23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?   24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.   25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?   26 But if we shall say, Of men; we fear the people; for all hold John as a prophet.   27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

      Our Lord Jesus (like St. Paul after him) preached his gospel with much contention; his first appearance was in a dispute with the doctors in the temple, when he was twelve years old; and here, just before he died, we have him engaged in controversy. In this sense, he was like Jeremiah, a man of contention; not striving, but striven with. The great contenders with him, were, the chief priests and the elders, the judges of two distinct courts: the chief priests presided in the ecclesiastical court, in all matters of the Lord, as they are called; the elders of the people were judges of the civil courts, in temporal matters. See an idea of both, 2 Chron. xix. 5, 8, 11. These joined to attack Christ thinking they should find or make him obnoxious either to the one or to the other. See how woefully degenerate that generation was, when the governors both in church and state, who should have been the great promoters of the Messiah's kingdom, were the great opposers of it! Here we have them disturbing him when he was preaching, v. 23. They would neither receive his instructions themselves, nor let others receive them. Observe,

      I. As soon as he came into Jerusalem, he went to the temple, though he had been affronted there the day before, was there in the midst of enemies and in the mouth of danger; yet thither he went, for there he had a fairer opportunity of doing good to souls than any where else in Jerusalem. Though he came hungry to the city, and was disappointed of a breakfast at the barren fig-tree, yet, for aught that appears, he went straight to the temple, as one that esteemed the words of God's mouth, the preaching of them, more than his necessary food.

      II. In the temple he was teaching; he had called it a house of prayer (v. 13), and here we have him preaching there. Note, In the solemn assemblies of Christians, praying and preaching must go together, and neither must encroach upon, or jostle out, the other. To make up communion with God, we must not only speak to him in prayer, but hear what he has to say to us by his word; ministers must give themselves both to the word and to prayer, Acts vi. 4. Now that Christ taught in the temple, that scripture was fulfilled (Isa. ii. 3), Let us go up to the house of the Lord, and he will teach us his ways. The priests of old often taught there the good knowledge of the Lord; but they never had such a teacher as this.

      III. When Christ was teaching the people, the priests and elders came upon him, and challenged him to produce his orders; the hand of Satan was in this, to hinder him in his work. Note, It cannot but be a trouble to a faithful minister, to be taken off, or diverted from, plain and practical preaching, by an unavoidable necessity of engaging in controversies, yet good was brought out of this evil, for hereby occasion was given to Christ to dispel the objections that were advanced against him, to the greater satisfaction of his followers; and, while his adversaries thought by their power to have silenced him, he by his wisdom silenced them.

      Now, in this dispute with them, we may observe,

      1. How he was assaulted by their insolent demand; By what authority doest thou these things, and who gave thee this authority? Had they duly considered his miracles, and the power by which he wrought them, they needed not to have asked this question; but they must have something to say for the shelter of an obstinate infidelity. "Thou ridest in triumph into Jerusalem, receivest the hosannas of the people, controllest in the temple, drivest out such as had license to be there, from the rulers of the temple, and paid them rent; thou are here preaching a new doctrine; whence hadst thou a commission to do all this? Was it from Cæsar, or from the high priest, or from God? Produce thy warrant, thy credentials. Dost not thou take too much upon thee?" Note, It is good for all that take upon them to act with authority, to put this question to themselves, "Who gave us that authority?" For, unless a man be clear in his own conscience concerning that, he cannot act with any comfort or hope of success. They who run before their warrant, run without their blessing, Jer. xxiii. 21, 22.

      Christ had often said it, and proved it beyond contradiction, and Nicodemus, a master in Israel, had owned it, that he was a teacher sent of God (John iii. 2); yet, at this time of day, when that point had been so fully cleared and settled, they come to him with this question. (1.) In the ostentation of their own power, as chief priests and elders, which they thought authorized them to call him to an account in this manner. How haughtily do they ask, Who gave thee this authority? Intimating that he could have no authority, because he had none from them, 1 Kings xxii. 24; Jer. xx. 1. Note, It is common for the greatest abusers of their power to be the most rigorous assertors of it, and to take a pride and pleasure in any thing that looks like the exercise of it. (2.) It was to ensnare and entangle him. Should he refuse to answer this question, they would enter judgment against him upon Nihil dicit--He says nothing; would condemn him as standing mute; and would insinuate to the people, that his silence was a tacit confessing of himself to be a usurper: should he plead an authority from God, they would, as formerly, demand a sign from heaven, or make his defence his offence, and accuse him of blasphemy for it.

