation, commemorating God's former favours.

River Euphrates, from the Mediterranean, Red, and Indian seas. (Haydock) (Deuteronomy xi. 24.)

It? Thou hast withdrawn thy protection. The temple is destroyed, and all plunder with impunity, because thy vineyard has not rendered good fruit, Jeremias ii. 21.

Singular. The wild boar, which does not go with other beasts. Nabuchodonosor is here designated, (Calmet) or Salmanasar, and all persecutors, (Berthier) particularly the devil, who goes about like a roaring lion, [1 Peter v. 8.] and stirs up his agents to disturb the world. Hence the enemy becomes more cruel than any wild beast. (Worthington)

And look down upon "the Messias," (Chaldean) the true vine, John xv. 1., and Matthew xxi. 33. (Calmet) --- Of man, is not in Hebrew, only, ver. 18. (Haydock) --- Some perfection was wanting in the Church of the Old Testament.

From thee. This is our fixed determination for the future. (Haydock) --- Will call. Hebrew, "Shall be called by thy name," (St. Jerome; Haydock) thy people. (Symmachus) (Calmet) --- But the Vulgate is equally correct, invocabimus. (Montanus) (Protestants) (Haydock)

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. 9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. 10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. 11 She sent out her boughs unto the sea, and her branches unto the river. 12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? 13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it. 14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. 16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance. 17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. 18 So will not we go back from thee: quicken us, and we will call upon thy name. 19 Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved.

The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine ( v. 8 , 14 ) and a vineyard, v. 15 . The root of this vine is Christ, Rom. xi. 18 . The branches are believers, John xv. 5 . The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,

I. How the vine of the Old-Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read v. 9 ), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.

II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exod. xxiii. 29 . But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, v. 10 . The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries ( v. 11 ): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen. xv. 18 . Nebuchadnezzar's greatness is represented by a flourishing tree, Dan. iv. 20, 21 . But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos. x. 1 . God came looking for grapes, but, behold, wild grapes, Isa. v. 2 . And, if a vine do not bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2 , 6 .

III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" v. 12 . Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine ( Jer. ii. 21 ), to the reproach of its great owner, and then no marvel if he took away its hedge ( Isa. v. 5 ); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, v. 13 . But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job i. 10 . See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job v. 23 . If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described ( v. 16 ): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.

IV. What their requests were to God hereupon. 1. That God would help the vine ( v. 14, 15 ), that he would graciously take cognizance of its case and do for it as he thought fit: " Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired,—from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief,—from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed,—thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise ( Isa. xliii. 21 ), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben ), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel ( my servant the branch, Zech. iii. 8 ), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, John xv. 1 ; Isa. xi. 1 . Destroy it not for that blessing is in it, Isa. lxv. 8 . 2. That he would help the vine-dresser ( v. 17, 18 ): " Let thy hand be upon the man of thy right hand, " that king (whoever it was) of the house of David that was now to go in and out before them; "let thy hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezra vii. 28 , And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, " Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Ps. lxviii. 28 . In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.

Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition ( v. 19 ): Turn us again. The title given to God rises, v. 3 , O God! v. 7 , O God of hosts! v. 19 , O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.

8-11. brought-- or, "plucked up," as by roots, to be replanted.

a vine-- ( Psa 78:47 ). The figure ( Is 16:8 ) represents the flourishing state of Israel, as predicted ( Ge 28:14 ), and verified ( 1Ki 4:20-25 ).

12. hedges-- ( Is 5:5 ).

13. The boar-- may represent the ravaging Assyrian and

the wild beast-- other heathen.

14-15. visit this vine-- favorably ( Psa 8:4 ).

16. it-- the "vine" or

they-- the "people" are suffering from Thy displeasure.

19. (Compare Psa 80:3 , "O God"; Psa 80:7 , "O God of hosts").

But in every [2] thing by prayer, &c. By the Greek, the sense and construction cannot be in every prayer; but in every thing, in all circumstances, have recourse to prayer. (Witham)

Sed in omni oratione, &c. Greek: all en panti, te proseuche; no copies, Greek: pase.

For the rest, brethren, whatsoever things are true, &c. Here the apostle enumerates general precepts of morality, which they ought to practise. --- Whatsoever things are true. In words, in promises, in lawful oaths, &c. he commands rectitude of mind and sincerity of heart. --- Whatsoever things are modest. By these words he prescribes gravity in manners, modesty in dress, and decency in conversation. --- Whatsoever things are just. That is, in dealing with others, in buying or selling, in trade or business, to be fair and honest. Whatsoever things are holy. By these words may be understood, that those who are in a religious state professed, or in holy orders, should lead a life of sanctity and chastity, according to the vows they make; but these words being applied to those in the world, indicate the virtuous life they are bound by the divine commandments to follow. --- Whatsoever things are amiable. That is to practise those good offices in society that procure us the esteem and good will of our neighbours. --- Whatsoever things are of good repute. That is, that by our conduct and behaviour we should edify our neighbours, and give them good example by our actions. --- If there be any virtue, if there be any praise of discipline: that those in error, by seeing the morality and good discipline of the true religion, may be converted. And finally, the apostle commands not only the Philippians, but all Christians, to think on these things: that is, to make it their study and concern, that the peace of God might be with them. (Challoner)

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, v. 1 . It is inferred from the close of the foregoing chapter: Therefore stand fast, &c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch. i. 8 . (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4 ; 3 John 4 . (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10 . "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance ( v. 2, 3 ): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account—it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance ( v. 3 ), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12 , I suffer not a woman to teach ), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. " Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."— With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven ( Luke x. 20 ), not blotting his name out of the book of life ( Rev. iii. 5 ), and of those who are written in the Lamb's book of life, Rev. xxi. 27 . Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, v. 4 . All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord ( Ps. xxxvii. 4 ), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls ( Ps. xciv. 19 ), and our meditation of him is sweet, Ps. civ. 34 . Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before ( ch. iii. 1 ): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: " Let your moderation be known to all men, v. 5 . In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. xiv . Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse . The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care ( v. 6 ): Be careful for nothing — meden merimnate : the same expression with that Matt. vi. 25 , Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. " Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, v. 7 . The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1 Cor. ii. 9 . This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi. 3 .

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest ( v. 8 ), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, —agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise —any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: " If there be any virtue, think of these things —imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom. ii. 29 .

6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel].

by prayer and supplication-- Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Ep 6:18 ).

thanksgiving-- for every event, prosperity and affliction alike ( 1Th 5:18 ; Jas 5:13 ). The Philippians might remember Paul's example at Philippi when in the innermost prison ( Ac 16:25 ). Thanksgiving gives effect to prayer ( 2Ch 20:21 ), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" ( Php 4:7 ; Col 3:15 ).

let your requests be made known unto God-- with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau ( Ge 32:9-12 ); Hezekiah fearing Sennacherib ( 2Ki 19:14 ; Psa 37:5 ).

