Expository Thoughts on the Gospels

These verses contain a conversation between our Lord Jesus Christ and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came about our Lord, like bees, and endeavored to find occasion for an accusation against him.

Let us observe in the first place how ready the enemies of truth are to question the authority of all who do more good than themselves. The chief priests have not a word to say about our Lord's teaching: they make no charge against the lives or conduct of himself or his followers. The point on which they fasten is his commission: "?By what authority are you doing these things? And who gave thee this authority??"

The same charge has often been made against the servants of God when they have striven to check the progress of ecclesiastical corruption. It is the old engine by which the children of this world have often labored to stop the progress of revivals and reformations. It is the weapon which was often brandished in the face of the Reformers, the Puritans, and the Methodists of the last century. It is the poisoned arrow which is often shot at city missionaries and lay agents in the present day. Too many care nothing for the manifest blessing of God on a man's work, so long as he is not sent forth by their own sect or party. It matters nothing to them that some humble laborer in God's harvest can point to numerous conversions of souls through his instrumentality; they still cry, "?By what authority doest thou these things??" His success is nothing: they demand his commission. His cures are nothing: they want his diploma. Let us neither be surprised nor moved when we hear such things. It is old charge which was brought against Christ himself. "?There is no new thing under the sun?" (? Ecclesiastes 1:9).

Let us observe in the second place, the consummate wisdom with which our Lord replied to the question put to him. His enemies asked him for his authority for doing what he did. They doubtless intended to make his answer a handle for accusing him. He knew the drift of their inquiry, and said, "?I also will ask you one thing which if ye tell me, I in likewise will tell you by what authority I do these things. The baptism of John -whence was it? From heaven, or of men??"

We must distinctly understand that in this answer of our Lord's there was no evasion: to suppose this is a great mistake. The counter-question which he asked was in reality an answer to his enemies' inquiry. He knew they dared not deny that John the Baptist was "?a man sent from God?"; he knew that, this being granted, he needed only to remind them of John's testimony to himself—had not John declared him to be "?the Lamb of God, that taketh away the sin of the world??" Had not John pronounced him to be the Mighty One, who was to "?baptize with the Holy Ghost??" In short, our Lord's question was a home-thrust to the conscience of his enemies. If they once conceded the divine authority of John the Baptist's mission, they must also concede the divinity of his own; if they acknowledged that John came from heaven, they must acknowledge that he himself was the Christ.

Let us pray that in this difficult world, we may be supplied with the same kind of wisdom which was here displayed by our Lord. No doubt we ought to act on the injunction of St. Peter: "?Be always ready to give a reason of the hope that is in us with meekness and with fear." (? 1 Peter 3:15). We ought to shrink from no inquiry into the principles of our holy religion, and to be ready at any time to defend and explain our practice; but for all this we must never forget that "?wisdom is profitable to direct,?" and that we should strive to speak wisely in defense of a good cause. The words of Solomon deserve consideration: "?Answer not a fool according to his folly, lest thou be like unto 26:4).

In the last place, let us observe in these verses what immense encouragement our Lord holds out to those who repent. We see this strikingly brought out in the parable of the "?two sons.?" Both were told to go and work in their father's vineyard: one son, like the profligate publicans, for some time flatly refused obedience, but "?afterwards?" repented and went; the other, like the formal Pharisees, pretended willingness to go, but after all went not. "?Whether of them twain,?" says our Lord, "?did the will of his father??" Even his enemies were obliged to reply, "?The first.?"

Let it be a settled principle in our Christianity that the God and Father of our Lord Jesus Christ is infinitely willing to receive penitent sinners. It matters nothing what a man has been in time past. Does he repent, and come to Christ? Then old things are passed away, and all things are become new. It matters nothing how high and self-confident a man's profession of religion may be. Does he really give up his sins? If not, his profession is abominable in God's sight, and he himself is still under the curse. Let us take courage ourselves if we have been great sinners hitherto: only let us repent and believe in Christ, and there is hope. Let us encourage others to repent; let us hold the door wide open to the very chief of sinners. Never will that word fail, "?If we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all unrighteousness?." (? 1 John 1:9).

The parable contained in these verses was spoken with special reference to the Jews. They are the husbandmen here described: their sins are set before us here as in a picture. Of this there can be no doubt: it is written that "?he spake of them."

But we must not flatter ourselves that this parable contains nothing for the Gentiles. There are lessons laid down for us, as well as for the Jew. Let us see what they are.

