180 He asserts his mission and authority from the Father. SECT. and overthrew the tables of the money-changers, should carry any ves 17 And he taught, it not written, My cl and also the seats of them that sold doves: And he 16 And would not Mark permitted not that any one, for the sake of shor- suffer that any man XI. 16.tening his way, should carry any burden or any sel through the temkind of vessel through the courts of the temple; ple. but strictly insisted on a due reverence to it, as a place that was entirely set apart to God's im17 mediate service. And he taught them at large the evil of such practices; saying to them, Is it not saying unto them, Is written (as I observed but yesterday), " My house shall be called house shall be called an house of prayer, and that of all nations the house not only for the Jews themselves, but (as the of prayer? but ye have prophet says) for the sons of the stranger that made it a den of join themselves to the Lord, or for those pious proselytes who from all the neighbouring nations shall resort to it?" (Isa. lvi. 6, 7.) But you have turned it to another use, and made it in effect a den of robbers, by suffering people here to carry on their trades, and to profane the place in which the Gentiles are to worship God, by scandalous extortion and unlawful gain. (Compare Mat. xxi. 12, 13, and Luke xix. 45, 46, p. 133, 164.) John XII. 44. thieves. JOHN XII. 44. Je. sus cried and said, He that believeth on me believeth not on me, And then, as considerable numbers of people were now gathered about him, Jesus cried, or proclaimed with a loud voice, saying, Be it known unto you all, that in these extraordinary but on him that sent steps which I take for the reformation of abuses, me. and the vindication of God's house, I act by his own immediate direction and authority; and he that cordially believes in me, believeth not in me alone, but in him that sent me, and thereby seeth me, seeth him 46 I am come a 45 does an honour to the Father himself. And 45 And he that the former day Christ drove them out of hear that whosoever believ 47 And if any man hear wares into the inner-court, for which the He that rejects his word shall be condemned. not: for I came not to save the world. 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 181 hear my words, and hear my words, which I am so frequently and sECT. believe not, I judge him freely speaking, and will not believe in me, I do cl. judge the world, but to not now condemn him, or immediately execute John judgment upon him; for (as I formerly declar- XII. 47. ed, John iii. 17, sect. xxvi.) I am not come at present to condemn the world, or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my appearance is mild and gentle, and I am come to save the world, and to make its inhabitants happy for time and for eternity, if they will be so wise as to hearken to the proposals I offer. Nevertheless, though I do not immediately judge 48 any, yet he that rejects me, and does not receive my words, will not escape final condemnation, but will find, to his surprise and confusion, that he has one that judges him: for the word that I have spoken, though heard with indifference from day to day, is recorded in the book of God's remembrance; and as the time will come when the proposals I have made shall be reviewed, [even] that very word shall judge him in the last awful day, as the tenor of it is so excellent, that to have rejected it will prove a man ignorant of God, and alienated from true religion and goodness. For I have not spoken of my-49 self, either on my own motion, or on any precarious conclusions drawn from principles divinely tanght; but the Father who sent me, he gave me ample instructions, and a particular commandment, what I should say, and what I shall yet speak in that part of my work which is still be50 And I know that fore me. And I will faithfully conform myself 50 his commandment is to his instructions, whether men be pleased or soever I speak there- offended with me; for I know that his commandfore, even as the Fa- ment is of the greatest consequence, and that ther said unto me, so eternal life depends upon the knowledge and observance of it; and therefore I would by no means vary in a matter of so much importance; but whatever I say unto you, I speak it just as the Father has given it me in charge, and alter 49 For I have not spoken, of myself; but the Father which sent me, he gave me a com mandment, what should say, and what I should speak. life everlasting: what I speak. nothing do it, yet I have a commission from my b That very word shall judge him, &c. "Though it is not my present business to ο λόγος ον ελάλησα, εκείνον κρίνει αυτον.] Our Lord, by this manner of speaking, represents his word as a person that should sit in