      2. How he answered this demand with another, which would help them to answer it themselves (v. 24, 25); I also will ask you one thing. He declined giving them a direct answer, lest they should take advantage against him; but answers them with a question. Those that are as sheep in the midst of wolves, have need to be wise as serpents: the heart of the wise studieth to answer. We must give a reason of the hope that is in us, not only with meekness, but with fear (1 Pet. iii. 15), with prudent caution, lest truth be damaged, or ourselves endangered.

      Now this question is concerning John's baptism, here put for his whole ministry, preaching as well as baptizing; "Was this from heaven, or of men? One of the two it must be; either what he did was of his own head, or he was sent of God to do it." Gamaliel's argument turned upon this hinge (Acts v. 38, 39); either this counsel is of men or of God. Though that which is manifestly bad cannot be of God, yet that which is seemingly good may be of men, nay of Satan, when he transforms himself into an angel of light. This question was not at all shuffling, to evade theirs; but,

      (1.) If they answered this question, it would answer theirs: should they say, against their consciences, that John's baptism was of men, yet it would be easy to answer, John did no miracle (John x. 41), Christ did many; but should they say, as they could not but own, that John's baptism was from heaven (which was supposed in the questions sent him, John i. 21, Art thou Elias, or that prophet?) then their demand was answered, for he bare testimony to Christ. Note, Truths appear in the clearest light when they are taken in their due order; the resolving of the previous questions will be a key to the main question.

      (2.) If they refused to answer it, that would be a good reason why he should not offer proofs of his authority to men that were obstinately prejudiced against the strongest conviction; it was but to cast pearls before swine. Thus he taketh the wise in their own craftiness (1 Cor. iii. 19); and those that would not be convinced of the plainest truths, shall be convicted of the vilest malice, against John first, then against Christ, and in both against God.

      3. How they were hereby baffled and run aground; they knew the truth, but would not own it, and so were taken in the snare they laid for our Lord Jesus. Observe,

      (1.) How they reasoned with themselves, not concerning the merits of the cause, what proofs there were of the divine original of John's baptism; no, their care was, how to make their part good against Christ. Two things they considered and consulted, in this reasoning with themselves--their credit, and their safety; the same things which they principally aim at, who seek their own things.

      [1.] They consider their own credit, which they would endanger if they should own John's baptism to be of God; for then Christ would ask them, before all the people. Why did ye not believe him? And to acknowledge that a doctrine is from God, and yet not to receive and entertain it, is the greatest absurdity and iniquity that a man can be charged with. Many that will not be kept by the fear of sin from neglecting and opposing that which they know to be true and good are kept by the fear of shame from owning that to be true and good which they neglect and oppose. Thus they reject the counsel of God against themselves, in not submitting to John's baptism, and are left without excuse.

      [2.] They consider their own safety, that they would expose themselves to the resentments of the people, if they should say that John's baptism was of men; We fear the people, for all hold John as a prophet. It seems, then, First, That the people had truer sentiments of John than the chief priests and the elders had, or, at least, were more free and faithful in declaring their sentiments. This people, of whom they said in their pride that they knew not the law, and were cursed (John vii. 49), it seems, knew the gospel, and were blessed. Secondly, That the chief priests and elders stood in awe of the common people, which is an evidence that things were in disorder among them, and that mutual jealousies were at a great height; that the government was become obnoxious to the hatred and scorn of the people, and the scripture was fulfilled, I have made you contemptible and base, Mal. ii. 8, 9. If they had kept their integrity, and done their duty, they had kept up their authority, and needed not to fear the people. We find sometimes that the people feared them, and it served them for a reason why they did not confess Christ, John ix. 22, xii. 42. Note, Those could not but fear the people, who studied only how to make the people fear them. Thirdly, That it is usually the temper even of common people to be zealous for the honour of that which they account sacred and divine. If they account John as a prophet, they will not endure that it should be said, His baptism was of men; hence the hottest contests have been about holy things. Fourthly, That the chief priests and elders were kept from an open denial of the truth, even against the conviction of their own minds, not by the fear of God, but purely by the fear of the people; as the fear of man may bring good people into a snare (Prov. xxix. 25), so sometimes it may keep bad people from being overmuch wicked, lest they should die before their time, Eccl. vii. 17. Many bad people would be much worse than they are, if they durst.

