198 The king orders him without a wedding-garment to be cast out.

SECT. the feast, or presuming his own habit might do

cliii.

Mat.

camest thou in hither,

13 Then said the

as well as that which was offered him, had refused to accept it. And he said to him, Friend, 12 And he saith unXXII.12 how camest thou in hither, not having on a wed- to him, Friend, how ding garment suited to the occasion? Was it not not having a weddingoffered to thee? or hadst thou so little sense of garment? And he was decency and gratitude as to refuse to accept it speechless. in compliance with the order of my feast? And he was presently struck speechless, being confounded with the majesty of the royal presence, and conscious of his own insolence and folly. 13 Then the king, being justly incensed at so great an affront, resolved to punish it by a severe im- king to the servants, prisonment; and therefore said to [his] servants, foot, and take him Bind his hands and feet, and take him away hence, away, and cast him from all the joy and splendor of the guest-cham- into outer darkness: ber, and cast him out into the darkness which is ing and gnashing of without; and there, instead of the mirth and teeth. delight of my banquet, there shall be nothing but weeping and gnashing of the teeth for anguish and despair. (Compare Mat. viii. 12. Vol. VI. p. 295.)

14

Nor imagine, said our Lord in the conclusion and improvement of the parable, that this will be the case of one alone; for though it be a dreadful truth, yet I must say, that even the

furnished by the Phracians (Odyss. lib.
viii. ver. 402); and from the account
which Diodorus gives of the great hospita-
lity of Gellias the Sicilian, who readily re-
ceived all strangers, and at once supplied
500 horsemen with clothes, who by a vio-
lent storm were driven to take shelter with
him: (Diod. Sic. lib. xiii. p. 375. Edit.
Steph.)-Now it was usual, more especi-
aliy at marriage-feasts, for persons to ap-
pear in a sumptuous dress, adorned, as some
writers tell us, with florid embroidery (Dr.
Hammond, in loc.) though many times
white garments seem to have been used on
such occasions: (compare Rev. xix. 8, 9.)
But as it could not be expected that tra-
vellers thus pressed in should themselves be
provided with a suitable habit, we must
therefore conclude, not only from the mag-
nificence of the preparations, to which we
must suppose the wardrobe of the prince
corresponded, but likewise from the follow-
ing circumstance of resentment against this
guest, that a robe was offered, but refused,
by him. And this is a circumstance which
(as Calvin observes) is admirably suited to
the method of God's dealing with us; who
indeed requires holiness in order to our re-
ceiving the benefits of the gospel, but is
graciously pleased to work it in us by his

greatest

Eind him hand and

there shall be weep

14 For many are called,

Holy Spirit; and therefore may justly resent and punish our neglect of so great a favour.

g He was struck speechless.] I render it [struck speechless,] because the word spun is in the passive form, and is very expressive. It is applied to the muzzling of cattle, 1 Cor. ix. 9. Compare 1 Tim. v. 18. and 1 Pet. ii. 15.

h Cast him out into the darkness which is without.] The mention of this circumstance in this connection would incline one to think, either that the word apisov (in ver. 4) may signify supper as well as dinner (which some critics have thought), or that the king is represented as visiting the guests in the evening. But not to insist on this, which is of little moment, it is well known that banquets of this kind were generally celebrated in rooms that were finely illuminated and richly adorned: (see note g, on Mat. viii. 12. Vol. VI. p. 295.) And, considering how splendid and magnificent the entertainments of the eastern princes were, it cannot be thought an unnatural circumstance that such an affront as this offered to the king, his son, his bride, and the rest of the company, should be punished with such bonds, and thrown into a dungeon.

Reflections on our being called to the gospel-feast.

199

called, but few are greatest part of those to whom the gospel is of SECT. fered will either openly reject or secretly disobey

chosen.

cliii.

it; and while many indeed are called to the gos- Mat.
pel-feast, it will be manifest, by their disregard- XXII.14
ing it, there are but few chosen in such a sense as
finally to partake of its blessings. (Compare
Mat. xx. 16. p. 114.)

Thus did he strongly intimate to the Jews,
that since they despised the rich provisions of
his gospel-grace, incomparably more valuable
than those of a royal feast, and since they used
the messengers whom God had sent to them in
so ungrateful and barbarous a manner, they must
expect to be cut off and destroyed by those
hostile armies which Divine Providence would
speedily bring upon them; but that the gospel
should be embraced by the Gentiles, and vast
numbers of them be converted and saved by it.
And he farther intended to insinuate, by the cir-
cumstance of the wedding-garment, that as God
had made provision in his gospel for the sancti-
fication of men's hearts, and the reformation of
their lives, he expected true holiness and cor-
dial obedience from all who professed to embrace
it; and would another day take a strict review
of all its professors, that he might separate habi-
tual sinners from the number and the blessings
of his people, and deliver them over to perpetual
darkness and misery.

