Mark · Chapter 12

V. 1. Matthew 21:43; Luke 20:9.

Verse 1. A certain man planted a vineyard] See this parable explained, Matthew 21:33-41.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

Verse 1. A certain man planted a vineyard. See on Matthew 20:1. The idea conveys an enlarged view of its magnitude, conformably to what is said in Psalm 80. and Isaiah 5.

1-12. See our notes on Matthew 21:33-45.

1 In a parable of the vineyard let out to unthankful husbandmen, Christ foretelleth the reprobation of the Jews, and the calling of the Gentiles. 13 He avoideth the snare of the Pharisees and Herodians, about paying tribute to Cesar: 18 convinceth the error of the Sadducees, who denied the resurrection: 28 resolveth the scribe, who questioned of the first commandment: 35 refuteth the opinion that the scribes held of Christ: 38 bidding the people to beware of their ambition and hypocrisy: 41 and commendeth the poor widow for her two mites, above all.

CHAPTER 12. Verses 1-12. A certain man, &c. — See notes on

Matthew 21:33-46.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

Ver. 2. He sent to the husbandmen a servant. Matthew has the plural, servants. The harmony is, that the steward had servants with him. Those innocent variations tend to strengthen the gospel history: the evangelists did not write in concert.

2. He sent… a servant — Matthew says servants, in the plural. Doubtless Mark specifies the principal servant or messenger, who was attended by many others. This is implied in the fifth verse, where it is said that he sent another servant, and him they killed, and many others, beating some and killing some. Mark, being the more minute in his details, may be supposed to give with more exactness the Lord’s words.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

3. Beat him, and sent him away empty — Mark minutely describes the gradual climax of their advancing villany. This servant was only beaten and dismissed empty, that is, without any payment or rentage. They at first scarce dared little more than the withholding the due. The second servant is so wounded in the head and shamefully treated that it seems not worth while to add that he departed unpaid. The third, with his retinue, undergoes beating and slaughter.

THE HERODIANS ATTACK JESUS, 13-17.

(See notes on Matthew 22:15-22.)

THE SADDUCEES ATTACK JESUS, 18-27.

(See notes on Matthew 22:23-33.)

Verse 4. At him they cast stones and wounded him in the head] Or rather, as most learned men agree, they made short work of it, ekefalaiwsan. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. anakefalaioomai signifies to sum up, to comprise, and is used in this sense by St. Paul, Romans 13:9. From the parable we learn that these people were determined to hear no reason, to do no justice, and to keep the possession and the produce by violence; therefore they fulfilled their purpose in the fullest and speediest manner, which seems to be what the evangelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, Deuteronomy Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word liqobolhsantev, they cast stones, be omitted, as it is by BDL, the Coptic, Vulgate, and all the Itala.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

1-12. See our notes on Matthew 21:33-45.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

1-12. See our notes on Matthew 21:33-45.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

Ver. 6. Having yet therefore one son, his well-beloved. Our best lexicons construe the Greek phrase, to designate the only-begotten Son. Some Greek copies on this mission have iswv oti, perhaps; others have that, and because they will, or may reverence my Son. Though, as St. Peter admits, the jews did not precisely know that Christ was the Lord of glory; yet it appears from the highpriest’s speech to the council, John 11:49, 53, that many knew that he was the Christ. By consequence, the magnitude of their punishment corresponded with the magnitude of their crime.

1-12. See our notes on Matthew 21:33-45.

Verse 7. This is the heir] So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things. The inheritance shall be ours.] By slaying him we shall maintain our authority, and keep possession of our revenues.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

1-12. See our notes on Matthew 21:33-45.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

1-12. See our notes on Matthew 21:33-45.

Verse 9. And will give the vineyard unto others.] The vineyard must not perish with the husbandmen; it is still capable of producing much fruit, if it be properly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles.-And under their ministry, multitudes were brought to God before the destruction of Jerusalem.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

1-12. See our notes on Matthew 21:33-45.

V. 10. Psalm 118:22.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

Ver. 10. The stone which the builders rejected. Matthew 22:42.

1-12. See our notes on Matthew 21:33-45.

Verses 1-11. He began to speak unto them by parables — “Christ having showed the rulers, chief priests, and scribes, the heinousness of their sin, in rejecting John the Baptist, (Matthew 21:28-32,) judged it proper, likewise, publicly to represent the crime of the nation, in rejecting all the messengers of God from first to last, and among the rest his only-begotten Son; and in mis-improving the Mosaic dispensation, under which they lived. At the same time, he warned them plainly of their danger, by reason of the punishment which they had incurred, on account of such a continued course of disobedience and rebellion. The outward economy of religion, in which they gloried, was to be taken from them; their relation to God as his people cancelled; and their national constitution destroyed. But because these were topics extremely disagreeable, he couched them under the veil of a parable, which he formed upon one made use of long before, by the Prophet Isaiah 5:1.” — Macknight. A certain man planted a vineyard, &c. — See this parable explained at large in the notes on Matthew 21:33-46.

1-12. See our notes on Matthew 21:33-45.

V. 12. They feared the multitude-How wonderful is the providence of God, using all things for the good of his children! Generally the multitude is restrained from tearing them in pieces only by the fear of their rulers. And here the rulers themselves are restrained, through fear of the multitude!

Verse 12. They sought to lay hold on him. but feared the people — Greek, ton oclon, the multitude. How wonderful is the providence of God, using all things for the good of his children! Generally the multitude is restrained from tearing them in pieces, only by the fear of their rulers. And here, the rulers themselves are restrained, through fear of the multitude!

1-12. See our notes on Matthew 21:33-45.

V. 13. Matthew 22:15; Luke 20:20.

Verse 13. And they send unto him] See this, and to Mark 12:17, largely explained on Matthew 22:15-22.

Verses 13-17. They send unto him certain of the Pharisees, &c. — See notes on Matthew 22:15-22. They marvelled at him — At the wisdom of his answer.

Verses 13-17. Certain of the Pharisees and of the Herodians, to catch him in his words. — See the notes on Matthew 22:16-22.

Verses 13-17. They send unto him certain of the Pharisees, &c. — See notes on Matthew 22:15-22. They marvelled at him — At the wisdom of his answer.

Verses 13-17. Certain of the Pharisees and of the Herodians, to catch him in his words. — See the notes on Matthew 22:16-22.

Verse 15. Shall we give, or shall we not give?] This is wanting in the Codex Bezæ, and in several versions.

Verses 13-17. They send unto him certain of the Pharisees, &c. — See notes on Matthew 22:15-22. They marvelled at him — At the wisdom of his answer.

