Matthew 21:10-22; Mark 11:11-24;Luke 19:39-48 (2) – Matthew 21:23-27; Mark 11:27-33; Luke 20:1-8

Matthew 21:10-22; Mark 11:11-24;Luke 19:39-48 (2)

Out of the mouth of infants and sucklings thou hast founded strength, (Psalm 8:2;)

by which David means that, though every tongue were silent, God needs no other orators to proclaim his power than mere infants, who are still hanging on their mothers’ breasts. In themselves, no doubt, they are silent; but the wonderful providence of God, which shines in them, serves the purpose of splendid and powerful eloquence. For he who considers with himself how the child is formed in the mother’s womb, is nourished there for nine months, afterwards comes into the world, and finds nourishment provided as soon as it is born, must not only acknowledge that God is the Creator of the world, but will be altogether carried away into admiration of Him. Thus the sun and moon, though they are dumb creatures, are said to have a loud and distinct voice for singing the praises of God, (Psalm 19:1, 2.) But since the praises of God are heard from the tongue of infants, Christ infers from this, that it is not strange if He cause them to be uttered by children who have already acquired the use of speech.

Note 19. “Quand toutes bouches seroyent closes, et toutes langues se tairoyent;” — “though every mouth were closed, and every tongue were silent.”

Note 20. “Mais aussi il entrera en une grande admiration de sa puissance et sagesse infinie;” — “but also will greatly admire His infinite power and wisdom.”

18. And returning in the morning. Between that solemn entrance of Christ, of which we have spoken, and the day of the Passover, he had passed the night in Bethany; and during the day he appeared in the temple for the purpose of teaching. Matthew and Mark relate what happened during that interval, that Christ, when coming into the city, was hungry, approached a fig-tree, and, having found nothing on it but leaves, cursed it; and that the tree, which had been cursed by his voice, immediately withered. I take for granted that Christ did not pretend hunger, but was actually hungry; for we know that he voluntarily became subject to the infirmities of the flesh, though by nature he was free and exempt from them.

But here lies the difficulty. How was he mistaken in seeking fruit on a tree that had none; more especially, when the season of fruit had not yet arrived? And again, Why was he so fiercely enraged against a harmless tree? But there would be no absurdity in saying, that as man, he did not know the kind of tree; though it is possible that he approached it on purpose, with full knowledge of the result. Certainly it was not the fury of passion that led him to curse the tree, (for that would not only have been an unjust, but even a childish and ridiculous revenge;) but as hunger was troublesome to him according to the feeling of the flesh, he determined to overcome it by an opposite affection; that is, by a desire to promote the glory of the Father, as he elsewhere says,

Note 21. “Il n’a pas cognu de loin;” — “he did not know at a distance.”

My meat is to do the will of my Father, (John 4:34;)

for at that time he was contending both with fatigue and with hunger. I am the more inclined to this conjecture, because hunger gave him an opportunity of performing a miracle and of teaching his disciples. So when he was pressed by hunger, and there was no food at hand, he finds a repast in another way; that is, by promoting the glory of God. He intended, however, to present in this tree an outward sign of the end which awaits hypocrites, and at the same time to expose the emptiness and folly of their ostentation.

19 Let no fruit grow on thee henceforth. Let us learn from this what is the meaning of the word curse, namely, that the tree should be condemned to barrenness; as, on the other hand, God blesses, when by his voice he bestows fertility. It appears more clearly from Mark, that the fig-tree did not instantly wither, or, at least, that it was not observed by his disciples, until they saw it next day stripped of leaves. Mark, too, attributes to Peter what Matthew attributes equally to all the disciples; but as Christ replies in the plural number, it may naturally be inferred that one put the question in the name of all.

21 And Jesus answering. The use of the miracle is still farther extended by Christ, in order to excite his disciples to faith and confidence. By Mark, the general exhortation is placed first, to have faith in God; and then follows the promise, that they would obtain by faith whatever they asked from God. To have faith in God means, to expect, and to be fully assured of obtaining, from God whatever we need. But as faith, if we have any, breaks out immediately into prayer, and penetrates into the treasures of the grace of God, which are held out to us in the word, in order to enjoy them, so Christ adds prayer to faith; for if he had only said that we shall have whatever we wish, some would have thought that faith was presumptuous or too careless. And therefore Christ shows that those only are believers who, relying on his goodness and promises, betake themselves to him with humility.

This passage is exceedingly adapted to point out the power and nature of faith; that it is a certainty, relying on the goodness of God, which does not admit of doubt. For Christ does not acknowledge as believers any but those who are fully convinced that God is reconciled to them, and do not doubt that he will give what they ask. Hence we perceive by what a diabolical contrivance the Papists are bewitched, who mingle faith with doubt, and even charge us with foolish presumption, if we venture to appear before God under the conviction of His fatherly regard toward us. But this benefit derived from Christ is that on which Paul chiefly dwells, when he says that

by the faith of him we have boldness
to approach to God with confidence (Ephesians 3:12).

This passage shows also that the true test of faith lies in prayer. If it be objected, that those prayers are never heard, that mountains should be thrown into the sea, the answer is easy. Christ does not give a loose rein to the wishes of men, that they should desire any thing at their pleasure, when he places prayer after the rule of faith; for in this way the Spirit must of necessity hold all our affections by the bridle of the word of God, and bring them into obedience. Christ demands a firm and undoubting confidence of obtaining an answer; and whence does the human mind obtain that confidence but from the word of God? We now see then that Christ promises nothing to his disciples, unless they keep themselves within the limits of the good pleasure of God.