IMPROVEMENT.

xxii. 2

How rich are the provisions of the gospel! a feast indeed be- Mat. coming the bounty and majesty of the King of heaven; and proportionable even to the love which he bears to his own Son, in honour of whom it is made!

10

How wonderful is the grace which calls us to the participation 9, of these provisions; us, who were originally sinners of the Gentiles, aliens from the commonwealth of Israel, and strangers to the covenant of promise! (Eph. ii. 12.) Yet has he graciously sent his messen- . gers to us, and invited us to his house, yea, to his table, with the additional hope of yet nobler entertainments in reserve. May none of us reject so condescending a call, lest we turn his goodness 4—6 into righteous indignation, and treasure up to ourselves wrath against the day of wrath! (Rom. ii. 5.)

Let us also remember, that it is not every one who professes to accept the entertainment, not every one who talks of gospel-bless

200

SECT.

cliii.

The Pharisees and Herodians come to Jesus to ensnare him,

ings, and seems to desire a share in them, that will be admitted to it. No: in order to our partaking of an inheritance among the Ver, saints in light, it is necessary that we be made meet for it by the 11 holiness both of our hearts and lives, (Col. i. 12.) This is the wedding garment, wrought by the Spirit of God himself, and offered to us by the freedom of his grace. And it is so necessary, that with13 out it we must be separated from the number of his guests and friends, and even, though we had eaten and drank in his presence, must be cast out into outer darkness, (Luke xiii. 26.)

Frequently let us think of that awful day when the King will come in to see his guests; when God will take a most exact survey 12 of every soul under a Christian profession. Let us think of that speechless confusion which will seize such as have not on the wedding-garment, and of that inexorable severity with which they 13 will be consigned to weeping and gnashing of teeth. To have seen for a while the light of the gospel, and the fair beamings of an eternal hope, will add deeper and more sensible horror to those gloomy caverns; to have heard those glad tidings of great joy, and to hear them, as it were, echoed back in accents of final despair, how will it wound the ear, and pierce the very heart! May God prevent it, by fulfilling in us all the good pleasure of his goodness, and the work of faith with power; that the name of our Lord Jesus Christ may be glorified in us, and we in him (2 Thess. i. 11, 12.) when the marriage supper of the Lamb shall be celebrated, and all the harmony, pomp, and beauty of heaven shall aid its solemnity, its magnificence, and its joy!

SECT.

SECT. CLIV.

Our Lord confounds the Pharisees and Herodians when they hoped to have ensnared him by their question relating to the lawfulness of paying the Roman tribute. Mat. XXII. 15-22. Mark XII. 13-17. Luke XX. 20-26.

MAT. XXII. 15.

Mat. XXII. 15.

risees, and took how they

Cliv. THEN the Pharisees, stung with the severe THEN went the Phabut just rebukes he had been giving them in counsel Mat. the foregoing parables, went out from his pre- might entangle him in XXII.15 sence, and retiring, took counsel together how his talk.

XX. 20.

they might ensnare him in [his] discourse, and find something on which they might ground an Tuke accusation or complaint against him. And they LUKE XX. 20. And narrowly watched him in all his motions that day, they watched him, and sent forth [unto him] and sent out spies to try if they could take him at spies, which should an advantage, who should pretend themselves to be feign themselves just righteous men, that were come, for the ease of men [MARK, eten

their

certain

Asking if it was lawful for them to pay tribute to Cæsar.

the Pharisees and of the Herodians], that they

the power and autho

201

SECT.

cliv.

certain [disciples] of their consciences, to propose a scruple to him on an affair of great importance. Now those that might take hold of his were sent on this errand were persons of oppo- Luke words, that so they site sects; [even] some of the disciples of the XX. 20. might deliver him unto leading men among the Pharisees, who were rity of the governor. very solicitous for the freedom of their country [MAT. XXII. 16.- from every mark of slavery; and [some] of the MARK XII. 13.] sect of the Herodians, a party of men (as was before observed) peculiarly attached to the family of Herod, and consequently zealous in the interest of the Roman government, which was the main support of the dignity and royalty of that family. (See note on Mark iii. 6. Vol. VI. p. 274.) And these, different as their principles were, combined together in an attempt upon Jesus, that if an opportunity offered, they might lay hold on his words, either to render him obnoxious to the people as an enemy to their liberties, or to deliver him up as a seditious person to the power and authority of Pontius Pilate, who was then the Roman Governor of that province.