      (2.) How they replied to our Saviour, and so dropped the question. They fairly confessed We cannot tell; that is, "We will not;" ouk oi damen--We never knew. The more shame for them, while they pretended to be leaders of the people, and by their office were obliged to take cognizance of such things; when they would not confess their knowledge, they were constrained to confess their ignorance. And observe, by the way, when they said, We cannot tell, they told a lie, for they knew that John's baptism was of God. Note, There are many who are more afraid of the shame of lying than of the sin, and therefore scruple not to speak that which they know to be false concerning their own thoughts and apprehensions, their affections and intentions, or their remembering or forgetting of things, because in those things they know nobody can disprove them.

      Thus Christ avoided the snare they laid for him, and justified himself in refusing to gratify them; Neither tell I you by what authority I do these things. If they be so wicked and base as either not to believe, or not to confess, that the baptism of John was from heaven (though it obliged to repentance, that great duty, and sealed the kingdom of God at hand, that great promise), they were not fit to be discoursed with concerning Christ's authority; for men of such a disposition could not be convinced of the truth, nay, they could not but be provoked by it, and therefore he that is thus ignorant, let him be ignorant still. Note, Those that imprison the truths they know, in unrighteousness (either by not professing them, or by not practising according to them), are justly denied the further truths they enquire after, Rom. i. 18, 19. Take away the talent from him that buried it; those that will not see, shall not see.

      15 Then went the Pharisees, and took counsel how they might entangle him in his talk.   16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.   17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?   18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?   19 show me the tribute money. And they brought unto him a penny.   20 And he saith unto them, Whose is this image and superscription?   21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.   22 When they had heard these words, they marvelled, and left him, and went their way.

      It was not the least grievous of the sufferings of Christ, that he endured the contradiction of sinners against himself, and had snares laid for him by those that sought how to take him off with some pretence. In these verses, we have him attacked by the Pharisees and Herodians with a question about paying tribute to Cæsar. Observe,

      I. What the design was, which they proposed to themselves; They took counsel to entangle him in his talk. Hitherto, his encounters had been mostly with the chief priests and the elders, men in authority, who trusted more to their power than to their policy, and examined him concerning his commission (ch. xxi. 23); but now he is set upon from another quarter; the Pharisees will try whether they can deal with him by their learning in the law, and in casuistical divinity, and they have a tentamen novum--a new trial for him. Note, It is in vain for the best and wisest of men to think that, by their ingenuity, or interest, or industry, or even by their innocence and integrity, they can escape the hatred and ill will of bad men, or screen themselves from the strife of tongues. See how unwearied the enemies of Christ and his kingdom are in their opposition!

      1. They took counsel. It was foretold concerning him, that the rulers would take counsel against him (Ps. ii. 2); and so persecuted they the prophets. Come, and let us devise devices against Jeremiah. See Jer. xviii. 18; xx. 10. Note, The more there is of contrivance and consultation about sin, the worse it is. There is a particular woe to them that devise iniquity, Mic. ii. 1. The more there is of the wicked wit in the contrivance of a sin, the more there is of the wicked will in the commission of it.

      2. That which they aimed at was to entangle him in his talk. They saw him free and bold in speaking his mind, and hoped by that, if they could bring him to some nice and tender point, to get an advantage against him. It has been the old practice of Satan's agents and emissaries, to make a man an offender for a word, a word misplaced, or mistaken, or misunderstood; a word, though innocently designed, yet perverted by strained inuendos: thus they lay a snare for him that reproveth in the gate (Isa. xxix. 21), and represent the greatest teachers as the greatest troublers of Israel: thus the wicked plotteth against the just, Ps. xxxvii. 12, 13.