judgment upon unbelievers at the last day. (Compare Heb. iv. 12. But I can sec no ground for Mr. Fleming's interpretation (Christology, Vol. I. p. 136), who would render it, The Logos, which I have spoken of, shall judge him; as if he had said, 182 cl. John Mark MARK XI. 18. And Reflections on the regard due to Christ and his word. SECT. nothing in the message he has sent me to deliver. So that the doctrine which I preach should be received as coming from the Father, and by XII. 50. rejecting it you will be guilty of despising his authority. Thus did our Lord continue to reform abuses, the scribes and chief XI. 18. and to teach the people with the utmost serious- priests heard it and ness and earnestness, on the second day of that sought how they might week in which he suffered. And the scribes and destroy him, for they feared him, because all chief priests were much offended when they the people was astoheard of it, and diligently sought how they might nished at his doctrine. find out some expedient to destroy him. for they not only envied, but dreaded him, because all the people were visibly struck into attention and wonder at his doctrine, and seemed disposed to receive it with a respect proportionable to its importance and solemnity. 19 19 And when even was come, he went And, that he might give them no unseason- Mark XI. 15-17. John 44, 45. IMPROVEMENT. How hard is it to purge a carnal heart, and disentangle it from the snares of a deceitful world! No sooner were these traders driven from the temple, but they return to it again; and are as busy the next day in the pursuit of their unlawful gain as they had been before. And thus how often are convictions stifled by the love of this world! And if the voice of conscience, or the word of God, may interrupt us for a while in our unlawful courses, yet where it may affect our worldly interest, how ready are we to return to them again! and with what difficulty are we brought so far to lay aside our earthly projects, as not to take them with us into the house of God! Purge us, O Lord, from every irregular desire; pursue and perfect thine own work; and incline our hearts unto thy testimonies, and not unto covetousness! (Psal. cxix. 36.) Most important is that proclamation which our Lord made in XII the temple, and is still making to us in his word: believing in him, we believe in the Father; and seeing him, we see the Father. Let us be ready therefore to receive him out of regard to his Divine authority, as well as with a view to our own happiness; for without him we can have no access unto the Father, nor can we ever see him as a reconciled God.—The sacred light which he diffuses around him is not intended merely to amuse our eyes with pleas ing speculations, but to animate our hearts with holy affections, and to guide our feet into the way of peace. (Luke i. 79.) If we The disciples observe that the fig-tree is withered away. cl. 183 desire therefore to escape an abode in eternal darkness, and to see SECT. light everlasting, let us faithfully follow him: otherwise we are condemned already, and that word which he spake will become to us Ver. a savour of death unto death (2 Cor. ii. 16), and will judge us in 48 the last solemn and dreadful day, when it shall sentence those who would not be saved by it. Let us now make that word the rule of our life which shall then be the rule of our judgment. We may most comfortably venture our eternal all on the exact veracity of it. Christ has per- 49, 50 fectly fulfilled the commission he received from his Father, as one that was faithful to him that appointed him; and stands so completely approved in his sight, that our only hope is that we also may be accepted in him, and find mercy and grace for his sake. SECT. CLI. Jesus returning to the city in the morning, his disciples observe that the fig tree was withered away: being come into the temple, he confounds the members of the sanhedrim, who questioned his authority, and reproves them by the parable of the complaisant but disobedient son. Mat. XXI. 20-32. Mark XI. 20, to the end; XII. 1.- Luke XX. 1-9.