Note 22. “Veu qu’il met les prieres apres la regle de foy, et veut qu’elles soyent conduites par icelle;” — “since he places prayers after the rule of faith, and wishes that they should be regulated by it.”

Luke 19:47. And he taught daily in the temple. Mark and Luke point out, first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely, the priests and scribes, and all the rulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised. Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins. Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.

Matthew 21:23-27; Mark 11:27-33; Luke 20:1-8

MATTHEW 21:23-27; MARK 11:27-33; LUKE 20:1-8

Matthew 21:23-27

Mark 11:27-33

Luke 20:1-8

23. And when he was come into the temple, the chief priests and elders of the people came to him, saying By what authority doest thou these things? and who gave thee that authority? 24. And Jesus answering said to them, I also will ask you something, which if you shall tell me, I also will tell you by what authority I do these things. 25. Whence was the baptism of John? From heaven, or from men? But they thought within themselves saying, If we shall say, From heaven, he will say to us, Why then did you not believe him? 26. But if we shall say, From men, we dread the multitude, for they all hold John for a prophet. 27. And answering Jesus, they said, We do not know. And he saith to them, Neither do I tell you by what authority I do these things.

Note 23. “Et qui est celuy qui t’a donné ceste authorité?” — “And who is he that gave thee that authority?”

27. And they come again to Jerusalem; and while he was walking in the temple, the chief priests, and scribes, and elders, come to him. 28. And they say to him, By what authority doest thou these things? and who gave thee that authority to do these things? 29. And Jesus answering said to them, I will also ask you something, and answer me, and I will tell you by what authority I do these things. 30. Whether was the baptism of John from heaven or from men? Answer me. 31. And they thought within themselves, saying, If we shall say, From heaven, he will say, Why then did you not believe him? 32. But if we say, From men, they dreaded the people; for all reckoned John that he was truly a prophet. 33. And they answering say to Jesus, We do not know. And Jesus answering saith to them, Neither will I tell you by what authority I do these things.

Note 24. “Et qui est celuy qui t’a donné ceste authorité?” — “And who is he that gave thee that authority?”

Note 25. “Nous craignous le peuple;” — “we dread the people.”

1. And it happened on one of those days, while he was teaching the people in the temple, and preaching the gospel, the chief priests, and scribes, with the elders, came upon him, 2. And spoke to him saying, Tell us, by what authority doest thou these things? or who is he that gave thee that authority? 3. And Jesus answering said to them, I will also ask you something, and answer me. 4. Was the baptism of John from heaven, or from men? 5. But they reasoned within themselves, saying, If we shall say, From heaven, he will say, Why then did you not believe him? 6. But if we shall say, From men, all the people will stone us; for they are convinced that John is a prophet. 7. And they answered, That they did not know whence it was. 8. And Jesus said to them, Neither do I tell you by what authority I do these things.

Matthew 21:23. By what authority doest thou these things. As the other schemes and open attempts to attack Christ had not succeeded, the priests and scribes now attempt, by indirect methods, if they may possibly cause him to desist from the practice of teaching. They do not debate with him as to the doctrine itself, whether it was true or not—for already had they often enough attacked him in vain on that question—but they raise a dispute as to his calling and commission. And, indeed, there were plausible grounds; for since a man ought not, of his own accord, to intermeddle either with the honor of priesthood, or with the prophetical office, but ought to wait for the calling of God, much less would any man be at liberty to claim for himself the title of Messiah, unless it were evident that he had been chosen by God; for he must have been appointed, not only by the voice of God, but likewise by an oath, as it is written, (Psalm 110:4; Hebrews 7:21.)

But when the divine majesty of Christ had been attested by so many miracles, they act maliciously and wickedly in inquiring whence he came, as if they had been ignorant of all that he had done. For what could be more unreasonable than that., after seeing the hand of God openly displayed in curing the lame and blind, they should doubt if he were a private individual who had rashly assumed this authority? Besides, more than enough of evidence had been already laid before them., that Christ was sent from heaven., so that nothing was farther from their wish than to approve of the performances of Christ, after having learned that God was the Author of them. They therefore insist on this., that he is not a lawful minister of God, because he had not been chosen by their votes, as if the power had dwelt solely with them. But though they had been the lawful guardians of the Church, still it was monstrous to rise up against God. We now understand why Christ did not make a direct reply to them. It was because they wickedly and shamelessly interrogated him about a matter which was well known.

25 Whence was the baptism of John? Christ interrogates them about the baptism of John, not only to show that they were unworthy of any authority, because they had despised a holy prophet of God, but also to convict them, by their own reply, of having impudently pretended ignorance of a matter with which they were well acquainted. For we must bear in mind why John was sent, what was his commission, and on what subject he most of all insisted. He had been sent as Christ’s herald. He was not deficient in his duty, and claims nothing more for himself than to

prepare the way of the Lord.
(Malachi 3:1; Luke 7:27.)

In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?

We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men, who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.

Note 26. “Ainsi done Christ n’a point voulu yei armer de response des glorieux et outrecuidez;” — “so then Christ did not intend here to arm, by his reply, haughty and presumptuous men.”

Baptism denotes here not only the sign of washing, but the whole ministry of John; for Christ intended to draw out a reply, Was John a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine, Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates to John, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that his baptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.

But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience; and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony of John, sufficiently proves that he is furnished with divine power.

Note 27. “Et n’examinent point la chose selon leur conscience;”—” and do not examine the thing according to their conscience.”

Note 28. “Qu’il est muni et authorizé d’une puissance divine;” — “that he is furnished and authorized by a divine power.”