Ver. 15. Bring me a penny. A denarion, of which the assarion was one tenth, as stated on Luke 12:6.

Verses 13-17. Certain of the Pharisees and of the Herodians, to catch him in his words. — See the notes on Matthew 22:16-22.

Verses 13-17. They send unto him certain of the Pharisees, &c. — See notes on Matthew 22:15-22. They marvelled at him — At the wisdom of his answer.

Ver. 16. Whose is this image and superscription? They said unto him, Cæsar’s. Few coins before the times of the Cæsars had the head of the reigning prince stamped upon them. The Hebrew shekel had the golden pot of manna on one side, and on the obverse, the rod of Aaron which budded, as described in Exodus 30:13. See the map of Jerusalem. The budding of the dry rod, as the branches of the palmtree on the doors of the temple, was regarded as flattery to the priesthood, and an omen of national prosperity.

Verses 13-17. Certain of the Pharisees and of the Herodians, to catch him in his words. — See the notes on Matthew 22:16-22.

V. 17. They marvelled at him-At the wisdom of his answer.

Verses 13-17. They send unto him certain of the Pharisees, &c. — See notes on Matthew 22:15-22. They marvelled at him — At the wisdom of his answer.

Ver. 17. Render to Cæsar the things that are Cæsar’s. Campbell’s translation is better: “Render to Cæsar that which is Cæsar’s, and to God that which is God’s.” Thus the reproach which the Herodians intended for the Saviour recoiled on their own heads. — These words imply a command, that all men enjoying protection from the state, must act their part with fidelity in its support.

Verses 13-17. Certain of the Pharisees and of the Herodians, to catch him in his words. — See the notes on Matthew 22:16-22.

V. 18. Matthew 21:23; Luke 20:27.

Verse 18. See this question, concerning the resurrection, explained in detail on Matthew 22:23-32.

Verses 18-20. These verses are explained in the notes on Matthew 22:23-33. He is not the God of the dead, but of the living — That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body, to share with the soul in it.

Ver. 18, 19. Then came the sadducees — saying, Master, Moses wrote to us, If a man’s brother die — his brother should take his wife. These infidels affected to believe the five books of Moses, but considered the other scriptures as apochryphal. See on Matthew 22:23.

Verse 18. Sadducees, which say there is no resurrection; and they asked him, saying, &c. — See notes on Matthew 22:23-33.

V. 19. Deuteronomy 25:5.

Verses 18-20. These verses are explained in the notes on Matthew 22:23-33. He is not the God of the dead, but of the living — That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body, to share with the soul in it.

Ver. 18, 19. Then came the sadducees — saying, Master, Moses wrote to us, If a man’s brother die — his brother should take his wife. These infidels affected to believe the five books of Moses, but considered the other scriptures as apochryphal. See on Matthew 22:23.

Verses 18-20. These verses are explained in the notes on Matthew 22:23-33. He is not the God of the dead, but of the living — That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body, to share with the soul in it.

Verse 23. When they shall rise] This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful.

V. 25. When they rise from the dead, neither men marry nor women are given in marriage.

25. Are as the angels — Their bodies are divested of their earthly grossness and become ethereal and glorious. As none are born in heaven, so none are married. The appetites of the body, and all the affection thereon founded, cease. The love in heaven may be the continuance of love on earth. It will doubtless often exist between the same parties. But it will be purer, more blissful, and glorious.

V. 26. Exodus 3:6.

26. In the bush — See Exodus 3:6. THE CANDID SCRIBE, 28-34.

(See notes on Matthew 22:34-40.)

V. 27. He is not the God of the dead, but the God of the living-That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body to share with the soul in it.

Verse 27. But the God of the living] qeov, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it.

V. 28. Which is the first commandment?-The principal, and most necessary to be observed. Matthew 22:34; Luke 10:25.

Verses 28, 29. One of the scribes came — So Luke also, 20:19; but Matthew, eiv ex autwn nomikov, one of them being a lawyer. In this diversity of words, however, there is no difference in sense. For the scribes not only transcribed the Scriptures, but were generally, also, teachers of the law, from which they had the name of lawyers: Having heard them reasoning together — Having attended to the discourse between Jesus and the Sadducees; and perceiving that he had answered them well — Had confuted their degrading doctrine of materialism, and proved, even from the books of Moses, the divine authority of which the Sadducees themselves could not but acknowledge, the certainty of a future state; asked him another question, with a view to make a further trial of his skill in the sacred volume. Which is the first commandment of all — The principal, and most necessary to be observed? See the note on Matthew 22:34-36. Jesus answered, The first of all the commandments — And the foundation of all the rest, is, The Lord our God is one Lord — One Jehovah, one self-existent, independent, infinite, eternal Being: one in essence; inclusive, however, of three, upostaseiv, subsistences, generally termed persons. See on Matthew 28:19, and note on Exodus 3:14. Dr. Campbell translates this clause, The Lord is our God: the Lord is one; in Deuteronomy, Jehovah is our God: Jehovah is one; and not as one sentence, Jehovah our God is one Jehovah. Among other reasons for rendering the words thus, he gives the following: 1st, That “it appears to have been the purpose of their great legislator, to establish among them these two important articles, as the foundation of that religious constitution he was authorized to give them. The first was, that the God whom they were to adore, was not any of the acknowledged objects of worship in the nations around them, and was therefore to be distinguished among them, the better to secure them against seduction, by the peculiar name Jehovah, by which alone he chose to be invoked by them. The second was, the unity of the divine nature, and consequently, that no pretended divinity (for all other gods were merely pretended) ought to be associated with the only true God, or share with him in their adoration. 2d, That in the reply of the scribe, verse 32, which was approved by our Lord, and in which he, as it were, echoes every part of the answer that had been given to his question, there are two distinct affirmations with which he begins; these are, There is one God, and there is only one, corresponding to The Lord is our God, and the Lord is one. The first clause, in both declarations, points to the object of worship; the second, to the necessity of excluding all others. Accordingly, the radical precept relating to this subject, quoted by our Lord, Matthew 4:10, from the LXX., is exactly suited to both parts of this declaration. Thou shalt worship the Lord thy God. This may be called the positive part of the statute, and corresponds to the article, The Lord is our God. Thou shalt serve him only. This is the negative part, and corresponds to the article, The Lord is one.”

Verse 28. One of the scribes came, and having heard them reasoning together. — The only difference between. St. Mark and St. Matthew here is, that the latter quotes the passage from Deuteronomy 6:4, 5, short; the former, no doubt as our Lord spoke it, in full, “Hear, O Israel; The Lord our God is one Lord: and thou shalt love,” &c. St. Matthew wrote in the first place for the Jews, to whom this partial mode of quoting would suggest the whole passage which was put into their phylacteries, and repeated twice a day. See notes on Matthew 22:36, &c.