— MARK XI. 20. AND in the morning, MARK XI. 20. a Mark as they passed by, NOW Jesus, having spent the night with his sECT. [when the disciples] disciples in a retired place without the city, cli. saw the fig-tree dried returned again to Jerusalem on the third day of ip from the roots, [they the week in which he suffered and in the morn- XI. 20. barvelled, saying, Faw soon is the fig- ing, as they were passing by the spot of ground tro withered away!] where he had cursed the barren fig-tree on the [M.1. XXI. 20.] day before, when the disciples saw the fig-tree * dried up from the very roots, and so entirely stripped of its leaves that, though it stood at some distance from the road, they easily discerned the change, they were greatly struck at the sight, and wondered, saying, How soon is the figtree that stands yonder withered away, though 21 21 And Per, call- yesterday it seemed so flourishing! And Peter saith unto hin Mas recollecting what had passed, took notice of it ter, behold, tl fig- to Jesus, and said unto him, Rabbi, behold, the tree, which thours- fig-tree which thou cursedst but yesterday, is edst, is withered any. now quite withered away. When the disciple saw the fig-tree.] Matthew relates this st of the fig-tree, as if the notice that the duples took of it, and the account that Je the power of faith, follow gave them of upon his cursing it. But M has so eximmediately pressly referred the circums ces to the And next morning, and so particularly mentions b Have 184 SECT. cli. Mark Jesus exhorts them to have faith in God. 22 And Jesus answering, saith unto them, Have faith in 21.-] 23 For verily I say unto you, That [if ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also] whosoever shall say unto this mountain, Be thou removed, and be thou cast into the doubt in his heart, And Jesus answering, says unto them, See that you have a stedfast faith in God, and a full confidence in his power and fidelity, when you feel God: [MA T. XXI. XI. 22. him secretly moving on your spirits, to stir you 23 up to any miraculous operation b. · For I assuredly say unto you, That if you have such a firm and stedfast faith, and do not doubt of God's being ready to stand by you, you shall not only do such miracles as this of the fig-tree, but also shall perform far greater things; yea, whosoever, under such an impulse, and with such a believing temper, shall attempt any thing as difficult and sea; and shall not extraordinary, as if he were to say to this mountain which we are now crossing, Be thou removed but shall believe that from hence, and thrown into the distant sea; saith shall come to and shall not at all doubt in his mind, but sted- pass: [it shall be done, fastly believe that what he says shall come to pass, and] he shall have it shall accordingly be done, [and shall be to hat 24 him just as he says. And for this reason, to encourage you boldly to act as God shall direct and instigate you, i say unto you, That whatsoever things you shall desire, [and] ask of God in prayer, to make it manifest that you are sent of him, and to confirm your doctrine; if you believe that you shall actually receive them, however difficult the things may be that you request, yet in such circumstances they shall certainly be done, and you shall have them. 25 But still I would subjoin one caution; that if you expect your prayers should prevail with God, you must take care to offer them in love well as in faith; and when you stand praying, as b Have faith in God, &c.] It is certain that the attempt of performing miracies in public was a remarkable instance of faith in the Divine power and fidelity; for they were generally introduced by some solemn declaration of what was intended, which was in effect a prediction of immediate success: (so Peter says, Acts iii. 6. In the name of Jesus Christ, Rise up and walk; ix. 34. Eneas, Jesus Christ maketh thee whole; and again, ver. 40, Tabitha, Arise.) And in pronouncing this the person speaking pawned all his credit as a messenger from God, and consequently all the honour and usefulness of his future life, on the immediate miraculous energy to attend his words, and to be visibly exerted on his uttering them. And hence it is that such a firm courageous faith is so often urged on those to whom such miraculous powers were given.-But what kind of intimation of God's intended in those things which he whatsoever he saith. [MAT. XXI.-21.] 24 [and] there'ore I say unto you, What things soever ye desire [and shall ask in prayer] believe that ye receive them, and ye shall have them, [MAT. XXI.22] 25 And when ye stand praying, forgive miraculous interposition the apetes in such cases felt on their minds, it possible for any, without having ex crienced it, to know. It is therefore instance of their wisdom, that they ner pretend to describe it, since no word could have conveyed the idea. When you stand praying] There is no room to doubt that standin was their usual posture when they praye; as Dr. Lightfoot observes with reset to the Jews (Hor. Heb, on Mat. vi.) and the learn ed author of the Ingry into the Worship of the Primitive Chur (chap. ii. § 1.) has shewn it to be the etice of the first ages of the Christian erch. (Compare Mat. vi. 5. and Luke viii. 11.) But as the word [stand] ho particular significancy here, I might ve omitted it in the translation as the Prussian editors have frequently dor but that I do not choose to multiply, tetives in the sacred writings. d it |