21 And [MARK, when they were come] they asked him, say that thou [art true,

ing, Master, we know

carest thou for any

And when they were come to him, in order to 21 accomplish their design, they craftily accosted him with an air of great respect, and with flattering expressions of the highest esteem; and and] savest and teach- asked him, saying, Master, we know, and are well est rightly [neither satisfied, that thou art true and upright; and as man : for thou re- thou comest as a Messenger from God, so, after gardest not the person the example of those faithful and courageous of men], [MARK, prophets who were in Israel in its better ages, of God in truth]: thou sayest and teachest rightly, and art impartial [MAT. XXII.-16. and sincere in every thing that thou declarest ; MARK XII. 14.-] neither carest thou for the censure or applause of any man; for thou regardest not the person of men, so as to be influenced by complaisance or fear, or any private views whatever, to deviate from the strictest integrity and veracity; but plainly teachest the way of God and the path of

but teachest the way

a That they might lay hold on his words.] They hoped to have ensnared him by the question they came to propose, whatever answer he could have returned. If he asserted on the one hand, that tribute was to be paid to Cæsar, the Pharisees, who generally maintained (as Judas Gaulonites had done) that such a subjection to a foreign power was inconsistent with the privileges of God's peculiar people, would have endeavoured to expose him to popu lar resentment, as betraying the liberties of his country. On the other hand, had

duty

he denied the lawfulness of this tribute, the
Herodians would have had a very plausible
pretence of accusing him to the Roman
power, as a seditious person, which his
persecutors had afterwards the assurance
to do; Luke xxiii. 2, sect. clxxxvi.
(Compare Acts xvii. 7.) Nay, perhaps,
the very circumstance of taking upon him
to determine such a question might, by
these invidious inquirers, be construed as
a pretence to sovereignty. See Voss. Har-
mon Evang. p. 54, 55.

b One

202

cliv.

Mat.

He bids them render to Cesar what is Cæsar's, &c.

Tell us therefore,

unto Cesar, or not?

SECT. duty in truth. We are come therefore to pro- MAT. XXII. 17. pose a question to thee, about which thou What thinkest thou? knowest that we Pharisees and Herodians are Is it lawful [LUKE, XXII.17 divided, and to which an interested man who for us] to give tribute was governed by principles of human policy [MARK XII.-14. might, perhaps, be unwilling to answer: tell us, LUKE XX. 22.] we pray thee (for we have determined to submit our judgment and practice to thy sentiments in the matter, What thinkest thou? Is it lawful for us Jews, who are the peculiar people of God, and are many of us in conscience tender of acknowledging any king but him, or one of our brethren appointed by his immediate delega. tion, to pay the usual tribute to Cæsar, the Mark Roman Emperor, or not? What dost thou advise in this case, as right for us to do? Shall we give it to the collectors, or shall we not give it? We must beg an immediate answer, for the tribute is even now demanded of us. And here they ceased, as thinking they had him in an inextricable snare, and that he could return no answer which would not expose him to the severe resentment either of the Jewish people or of the Roman officers.

XII. 15.

XXII.19

MARK XII. 15.Shall we give, or shall we not give ?

But [Jesus],

knowing their hypoed their craftiness], [and wickedness, and] tempt ye me [ye hysaid unto them, Why pocrites] [MAT. XXII. 18. LUKE XX. 23.]

crisy [LUKE, perceiv

MAT. XXII. 19.

But Jesus, knowing their hypocrisy, which was indeed their reigning character, perceived their craftiness [and] wickedness in this address, however pious and respectful it appeared, and therefore said to them, Ye hypocrites, Why do ye tempt me by such an ensnaring question, and seek to draw me into danger and destruction by it? Is this a proof of your regard and friendship to a Mat. faithful and impartial Teacher? But that I may return a proper answer to your question, whatever be the view that you may have in ask ing it, shew me the tribute money which is demanded of you; and bring me hither a penny, or denarius, that I may see it. And they brought him a Roman penny. And, looking upon it, he says to them, Whose is this image which is struck upon the coin, and whose inscription and them, Whose is this title is this [which] it has round it? And they, tion [LUXE, that it

Mark

XII. 16.

b One of our brethren, &c.] We are told that the grand argument which the followers of Judas Gaulonites, and others înclined to their party, urged, as decisive against the authority of the Romans, was that text which prohibited their setting a stranger to be king over them, Deut. xvii. 15. And Grotius (in his note on Mat. xxii.

without

Shew me the tribute money: [Bring me a it.] MARK XII.-15.] LUKE XX. 24.—]

penny, that I may see

MARK XII. 16. they brought

And

unto him a penny]. And he saith

unto

image and superscrip

hath ?]