Software Vault: The Gold Collection/Software Vault - The Gold Collection (American Databankers) (1993).ISO/cdr19/olbpnt1.zip/PNT.001/V00700

Text File | 1993-04-21 | 18KB | 464 lines

00700
 # Mt 21:18
    \\Now in the morning.\\ This was Monday. Compare
 # Mr 11:12-19 Lu 19:45-48
 (PNT 115)
00701
 # Mt 21:19
    \\He saw a fig tree.\\ On the route from Bethany to the city.
 The fig is common in Palestine.
    \\Found nothing on it, but leaves.\\ Mark adds that "the
 time of figs was not yet"; that is, of ripe figs.
 # Mr 11:13
 The green figs ought to have appeared among the leaves in April,
 though the fruit began ripening in June.
    \\Let no fruit grow on thee henceforth.\\ Peter calls this a
 cursing. It was doomed to death and withered. On the next
 morning (Tuesday) it "was dried up from the roots"
 # Mr 11:21,20
 It was a parable in action, illustrating how the fruitless
 Jewish nation should wither away. It had leaves, but no fruit.
 (PNT 115)
00703
 # Mt 21:21-22
    \\If ye have faith.\\
    See note on "Mt 17:19"
 (PNT 115)
00704
 # Mat 21:22

    \\All things\\ The Greek word {pas} is 11 times translated "all
 manner of things" and it probably means that here.  By faith all
 manner of things are possible, including a mountain being cast into
 the sea, but not every single thing one could pray for will of
 necessity be received.

 (PL)
00705
 # Mt 21:23
    \\When he had come into the temple.\\ Compare
 # Mr 11:27 Lu 20:1
 This was on Tuesday, after the discourse on the fig tree,
 which occurred the morning after the curse was pronounced.
    \\The chief priests and the elders.\\ Mark and Luke add "the
 scribes." These three classes made up the Sanhedrin, and this
 was probably a deputation from that body.
    \\By what authority doest thou these things?\\ Such acts as
 driving the money-changers and traders out of the temple, done
 the day before.
 (PNT 116)
00706
 # Mt 21:24
    \\I also will ask you one thing.\\ A malicious question is
 often best answered by a question which will expose the
 questioners.
 (PNT 116)
00707
 # Mt 21:25-26

    \\The baptism of John.\\ Though the people generally had believed
 John, the rulers had rejected him. They dared not disown his baptism
 for fear of the people; nor say it was from heaven, because they had
 rejected it. They were forced to say, "We cannot tell."
 # 21:27