7. And-- The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

peace-- the dispeller of "anxious care" ( Php 4:6 ).

of God-- coming from God, and resting in God ( Joh 14:27 ; 16:33 ; Col 3:15 ).

passeth-- surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness ( 1Co 2:9 , 10 ; Ep 3:20 ; compare Pr 3:17 ).

shall keep-- rather, "shall guard"; shall keep as a well-garrisoned stronghold ( Is 26:1 , 3 ). The same Greek verb is used in 1Pe 1:5 . There shall be peace secure within, whatever outward troubles may besiege.

hearts and minds-- rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

through-- rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.

true-- sincere, in words.

honest-- Old English for "seemly," namely, in action; literally, grave, dignified.

just-- towards others.

pure-- "chaste," in relation to ourselves.

lovely-- lovable (compare Mr 10:21 ; Lu 7:4 , 5 ).

of good report-- referring to the absent ( Php 1:27 ); as "lovely" refers to what is lovable face to face.

if there be any virtue-- "whatever virtue there is" [Alford]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's ( 2Pe 1:5 ); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.

praise-- whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43 ); but they should live so as to deserve men's praise.

think on-- have a continual regard to, so as to "do" these things ( Php 4:9 ) whenever the occasion arises.

9. both-- rather, "The things also which ye have learned ... these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.

heard-- though ye have not yet sufficiently "received" them.

seen-- though ye have not as yet sufficiently "learned" them [Bengel].

and-- "and then," as the necessary result ( Php 4:7 ). Not only "the peace of God," but "the God of peace" Himself "shall be with you."

verse 24. But if we shall say, of men; we fear the people; for all hold John as a prophet. Wherefore did ye not believe him, declaring Me to be Messiah, and persuading you to prepare by repentance for My grace and salvation? We fear the multitude, understand, lest they should stone us, as Luke adds (Luk_20:5). As a prophet: The word, as, is the mark of truth, not of likeness. It means, all held John for a true and a great prophet, and therefore sent by God. For a prophet is the ambassador, seer, and interpreter of God. Thus it is said of Christ (John 1.), "We saw His glory, the glory as of the Only Begotten of the Father," where as denotes reality, not similitude. Meaning, "We saw the glory of Him, as verify the Only Begotten Son of God, or, of Him who was the true and Only Begotten of God."

And they answered Jesus and said, We know not. They lie; for they had seen the life of John, as well as his most holy and divine preaching, sealed by his death and martyrdom for the sake of chastity. But dishonesty would rather lie than be convicted of falsehood and convinced of dishonesty.

And He said unto them, Neither tell I you by what authority I do these things. It means, "Ye are not willing to answer My question, wherefore neither will I answer yours, because the solution of yours depends upon Mine. But ye say that ye do not know it, and ye lie. I say that I know, but am unwilling to say; and I speak the truth, that I may confound and put down your insolence." For by this answer Christ stopped the mouth of the Scribes, so that they were as silent as mice, nor did they dare again to open their lips. Whence S. Jerome says: "He showed that they knew, but would not answer, and that He knew, and did not answer, because they kept back what they knew.

How seemeth it to you? Christ, by the following parable, convicted the Scribes and Phariseeswho said that they knew not whether the baptism of John were from heaven or of menof the utmost dishonesty and obstinacy; because, although they wished to be accounted sons of God, yet refused to receive John who was sent by God, and would not believe His preaching, nor do penance. Moreover, Christ in this place, says S. Chrysostom, brings in guilty the judges themselves, with a great confidence in justice, where the cause is entrusted to the adversary. But He employs a parable, that they may not perceive how they are pronouncing sentence against themselves: "A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not; but afterwards he repented and went. And he came to the second, and said likewise. And he answered and said, I go, sir; and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Verses 28-32.)

This parable scarcely needs an explanation, because Christ applies and explains it. In truth, the firstbeing at the beginning unwilling to obey his father, but afterwards repenting and obeying, by going to work in the vineyarddenotes the publicans and harlots; who at first by their sins repelled the will and law of God, but afterwards by John's preaching came to a better mind, and did penance, and lived chastely and justly, according to the law of God. The second sonwho said to his father that he would go into the vineyard, but broke his word, and went notdenotes the Scribes and Pharisees; who always had the law of God in their mouths (as though they were most zealous and religious observers of it), but did not fulfil it in their deeds, but by lust, rapine, and usury acted contrary to it. Wherefore they provoked the heavy displeasure and anger of God against them, as well on account of their wickedness itself as because of their hypocrisy and feigned observance of the Law. For such hypocrisy and duplicity grievously provokes God.

Go beforeGreek, προάγουσιν, in the present tense; future in Vulg. Meaning as follows: "The publicans and harlots precede you, 0 ye Scribes, i.e., they go before you in the way of God and of virtue, and advance to Heaven by the pattern of faith, repentance, and change of life; and therefore they will indeed precede and go before you into the kingdom of Heaven, into which ye wicked ones will never enter, although ye might enter if ye would repent and change your lives. Thus (Mat_5:19) the least in the kingdom of Heaven are the impious and the reprobate, who shall be shut out of it.

In the way of justice; the Syriac is, walking in the way of rectitudei.e., leading a life perfectly just, right, holy and blameless.

Neither repentedi.e., did not do penance. The Greek is ου̉ μετεμελήθητε, did not repent and amend.

Mystically. Publicans and harlots denote the Gentiles, who at first were slaves to idols and vices, and afterwards were converted by the preaching of the Apostles, and served God and virtue. The Pharisees and Scribes denote the Jews, who seemed to worship God, but really despised Him, since they despised Christ who was sent by Him, and hardened their hearts in this perfidy. Whence S. Jerome, S. Chrysostom, Origen, S. Athanasius, Bede, Euthymius, Maldonatus, Jansen, and others, passim, interpret the parable of them.

Tropologically. Christ shows, says S. Chrysostom, that the populace and plebeians, who some time or other are converted, are better than priests who are never converted.

Tropologically. Ordinary Christians and lay people who, from a desire of holiness, keep evangelical counsels, although they are not bound to them by vow or profession, are like the first son. Priests, monks, and religious, who have taken vows of poverty, chastity, and obedience, and afterwards break them, are like the second son.

"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vine-yard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons" (Verses 33-41). Christ turns the point of this parable against the Scribes and Pharisees, His adversaries; but borrows it from Isaiah (Isa_5:1), that He may add weight to it, so as to press and convince them. For Isaiah there made use of it, and predicted that Christ would use it. For Isaiah begins his fifth chapter thus. "I will sing to my beloved (Christ Incarnate) a song of my kinsman of his vineyard. A vineyard has been made for my beloved in the horn of a son of oil" (Vulg.)i.e., in a horn of olives, meaning in Judæa, which was strong and lofty like a horn, and fertile and rich like an olive. I have expounded this at length on Isaiah v.; from whence I will repeat summarily what has been there said, and will go through the whole parable in a few words.