V. 29. The Lord our God is one Lord-This is the foundation of the first commandment, yea, of all the commandments. The Lord our God, the Lord, the God of all men, is one God, essentially, though three persons. From this unity of God it follows, that we owe all our love to him alone. Deuteronomy 6:4.

Verses 28, 29. One of the scribes came — So Luke also, 20:19; but Matthew, eiv ex autwn nomikov, one of them being a lawyer. In this diversity of words, however, there is no difference in sense. For the scribes not only transcribed the Scriptures, but were generally, also, teachers of the law, from which they had the name of lawyers: Having heard them reasoning together — Having attended to the discourse between Jesus and the Sadducees; and perceiving that he had answered them well — Had confuted their degrading doctrine of materialism, and proved, even from the books of Moses, the divine authority of which the Sadducees themselves could not but acknowledge, the certainty of a future state; asked him another question, with a view to make a further trial of his skill in the sacred volume. Which is the first commandment of all — The principal, and most necessary to be observed? See the note on Matthew 22:34-36. Jesus answered, The first of all the commandments — And the foundation of all the rest, is, The Lord our God is one Lord — One Jehovah, one self-existent, independent, infinite, eternal Being: one in essence; inclusive, however, of three, upostaseiv, subsistences, generally termed persons. See on Matthew 28:19, and note on Exodus 3:14. Dr. Campbell translates this clause, The Lord is our God: the Lord is one; in Deuteronomy, Jehovah is our God: Jehovah is one; and not as one sentence, Jehovah our God is one Jehovah. Among other reasons for rendering the words thus, he gives the following: 1st, That “it appears to have been the purpose of their great legislator, to establish among them these two important articles, as the foundation of that religious constitution he was authorized to give them. The first was, that the God whom they were to adore, was not any of the acknowledged objects of worship in the nations around them, and was therefore to be distinguished among them, the better to secure them against seduction, by the peculiar name Jehovah, by which alone he chose to be invoked by them. The second was, the unity of the divine nature, and consequently, that no pretended divinity (for all other gods were merely pretended) ought to be associated with the only true God, or share with him in their adoration. 2d, That in the reply of the scribe, verse 32, which was approved by our Lord, and in which he, as it were, echoes every part of the answer that had been given to his question, there are two distinct affirmations with which he begins; these are, There is one God, and there is only one, corresponding to The Lord is our God, and the Lord is one. The first clause, in both declarations, points to the object of worship; the second, to the necessity of excluding all others. Accordingly, the radical precept relating to this subject, quoted by our Lord, Matthew 4:10, from the LXX., is exactly suited to both parts of this declaration. Thou shalt worship the Lord thy God. This may be called the positive part of the statute, and corresponds to the article, The Lord is our God. Thou shalt serve him only. This is the negative part, and corresponds to the article, The Lord is one.”

Ver. 29. The Lord our God is one Lord, as stated in Deuteronomy 6:4, 5.

V. 30. With all thy strength-That is, the whole strength and capacity of thy understanding, will, and affections.

Verse 30. Thou shalt love the Lord] On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see Clarke’s notes on “Matthew 22:37”, &c.

Verse 30. And thou shalt love the Lord thy God with all thy heart — The summary of piety contained in these words, (see notes on Deuteronomy 6:5; Matthew 22:37,) is introduced by the preceding emphatical and strong assertion of the unity of God; because, “it is necessary that men should be deeply impressed with just notions of the object of their worship, particularly that he is the only true God, the maker of all things, and the possessor of all perfection, to whom there is not any being equal, or like, or second: in order that they may apply themselves, with the utmost diligence, to obey his precepts, the first and chief of which is, that they give him their hearts. God is so transcendently amiable in himself, and, by the benefits he hath conferred on us, hath such a title to our utmost affection, that there is no obligation that bears any proportion to that of loving him. The honour assigned to this precept proves, that piety is the noblest act of the human mind, and that the chief ingredient in piety is love, founded on a clear, extensive view of the divine perfections, a permanent sense of his benefits, and a deep conviction of his being the sovereign good, our portion, our happiness. But it is essential to love, that there be a delight in contemplating the beauty of the object beloved; that we frequently, and with pleasure, reflect on the benefits which the object of our affection has conferred on us; that we have a strong desire of pleasing him, great fear of doing any thing to offend him, and a sensible joy in the thought of being beloved in return. Hence the duties of devotion, prayer, and praise, are the most natural and genuine exercises of the love of God. Moreover, this virtue is not so much any single affection, as the continual bent of all the affections and powers of the soul. In which light, to love God is, as much as possible, to direct the whole soul toward God, and to exercise all its faculties on him as its chief object. But the beauty and excellence of this state of the mind is best seen in its effects; for the worship and obedience flowing from such a universal bent of the soul toward God, is as much superior to the worship and obedience arising from partial considerations, as the light of the sun is to any picture of it that can be drawn. For example, if we look on God only as a stern lawgiver, who can and will punish our rebellion, it may indeed force an awe and dread of him, and as much obedience to his laws as we think will satisfy him, but can never produce that constancy in our duty, that delight in it, and that earnestness to do it in its utmost extent, which are produced and maintained in the mind by the sacred fire of divine love, or by the bent of the whole soul, turned toward God; a frame the most excellent that can be conceived, and the most to be desired, because it constitutes the highest perfection and happiness of the creature.” This is the first (Matthew, and great) commandment — As this is the first in order, so it is the greatest commandment in the law.

Ver. 30. Thou shalt love the Lord thy God with all thy heart. He is the sole happiness of man, and the joy of all living beings upon the earth. Beauty and perfection with the creatures fade away; with God they are permanent, unchangeable, and infinitely adorable. What are the fond pleadings of misguided nature for the creatures? Look again: — they are gone! The grass withereth, the flower fadeth; all flesh is grass, and its beauties are as the flower of the field. This supreme love then, is the love that never faileth; the true religion, better understood by the heart than by the head. Calamitous indeed were the learned disputations of the rabbins about the first and great command, while in great darkness as to the spirit of the law. God is love, and his law is like himself.

Verse 30. Thou shalt love the Lord, &c. — St. Mark adds to “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,” as the words stand in Matthew, with all thy strength, conformably to Deuteronomy 6:5, and 2 Kings 23:25. To love God with all our might or strength, is to have all our faculties raised to their best pitch, and employed in their utmost vigour in his service.

V. 31. The second is like unto it-Of a like comprehensive nature: comprising our whole duty to man. There is no other moral, much less ceremonial commandment, greater than these. Leviticus 19:18.