 (PNT 116 edited)
00709
 # Mt 21:27
    \\We cannot tell.\\ Hence the Lord refuses to answer their
 question, but immediately addresses them in a parable. As his
 death approaches, his parables are unusually solemn.
 (PNT 116)
00710
 # Mt 21:28-31
    \\A [certain] man had two sons.\\ The two sons represent (v.
 31) the priests, elders and scribes on the one hand, and the
 publicans and harlots, "the sinners," on the other. Both classes
 were bidden to work in the Lord's vineyard. The publicans and
 sinners had refused, but repented at the preaching of John. The
 others professed to obey, but did not. The design of the parable
 is to show that the publicans and harlots, whom they so much
 despised, were morally superior to his questioners.
 (PNT 116)
00714
 # Mt 21:32
    \\Repented not afterward.\\ The Greek word here translated
 "repent," is not the one which is used in all commands as,
 "Repent, for the kingdom of heaven is at hand," "Repent and be
 baptized," "Repent and be converted," etc.
 # 3:2 Ac 2:38 3:19
    This term \\[metamellomai]\\ means, rather, "regret" or
 "sorrow"; the word in the other passages \\[metanoeo]\\ means
 "change your minds" or "hearts." The regret, or sorrow, for sin
 leads to repentance.
 # 2Co 7:10
 The scribes and Pharisees did not regret their course, when they
 saw sinners repenting, so that they could come into a penitent
 belief.
 (PNT 117)
00715
 # Mt 21:33
    \\Hear another parable.\\ Compare
 # Mr 12:1-12 Lu 20:9-19
 The second parable is also a rebuke of the ruling classes that
 were seeking his death. \\There as a certain householder.\\ The
 head of a family is here selected to represent God. In what
 follows is portrayed the blessings he had bestowed and the care
 he had taken of Israel.
    \\Who planted a vineyard.\\ Our Lord draws, as was his wont,
 his illustration from common life and familiar objects.
 Palestine was emphatically a vine-growing country.
    \\And hedged it around.\\ God in his care not only planted
 Israel, but \\hedged\\ the nation around by the law which
 separated it from the Gentiles.
    \\Dug a winepress in it.\\ The wine-press consisted of two
 parts:
 (1) the press, or trough, above, in which the grapes were
     placed and there trodden by the feet;
 (2) a smaller trough, into which the expressed juice flowed
     through a hole. Here the smaller trough, which was "digged"
     out of the earth or rock and then lined with masonry, is
     put for the whole apparatus, and is called a wine FAT.
    \\Built a tower.\\ Towers were erected in vineyards for the
 accommodation of keepers, who defended the vineyards from
 thieves and from troublesome animals. The hedge and wine-press
 and tower represent the various advantages conferred by God
 upon the Jewish people.
 # Ro 9:4
    \\Let it out to vinedressers.\\ Representing the rulers of
 the Jews, and also the people as a whole, a nation, are
 included.
    \\Went into a far country.\\ Better, "into another country,"
 as in the ASV. "For a long while" (or time), adds
 # Lu 20:9
 It means that God left Israel to itself to see what use it would
 make of the favours he had bestowed.
 (PNT 117)
00716
 # Mt 21:34
    \\When the time of the fruit drew near.\\ Probably no
 definite time, but whenever any special duty was to be done, or
 special call to repentance made, as by the prophets.
    \\He sent his servants.\\ The prophets.
    \\That they might receive his fruits.\\ The householder's
 share. The rent was to be paid in a stipulated portion of the
 produce. The fruits were obedience, love, righteous living,
 teaching the true God to the nations, etc.
 (PNT 117)
00717
 # Mt 21:35
    \\And the vinedressers took his servants.\\ According to the
 obvious design of the whole parable, this is a lively figure for
 the undutiful and violent reception often given to the prophets
 or other divine messengers, and the refusal to obey their
 message. See
 # 23:29-31,34,37 Lu 11:47-50 13:33,34
 Compare
 # 1Th 2:15 Re 16:6 18:24
    \\Killed another.\\ Some of the prophets were not merely
 maltreated, but actually put to death.
 (PNT 117)
00719
 # Mt 21:37
    \\Last of all he sent to them his son.\\ This was the last
 and crowning effort of divine mercy; after which, on the one
 side, all the resources, even of heavenly love, are exhausted;
 on the other, the measure of sins is perfectly filled up.
 (PNT 117-118)
00720
 # Mt 21:38
    \\This is the heir.\\ He for whom the inheritance is meant,
 and to whom it will in due course rightfully arrive. Christ is
 "heir of all things."
 # Heb 1:2
    \\Come, let us kill him.\\ The very words of Genesis, where
 Joseph's brethren express a similar resolution.
 # Ge 37:20
 This resolution had actually been taken.
 # Joh 11:53
    \\Let us seize on his inheritance.\\ If Christ prevailed,
 Judaism must fall; if they could destroy Christ they could
 maintain their hold on the vineyard; or, in other words, seize
 the inheritance. Such was their hope.
 (PNT 118)
00721
 # Mt 21:39
    \\Cast [him] out of the vineyard.\\ This may involve an
 allusion to Christ suffering "without the gate."
 # Heb 13:12,13 Joh 19:17
    \\Slew [him].\\ This is a prophecy of his own death at the
 hands of the men whom he was addressing.
 (PNT 118)
00722
 # Mt 21:40
    \\When therefore the lord . . . cometh, what will he do?\\
 This question is addressed to the Jews, who seem to have been so
 carried away by the vivid description that they answered without
 seeing that they pronounced their own sentence. See v. 41.
 (PNT 118)
00723
 # Mt 21:41
    \\They say to him\\, etc. Their answer is not only their own
 decree of judgment upon themselves, but an unconscious
 prediction. The nation was nearly destroyed in the Roman war;
 1,100,000 perished in the siege of Jerusalem; the Jewish polity
 was destroyed, and "another people," the Church of Christ,
 mostly Gentile aliens before, received the inheritance and the
 kingdom.
 (PNT 118)
00724
 # Mt 21:42
    \\The stone which the builders rejected.\\ "The Scripture"
 that speaks of this stone is Psalm 118--a psalm which the Jews
 applied to the Messiah.
 # Ps 118:22,23
 Peter twice applied it to him.
 # Ac 4:11 1Pe 2:7
 The figure represents a stone rejected by the builders as
 worthless, and then found to be the chief corner-stone of the
 building. The stone is Christ, rejected by the Jewish nation,
 but "the chief corner-stone," for this is what is meant by the
 "head of the corner." The "corner-stone" joined two walls.
 Alford thinks this is a reference to the union of Jews and
 Gentiles in the church.
    \\Marvellous.\\ That the rejected stone should become the
 "chief corner-stone, elect and precious," on which the whole
 structure of the spiritual temple rests.
 # 1Pe 2:6 Isa 28:16
 (PNT 118)
00725
 # Mt 21:43
    \\Given to a nation bringing forth the fruits.\\ The kingdom
 was taken from the Jews and given to the "chosen nation"; not
 a particular nation, but those chosen out of the nations to be
 a "peculiar people."
 # 1Pe 2:9
 (PNT 118)
00726
 # Mt 21:44
    \\Whoever shall fall on this stone shall be broken.\\ Two
 fates are named for opposers in this verse; those who fall on
 the stone shall be broken; those on whom the stone shall fall
 shall be ground to powder.
    While the principle is general, the special application is to
 the Jewish opposers. Their falling upon the Stone (Christ) was
 the ruin of their nation. When the Stone fell upon them, in the
 judgment he had predicted because they rejected him, they were
 ground to powder in the awful desolation that occurred about
 thirty-seven years later.
 (PNT 119)
00727
 # Mt 21:45
    \\When the chief priests and Pharisees had heard,\\ etc. When
 the application of the parable was made, they perceived that
 they were meant and that they had condemned themselves.
 (PNT 119)
00728
 # Mt 21:46
    \\When they sought to lay hands on him.\\ Jerusalem was
 filled with people, and the demonstration, two days before, on
 Sunday, showed that thousands of Galilaeans, at least, regarded
 him a prophet. Hence, they find some darker and safer way than
 an open assault in the day. None can oppose Christ without
 injury. Even the silent opposition of indifference will cause us
 to be "broken" unless repented of. To continue our opposition
 until the day of grace is over will result in irretrievable
 ruin. Those who are "ground to powder" are beyond hope.
 (PNT 119)
00729
 # Mt 22:1
  SUMMARY OF MATTHEW 22
  \\The Marriage of the King's Son; Attempts to Entrap the
     \\Saviour\\