1 The man planting a vineyard is God founding the Church, or synagogue, according to Psa_80:9. "Thou hast transplanted a vine out of Egypt, Thou hast cast out the nations (from Canaan), and there planted the vine," i.e., the Synagogue, or Temple of the Jews.

2. The hedge, the wine press and the tower erected in the vineyard signify that God provided abundantly for His Church all things necessary. Literally however by the hedge you may understand, with S. Jerome, the wall of Jerusalem; or strong princes like David and the Maccabees, with the Interlinear; or the Law, with Auctor Imperfecti, and S. Irenæus (lib. 4. cap. 70). hedged it round about, the Syriac has, protected it on all sides by a wall.

The wine press is the Altar where the blood of the victims was poured out. So Origen, S. Jerome, Bede, Theophylact, Euthymius. The wine press is said to be dug, because formerly small lakes were cut out, or dug, for the purpose. Or as Mark says (Mar_12:1) a lake: where they received the new wine pressed from the grapes by the press. This is plain from Isa_5:2. Tropologically, the wine press says S. Jerome, denotes the martyrs. Whence the Psalms 8. 81, and 84. are entitled, For the wine presses. But S. Hilary thinks the prophets are meant, into whom the richness of the Holy Ghost very warmly flowed.  S. Chrysostom by the wine press understands the word of God, which presses and torments man, through the opposition of the flesh.

The tower of the vineyard, i.e., of the synagogue was the temple of Jerusalem, and God's worship there. So Origen, the Chaldee, S. Hilary, Bede, Theophylact, Euthymius. Mystically, the prophets, pastors and teachers, together with the kings and princes of the people were the tower. For they as from a tower were the watchmen of the people. So the same. Whence S. Hilary says, "A tower denotes the eminence of the law, which towered towards heaven, and from which the Advent of Christ might be watched for.

3. The inhabitants of the vineyard were the princes of the people: for it is their part to rule and guide the people. To work in the vine-yard, is to do justice, says S. Chrysostom.

4. God went into a far country, because, as Origen says, when He had given His law and covenants to the Jews, appearing to them on Mount Sinai, He did not afterwards appear to them, as though He had gone elsewhere.

5. The time of fruits, i.e., of the observance of the law and worship of God was in the time of David, Solomon, Josaphat, Hezekias, Josias, &c., when the Jews were able to live quietly to themselves and to God, as they ought. Or rather this time was always; because they were always bound to serve God, and bring forth the fruit of good works. Whence Maldonatus thinks this pertains to the figures and adornment of the parable.

6. The servants sent by God to the vineyard, i.e., the synagogue, to gather its fruits were Isaiah, Jeremiah, Ezekiel, and the rest of the prophets, whom the Jews killed, because they reproved their vices, stoning some of them, as Jeremiah. And He sent them a second time, and more than the first, that by His diligence and His love He might overcome the wickedness of the husbandmen. Whence S. Chrysostom says, "Through all the grades of wickedness the mercy of God went on increasing, and through all the steps of God's mercy, the wickedness kept increasing." Wherefore at length God sent unto them His Son, that is Christ, now Incarnate, whom as the Heir of the Synagogue, the Scribes both slew and crucified without the city, i.e., outside of Jerusalem, on Mount Calvary, that they themselves might preside over and rule the synagogue, and enrich and magnify themselves by means of it. Instead of they will reverence My Son, the Syriac has, they will be ashamed on account of My Son.

Lastly, every one's vineyard that he must till is his soul. To a pastor it is his parish: to a bishop, his diocese: to a magistrate, the state; that they may bring forth the fruit of good works and virtues. The hedge is the laws and statutes: the keepers are the angels: the tower is meditation, reason, forethought: the wine press is tribulation, mortification, the cross. "A servant is sent," says Rabanus, "when the law, a psalm, or a prophecy is read: he is cast out when they are blasphemed or despised. He kills the heir, who tramples on the Son of God, and does despite to the Spirit of grace. The vineyard is given to another when the humble receive the grace which was despised by the proud."

Moreover, The man planting the vineyard is God, who is called a man, says S. Chrysostom, by similitude, not reality. By nature He is Lord, by kindness Father, according to the words in Isaiah "The vineyard of the Lord of Sabaoth is the house of Israel."

They (the Scribes) say unto Him, He will miserably destroy those wicked men. You will say, Mark and Luke assert that Christ said this; how then does Matthew attribute the same words to the Scribes? I may reply with S. Chrysostom and Euthymius, that the Scribes said it first, and afterwards Christ repeated and confirmed the same, in such manner and gesture that from thence, and from what preceded and followed (as Abulensis rightly observes, quæst. 20), the Scribes sufficiently understood that it was spoken of them; and then they added, God forbid, as Luke has (c. Luk_20:16).

He will miserably destroy the wicked: namely, the wicked ones of the vineyard, i.e., the husbandmen of the Church, or the Scribes, with their followers, who killed the prophets and Christ. God will destroy them by Titus and Vespasian in this life, and by the devils in hell.

And will let out His vineyard to other husbandmen (viz., the Apostles and their successors), who shall render to Him the fruits in their seasons. This fruit of the vineyard, i.e., of the Church of God, is made manifest in the conversion of the whole world to the faith and holiness of Christ, and especially in the constancy of so many thousands of virgins and martyrs. The rejection of the Jews and the conversion of the Gentiles are here foretold, as Christ teaches,

verse 43.

Moraliter: learn from hence that, like as a vineyard produces good grapes even if those who till it be evil, so does the Church and her faithful members produce the good works of virtues, even though her pastors and teachers be sometimes evil, like the Scribes. Yet will they bring forth more and larger fruits if the pastors are good, as is plain from the Apostles, whose Apostolic virtues the primitive believers imitating, excelled in chastity, charity, patience, and all virtues. Zeuxis, a famous painter, is an illustration of this emblem. He painted a boy with a basket of grapes so skilfully and beautifully as to deceive the birds; for the birds flew to these grapes as though they were real, and pecked at them, to try to eat them. Then Zeuxis said, modestly, "I have painted the grapes better than I have the boy; for the birds fly to the grapes, and do not fear the boy, who stands there, as being only a picture." Thus the shepherds and keepers of the Church are frequently depraved, and badly depicted; but the grapes, i.e., the works of the people, are better and mote beautiful. By the carelessness of the keepersi.e., of the pastorsit comes to pass that they become the prey of the birdsthat is, of the demonsby whom they are devoured.