      There are two ways by which the enemies of Christ might be revenged on him, and be rid of him; either by law or by force. By law they could not do it, unless they could make him obnoxious to the civil government; for it was not lawful for them to put any man to death (John xviii. 31); and the Roman powers were not apt to concern themselves about questions of words, and names, and their law, Acts xviii. 15. By force they could not do it, unless they could make him obnoxious to the people, who were always the hands, whoever were the heads, in such acts of violence, which they call the beating of the rebels; but the people took Christ for a Prophet, and therefore his enemies could not raise the mob against him. Now (as the old serpent was from the beginning more subtle than any beast of the field), the design was, to bring him into such a dilemma, that he must make himself liable to the displeasure either of the Jewish multitude, or of the Roman magistrates; let him take which side of the question he will, he shall run himself into a premunire; and so they will gain their point, and make his own tongue to fall upon him.

      II. The question which they put to him pursuant to this design, v. 16, 17. Having devised this iniquity in secret, in a close cabal, behind the curtain, when they went abroad without loss of time they practised it. Observe,

      1. The persons they employed; they did not go themselves, lest the design should be suspected and Christ should stand the more upon his guard; but they sent their disciples, who would look less like tempters, and more like learners. Note, Wicked men will never want wicked instruments to be employed in carrying on their wicked counsels. Pharisees have their disciples at their beck, who will go any errand for them, and say as they say; and they have this in their eyes, when they are so industrious to make proselytes.

      With them they sent the Herodians, a party among the Jews, who were for a cheerful and entire subjection to the Roman emperor, and to Herod his deputy; and who made it their business to reconcile people to that government, and pressed all to pay their tribute. Some think that they were the collectors of the land tax, as the publicans were of the customs, and that they went with the Pharisees to Christ, with this blind upon their plot, that while the Herodians demanded the tax, and the Pharisees denied it, they were both willing to refer it to Christ, as a proper Judge to decide the quarrel. Herod being obliged, by the charter of the sovereignty, to take care of the tribute, these Herodians, by assisting him in that, helped to endear him to his great friends at Rome. The Pharisees, on the other hand, were zealous for the liberty of the Jews, and did what they could to make them impatient of the Roman yoke. Now, if he should countenance the paying of tribute, the Pharisees would incense the people against him; if he should discountenance or disallow it, the Herodians would incense the government against him. Note, It is common for those that oppose one another, to continue in an opposition to Christ and his kingdom. Samson's foxes looked several ways, but met in one firebrand. See Ps. lxxxiii. 3, 5, 7, 8. If they are unanimous in opposing, should not we be so in maintaining, the interests of the gospel?

      2. The preface, with which they were plausibly to introduce the question; it was highly complimentary to our Saviour (v. 16); Master, we know that thou art true, and teachest the way of God in truth. Note, It is a common thing for the most spiteful projects to be covered with the most specious pretences. Had they come to Christ with the most serious enquiry, and the most sincere intention, they could not have expressed themselves better. Here is hatred covered with deceit, and a wicked heart with burning lips (Prov. xxvi. 23); as Judas, who kissed, and betrayed, as Joab, who kissed, and killed.

      Now, (1.) What they said of Christ was right, and whether they knew it or no, blessed be God, we know it.

      [1.] That Jesus Christ was a faithful Teacher; Thou art true, and teachest the way of God in truth. For himself, he is true, the Amen, the faithful Witness; he is the Truth itself. As for his doctrine, the matter of his teaching was the way of God, the way that God requires us to walk in, the way of duty, that leads to happiness; that is the way of God. The manner of it was in truth; he showed people the right way, the way in which they should go. He was a skilful Teacher, and knew the way of God; and a faithful Teacher, that would be sure to let us know it. See Prov. viii. 6-9. This is the character of a good teacher, to preach the truth, the whole truth, and nothing but the truth, and not to suppress, pervert, or stretch, any truth, for favour or affection, hatred or good will, either out of a desire to please, or a fear to offend, any man.

      [2.] That he was a bold Reprover. In preaching, he cared not for any; he valued no man's frowns or smiles, he did not court, he did not dread, either the great or the many, for he regarded not the person of man. In his evangelical judgment, he did not know faces; that Lion of the tribe of Judah, turned not away for any (Prov. xxx. 30), turned not a step from the truth, nor from his work, for fear of the most formidable. He reproved with equity (Isa. xi. 4), and never with partiality.