Verse 31. And the second is like — Of a like comprehensive nature; comprising the whole of our duty to man. Thou shalt love thy neighbour — “The precept enjoining love to our neighbour is like to the great commandment which enjoins the love of God, because charity is the sister of piety, clearly proving its relation by the similarity of its features, complexion, and temper. As piety is the offspring of God, so is its sister, charity, being enjoined by the same authority, and produced by the influence of the same Spirit. Piety and charity consist of the like motions and dispositions of soul, and are kept alive by the same kind of nourishment; the beauties of moral excellence appearing, whether in the great Father, or in his children, who bear his image. They have the same happy tendency to make those in whom they reside, like God, who is God by being good and doing good; like him, also, in his felicity, which arises, not only from the possession, but from the communication of his goodness. They are like to each other in their sublime and important nature, and of like use in the conduct of life; the one being the principle from which the whole duty we owe to God must spring; the other that from which the whole duty we owe to man must flow. To conclude they have a like power on the minds of the beholders, raising both esteem and love wherever they appear in their genuine beauty. These are the features by which piety and charity are strongly marked, by which their affinity to each other is clearly proved, and by which they are rendered sister graces, and inseparable companions.” — Macknight. There is no other moral, much less ceremonial, commandment, greater than these.

Verse 32. And the scribe said] The answer of the scribe, contained in Mark 12:32-34, is not found either in Matthew or Luke. This is another proof against Mark’s supposed abridgment.

Verses 32-34. The scribe — Who had proposed the question to try him, being struck with the solidity and spirit of his answer, said, Well, Master — In the original it is, kalwv, excellently, finely, or beautifully; a phrase which expresses his high satisfaction in the reply much more strongly than the word well. Thou hast said the truth — Thy declaration is perfectly correct, and unspeakably important; for there is one God, &c., and to love him with all the heart — To love and serve him with all the united powers of the soul, in their utmost vigour; and without a rival; and to love his neighbour as himself — To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish from them toward ourselves, is a more necessary and important duty, and a more acceptable service, than the offering the most noble and costly sacrifices; nor could the most exact and pompous ritual observances be acceptable without such graces and virtues as these. When Jesus saw that he answered discreetly — And thereby showed that he had just views of true religion; he said, Thou art not far from the kingdom of God — He applauded the piety and wisdom of the scribe’s reflection, by declaring, that he was not far from embracing the gospel, and becoming a true member of Christ’s Church, possessed of all the blessings belonging to his disciples. Reader, art thou not far from the kingdom of God? Then go on: be a real Christian; else it had been better for thee to have been afar off.

Verses 32-34. Well, Master, &c. — St. Mark adds this reply of the scribe, who respectfully salutes him as rabbi, and acknowledges that the love of God and our neighbour is more, more acceptable to God, than all whole burnt-offerings and sacrifices. In this our Lord acknowledges that the scribe answered discreetly, nounecwv, judiciously, with proper knowledge of the subject, and pronounced that he was not far from the kingdom of God; that is, that his principles well corresponded with those of Christ’s doctrine, and that holding them he was in a state of preparation to embrace it.

V. 33. To love him with all the heart-To love and serve him, with all the united powers of the soul in their utmost vigour;

and to love his neighbour as himself-To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish for from them toward ourselves, is a more necessary and important duty, than the offering the most noble and costly sacrifices.

Verses 32-34. The scribe — Who had proposed the question to try him, being struck with the solidity and spirit of his answer, said, Well, Master — In the original it is, kalwv, excellently, finely, or beautifully; a phrase which expresses his high satisfaction in the reply much more strongly than the word well. Thou hast said the truth — Thy declaration is perfectly correct, and unspeakably important; for there is one God, &c., and to love him with all the heart — To love and serve him with all the united powers of the soul, in their utmost vigour; and without a rival; and to love his neighbour as himself — To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish from them toward ourselves, is a more necessary and important duty, and a more acceptable service, than the offering the most noble and costly sacrifices; nor could the most exact and pompous ritual observances be acceptable without such graces and virtues as these. When Jesus saw that he answered discreetly — And thereby showed that he had just views of true religion; he said, Thou art not far from the kingdom of God — He applauded the piety and wisdom of the scribe’s reflection, by declaring, that he was not far from embracing the gospel, and becoming a true member of Christ’s Church, possessed of all the blessings belonging to his disciples. Reader, art thou not far from the kingdom of God? Then go on: be a real Christian; else it had been better for thee to have been afar off.

Verses 32-34. Well, Master, &c. — St. Mark adds this reply of the scribe, who respectfully salutes him as rabbi, and acknowledges that the love of God and our neighbour is more, more acceptable to God, than all whole burnt-offerings and sacrifices. In this our Lord acknowledges that the scribe answered discreetly, nounecwv, judiciously, with proper knowledge of the subject, and pronounced that he was not far from the kingdom of God; that is, that his principles well corresponded with those of Christ’s doctrine, and that holding them he was in a state of preparation to embrace it.

V. 34. Jesus said to him, Thou art not far from the kingdom of God-Reader, art not thou? then go on: be a real Christian: else it had been better for thee to have been afar off.

Verse 34. Thou art not far from the kingdom of God.] This scribe appears to have been a prudent, sensible, and pious man; almost a Christian-so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus.

Verses 32-34. The scribe — Who had proposed the question to try him, being struck with the solidity and spirit of his answer, said, Well, Master — In the original it is, kalwv, excellently, finely, or beautifully; a phrase which expresses his high satisfaction in the reply much more strongly than the word well. Thou hast said the truth — Thy declaration is perfectly correct, and unspeakably important; for there is one God, &c., and to love him with all the heart — To love and serve him with all the united powers of the soul, in their utmost vigour; and without a rival; and to love his neighbour as himself — To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish from them toward ourselves, is a more necessary and important duty, and a more acceptable service, than the offering the most noble and costly sacrifices; nor could the most exact and pompous ritual observances be acceptable without such graces and virtues as these. When Jesus saw that he answered discreetly — And thereby showed that he had just views of true religion; he said, Thou art not far from the kingdom of God — He applauded the piety and wisdom of the scribe’s reflection, by declaring, that he was not far from embracing the gospel, and becoming a true member of Christ’s Church, possessed of all the blessings belonging to his disciples. Reader, art thou not far from the kingdom of God? Then go on: be a real Christian; else it had been better for thee to have been afar off.