Verse 42. Jesus 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 Lord's doing, and it is marvellous in our eyes? Christ cites Psa_18:22, where David speaks and prophesies of Christ. And the Scribes knew this. Wherefore they understood that they were marked and censured in this sentence by David as well as Christ. The meaning is: the Scribes, Priests, and Pharisees as the builders of the Synagoguei.e., of the Jewish Churchcast Christ from it as a worthless stone; indeed, as being hurtful to it, they condemned and killed Him. For the Scribes, whom He had previously called labourers and husbandmen, He now calls builders, says S. Jerome. But this stone rejected by the Jews is made by God the Head of the corner. That is, it was placed at the head of the corner, and was made the chief and altogether fundamental stone of the Church, and at the same time the corner stone, so as to join and connect the two walls of the Gentiles and the Jews on Itself, as in a corner, in the same fabric and house of the Church. So S. Augustine, S. Basil, Euthymius, Cassiodorus, Abulensis, Jansen, Maldonatus, and the rest of the Fathers and expositors, either here, or on Psa_18:22. Also S. Peter (Epist. 1, cap. ii. 6), where I have expounded the passage at length. For frequently in Scripture the fabric of the Church is compared to the building of a house, which is laid upon a solid foundation, such as a rock; for thus the Church is built upon, and rests upon, Christ. Christ, therefore, is the first rock of the Church, who communicated this name (together with the thing itself) to S. Peterthat after Christ he should be the rock of the Churchand then to the rest of the Apostles, whom in like manner He constituted the foundations of the Church, as is plain from the Rev_21:19, Eph_2:20, and elsewhere. Moreover, Calvin arrogantly, as well as foolishly and impiously, declares himself to be this stone; forasmuch as, being rejected by the Pope and the Roman Church, he became the foundation of the Calvinistic sect. Thus does that proud braggart dare to equal himself to Christ, yea, to rob Christ of His oracle and title. But let him give the signs by which he may show that he has been sent by God: let him show, I say, miracles, prophecies, Scriptures, as Christ did. But he never has shown them, and he never will. Therefore he is not the reformer of the Church, but the deformer.

Verse 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. The Church is constantly called the kingdom of God in the gospel, because in it God reigns in the faithful by faith and grace, and leads them to the heavenly kingdom, that He may reign in them by glory.

Behold there is here, as it were, the epimythion, or post-parable and application, in which Christ clearly expounds and applies the three parables which He has spokennamely, the first, concerning the two sons, one obedient, the other disobedient; the second, concerning the vineyard, whose husbandmen killed the servants and the Son of the owner; the third, concerning the rejected stone, which was made the head of the cornerto the Scribes themselves, and the Jews their followers, as follows: "You, 0 ye Scribes, are disobedient sons to God your Father, for ye persecute Me His Only Begotten Son sent by Him. Ye, too, are the husbandmen of this vineyard, who will kill Me its Heir. Lastly, ye are the builders of the synagogue, who reject Me as a stone; but God will make Me the basis and foundation of His Church, because He will take it away from you, and transfer it to the Gentiles, who will eagerly receive and worship Me, and so will be endowed by Me with grace and glory." For all the parables of Christ have this end in viewthat they may signify the rejection of the Jews and the election of the Gentiles, because the Jews rejected Christ, Whom the Gentiles accepted. By this parable Christ so pricked the Scribes, that they prepared the cross for Him.

"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress 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 beat one, and killed another, and stoned another.36. Again, he sent other servants more than the first: and they did unto them likewise.37. But last of all he sent unto them his son, saying, They will 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 seize on his inheritance.39. And they caught him, and cast him out of the vineyard, and slew 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 will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."42. Jesus 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 Lord’s doing, and it is marvellous in our eyes?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.44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder."

The design of this further parable is to shew that their guilt was heinous, and unworthy to be forgiven.

The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him.

He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.

He hath "planted" a vine of which Isaiah speaks, "The vine of the Lord of Hosts is the house of Israel." [ Isa 5:7 ] And "hedged it round about;" i.e. either the wall of the city, or the guardianship of Angels.

Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.

"A winepress," that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83rd are entitled, that is to say, the martyrs. (ed. note: Ps 8, 81, 84. Hebr. from the wine press, and so the Vulgate Torcularia, as St. Jerome reads. Others consider it a musical instrument used at the vintage. St. Augustine takes it for an oil press, Enarr. in Ps. 80. init. in Ps. 83. init. of vines or olives. With St. Jerome he interprets it of martyrdoms in Ps. 8. n. 3. just before he interprets it of Christian Churches, as does Athanasius in loc.)

Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.

Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.

"And built a tower therein," that is, the Temple, of which it is said by Micah, "And thou, O cloudy tower of the daughter of Sion."

Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watchtower, the coming of Christ might be spied. "And let it out to husbandmen."

When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. "And went into a far country."

Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting.

Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins.

Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, [ Exo 13:21 ] never after shewed Himself to them in like manner. In Isaiah the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; [ Isa 5:7 ] but in the Gospel not the vineyard but the husbandmen are blamed.

For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man’s blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are bid in it should not be seen by those who are without. The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit.

The tower built therein is the word concerning God himself, and concerning Christ’s dispensations. This vineyard He committed to husbandmen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen.

The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nought to shew, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child’s soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draweth near.

"The season of fruit," He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.

He calls the Prophets servants, who as the Lord’s Priests offer the fruits of the people, and the proofs of their obedience in their works. But they shewed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, "And the husbandmen took his servants, and beat one, and killed another, and stoned another."

Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.

At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.

These "more than the first" who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.

Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.

By the Son sent at last, is denoted the advent of our Lord.

Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.

He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.

But when He says, "They will reverence my Son," He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man.

Or He speaks as declaring what ought to be; they ought to reverence Him; thus shewing that their sin was great, and void of all excuse.

Or we may suppose this fulfilled in the case of those Jews who, knowing Christ, believed in Him. But what follows, "But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on the inheritance," was fulfilled in those who saw Christ, and knew Him to be the Son of God, yet crucified Him.

Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. [ Mat 22:36 ]

But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, "I will send my Son." Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.

By what they say, "This is the Son," He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, "Ask of me, and I shall give thee the heathen for thine inheritance." [ Psa 2:8 ] The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.

After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, "Come, let us kill him." For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God’s. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, "And the inheritance shall be ours."

These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.

Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, "And they caught him, and cast him out of the vineyard, and slew him."

Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.

Or, what He says, "And cast him out of the vineyard," seems to me to be this; As far as they were concerned they judged Him a stranger both to the vineyard, and the husbandmen. "When therefore the Lord of the vineyard cometh, what will he do unto those husbandmen?"

The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.

That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.

Like Caiaphas [ Joh 11:49 ] so did they, not from themselves, prophesy against themselves, that the oracles of God were to be taken from them, and given to the Gentiles, who could bring forth fruit in due season.

Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.

Mark does not give this as their answer, but relates that the Lord after His question put to them, made this answer to Himself. But it may be easily explained, that their words are subjoined in such a way as to shew that they spoke them, without putting in ’And they answered.’ Or this answer is attributed to the Lord, because, what they said being true, might well be said to have been spoken by Him who is truth.

Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them.

This troubles us more, how it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, "And when they heard it they said, God forbid." [ Luk 20:16 ] The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke.

And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker. For it may be supposed that He spoke all these things with the Chief Priests, but that Matthew for brevity’s sake omitted what Luke mentions, namely, that this parable was spoken not to those only who asked Him concerning His authority, but to the populace, among whom were some who said, He shall destroy them, and give the vineyard to others.

Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, "God forbid," but their consciences took it up with "He shall miserably destroy these wicked men." For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.

Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, "God forbid."

Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.

When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture.

The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders.

But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.

He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.

And that they might know that nothing that had been done was against God’s will, He adds, "It is the Lord’s doing."

That is, the stone is the gift of God to the whole building, and is wonderful in our eyes, who can discern it with the eyes of the mind.

As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.

By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns.

Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already and believing; but to whom He gave it, He gave it with a sentence of election.

Christ is called A Stone, not only because of His strength, but because He mightily crushes His enemies; whence it follows, "And whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it shall grind him to powder."

Whoso sinneth, yet believeth on Him, falls indeed upon a stone and is broken, yet is not altogether crushed, but is preserved to salvation through endurance. But on whomsoever it shall fall, that is, whomsoever this stone shall itself assault, and whosoever shall utterly deny Christ, it shall so crush him, that not a bone of him shall be left in which a drop of water could be taken up.

It is one thing to be broken, and another to be ground to powder. Of what is broken there remains something; but what is ground to powder is as it were converted into dust. And what falls upon a stone is not broken by any power of the stone, but because it fell heavily, either by reason of its weight, or of its fall from a great height So a Christian in sinning, perishes, but not to the utmost that Christ can destroy; but only so far as he destroys himself, either by the greatness of his sin, or by his exalted rank. But the unbelievers perish to the utmost that Christ can destroy them.

Or, He here points out their twofold destruction; first in their stumbling and being offended at Him, signified in that, "Whosoever shall fall upon this stone;" the other in the captivity that should come upon them, signified by that, "But upon whomsoever it shall fall."

Or, Those that fall upon Him, are those that despise and afflict Him. These do not perish utterly, but are broken so that they walk not upright. But upon these He shall fall when He shall come from above in judgment with a punishment of destruction, and thence He says, "Shall grind them to powder," because "the wicked are like the dust which the wind scattereth abroad on the face of the earth." [ Psa 1:4 ]

A certain master of a family, &c. This master is God; the vineyard, the Jews; the husbandmen, the Jewish priests; the servants, God's prophets, sent from time to time: the son, called (Mark xii. 6,) his only and most dear son, is our Saviour Jesus Christ, whom they persecuted to death. (Witham) --- By this parable, our Saviour teaches the Jews that the providence of God had wonderfully watched over them from the beginning, that nothing had been omitted to promote their salvation, and that notwithstanding his prophets had been put to most cruel deaths, still the Almighty was not turned away from them, but had at length sent down his only Son, who should suffer at their hands the inexpressible ignominies and tortures of his cross and passion. (St. John Chrysostom, hom. lxix.)

They will reverence, &c. This is not said, as if God were ignorant what the Jews would do to his only begotten Son, since in this very place he declares that they would condemn him to death; but, to shew what they ought to have done, and what he had a right to expect from them. (Nicholas de Lyra.)

Heir. From this text, it appears that the princes of the Jews knew Jesus to be the Messias, and that it was only through envy and malice they were so blinded as not to acknowledge him for the Son of God. When, therefore, the apostle says, (1 Corinthians ii. 8,) If they had known, they would not have crucified the Lord of glory; this, it is probable, must be understood of the common people, since we can hardly believe that the princes of the people were ignorant of it, as Christ had so repeatedly inculcated this truth, that he even says himself they had no excuse, and were only actuated by hatred against him and his Father. (St. John xv. 22.) (Tirinus) --- Inheritance, &c. It appears from St. John xi. that one of the motives why the Jews killed our Saviour was, lest if they let him live, all men should believe, and the Romans should come and destroy their nation. But the very means they took to secure their kingdom to themselves, hastened their downfall, and eventually caused their ruin; since in punishment of their crucifying Jesus Christ, their city and state were completely ruined under the Roman emperors Titus and Vespasian. (Nicholas de Lyra.)

He will bring those evil men to an evil end. This answer was made by some of them. Yet St. Luke (xx. 16,) tells us, that others among them, (whom we may take to be the Scribes and Pharisees) cried out, God forbid; seeing well enough that this was a prediction of their future ruin. (Witham) --- If we compare this text with St. Luke, it will appear that it was from the midst of the people that this answer was given, which was confirmed by Jesus Christ, and at which the high priests were so indignant, because they saw clearly it must fall upon themselves. (Bible de Vence)

The head of the corner. By these words, (Psalm cxvii,) which the Jews themselves expounded of their Messias, Christ shewed them, that although they, who should have been the architects, had rejected him, yet he should be the chief corner-stone to unite the Jews and the Gentiles, converted into one Christian Church, militant on earth and triumphant in heaven. See Acts iv. 11. (Witham) --- St. Augustine remarks, that this parable was addressed not only to the opponents of Christ's authority, but likewise to the people.

The kingdom of God shall be taken from you. By this dreadful conclusion he tells them in plain terms, that they shall be forsaken, and punished for their blindness and obstinacy. (Witham)

33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress 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 beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will 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 seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew 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 will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus 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 Lord's doing, and it is marvellous in our eyes? 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. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 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.

This parable plainly sets forth the sin and ruin of the Jewish nation; they and their leaders are the husbandmen here; and what is spoken for conviction to them, is spoken for caution to all that enjoy the privileges of the visible church, not to be high-minded, but fear.

I. We have here the privileges of the Jewish church, represented by the letting out of a vineyard to the husbandmen; they were as tenants holding by, from, and under, God the great Householder. Observe,

1. How God established a church for himself in the world. The kingdom of God upon earth is here compared to a vineyard, furnished with all things requisite to an advantageous management and improvement of it. (1.) He planted this vineyard. The church is the planting of the Lord, Isa. lxi. 3 . The forming of a church is a work by itself, like the planting of a vineyard, which requires a great deal of cost and care. It is the vineyard which his right hand has planted ( Ps. lxxx. 15 ), planted with the choicest vine ( Isa. v. 2 ), a noble vine, Jer. ii. 21 . The earth of itself produces thorns and briars; but vines must be planted. The being of a church is owing to God's distinguishing favour, and his manifesting himself to some, and not to others. (2.) He hedged it round about. Note, God's church in the world is taken under his special protection. It is a hedge round about, like that about Job on every side ( Job i. 10 ), a wall of fire, Zech. ii. 5 . Wherever God has a church, it is, and will always be, his peculiar care. The covenant of circumcision and the ceremonial law were a hedge or a wall of partition about the Jewish church, which is taken down by Christ; who yet has appointed a gospel order and discipline to be the hedge of his church. He will not have his vineyard to lie in common, that those who are without, may thrust in at pleasure; not to lie at large, that those who are within, may lash out at pleasure; but care is taken to set bounds about this holy mountain. (3.) He digged a wine-press and built a tower. The altar of burnt-offerings was the wine-press, to which all the offerings were brought. God instituted ordinances in his church, for the due oversight of it, and for the promoting of its fruitfulness. What could have been done more to make it every way convenient?

