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12. Parables and Teachings
1And he began to speak unto them in parables. A man planted a vineyard, and set a hedge about it, and digged a pit for the winepress, and built a tower, and let it out to husbandmen, and went into another country. 2And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard. 3And they took him, and beat him, and sent him away empty. 4And again he sent unto them another servant; and him they wounded in the head, and handled shamefully. 5And he sent another; and him they killed: and many others; beating some, and killing some. 6He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son. 7But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. 8And they took him, and killed him, and cast him forth out of the vineyard. 9What therefore will the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10Have ye not read even this scripture:
The stone which the builders rejected,
The same was made the head of the corner;
11This was from the Lord,
And it is marvellous in our eyes?
12And they sought to lay hold on him; and they feared the multitude; for they perceived that he spake the parable against them: and they left him, and went away. 13And they send unto him certain of the Pharisees and of the Herodians, that they might catch him in talk. 14And when they were come, they say unto him, Teacher, we know that thou art true, and carest not for any one; for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not? 15Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why make ye trial of me? bring me a denarius, that I may see it. 16And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar's. 17And Jesus said unto them, Render unto Caesar the things that are Caesar's, and unto God the things that are God's. And they marvelled greatly at him. 18And there come unto him Sadducees, who say that there is no resurrection; and they asked him, saying, 19Teacher, Moses wrote unto us, If a man's brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother. 20There were seven brethren: and the first took a wife, and dying left no seed; 21and the second took her, and died, leaving no seed behind him; and the third likewise: 22and the seven left no seed. Last of all the woman also died. 23In the resurrection whose wife shall she be of them? for the seven had her to wife. 24Jesus said unto them, Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God? 25For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven. 26But as touching the dead, that they are raised; have ye not read in the book of Moses, in the place concerning the Bush, how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27He is not the God of the dead, but of the living: ye do greatly err. 28And one of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, What commandment is the first of all? 29Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one: 30and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. 31The second is this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. 32And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he: 33and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt-offerings and sacrifices. 34And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. 35And Jesus answered and said, as he taught in the temple, How say the scribes that the Christ is the son of David? 36David himself said in the Holy Spirit,
The Lord said unto my Lord,
Sit thou on my right hand,
Till I make thine enemies the footstool of thy feet.
37David himself calleth him Lord; and whence is he his son? And the common people heard him gladly. 38And in his teaching he said, Beware of the scribes, who desire to walk in long robes, and to have salutations in the marketplaces, 39and chief seats in the synagogues, and chief places at feasts: 40they that devour widows' houses, and for a pretence make long prayers; these shall receive greater condemnation. 41And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. 42And there came a poor widow, and she cast in two mites, which make a farthing. 43And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they that are casting into the treasury: 44for they all did cast in of their superfluity; but she of her want did cast in all that she had, even all her living.
There is a difference between Matthew and Mark in their narrative of the withering of the fig tree; for Matthew says that it was on the day after that Christ made a public appearance as King, while Mark appears to throw it back to the following day. 99 “Que le jour ensuyvant les disciples prindrent garde à ce qui estoit advenu à l’arbre;”— “that, on the following day, the disciples took notice of what had happened the tree.” But the solution is easy; for they agree in this respect, that Christ, on the day after that he made his solemn entrance into the city, cursed the tree; only Mark states what Matthew had omitted, that the occurrence was observed by the disciples on the following day., So then, though Mark has stated more distinctly the order of time, he makes no contradiction.
He appears to differ more openly both from Matthew and from Luke in the narrative of chastising the traders; 1010 “En l’histoire des marchans chassez hors du temple;” — “in the narrative of the merchants driven out of the temple.” for while both of them declare that Christ, as soon as he entered into the city and temple, drove out those who sold and bought, Mark simply says that he looked around on all things, but has thrown back the driving of them out till another day. 1111 “Et puis il remet à l’autre jour ensuyvant ceste reformation du temple;” — “and then he throws back to the other following day that reformation of the temple.” But I reconcile them in this way, that Mark, not having spoken about the purifying of the temple, afterwards inserts it, though not in its proper place. He relates that, on the first day, Christ came into the temple, and there looked round on all things. 1212 “Et là regarda tout autour ce qui s’y faisoit;” — “and there looked all around at what was done in it.” Now why did he look so earnestly, except for the purpose of correcting something that was wrong? For, having been formerly accustomed to pay frequent visits to the temple, it was not the novelty of the sight that affected him. Now as Mark ought immediately to have added, that those who sold and bought in the temple were driven out of it, he says that Christ went out of the city; but, having omitted what was worthy of being related, he inserts it afterwards.
But perhaps some will be more inclined to believe that, in this narrative also, Mark observed the order of time, which the other two Evangelists had disregarded; for though they appear to indicate an uninterrupted succession of events, yet as they do not name a particular day, there would be no impropriety in dividing what we find to be connected in their writings. For my own part, however, I prefer the conjecture which I stated first; for it is probable that this demonstration of his power was made by Christ in presence of a large multitude. But any one who will consider how little care the Evangelists bestowed on pointing out dates will not stumble at this diversity in the narrative.
Matthew 21:10. When he entered into Jerusalem. Matthew says that the city was moved, in order to inform us that the transaction did not take place secretly, or by stealth, but in the presence of all the people, and that the priests and scribes were not ignorant of it. Under this despicable aspect of the flesh the majesty of the Spirit was apparent; for how would they have endured that Christ should be conducted into the city, attended by the splendor of royalty, with so great danger to themselves, if they had not been seized with astonishment? The substance of it therefore is, that Christ’s entrance was not made in a private manner, and that his enemies abstained from opposing it, not because they treated him with contempt, but rather because they were restrained by secret fear; for God had struck them with such alarm, that they dare not make any attempt. At the same time, the Evangelist glances at the careless indifference of the city, and commends the piety of those who have just reached it; for when the inhabitants, on hearing the noise, inquire, Who is this? it is manifest that they do not belong to the number of Christ’s followers.