Verses 32-34. Well, Master, &c. — St. Mark adds this reply of the scribe, who respectfully salutes him as rabbi, and acknowledges that the love of God and our neighbour is more, more acceptable to God, than all whole burnt-offerings and sacrifices. In this our Lord acknowledges that the scribe answered discreetly, nounecwv, judiciously, with proper knowledge of the subject, and pronounced that he was not far from the kingdom of God; that is, that his principles well corresponded with those of Christ’s doctrine, and that holding them he was in a state of preparation to embrace it.

V. 35. Matthew 22:41; Luke 20:41.

Verse 35. How say the scribes] See Matthew 22:41, &c.

Verses 35-37. See the note on Matthew 22:41-46, where this paragraph is explained. And the common people heard him gladly — They heard him with great attention and pleasure; for the clear and solid answers which he returned to the insnaring questions of his foes, gave them a high opinion of his wisdom, and showed them how far he was superior to their most renowned rabbis; whose arguments to prove their opinions, and answers to the objections that were raised against them, were, generally speaking, but mean and trifling in comparison of his. Besides, the common people were neither so much prejudiced in behalf of the commonly received opinions, nor so much interested, as the scribes or other teachers.

Verse 35. How say the scribes, &c. — See the notes on Matthew 22:41-45.

V. 36. Psalm 110:1.

Verses 35-37. See the note on Matthew 22:41-46, where this paragraph is explained. And the common people heard him gladly — They heard him with great attention and pleasure; for the clear and solid answers which he returned to the insnaring questions of his foes, gave them a high opinion of his wisdom, and showed them how far he was superior to their most renowned rabbis; whose arguments to prove their opinions, and answers to the objections that were raised against them, were, generally speaking, but mean and trifling in comparison of his. Besides, the common people were neither so much prejudiced in behalf of the commonly received opinions, nor so much interested, as the scribes or other teachers.

Verse 36. By the Holy Ghost. — The articles here are cancelled by Griesbach, Tittman, and others, on the authority of many of the best MSS. But should the textual emendation be allowed, the sense is the same; for not to urge that pneuma, and pneuma agion, in the undoubted sense of the Holy Spirit, are often found in the New Testament, no meaning can be attached to the passage if the term be taken in any other sense. For what possible sense can be attached to David’s calling the Messiah Lord in Spirit, unless this be meant of the Holy Spirit?

Verse 37. The common people heard him gladly.] And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received.

Verses 35-37. See the note on Matthew 22:41-46, where this paragraph is explained. And the common people heard him gladly — They heard him with great attention and pleasure; for the clear and solid answers which he returned to the insnaring questions of his foes, gave them a high opinion of his wisdom, and showed them how far he was superior to their most renowned rabbis; whose arguments to prove their opinions, and answers to the objections that were raised against them, were, generally speaking, but mean and trifling in comparison of his. Besides, the common people were neither so much prejudiced in behalf of the commonly received opinions, nor so much interested, as the scribes or other teachers.

Verse 37. And the common people heard him gladly. — They heard him with delight, both silence the learned objectors who came to dispute with him, whether Pharisees, Sadducees, Herodians, or scribes; and propose questions to them, as in the preceding verse, which they could not answer. For as these things indicated the superiority of his wisdom, so they gave weight and authority to those salutary and heart-felt truths which men of simple minds delighted to hear from him, and which stood in so direct a contrast to the vain and heartless doctrines which they had been accustomed to hear from the scribes.

V. 38. Beware of the scribes-There was an absolute necessity for these repeated cautions. For, considering their inveterate prejudices against Christ, it could never be supposed the common people would receive the Gospel till these incorrigible blasphemers of it were brought to just disgrace.

Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Nor is this any precedent for us: we are not invested with the same authority. Matthew 23:5; Luke 20:46.

Verse 38. Beware of the scribes] See Clarke “Matthew 23:1”, &c.

Verses 38-40. Beware of the scribes — See that ye do not imitate their hypocrisy, or imbibe their principles, and be on your guard against their insidious counsels and designs. There was an absolute necessity for these repeated cautions of our Lord. For, considering the inveterate prejudices of these scribes against him and his doctrine, it could never be supposed that the common people would receive the gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Which love to go in long clothing, &c. — Here our Lord assigns the reason why he bid his disciples beware of imitating them. They were excessively proud and arrogant, as was plain from their affected gravity of dress, from the anxiety which they discovered to get the principal seats at feasts, and all public meetings, as things belonging to them, on account of their superior worth, and from their courting to be saluted in the streets with particular marks of respect, and to be addressed with the sounding titles of rabbi, father, and master; thinking such public acknowledgments of their merits due from all who met them. To this their excessive pride the Jewish teachers added an unbounded covetousness and sensuality, which did not suffer the substance even of widows to escape them. For the evangelist informs us, that they devoured widows’ houses, possessing themselves of their property by various acts of deception, and lived luxuriously thereon. And for a pretence — To cover their crying immoralities; made long prayers — With a great show of piety, hoping thereby to engage the esteem and confidence of others, that they might have the greater opportunity to injure and defraud them. These shall receive the greater damnation — Their complicated wickedness, particularly making their pretended piety a cloak to their covetousness and luxury, shall cost them dear; and they shall be more dreadfully punished than if they had never prayed at all, nor made any pretences to religion. See notes on Matthew 23:1-14.

Verse 38. Beware of the scribes, &c. — See the notes on Matthew 23:5-7.

Long clothing. — Sweeping and stately robes, stolai.

Verses 38-40. Beware of the scribes — See that ye do not imitate their hypocrisy, or imbibe their principles, and be on your guard against their insidious counsels and designs. There was an absolute necessity for these repeated cautions of our Lord. For, considering the inveterate prejudices of these scribes against him and his doctrine, it could never be supposed that the common people would receive the gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Which love to go in long clothing, &c. — Here our Lord assigns the reason why he bid his disciples beware of imitating them. They were excessively proud and arrogant, as was plain from their affected gravity of dress, from the anxiety which they discovered to get the principal seats at feasts, and all public meetings, as things belonging to them, on account of their superior worth, and from their courting to be saluted in the streets with particular marks of respect, and to be addressed with the sounding titles of rabbi, father, and master; thinking such public acknowledgments of their merits due from all who met them. To this their excessive pride the Jewish teachers added an unbounded covetousness and sensuality, which did not suffer the substance even of widows to escape them. For the evangelist informs us, that they devoured widows’ houses, possessing themselves of their property by various acts of deception, and lived luxuriously thereon. And for a pretence — To cover their crying immoralities; made long prayers — With a great show of piety, hoping thereby to engage the esteem and confidence of others, that they might have the greater opportunity to injure and defraud them. These shall receive the greater damnation — Their complicated wickedness, particularly making their pretended piety a cloak to their covetousness and luxury, shall cost them dear; and they shall be more dreadfully punished than if they had never prayed at all, nor made any pretences to religion. See notes on Matthew 23:1-14.