2. How he entrusted these visible church-privileges with the nation and people of the Jews, especially their chief priests and elders; he let it out to them as husbandmen, not because he had need of them as landlords have of their tenants, but because he would try them, and be honoured by them. When in Judah God was known, and his name was great, when they were taken to be to God for a people, and for a name, and for a praise ( Jer. xiii. 11 ), when he revealed his word unto Jacob ( Ps. cxlvii. 19 ), when the covenant of life and peace was made with Levi ( Mal. ii. 4, 5 ), then this vineyard was let out. See an abstract of the lease, Cant. viii. 11, 12 . The Lord of the vineyard was to have a thousand pieces of silver (compare Isa. vii. 13 ); the main profit was to be his, but the keepers were to have two hundred, a competent and comfortable encouragement. And then he went into a far country. When God had in a visible appearance settled the Jewish church at mount Sinai, he did in a manner withdraw; they had no more such open vision, but were left to the written word. Or, they imagined that he was gone into a far country, as Israel, when they made the calf, fancied that Moses was gone. They put far from them the evil day.

II. God's expectation of rent from these husbandmen, v. 34 . It was a reasonable expectation; for who plants a vineyard, and eats not of the fruit thereof? Note, From those that enjoy church-privileges, both ministers and people, God looks for fruit accordingly. 1. His expectations were not hasty; he did not demand a fore-rent, though he had been at such expense upon it; but staid till the time of the fruit drew near, as it did now that John preached the kingdom of heaven is at hand. God waits to be gracious, that he may give us time. 2. They were not high; he did not require them to come at their peril, upon penalty of forfeiting their lease if they ran behind-hand; but he sent his servants to them, to remind them of their duty, and of the rent-day, and to help them in gathering in the fruit, and making return of it. These servants were the prophets of the Old Testament, who were sent, and sometimes directly, to the people of the Jews, to reprove and instruct them. 3. They were not hard; it was only to receive the fruits. He did not demand more than they could make of it, but some fruit of that which he himself planted—an observance of the laws and statutes he gave them. What could have been done more reasonable? Israel was an empty vine, nay it was become the degenerate plant of a strange vine, and brought forth wild grapes.

III. The husbandmen's baseness in abusing the messengers that were sent to them.

1. When he sent them his servants, they abused them, though they represented the master himself, and spoke in his name. Note, The calls and reproofs of the word, if they do not engage, will but exasperate. See here what hath all along been the lot of God's faithful messengers, more or less; (1.) To suffer; so persecuted they the prophets, who were hated with a cruel hatred. They not only despised and reproached them, but treated them as the worst of malefactors—they beat them, and killed them, and stoned them. They beat Jeremiah, killed Isaiah, stoned Zechariah the son of Jehoiada in the temple. If they that live godly in Christ Jesus themselves shall suffer persecution, much more they that press others to it. This was God's old quarrel with the Jews, misusing his prophets, 2 Chron. xxxvi. 16 . (2.) It has been their lot to suffer from their Master's own tenants; they were the husbandmen that treated them thus, the chief priests and elders that sat in Moses's chair, that professed religion and relation to God; these were the most bitter enemies of the Lord's prophets, that cast them out, and killed them, and said, Let the Lord be glorified, Isa. lxvi. 5 . See Jer. xx. 1, 2 ; xxvi. 11 .

Now see, [1.] How God persevered in his goodness to them. He sent other servants, more than the first; though the first sped not, but were abused. He had sent them John the Baptist, and him they had beheaded; and yet he sent them his disciples, to prepare his way. O the riches of the patience and forbearance of God, in keeping up in his church a despised, persecuted ministry! [2.] How they persisted in their wickedness. They did unto them likewise. One sin makes way for another of the same kind. They that are drunk with the blood of the saints, add drunkenness to thirst, and still cry, Give, give.

2. At length, he sent them his Son; we have seen God's goodness in sending, and their badness in abusing, the servants; but in the latter instance both these exceed themselves.

(1.) Never did grace appear more gracious than in sending the Son. This was done last of all. Note, All the prophets were harbingers and forerunners to Christ. He was sent last; for if nothing else would work upon them, surely this would; it was therefore served for the ratio ultima—the last expedient. Surely they will reverence my Son, and therefore I will send him. Note, It might reasonably be expected that the Son of God, when he came to his own, should be reverenced; and reverence to Christ would be a powerful and effectual principle of fruitfulness and obedience, to the glory of God; if they will but reverence the Son, the point is gained. Surely they will reverence my Son, for he comes with more authority than the servants could; judgment is committed to him, that all men should honour him. There is greater danger in refusing him than in despising Moses's law.

(2.) Never did sin appear more sinful than in the abusing of him, which was now to be done in two or three days. Observe,

[1.] How it was plotted ( v. 38 ); When they saw the Son: when he came, whom the people owned and followed as the Messiah, who would either have the rent paid, or distrain for it; this touched their copyhold, and they were resolved to make one bold push for it, and to preserve their wealth and grandeur by taking him out of the way, who was the only hindrance to it, and rival with them. This is the heir, come, let us kill him. Pilate and Herod, the princes of this world, knew not; for if they had known, they would not have crucified the Lord of glory, 1 Cor. ii. 8 . But the chief priests and elders knew that this was the heir, at least some of them; and therefore Come, let us kill him. Many are killed for what they have. The chief thing they envied him, and for which they hated and feared him, was his interest in the people, and their hosannas, which, if he was taken off, they hope to engross securely to themselves. They pretended that he must die, to save the people from the Romans ( John xi. 50 ); but really he must die, to save their hypocrisy and tyranny from that reformation which the expected kingdom of the Messiah would certainly bring along with it. He drives the buyers and sellers out of the temple; and therefore let us kill him; and then, as if the premises must of course go to the occupant, let us seize on his inheritance. They thought, if they could but get rid of this Jesus, they should carry all before them in the church without control, might impose what traditions, and force the people to what submissions, they pleased. Thus they take counsel against the Lord and his Anointed; but he that sits in heaven, laughs to see them outshot in their own bow; for, while they thought to kill him, and so to seize on his inheritance, he went by his cross to his crown, and they were broken pieces with a rod of iron, and their inheritance seized. Ps. ii. 2, 3 , 6 , 9 .