      (2.) Though what they said was true for the matter of it, yet there was nothing but flattery and treachery in the intention of it. They called him Master, when they were contriving to treat him as the worst of malefactors; they pretended respect for him, when they intended mischief against him; and they affronted his wisdom as Man, much more his omniscience as God, of which he had so often given undeniable proofs, when they imagined that they could impose upon him with these pretences, and that he could not see through them. It is the grossest atheism, that is the greatest folly in the world, to think to put a cheat upon Christ, who searches the heart, Rev. ii. 23. Those that mock God do but deceive themselves. Gal. vi. 7.

      3. The proposal of the case; What thinkest thou? As if they had said, "Many men are of many minds in this matter; it is a case which relates to practice, and occurs daily; let us have thy thought freely in the matter, Is it lawful to give tribute to Cæsar or not?" This implies a further question; Has Cæsar a right to demand it? The nation of the Jews was lately, about a hundred years before this, conquered by the Roman sword, and so, as other nations, made subject to the Roman yoke, and became a province of the empire; accordingly, toll, tribute, and custom, were demanded from them, and sometimes poll-money. By this it appeared that the sceptre was departed from Judah (Gen. xlix. 10); and therefore, if they had understood the signs of the times, they must have concluded that Shiloh was come, and either that this was he, or they must find out another more likely to be so.

      Now the question was, Whether it was lawful to pay these taxes voluntarily, or, Whether they should not insist upon the ancient liberty of their nation, and rather suffer themselves to be distrained upon? The ground of the doubt was, that they were Abraham's seed, and should not by consent be in bondage to any man, John viii. 33. God had given them a law, that they should not set a stranger over them. Did not that imply, that they were not to yield any willing subjection to any prince, state, or potentate, that was not of their own nation and religion? This was an old mistake, arising from that pride and thathaughty spirit which bring destruction and a fall. Jeremiah, in his time, though he spoke in God's name, could not possibly beat them off it, nor persuade them to submit to the king of Babylon; and their obstinacy in that matter was then their ruin (Jer. xxvii. 12, 13): and now again they stumbled at the same stone; and it was the very thing which, in a few years after, brought final destruction upon them by the Romans. They quite mistook the sense both of the precept and of the privilege, and, under colour of God's word, contended with his providence, when they should have kissed the rod, and accepted the punishment of their iniquity.

      However, by this question they hoped to entangle Christ, and, which way soever he resolved it, to expose him to the fury either of the jealous Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh did over Israel, that the wilderness had shut him in, and his doctrine would be concluded either injurious to the rights of the church, or hurtful to kings and provinces.

      III. The breaking of this snare by the wisdom of the Lord Jesus.

      1. He discovered it (v. 18); He perceived their wickedness; for, surely in vain is the net spread in the sight of any bird, Prov. i. 17. A temptation perceived is half conquered, for our greatest danger lies from snakes under the green grass; and he said, Why tempt ye me, ye hypocrites? Note, Whatever vizard the hypocrite puts on, our Lord Jesus sees through it; he perceives all the wickedness that is in the hearts of pretenders, and can easily convict them of it, and set it in order before them. He cannot be imposed upon, as we often are, by flatteries and fair pretences. He that searches the heart can call hypocrites by their own name, as Ahijah did the wife of Jeroboam (1 Kings xiv. 6), Why feignest thou thyself to be another? Why tempt ye me, ye hypocrites? Note, Hypocrites tempt Jesus Christ; they try his knowledge, whether he can discover them through their disguises; they try his holiness and truth, whether he will allow of them in this church; but if they that of old tempted Christ, when he was but darkly revealed, were destroyed of serpents, of how much sorer punishment shall they be thought worthy who tempt him now in the midst of gospel light and love! Those that presume to tempt Christ will certainly find him too hard for them, and that he is of more piercing eyes than not to see, and more pure eyes than not to hate, the disguised wickedness of hypocrites, that dig deep to hide their counsel from him.

      2. He evaded it; his convicting them of hypocrisy might have served for an answer (such captious malicious questions deserve a reproof, not a reply): but our Lord Jesus gave a full answer to their question, and introduced it by an argument sufficient to support it, so as to lay down a rule for his church in this matter, and yet to avoid giving offence, and to break the snare.