Verses 38-40. Beware of the scribes — See that ye do not imitate their hypocrisy, or imbibe their principles, and be on your guard against their insidious counsels and designs. There was an absolute necessity for these repeated cautions of our Lord. For, considering the inveterate prejudices of these scribes against him and his doctrine, it could never be supposed that the common people would receive the gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Which love to go in long clothing, &c. — Here our Lord assigns the reason why he bid his disciples beware of imitating them. They were excessively proud and arrogant, as was plain from their affected gravity of dress, from the anxiety which they discovered to get the principal seats at feasts, and all public meetings, as things belonging to them, on account of their superior worth, and from their courting to be saluted in the streets with particular marks of respect, and to be addressed with the sounding titles of rabbi, father, and master; thinking such public acknowledgments of their merits due from all who met them. To this their excessive pride the Jewish teachers added an unbounded covetousness and sensuality, which did not suffer the substance even of widows to escape them. For the evangelist informs us, that they devoured widows’ houses, possessing themselves of their property by various acts of deception, and lived luxuriously thereon. And for a pretence — To cover their crying immoralities; made long prayers — With a great show of piety, hoping thereby to engage the esteem and confidence of others, that they might have the greater opportunity to injure and defraud them. These shall receive the greater damnation — Their complicated wickedness, particularly making their pretended piety a cloak to their covetousness and luxury, shall cost them dear; and they shall be more dreadfully punished than if they had never prayed at all, nor made any pretences to religion. See notes on Matthew 23:1-14.

Verse 40. Widows’ houses. — See notes on Matthew 22:14.

V. 41. He beheld how people cast money into the treasury-This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. Luke 21:1.

Verse 41. Cast money into the treasury] It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist calkon, brass money, probably that species of small brass coin which was called hcwrp prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in MUCH, polla, (many,) this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Luke 21:1, and see Clarke’s note on “Matthew 5:26”. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him.

Let us examine this subject a little more closely: Jesus prefers the widow’s two mites to all the offerings made by the rich.

In the preceding account, Mark 12:41, it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions.

1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him.

2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! “God sees every penny I possess, and constantly observes how I lay it out.” What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good.

3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him.

4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance.

5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labours, sufferings, expenses, success, &c., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way.

II. See the judgment Christ forms of our actions.

1. He appears surprised that so much piety should be found with so much poverty, in this poor widow.

2. He shows that works of charity, &c., should be estimated, not by their appearance, but by the spirit which produces them.

3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done.

4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, olon ton bion authv, her whole life, i.e. all that she had to provide for one day’s sustenance, and could have no more till by her labour she had acquired it. What trust must there be in the Divine Providence to perform such an act as this!

Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to GOD and the poor. A lesson of reproof to the poor, who, through distrust of God’s providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself.

ST. MARK

Verses 41-44. Jesus sat over against the treasury — “Jesus was now in the treasury, or that part of the women’s court where the chests were placed for receiving the offerings of those who came to worship. These chests, being thirteen in number, had each of them an inscription, signifying for what use the offerings put into them were destined; and were fixed to the pillars of the portico which surrounded the court. From these voluntary contributions were bought wood for the altar, salt, and other necessaries, not provided for any other way. It was in this court of the women, according to the Talmudists, that the libation of water from Siloam was made annually at the feast of tabernacles, as a solemn public thanksgiving and prayer for the former and latter rain; to which rite, it is generally supposed, our Lord alluded, John 7:38.” — Macknight. And beheld how the people cast money into the treasury — Luke says, he looked up, and saw the rich men casting in their gifts, &c. — That is, he noticed it with attentive observation; many of these, as Mark here informs us, casting in much, for, it seems, there was still this remainder of national liberality among them, though true religion was sunk to so very low an ebb. And there came a certain poor widow — Whose character and circumstances were not unknown to Christ; and she threw in two mites — Two small pieces of brass coin then in use; which make a farthing — Kadranthv, a Roman coin, in value no more than three-fourths of our farthing. Wherefore the offering given by this poor widow was very small in itself, though in another respect it was a great gift, being all that she had, ever all her living. We can hardly suppose, that at each of the chests there were officers placed to receive and count the money which the people offered, and to name the sum aloud before they put it in. It is more reasonable to fancy that each person put his offering privately into the chest, by a slit in its top. Wherefore, by mentioning the particular sum which this poor widow put in, as well as by declaring that it was all her living, our Lord showed that nothing was hid from his knowledge. And he called unto him his disciples — That he might inform them of this woman’s generous action, and that they might hear his remarks upon it: and saith, Verily, this poor widow hath cast more in than all they, &c. — Thus he spoke to show, that it is the disposition of the mind, in deeds of charity, and in oblations made to the worship of God, which God regards, and not the magnificence of the gift. For all they did cast in of their abundance — Their offerings, though great in respect of hers, bore but a small proportion to their estates. But she of her want did cast in all that she had — Her offering was the whole of her income for that day, or, perhaps, the whole of the money in her possession at that time. Here then we see what judgment is passed on the most specious outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love! Both the poor and the rich may learn an important lesson from this passage of the gospel. The poor, who seem to have the means of doing charitable offices denied them in a great measure, are encouraged by it to do what they can; because, although it may be little, God, who looks into the heart, values it not according to what it is in itself, but according to the disposition with which it is given. On the other hand, it shows the rich, that it is not enough that they exceed the poor in the quantity of their charity. A little given where a little is left behind, often appears in the eye of God a much nobler offering, and discovers a far greater strength of good dispositions, than sums vastly larger bestowed out of a plentiful abundance. See Macknight.

THE TWO MITES OF THE POOR WIDOW, 41-44.

This beautiful narrative is given by Mark and Luke alone.

41. Jesus sat over against the treasury — The successive contests with rulers, Herodians, Pharisees, Sadducees, are scarce concluded, and the rage of his enemies like a fire is burning. But from those high excitements the Lord subsides not into reaction, but to a calm tranquillity. No unholy passion disturbs his soul, no wounded recollection haunts his conscience, no plot of murder excites his fancy. He rushes not from the temple but seats himself in self-possessed repose, watching the doings at the temple treasury.

In the court of the women, near the pillars that lined its square, there stood ranged at due intervals eleven chests, of a trumpet form, to receive the offerings of Israel. (See our temple plan.) These offerings were not the tribute for the government, but the donation of liberal hearts for the expenses of the temple. They were indications, more or less sincere, of the value set by the offerer upon the worship and the house of God. Many that were rich cast in much — The fact of their wealth destroys not the merit of a genuine liberality. For experience shows that a wealthy purse is no enlargement of a covetous heart. The rich in pocket are often poor in soul and scanty in liberality. Hence, all the more noble is the picture of the wealthy man, rich in soul, who from his abundance gives his much. This is the most truly enviable point in the fortune of the rich.