[2.] How this plot was executed, v. 39 . While they were so set upon killing him, in pursuance of their design to secure their own pomp and power, and while he was so set upon dying, in pursuance of his design to subdue Satan, and save his chosen, no wonder if they soon caught him, and slew him, when his hour was come. Though the Roman power condemned him, yet it is still charged upon the chief priests and elders; for they were not only the prosecutors, but the principal agents, and had the greater sin. Ye have taken, Acts ii. 23 . Nay looking upon him to be as unworthy to live, as they were unwilling he should, they cast him out of the vineyard, out of the holy church, which they supposed themselves to have the key of, and out of the holy city for he was crucified without the gate, Heb. xiii. 12 . As if He had been the shame and reproach, who was the greatest glory of his people Israel. Thus they who persecuted the servants, persecuted the Son; as men treat God's ministers, they would treat Christ himself, if he were with them.

IV. Here is their doom read out of their own mouths, v. 40, 41 . He puts it to them, When the Lord of the vineyard cometh, what will he do unto these husbandmen? He puts it to themselves, for their stronger conviction, that knowing the judgment of God against them which do such things, they might be the more inexcusable. Note, God's proceedings are so unexceptionable, that there needs but an appeal to sinners themselves concerning the equity of them. God will be justified when he speaks. They could readily answer, He will miserably destroy those wicked men. Note, Many can easily prognosticate the dismal consequences of other people's sins, that see not what will be the end of their own.

1. Our Saviour, in his question, supposes that the lord of the vineyard will come, and reckon with them. God is the Lord of the vineyard; the property is his, and he will make them know it, who now lord it over his heritage, as if it were all their own. The Lord of the vineyard will come. Persecutors say in their hearts, He delays his coming, he doth not see, he will not require; but they shall find, though he bear long with them, he will not bear always. It is comfort to abused saints and ministers, that the Lord is at hand, the Judge stands before the door. When he comes, what will he do to carnal professors? What will he do to cruel persecutors? They must be called to account, they have their day now; but he sees that his day is coming.

2. They, in their answer, suppose that it will be a terrible reckoning; the crime appearing so very black, you may be sure,

(1.) That he will miserably destroy those wicked men; it is destruction that is their doom. Kakous kakos apolesei — Malos male perdet. Let men never expect to do ill, and fare well. This was fulfilled upon the Jews, in that miserable destruction which was brought upon them by the Romans, and was completed about forty years after this; and unparalleled ruin, attended with all the most dismal aggravating circumstances. It will be fulfilled upon all that tread in the steps of their wickedness; hell is everlasting destruction, and it will be the most miserable destruction to them of all others, that have enjoyed the greatest share of church privileges, and have not improved them. The hottest place in hell will be the portion of hypocrites and persecutors.

(2.) That he will let out his vineyard to other husbandmen. Note, God will have a church in the world, notwithstanding the unworthiness and opposition of many that abuse the privileges of it. The unbelief and frowardness of man shall not make the word of God of no effect. If one will not, another will. The Jews' leavings were the Gentiles' feast. Persecutors may destroy the ministers, but cannot destroy the church. The Jews imagined that no doubt they were the people, and wisdom and holiness must die with them; and if they were cut off, what would God do for a church in the world? But when God makes use of any to bear up his name, it is not because he needs them, nor is he at all beholden to them. If we were made a desolation and an astonishment, God could build a flourishing church upon our ruins; for he is never at a loss what to do for his great name, whatever becomes of us, and of our place and nation.

V. The further illustration and application of this by Christ himself, telling them, in effect, that they had rightly judged.

1. He illustrates it by referring to a scripture fulfilled in this ( v. 42 ); Did ye never read in the scriptures? Yes, no doubt, they had often read and sung it, but had not considered it. We lose the benefit of what we read for want of meditation. The scripture he quotes is Ps. cxviii. 22, 23 , the same context out of which the children fetched their hosannas. The same word yields matter of praise and comfort to Christ's friends and followers, which speaks conviction and terror to his enemies. Such a two-edged sword is the word of God. That scripture, the Stone which the builders refused is become the headstone of the corner, illustrates the preceding parable, especially that part of it which refers to Christ.

(1.) The builders' rejecting of the stone is the same with the husbandmen's abusing of the son that was sent to them. The chief priests and the elders were the builders, had the oversight of the Jewish church, which was God's building: and they would not allow Christ a place in their building, would not admit his doctrine or laws into their constitution; they threw him aside as a despised broken vessel, a stone that would serve only for a stepping-stone, to be trampled upon.

(2.) The advancing of this stone to be the head of the corner is the same with letting out the vineyard to other husbandmen. He who was rejected by the Jews was embraced by the Gentiles; and to that church where there is no difference of circumcision or uncircumcision, Christ is all, and in all. His authority over the gospel church, and influence upon it, his ruling it as the Head, and uniting it as the Corner-stone, are the great tokens of his exhaltation. Thus, in spite of the malice of the priests and elders, he divided a portion with the great, and received his kingdom, though they would not have him to reign over them.

(3.) The hand of God was in all this; This is the Lord's doing. Even the rejecting of him by the Jewish builders was by the determinate counsel and foreknowledge of God; he permitted and overruled it; much more was his advancement to the Head of the corner; his right hand and his holy arm brought it about; it was God himself that highly exalted him, and gave him a name above every name; and it is marvellous in our eyes. The wickedness of the Jews that rejected him is marvellous; that men should be so prejudiced against their own interest! See Isa. xxix. 9, 10 , 14 . The honour done him by the Gentile world, notwithstanding the abuses done him by his own people, is marvellous; that he whom men despised and abhorred, should be adored by kings! Isa. xlix. 7 . But it is the Lord's doing.

2. He applies it to them, and application is the life of preaching.

(1.) He applies the sentence which they had passed ( v. 41 ), and turns it upon themselves; not the former part of it, concerning the miserable destruction of the husbandmen (he could not bear to speak of that), but the latter part, of letting out the vineyard to others; because though it looked black upon the Jews, it spoke good to the Gentiles. Know then,

[1.] That the Jews shall be unchurched; The kingdom of God shall be taken from you. This turning out of the husbandmen speaks the same doom with that of dismantling the vineyard, and laying it common. Isa. v. 5 . To the Jews had long pertained the adoption and the glory ( Rom. ix. 4 ); to them were committed the oracles of God ( Rom. iii. 2 ), and the sacred trust of revealed religion, and bearing up of God's name in the world ( Ps. lxxvi. 1, 2 ); but now it shall be so no longer. They were not only unfruitful in the use of their privileges, but, under pretence of them, opposed the gospel of Christ, and so forfeited them, and it was not long ere the forfeiture was taken. Note, It is a righteous thing with God to remove church privileges from those that not only sin against them, but sin with them, Rev. ii. 4, 5 . The kingdom of God was taken from the Jews, not only by the temporal judgments that befel them, but by the spiritual judgments they lay under, their blindness of mind, hardness of heart, and indignation at the gospel, Rom. xi. 8-10 ; 1 Thess. ii. 15 .