      (1.) He forced them, ere they were aware, to confess Cæsar's authority over them, v. 19, 20. In dealing with those that are captious, it is good to give our reasons, and, if possible, reasons of confessed cogency, before we give our resolutions. Thus the evidence of truth may silence gainsayers by surprise, while they only stood upon their guard against the truth itself, not against the reason of it; Show me the tribute-money. He had none of his own to convince them by; it should seem, he had not so much as one piece of money about him, for for our sakes he emptied himself, and became poor; he despised the wealth of this world, and thereby taught us not to over-value it; silver and gold he had none; why then should we covet to load ourselves with the thick clay? The Romans demanded their tribute in their own money, which was current among the Jews at that time: that therefore is called the tribute-money; he does not name what piece but the tribute money, to show that he did not mind things of that nature, nor concern himself about them; his heart was upon better things, the kingdom of God and the riches and righteousness thereof, and ours should be so too. They presently brought him a penny, a Roman penny in silver, in value about sevenpence half-penny of our money, the most common piece then in use: it was stamped with the emperor's image and superscription, which was the warrant of the public faith for the value of the pieces so stamped; a method agreed on by most nations, for the more easy circulation of money with satisfaction. The coining of money has always been looked upon as a branch of the prerogative, a flower of the crown, a royalty belonging to the sovereign powers; and the admitting of that as the good and lawful money of a country is an implicit submission to those powers, and an owning of them in money matters. How happy is our constitution, and how happy we, who live in a nation where, though the image and superscription be the sovereign's, the property is the subject's, under the protection of the laws, and what we have we can call our own!

      Christ asked them, Whose image is this? They owned it to be Cæsar's, and thereby convicted those of falsehood who said, We were never in bondage to any; and confirmed what afterward they said, We have no king but Cæsar. It is a rule in the Jewish Talmud, that "he is the king of the country whose coin is current in the country." Some think that the superscription upon this coin was a memorandum of the conquest of Judea by the Romans, anno post captam Judæam--the year after that event; and that they admitted that too.

      (2.) From thence he inferred the lawfulness of paying tribute to Cæsar (v. 21); Render therefore to Cæsar the things that are Cæsar's; not, "Give it him" (as they expressed it, v. 17), but, "Render it; Return," or "Restore it; if Cæsar fill the purses, let Cæsar command them. It is too late now to dispute paying tribute to Cæsar; for you are become a province of the empire, and, when once a relation is admitted, the duty of it must be performed. Render to all their due, and particularly tribute to whom tribute is due." Now by this answer,

      [1.] No offence was given. It was much to the honour of Christ and his doctrine, that he did not interpose as a Judge or a Divider in matters of this nature, but left them as he found them, for his kingdom is not of this world; and in this he hath given an example to his ministers, who deal in sacred things, not to meddle with disputes about things secular, not to wade far into controversies relating to them, but to leave that to those whose proper business it is. Ministers that would mind their business, and please their master, must not entangle themselves in the affairs of this life: they forfeit the guidance of God's Spirit, and the convoy of his providence when they thus to out of their way. Christ discusses not the emperor's title, but enjoins a peaceable subjection to the powers that be. The government therefore had no reason to take offence at his determination, but to thank him, for it would strengthen Cæsar's interest with the people, who held him for a Prophet; and yet such was the impudence of his prosecutors, that, though he had expressly charged them to render to Cæsar the things that are Cæsar's, they laid the direct contrary in his indictment, that he forbade to give tribute to Cæsar, Luke xxiii. 2. As to the people, the Pharisees could not accuse him to them, because they themselves had, before they were aware, yielded the premises, and then it was too late to evade the conclusion. Note, Though truth seeks not a fraudulent concealment, yet it sometimes needs a prudent management, to prevent the offence which may be taken at it.

      [2.] His adversaries were reproved. First, Some of them would have had him make it unlawful to give tribute to Cæsar, that they might have a pretence to save their money. Thus many excuse themselves from that which they must do, by arguing whether they may do it or no. Secondly, They all withheld from God his dues, and are reproved for that: while they were vainly contending about their civil liberties, they had lost the life and power of religion, and needed to be put in mind of their duty to God, with that to Cæsar.