Verse 41. Over against the treasury. — In the second court of the temple there were thirteen chests placed to receive offerings for sacred uses, and an inscription upon each, denoting to what the offerings contained in it were to be applied. The name treasury, gazofulakion, was applied to that part of the court where the chests were placed. Every one was to cast into the treasury whatever he would, much or little, provided it was not less than two prutahs, the smallest Hebrew coin, and rendered by us mites. How the people cast money. — The word is calkov, properly brass money, but sometimes used as a term for money in general. These offerings were principally made at the three great feasts; and on this occasion it is added, many that were rich cast in much.

Verses 41-44. Jesus sat over against the treasury — “Jesus was now in the treasury, or that part of the women’s court where the chests were placed for receiving the offerings of those who came to worship. These chests, being thirteen in number, had each of them an inscription, signifying for what use the offerings put into them were destined; and were fixed to the pillars of the portico which surrounded the court. From these voluntary contributions were bought wood for the altar, salt, and other necessaries, not provided for any other way. It was in this court of the women, according to the Talmudists, that the libation of water from Siloam was made annually at the feast of tabernacles, as a solemn public thanksgiving and prayer for the former and latter rain; to which rite, it is generally supposed, our Lord alluded, John 7:38.” — Macknight. And beheld how the people cast money into the treasury — Luke says, he looked up, and saw the rich men casting in their gifts, &c. — That is, he noticed it with attentive observation; many of these, as Mark here informs us, casting in much, for, it seems, there was still this remainder of national liberality among them, though true religion was sunk to so very low an ebb. And there came a certain poor widow — Whose character and circumstances were not unknown to Christ; and she threw in two mites — Two small pieces of brass coin then in use; which make a farthing — Kadranthv, a Roman coin, in value no more than three-fourths of our farthing. Wherefore the offering given by this poor widow was very small in itself, though in another respect it was a great gift, being all that she had, ever all her living. We can hardly suppose, that at each of the chests there were officers placed to receive and count the money which the people offered, and to name the sum aloud before they put it in. It is more reasonable to fancy that each person put his offering privately into the chest, by a slit in its top. Wherefore, by mentioning the particular sum which this poor widow put in, as well as by declaring that it was all her living, our Lord showed that nothing was hid from his knowledge. And he called unto him his disciples — That he might inform them of this woman’s generous action, and that they might hear his remarks upon it: and saith, Verily, this poor widow hath cast more in than all they, &c. — Thus he spoke to show, that it is the disposition of the mind, in deeds of charity, and in oblations made to the worship of God, which God regards, and not the magnificence of the gift. For all they did cast in of their abundance — Their offerings, though great in respect of hers, bore but a small proportion to their estates. But she of her want did cast in all that she had — Her offering was the whole of her income for that day, or, perhaps, the whole of the money in her possession at that time. Here then we see what judgment is passed on the most specious outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love! Both the poor and the rich may learn an important lesson from this passage of the gospel. The poor, who seem to have the means of doing charitable offices denied them in a great measure, are encouraged by it to do what they can; because, although it may be little, God, who looks into the heart, values it not according to what it is in itself, but according to the disposition with which it is given. On the other hand, it shows the rich, that it is not enough that they exceed the poor in the quantity of their charity. A little given where a little is left behind, often appears in the eye of God a much nobler offering, and discovers a far greater strength of good dispositions, than sums vastly larger bestowed out of a plentiful abundance. See Macknight.

Ver. 42. A certain poor widow threw in two mites, which make a farthing. Lepta is called mite, because it was the smallest coin in circulation. The French Mons testament have liard, the eighth of a penny, but kodrantes is here the fourth of some coin then in use. This widow surpassed them all in charity, because she emptied her pocket, while the rich gave only their superfluities. — Most churches and chapels follow the example of the temple in having a box at the door to receive the willing offerings of the worshippers. This widow had her treasure in heaven, while Crœsus and Nebuchadnezzar had theirs on earth, a booty of temptation for the Persian armies.

42. A certain poor widow — Our Lord had just been launching reproofs against the proud who devoured widows’ houses. As if from the dim distance one of these widows seems to have appeared, whose house, perhaps, had been devoured, and in whose behalf our Lord had denounced the judgments of God.

She threw in two mites — A mite was the smallest of Jewish coins; it was the fifth part of a cent. Less than a mite the widow could not contribute. To give a mite was a fair donation, but she will be munificent to God’s house and double the sum! The rabbins, however, seem to have had a rule forbidding the contribution of less than two mites.

Verse 42. Two mites. — The mite, lepton, was the Hebrew prutah, two of which was the lowest offering permitted to be made: the value was about three halfpence of our money; but according to some calculations of the value of ancient coin, the mite was not equal in value to our farthing, so that the two would not be a halfpenny.

V. 43. I say to you, that this poor widow hath cast in more than they all-See what judgement is cast on the most specious, outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love!

Verses 41-44. Jesus sat over against the treasury — “Jesus was now in the treasury, or that part of the women’s court where the chests were placed for receiving the offerings of those who came to worship. These chests, being thirteen in number, had each of them an inscription, signifying for what use the offerings put into them were destined; and were fixed to the pillars of the portico which surrounded the court. From these voluntary contributions were bought wood for the altar, salt, and other necessaries, not provided for any other way. It was in this court of the women, according to the Talmudists, that the libation of water from Siloam was made annually at the feast of tabernacles, as a solemn public thanksgiving and prayer for the former and latter rain; to which rite, it is generally supposed, our Lord alluded, John 7:38.” — Macknight. And beheld how the people cast money into the treasury — Luke says, he looked up, and saw the rich men casting in their gifts, &c. — That is, he noticed it with attentive observation; many of these, as Mark here informs us, casting in much, for, it seems, there was still this remainder of national liberality among them, though true religion was sunk to so very low an ebb. And there came a certain poor widow — Whose character and circumstances were not unknown to Christ; and she threw in two mites — Two small pieces of brass coin then in use; which make a farthing — Kadranthv, a Roman coin, in value no more than three-fourths of our farthing. Wherefore the offering given by this poor widow was very small in itself, though in another respect it was a great gift, being all that she had, ever all her living. We can hardly suppose, that at each of the chests there were officers placed to receive and count the money which the people offered, and to name the sum aloud before they put it in. It is more reasonable to fancy that each person put his offering privately into the chest, by a slit in its top. Wherefore, by mentioning the particular sum which this poor widow put in, as well as by declaring that it was all her living, our Lord showed that nothing was hid from his knowledge. And he called unto him his disciples — That he might inform them of this woman’s generous action, and that they might hear his remarks upon it: and saith, Verily, this poor widow hath cast more in than all they, &c. — Thus he spoke to show, that it is the disposition of the mind, in deeds of charity, and in oblations made to the worship of God, which God regards, and not the magnificence of the gift. For all they did cast in of their abundance — Their offerings, though great in respect of hers, bore but a small proportion to their estates. But she of her want did cast in all that she had — Her offering was the whole of her income for that day, or, perhaps, the whole of the money in her possession at that time. Here then we see what judgment is passed on the most specious outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love! Both the poor and the rich may learn an important lesson from this passage of the gospel. The poor, who seem to have the means of doing charitable offices denied them in a great measure, are encouraged by it to do what they can; because, although it may be little, God, who looks into the heart, values it not according to what it is in itself, but according to the disposition with which it is given. On the other hand, it shows the rich, that it is not enough that they exceed the poor in the quantity of their charity. A little given where a little is left behind, often appears in the eye of God a much nobler offering, and discovers a far greater strength of good dispositions, than sums vastly larger bestowed out of a plentiful abundance. See Macknight.