We see in the first place what distinguishing privileges God is pleased to bestow on some nations.

He chose Israel to be a people special to himself. He separated them from the other nations of the earth, and bestowed on them countless blessings; he gave them revelations of himself, while all the rest of the earth was in darkness; he gave them the law, and the covenants, and the oracles of God, while all the world beside was let alone. In short, God dealt with the Jews as a man deals with a piece of land which he fences out and cultivates, while all the country around is left untilled and waste. The vineyard of the Lord was the house of Israel (? Isaiah 5:7).

And have we no privileges? Beyond doubt we have many. We have the Bible, and liberty for everyone to read it; we have the Gospel, and permission to everyone to hear it; we have spiritual mercies in abundance of which five hundred millions of our fellow-men know nothing at all. How thankful we ought to be! The poorest man in England may say every morning, "?There are five hundred millions of immortal souls worse off than I am. Who am I, that I should differ? Bless the Lord, O my soul.?"

We see in the next place what a bad use nations sometimes make of their privileges.

When the Lord separated the Jews from other people, he had a right to expect that they would serve him, and obey his laws. When a man has taken pains with a vineyard, he has a right to expect fruit. But Israel rendered not a due return for all God's mercies. "?They mingled with the heathen, and learned their works?" (? Psalm 106:35). They hardened themselves in sin and unbelief. They turned aside after idols. They kept not God's ordinances. They despised God's temple. They refused to listen to his prophets; they ill-used those whom he sent to call them to repentance; and finally they brought their wickedness to a height by killing the Son of God himself, even Christ the Lord.

And what we are doing ourselves with our privileges? Truly this is a serious question, and one that ought to make us think. It may well be feared that we are not, as a nation, living up to our light, or walking worthy of our many mercies. Must we not confess with shame that millions amongst us seem utterly without God in the world? Must we not acknowledge that in many a town and in many a village Christ seems hardly to have any disciples, and the Bible seems hardly to be believed? It is vain to shut our eyes to these facts. The fruit that the Lord receives from his vineyard in Great Britain, compared with what it ought to be, is disgracefully small. It may well be doubted whether we are not as provoking to him as the Jews.

We see in the next place what an awful reckoning God sometimes has with nations and churches which make a bad use of their privileges.

A time came when the long-suffering of God towards the Jews had an end. Forty years after our Lord's death, the cup of their inquiry was at length full, and they received a heavy chastisement for their many sins. Their holy city, Jerusalem, was destroyed; their temple was burned; they themselves were scattered over the face of the earth. "?The kingdom of God?" was taken from them and "?given to a nation bringing forth the fruits thereof.?"

And will the same thing ever happen to us? Will the judgments of God ever come down on this nation of England because of her unfruitfulness under so many mercies? Who can tell? We may well cry with the prophet, "?Lord God thou knowest.?". We only know that judgments have come on many a church and nation in the last 1800 years. The kingdom of God has been taken from the African churches; the Mohametan power has overwhelmed most of the churches of the East. At all events, it becomes all English believers to intercede much on behalf of their country. Nothing offends God so much as neglect of privileges. Much has been given to us, and much will be required.

We see in the last place, the power of conscience even in wicked men.

The chief priests and elders at last discovered that our Lord's parable was specially meant for themselves: the point of its closing words was too sharp to be escaped. "?They perceived that he spake of them.?"

There are many hearers of the Gospel in every congregation who are exactly in the condition of these unhappy men. They know that what they hear Sunday after Sunday is all true; they know that they are wrong themselves, and that every sermon condemns them: but they have neither will nor courage to acknowledge this. They are too proud or too fond of the world to confess their past mistakes, and to take up the cross and follow Christ. Let us all beware of this awful state of mind. The last day will prove that there was more going on in the consciences of hearers than was at all known to preachers. Thousands and ten thousands will be found, like the chief priests, to have been convicted by their own consciences, and yet to have died unconverted.

The parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searching lessons for all among whom the Gospel is preached: it is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of a learned divine is wise and true: "?Parables are like many-sided precious stones, cut so as to cast luster in more than one direction.?"

Let us observe in the first place that the salvation of the Gospel is compared to a marriage feast. The Lord Jesus tells us that a certain king "?made a marriage for his son.?"