[2.] That the Gentiles shall be taken in. God needs not ask us leave whether he shall have a church in the world; though his vine be plucked up in one place, he will find another to plant it in. He will give it ethnei — to the Gentile world, that will bring forth the fruit of it. They who had been not a people, and had not obtained mercy, became favourites of Heaven. This is the mystery which blessed Paul was so much affected with ( Rom. xi. 30 , 33 ), and which the Jews were so much affronted by, Acts xxii. 21, 22 . At the first planting of Israel in Canaan, the fall of the Gentiles was the riches of Israel ( Ps. cxxxv. 10, 11 ), so, at their extirpation, the fall of Israel was the riches of the Gentiles, Rom. xi. 12 . It shall go to a nation bringing forth the fruits thereof. Note, Christ knows beforehand who will bring forth gospel fruits in the use of gospel means; because our fruitfulness is all the work of his own hands, and known unto God are all his works. They shall bring forth the fruits better than the Jews had done; God has had more glory from the New Testament church than from that of the Old Testament; for, when he changes, it shall not be to his loss.

(2.) He applies the scripture which he had quoted ( v. 42 ), to their terror, v. 44 . This Stone, which the builders refused, is set for the fall of many in Israel; and we have here the doom of two sorts of people, for whose fall it proves that Christ is set.

[1.] Some, through ignorance, stumble at Christ in his estate of humiliation; when this Stone lies on the earth, where the builders threw it, they, through their blindness and carelessness, fall on it, fall over it, and they shall be broken. The offence they take at Christ, will not hurt him, any more than he that stumbles, hurts the stone he stumbles at; but it will hurt themselves; they will fall, and be broken, and snared, Isa. viii. 14 ; 1 Pet. ii. 7, 8 . The unbelief of sinners will be their ruin.

[2.] Others, through malice, oppose Christ, and bid defiance to him in his estate of exaltation, when this Stone is advanced to the head of the corner; and on them it shall fall, for they pull it on their own heads, as the Jews did by that challenge, His blood be upon us and upon our children, and it will grind them to powder. The former seems to bespeak the sin and ruin of all unbelievers; this is the greater sin, and sorer ruin, of persecutors, that kick against the pricks, and persist in it. Christ's kingdom will be a burthensome stone to all those that attempt to overthrow it, or heave it out of its place; see Zech. xii. 3 . This Stone cut out of the mountain without hands, will break in pieces all opposing power, Dan. ii. 34, 35 . Some make this an allusion to the manner of stoning to death among the Jews. The malefactors were first thrown down violently from a high scaffold upon a great stone, which would much bruise them; but then they threw another great stone upon them, which would crush them to pieces: one way or other, Christ will utterly destroy all those that fight against him. If they be so stout-hearted, that they are not destroyed by falling on this stone, yet it shall fall on them, and so destroy them. He will strike through kings, he will fill the places with dead bodies, Ps. cx. 5, 6 . None ever hardened his heart against God and prospered.

Lastly, The entertainment which this discourse of Christ met with among the chief priests and elders, that heard his parables.

1. They perceived that he spake of them ( v. 45 ), and that in what they said ( v. 41 ) they had but read their own doom. Note, A guilty conscience needs no accuser, and sometimes will save a minister the labour of saying, Thou art the man. Mutato nomine, de te fabula narratur—Change but the name, the tale is told of the. So quick and powerful is the word of God, and such a discerner of the thoughts and intents of the heart, that it is easy for bad men (if conscience be not quite seared) to perceive that it speaks of them.

2. They sought to lay hands on him. Note, When those who hear the reproofs of the word, perceive that it speaks of them, if it do not do them a great deal of good, it will certainly do them a great deal of hurt. If they be not pricked to the heart with conviction and contrition, as they were Acts ii. 37 , they will be cut to the heart with rage and indignation, as they were Acts v. 33 .

3. They durst not do it, for fear of the multitude, who took him for a prophet, though not for the Messiah; this served to keep the Pharisees in awe. The fear of the people restrained them from speaking ill of John ( v. 26 ), and here from doing ill to Christ. Note, God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise, Ps. lxxvi. 10 .

33. Hear another parable: There was a certain householder, which planted a vineyard-- (See on Lu 13:6 ).

and hedged it round about, and digged a winepress in it, and built a tower-- These details are taken, as is the basis of the parable itself, from that beautiful parable of Is 5:1-7 , in order to fix down the application and sustain it by Old Testament authority.

and let it out to husbandmen-- These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.

and went into a far country-- "for a long time" ( Lu 20:9 ), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mr 4:26 .

34. And when the time of the fruit drew near, he sent his servants to the husbandmen-- By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on Mt 23:37 .

that they might receive the fruits of it-- Again see on Lu 13:6 .

35. And the husbandmen took his servants, and beat one-- see Jr 37:15 ; 38:6 .

and killed another-- see Jr 26:20-23 .

and stoned another-- see 2Ch 24:21 . Compare with this whole verse Mt 23:37 , where our Lord reiterates these charges in the most melting strain.

36. Again, he sent other servants more than the first; and they did unto them likewise-- see 2Ki 17:13 ; 2Ch 36:16 , 18 ; Ne 9:26 .

37. But last of all he sent unto them his son, saying, They will reverence my son-- In Mark ( Mr 12:6 ) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too ( Lu 20:13 ) is striking: "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." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare He 3:3-6 ). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.

38. But when the husbandmen saw the son, they said among themselves-- Compare Ge 37:18-20 ; Joh 11:47-53 .

This is the heir-- Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature ( He 1:2 ).

come, let us kill him, and let us seize on his inheritance-- that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."

39. And they caught him, and cast him out of the vineyard-- compare He 13:11-13 ("without the gate--without the camp"); 1Ki 21:13 ; Joh 19:17 .

and slew him.

40. When the lord therefore of the vineyard cometh-- This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.

what will he do unto those husbandmen?

41. They say unto him, He will miserably destroy those wicked men-- an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.

and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons-- If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet ( 2Sa 12:5-7 ), and Simon the Pharisee to our Lord ( Lu 7:43 , &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report ( Lu 20:16 )--"And when they heard it, they said, God forbid"--His whole meaning now bursting upon them.

42. Jesus saith unto them. Did ye never read in the scriptures-- ( Psa 118:22 , 23 ).

The stone which the builders rejected, &c.-- A bright Messianic prophecy, which reappears in various forms ( Is 28:16 , &c.), and was made glorious use of by Peter before the Sanhedrim ( Ac 4:11 ). He recurs to it in his first epistle ( 1Pe 2:4-6 ).

43. Therefore say I unto you, The kingdom of God-- God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.

shall be taken from you, and given to a nation bringing forth the fruits thereof-- that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" ( Ro 11:25 , 26 ). This vastly important statement is given by Matthew only.