43. Called unto him his disciples — There was a sight to see, and a lesson to learn. It is true that the contributions made by these pious souls were likely to be wasted by a profligate hierarchy. But still the poor widow intends it as an offering to God. It is the evidence of her faith and love, not for the den of thieves, but for the house of God and the God of that house. Hath cast more in — Not more in pecuniary amount, but more in the amount of faith and heart. God estimates the liberality according to the ability of the giver. And so the Saviour, who now sat to behold and bless the widow’s offering, forever lives, forever watches, and forever blesses the offerings of the faithful heart and the liberal hand in his cause. And the judgment that he now passes sitting at the treasury, he will finally confirm when he sits upon the throne.

Verse 43. Hath cast more in, &c. — The reason is given in the next verse: the others had cast in of their abundance; it was a part only of a considerable superfluity which they offered to God; but she of her want, usterhsewv, her poverty, did cast in all she had, even all her living; that is, all she had to support her life for the day. Proportionably, therefore, her gifts were greater than those of others; but greater also because, as springing from a more unequivocal principle of pious regard to the worship of God, indicating greater love, as being willing to sacrifice even the necessaries of the day to glorify God in his sanctuary, and greater faith in Providence to supply her wants, and not suffer her to perish.

Verses 41-44. Jesus sat over against the treasury — “Jesus was now in the treasury, or that part of the women’s court where the chests were placed for receiving the offerings of those who came to worship. These chests, being thirteen in number, had each of them an inscription, signifying for what use the offerings put into them were destined; and were fixed to the pillars of the portico which surrounded the court. From these voluntary contributions were bought wood for the altar, salt, and other necessaries, not provided for any other way. It was in this court of the women, according to the Talmudists, that the libation of water from Siloam was made annually at the feast of tabernacles, as a solemn public thanksgiving and prayer for the former and latter rain; to which rite, it is generally supposed, our Lord alluded, John 7:38.” — Macknight. And beheld how the people cast money into the treasury — Luke says, he looked up, and saw the rich men casting in their gifts, &c. — That is, he noticed it with attentive observation; many of these, as Mark here informs us, casting in much, for, it seems, there was still this remainder of national liberality among them, though true religion was sunk to so very low an ebb. And there came a certain poor widow — Whose character and circumstances were not unknown to Christ; and she threw in two mites — Two small pieces of brass coin then in use; which make a farthing — Kadranthv, a Roman coin, in value no more than three-fourths of our farthing. Wherefore the offering given by this poor widow was very small in itself, though in another respect it was a great gift, being all that she had, ever all her living. We can hardly suppose, that at each of the chests there were officers placed to receive and count the money which the people offered, and to name the sum aloud before they put it in. It is more reasonable to fancy that each person put his offering privately into the chest, by a slit in its top. Wherefore, by mentioning the particular sum which this poor widow put in, as well as by declaring that it was all her living, our Lord showed that nothing was hid from his knowledge. And he called unto him his disciples — That he might inform them of this woman’s generous action, and that they might hear his remarks upon it: and saith, Verily, this poor widow hath cast more in than all they, &c. — Thus he spoke to show, that it is the disposition of the mind, in deeds of charity, and in oblations made to the worship of God, which God regards, and not the magnificence of the gift. For all they did cast in of their abundance — Their offerings, though great in respect of hers, bore but a small proportion to their estates. But she of her want did cast in all that she had — Her offering was the whole of her income for that day, or, perhaps, the whole of the money in her possession at that time. Here then we see what judgment is passed on the most specious outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love! Both the poor and the rich may learn an important lesson from this passage of the gospel. The poor, who seem to have the means of doing charitable offices denied them in a great measure, are encouraged by it to do what they can; because, although it may be little, God, who looks into the heart, values it not according to what it is in itself, but according to the disposition with which it is given. On the other hand, it shows the rich, that it is not enough that they exceed the poor in the quantity of their charity. A little given where a little is left behind, often appears in the eye of God a much nobler offering, and discovers a far greater strength of good dispositions, than sums vastly larger bestowed out of a plentiful abundance. See Macknight.

THE TWO MITES OF THE POOR WIDOW, 41-44.

This beautiful narrative is given by Mark and Luke alone.

41. Jesus sat over against the treasury — The successive contests with rulers, Herodians, Pharisees, Sadducees, are scarce concluded, and the rage of his enemies like a fire is burning. But from those high excitements the Lord subsides not into reaction, but to a calm tranquillity. No unholy passion disturbs his soul, no wounded recollection haunts his conscience, no plot of murder excites his fancy. He rushes not from the temple but seats himself in self-possessed repose, watching the doings at the temple treasury.

In the court of the women, near the pillars that lined its square, there stood ranged at due intervals eleven chests, of a trumpet form, to receive the offerings of Israel. (See our temple plan.) These offerings were not the tribute for the government, but the donation of liberal hearts for the expenses of the temple. They were indications, more or less sincere, of the value set by the offerer upon the worship and the house of God. Many that were rich cast in much — The fact of their wealth destroys not the merit of a genuine liberality. For experience shows that a wealthy purse is no enlargement of a covetous heart. The rich in pocket are often poor in soul and scanty in liberality. Hence, all the more noble is the picture of the wealthy man, rich in soul, who from his abundance gives his much. This is the most truly enviable point in the fortune of the rich.