There is in the Gospel a complete provision for all the wants of man's soul: there is a supply of everything that can be required to relieve spiritual hunger and spiritual thirst. Pardon, peace with God, lively hope in this world, glory in the world to come are set before us in rich abundance. It is "?a feast of fat things.?" All this provision is owing to the love of the Son of God, Jesus Christ our Lord. He offers to take us into union with himself, to restore us to the family of God as dear children, to clothe us with his own righteousness, to give us a place in his kingdom, and to present us faultless before his Father's throne at the last day. The Gospel, in short, is an offer of food to the hungry, of joy to the mourner, of a home to the outcast, of a loving friend to the lost. It is glad tidings. God offers, through his dear Son, to be at one with sinful man. Let us not forget this. "?Herein is love: not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins?" (? 1 John 4:10).

Let us observe in the second place, that the invitations of the Gospel are wide, full, broad and unlimited. The Lord Jesus tells us in the parable that the king's servants said to those who were bidden, "?all things are ready. Come unto the marriage.?"

There is nothing wanting on God's part for the salvation of sinners' souls: no one will ever be able to say at last that it was God's fault, if he is not saved. The Father is ready to love and receive; the Son is ready to pardon and cleanse guilt away; the Spirit is ready to sanctify and renew; angels are ready to rejoice over the returning sinner; grace is ready to assist him; the Bible is ready to instruct him; heaven is ready to be his everlasting home. One thing only is needful, and that is, the sinner must be ready and willing himself. Let this also never be forgotten: let us not quibble and split hairs upon the point. God will be found clear of the blood of all lost souls. The Gospel always speaks of sinners as responsible and accountable beings; the Gospel places an open door before all mankind: no one is excluded from the range of its offers. Though efficient only to believers, those offers are sufficient for all the world: though few enter the strait gate, all are invited to come in.

Let us observe in the third place, that the salvation of the Gospel is rejected by many to whom it is offered. The Lord Jesus tells us that thwho claim to be Chose whom the king's servants bade to the wedding made light of it and went their way.

There are thousands of hearers of the Gospel who derive from it no benefit whatever. They listen to it Sunday after Sunday, and year after year, and do not believe to the saving of the soul. They feel no special need of the Gospel; they see no special beauty in it; they do not perhaps hate it, or oppose it, or scoff at it, but they do not receive it into their hearts. They like other things far better. Their money, their land, their business, or their pleasures, are all far more interesting subjects to them than their souls. It is an awful state of mind to be in, but awfully common. Let us search our own hearts, and take heed that it is not our own. Open sin may kill its thousands; but indifference and neglect of the Gospel kill their tens of thousands. Multitudes will find themselves in hell not so much because they openly broke the Ten Commandments as because they made light of the truth. Christ died for them on the cross, but they neglected him.

Let us observe in the last place that all false professors of religion will be detected, exposed and eternally condemned at the last day. The Lord Jesus tells us that when the wedding was at last furnished with guests, the king came in to see them, and "?saw a man which had not on a wedding garment. He asked him how he came in there without one, and he received no reply; and he then commanded the servants to "?bind hand and foot, and take him away.

There will always be some false professors in the church of Christ, as long as the world stands. "?In this parable,?" it has been truly remarked, "?one single castaway represents all the rest.?" It is impossible to read the hearts of men: deceivers and hypocrites will never be entirely excluded from the ranks of those who call themselves Christians. So long as a man professes subjection to the gospel, and lives an outwardly correct life, we dare not say positively that he is not clothed in the righteousness of Christ. But there will be no deception at the last day: the unerring eye of God will discern who are his own people, and who are not. Nothing but true faith shall abide the fire of his judgment; all spurious Christianity shall be weighed in the balance and found wanting: non but true believers shall sit down at the marriage supper of the Lamb. It shall avail the hypocrite nothing that he has been a loud talker about religion, and had the reputation of being an eminent Christian among men. His triumphing shall be but for a moment: he will be stripped of his borrowed plumage, and stand naked and shivering before the bar of God, speechless, self-condemned, hopeless and helpless. He shall be cast into outer darkness with shame, and reap according as he has sown. Well may our Lord say, "?There shall be weeping and gnashing of teeth?."

Let us learn wisdom from the solemn pictures of this parable, and give diligence to make our calling and election sure. We ourselves are among those to whom the word is spoken: "All things are ready. Come to the marriage.?" Let us see that we refuse not him that speaketh. Let us not sleep as others do, but watch and be sober. Time hastens on. The king will soon come in to see the guests: have we or have we not got on the wedding garment? Have we put on Christ? That is the grand question that arises out of this parable. May we never rest till we can give a satisfactory answer! May those heart-searching words daily ring in our ears, "?Many are called, but few are chosen?."