  The Marriage Feast
  The Invited Guests
  The Invitation Rejected
  Their Fate
  Those in the Highway and Hedges Called
  The Man with No Wedding Garment
  The Pharisees and Herodians
  Paying Tribute to Caesar
  The Sadducees and the Resurrection
  The God of Abraham, Isaac, and Jacob
  The Lawyer's Question
  The Great Commandment
  What Think Ye of Christ?

    \\Jesus answered and spoke to them again.\\ Compare
 # 13:15-24
 Mark states that after the parable of the wicked husbandmen, the
 rulers "left him and went their way"; hence this parable
 (peculiar to Matthew) was not spoken directly to the rulers.
 # Mr 12:12
 (PNT 119)
00730
 # Mt 22:2
    \\The kingdom of heaven is like a certain king.\\ Its
 relation to the Jews and Gentiles is likened unto a king
    \\who made a marriage for his son.\\ "Marriage feast" (ASV).
 The scenery of this parable is drawn from the Oriental marriage
 feast, which assumed a much more important place in the ceremony
 of marriage than it does in our times. See the wedding feast at
 Cana.
 # Joh 2:1-11
 The betrothal usually took place many months before, but the
 marriage rite was consummated by bringing the bride to the home
 of the bridegroom, and the occasion was celebrated by a feast,
 to which many were invited.
    In the parable the King is God, the Son our Lord, the bride
 is his church, those first invited are the Jews, those invited
 later are all mankind, the marriage feast is when the Lamb's
 Bride is taken home to the Father's house, the day named in
 Revelation, the day of judgment and reward.
 # Re 19:7-9
 (PNT 119)
00731
 # Mt 22:3
    \\Sent his servants to call them that were invited to the
 \\wedding.\\ It was the custom among the ancients for the guests
 to be twice invited; or rather first invited that they might
 prepare themselves, and then summoned a short time before the
 banquet, that they might be there at the proper time. The first
 invitation to the Jews was given by the prophets, down to John
 the Baptist; the second afterwards by the apostles and other
 disciples in succession.
 (PNT 119-120)
00732
 # Mt 22:4
    \\Again, he sent other servants.\\ This is a second
 invitation to those who had previously been invited and "would
 not come." The Jews were invited first of all, by the Saviour and
 his apostles under the first commission before all things were
 ready, but they refused the invitation and rejected Christ.
 Then, after all was made ready by the death and resurrection of
 Christ and the establishment of the kingdom, they were again
 invited before the apostles turned to the Gentiles. For seven
 years from Pentecost, the gospel was preached to Jews alone.
    \\My oxen and [my] fatlings [are] killed.\\ A description
 drawn from an ancient feast, where the substantial portion of
 the repast was flesh.
 (PNT 120)
00733
 # Mt 22:5
    \\But they made light of [it].\\ There were two classes that
 refused to heed the invitation. This is the first class, those
 who are indifferent.
 (PNT 120)
00734
 # Mt 22:6
    \\And the remnant took his servants and . . . slew [them].\\
 The indifference of the previous class was proof of disloyalty,
 but the second class resort to open rebellion. This was
 fulfilled in the persecutions of the apostles and early church
 stirred by the Jews. See
 # Ac 4:3 5:18,40 7:58 8:3 12:3 14:5,19 16:23 17:5 21:30 23:2
 also the Epistles here and there.
 (PNT 120)
00735
 # Mt 22:7
    \\And when the king heard [of it], he was angry.\\ He who
 insults or assails a king's heralds assails the king's majesty.
    \\Destroyed those murderers, and burned up their city.\\
 Strikingly fulfilled in the fate of the Jews. The Roman armies
 were chosen to inflict the retribution upon the Jewish nation.
 (PNT 120)
00736
 # Mt 22:8
    \\The wedding is ready, but they who were invited were not
 \\worthy.\\ Those who reject the gospel invitation show that
 they are not worthy. Compare Paul,
 # Ac 13:46
 (PNT 120)
00737
 # Mt 22:9
    \\Go ye therefore into the highways.\\ All are now to be
 invited, not one race or class alone, but the command is, "As
 many as ye shall find, bid to the marriage." This was fulfilled
 when the gospel was offered to the Gentiles as well as Jews.
 (PNT 120)
00738
 # Mt 22:10
    \\So those servants . . . collected all . . . both good and
 \\bad.\\ The bad are invited, not to remain bad, but in order
 that they might become good. No one can truly come without a
 determination to quit sinning.
 (PNT 120)
00739
 # Mt 22:11
    \\Saw there a man who had not a wedding garment.\\ It is said
 to be a custom in the East, even at the present day, for the
 host to present his guests with robes of honour. Every saint is
 robed, not in his own righteousness, but in the white robes of
 Christ's righteousness. "As many of you as have been baptized
 into Christ have put on Christ."
 (PNT 120-121 edited)
00740
 # Mt 22:12
    \\How camest thou in here not having a wedding garment?\\ The
 fact that he had not was proof that he had no right to be there.
 All invited might be very different before, good and bad, but
 they must be clothed alike when the guests of the Lord.
 (PNT 121)
00741
 # Mt 22:13
    \\Then said the king, . . . Bind him hand and foot.\\ It is
 the king's right to exclude all unfit, even at the door of the
 feast.
 (PNT 121)
00742
 # Mt 22:14
    \\For many are called, but few [are] chosen.\\ "The many
 called" embrace all who hear the gospel; the whole Jewish
 nation, and the Gentiles of every land where the gospel is
 preached. The chosen are those who choose to accept.
 (PNT 121)
00743
 # Mt 22:15
    \\Then went the Pharisees.\\ They were the chief element in
 the Sanhedrin delegation which assailed him. See
 # 21:45,46
 Compare
 # Mr 12:13-17 Lu 20:19-26
 (PNT 121)
00744
 # Mt 22:16
    \\Sent out to him their disciples with the Herodians.\\ The
 "disciples" were Pharisees, but young, unknown, and less likely
 to be suspected. The Herodians were a Jewish political party
 that favoured the Herodian and Roman rule.
    \\Master.\\ They came with flatteries in order the better to
 deceive.
 (PNT 121)
00745
 # Mt 22:17
    \\Is it lawful to give tribute to Caesar, nor not?\\ To the
 Roman emperor, who had subjected Judea. If he had said "no,"
 they expected to denounce him to the Roman governor as teaching
 sedition. If he had said "yes," they expected it would destroy
 his influence, as the people hated the Romans and the tribute.
 (PNT 121)
00746
 # Mt 22:18
    \\Perceived their wickedness.\\ Their deceit.
 (PNT 121)
00747
 # Mt 22:19-20
    \\Show me the tribute money.\\ The Roman coin was used to pay
 the poll-tax.
    \\A penny.\\ The Roman denarius, a silver coin worth sixteen
 cents. It had on it the image and name of Tiberius Caesar.
 (PNT 121)
00749
 # Mt 22:21
    \\Render therefore to Caesar.\\ The use of Caesar's coin as
 the current money was an acknowledgment of Caesar. Let them
 return his coin when demanded.
    \\To God the things that are God's.\\ Obedience in moral and
 spiritual things. Faith, love, obedience and liberal giving for
 God's work. We are to obey the human government over us, and to
 obey God. When the first requires us to disobey God, we are to
 obey him, whatever may be the peril.
 # Ac 5:29
 (PNT 122)