      [3.] His disciples were instructed, and standing rules left to the church.

      First, That the Christian religion is no enemy to civil government, but a friend to it. Christ's kingdom doth not clash or interfere with the kingdoms of the earth, in any thing that pertains to their jurisdiction. By Christ kings reign.

      Secondly, It is the duty of subjects to render to magistrates that which, according to the laws of their country, is their due. The higher powers, being entrusted with the public welfare, the protection of the subject, and the conservation of the peace, are entitled, in consideration thereof, to a just proportion of the public wealth, and the revenue of the nation. For this cause pay we tribute, because they attend continually to this very thing (Rom. xiii. 6); and it is doubtless a greater sin to cheat the government than to cheat a private person. Though it is the constitution that determines what is Cæsar's, yet, when that is determined, Christ bids us render it to him; my coat is my coat, by the law of man; but he is a thief, by the law of God, that takes it from me.

      Thirdly, When we render to Cæsar the things that are Cæsar's, we must remember withal to render to God the things that are God's. If our purses be Cæsar's, our consciences are God's; he hath said, My son, give me thy heart: he must have the innermost and uppermost place there; we must render to God that which is his due, out of our time and out of our estates; from them he must have his share as well as Cæsar his; and if Cæsar's commands interfere with God's we must obey God rather than men.

      Lastly, Observe how they were nonplussed by this answer; they marvelled, and left him, and went their way, v. 22. They admired his sagacity in discovering and evading a snare which they thought so craftily laid. Christ is, and will be, the Wonder, not only of his beloved friends, but of his baffled enemies. One would think they should have marvelled and followed him, marvelled and submitted to him; no, they marvelled and left him. Note, There are many in whose eyes Christ is marvellous, and yet not precious. They admire his wisdom, but will not be guided by it, his power, but will not submit to it. They went their way, as persons ashamed, and made an inglorious retreat. The stratagem being defeated, they quitted the field. Note, There is nothing got by contending with Christ.

      1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.   2 Now the Jews' feast of tabernacles was at hand.   3 His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest.   4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world.   5 For neither did his brethren believe in him.   6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.   7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.   8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.   9 When he had said these words unto them, he abode still in Galilee.   10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.   11 Then the Jews sought him at the feast, and said, Where is he?   12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.   13 Howbeit no man spake openly of him for fear of the Jews.

      We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (v. 1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, ch. v. 16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Matt. x. 23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can.

      II. The approach of the feast of tabernacles (v. 2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev. xxiii. 34, &c., and the revival of it after a long disuse, Neh. viii. 14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle.

      III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe,

      1. Their ambition and vain-glory in urging him to make a more public appearance than he did: "Depart hence," said they, "and go into Judea (v. 3), where thou wilt make a better figure than thou canst here."

      (1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another." [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: "If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great."

      (2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (v. 5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But,

      (3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, ch. xi. 8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans?) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, "If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there." [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves.

      2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, v. 6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here,

      (1.) He shows the difference between himself and them, in two things:-- [1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luke x. 1, &c.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. Or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, v. 7. They, in showing themselves to the world, did not expose themselves: "The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;" see ch. xv. 19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world (the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because" (saith he) "I testify of it, that the works of it are evil." Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev. xi. 10. But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it.

      (2.) He dismisses them, with a design to stay behind for some time in Galilee (v. 8): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, "Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee," as Exod. xxxiii. 1-3. But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming from, solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num. ix. 6-11. The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time.

      3. Christ's continuance in Galilee till his full time was come, v. 9. He, saying these things to them (tauta de eipon) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness.

      4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa. xlii. 2. But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luke xviii. 11. It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, os en krypto--a s if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luke xvii. 20. We may do the work of God privately, and yet not do it deceitfully.

      5. The great expectation that there was of him among the Jews at Jerusalem, v. 11-14. Having formerly come up to the feasts, and signalized himself by the miracles he wrought, he had made himself the subject of much discourse and observation.

      (1.) They could not but think of him (v. 11): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos--where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, 1 Sam. xx. 27. Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court.

      (2.) The people differed much in their sentiments concerning him (v. 12): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luke xii. 51, 52. If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Ezek. xxxvii. 7. But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him (v. 13): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself.