MATTHEW XX. 1—16.
1 For the kingdom of heaven is like unto a man that is an householder, "which went out early in the morning to hire laborers into his vineyard.
2 And when he had agreed with the laborers for a penny a day, he sent them into his vmeyard.
3 And he went out about the third hour, and saw others standing idle in the market-place,
4 And said unto them: Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5 Again he went out about the sixth and ninth hour, and did likewise.
6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
7 They say unto him. Because no man hath hired us. He saith unto them. Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
8 So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them
their hire, beginning from the last unto the first.
9 And when they came that were hired about the eleventh hour, they received every man a penny.
10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
11 And when they had received it, they murmured agamst the goodman of the house,
12 Saying, These last have wrought hut one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
14 Take that thine is, and go thy way: I will give unto this last even as unto thee.
15 Is it not lawful for me to do what I wiil with mine own? Is thine eye evil, because I am good?
16 So the last shall be first, and the first last: for many be called, but few chosen.
There are undeniable difficulties in the parable contained in these verses. The key to the right explanation of them must be sought in the passage which concludes the last chapter. There we find the apostle Peter asking our Lord a remarkable question: — " we have forsaken all and followed thee; what shall we have therefore?" There we find Jesus giving a remarkable answer. He makes a special promise to Peter and his fellow disciples: — " they should one day sit on twelve thrones, judging the twelve tribes of Israel." He makes a general promise to all who suffer loss for His sake: — " they should receive an hundred-fold, and inherit everlasting life."
Now we must bear in mind that Peter was a Jew. Like most Jews, he had probably been brought up in much ignorance as to Grod's purposes respecting the salvation of the Gentiles. In fact, we know from the Acts, that it required a vision from heaven to take that ignorance away. (Acts X. 28.) Furthermore we must bear in mind that Peter and his fellow-disciples were weak in faith and knowledge. They were probably apt to attach a great importance to their own sacrifices for Christ's sake, and inclined to self-righteousness and self-conceit. — Both these points our Lord knew well. He therefore speaks this parable for the special benefit of Peter and his companions. He read their hearts. He saw what spiritual medicine those hearts required, and supplied it without delay. In a word. He checked their rising pride, and taught them humility.
In expounding this parable, we need not inquire closely into the meaning of the " penny," the " market-place," the " steward," or the " hours." Such inquiries often darken counsel by words without knowledge. Well says Calovius, " the theology of parables is not argumentative." The hint of Chrysostom deserves notice. He says, " It is not right to search curiously, and word by word, into all things in a parable; but when we have learned the object for which it was composed, to reap this, and not to busy ourselves about anything further." Two main lessons appear to stand out on the face of the parable, and to embrace the general scope of its meaning. Let us content ourselves with these two.
We learn, in the first place, that i7i the calling of nations to the jprofessed knowledge of Himself, God exercises, free, sovereign, and unconditional grace. He calls the families of the earth into the visible church at His own time, and in His own way.
We see this truth wonderfully brought out in the history of God's dealings with the world. We see the children of Israel called and chosen to be God's people in the very beginning of '^ the day." We see some of the Gentiles called at a later period, by the preaching of the apostles. We see others being called in the present age, by the labors of missionaries. We see others, like the millions of Chinese and Hindoos, still " standing idle, because no man hath hired them." — And why is all this? We cannot tell. We only know that God loves to hide pride from churches, and to take away all occasion of boasting. He will never allow the older branches of His church to look contemptuously on the younger. His Gospel holds out pardon and peace with God throu^'h Christ to the heathen of oui- own times, as fully as it did to St. Paul. The converted inhabitants of Tinnevelly and New Zealand shall be as fully admitted to heaven as the holiest patriarch who died 3500 years ago. The old wall between Jews and Gentiles is removed. There is nothing to prevent the believing heathen being "a fellow-heir and partaker of the same hope" with the believing Israelite. The Gentiles converted at "the eleventh hour" of the world, shall be as really and truly heirs of glory as the Jews. They shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven, while many of the children of the kingdom are for ever cast out. " The last shall indeed be first."
We learn, in the second place, that in the saving of individuals, as loell as in the calling of nations, God acts as a sovereign, and gives no account of His matters. He has mercy on whom He will have mercy, and that too at His own time. (Rom. ix. 15.)
This is a truth which we see illustrated on every side in the church of Christ, as a matter of experience. We see one man called to repentance and faith in the beginning of his days, like Timothy, and laboring in the Lord's vineyard for forty or fifty years. We see another man called " at the eleventh hour," like the thief on the cross, and plucked like a brand out of the fire — one day a hard impenitent sinner, and the next day in paradise. And yet the whole tenor of the Gospel leads us to believe that both these men are equally forgiven before God. Both are equally washed in Christ's blood, and clothed in Christ's righteousness. Both are equally justified, both accepted, and both will be found at Christ's right hand in the last day.
There can be no doubt that this doctrine sounds strange to the ignorant and inexperienced Christian. It confounds the pride of human nature. It leaves the selfrighteous no room to boast. It is a levelling, humbling doctrine, and gives occasion to many a murmur. But it is impossible to reject it, unless we reject the whole Bible. True faith in Christ, though it be but a day old, justifies a man before God as completely as the faith of him who has followed Christ for fifty years. The righteousness in which Timothy will stand at the day of judgment, is the same as that of the penitent thief Both will be saved by grace alone. Both will owe all to Christ. — We may not like this. But it is the doctrine of this parable, and not of this parable only, but of the whole New Testament. Happy is he who can receive the doctrine with humility! Well says Bishop Hall, "If some have cause to magnify God's bounty, none have cause to complain."
Before w^e leave this parable, let us arm our minds with some necessary cautions. It is a portion of Scripture that is frequently perverted and misapplied. Men have often drawn from it, not milk, but poison.
Let us beware of supposing, from anything in this parable, that salvation is in the slightest degree to be obtained by works. To suppose this is to overthrow the whole teaching of the Bible. Whatever a believer receives in the next world, is a matter of grace, and not of debt. God is never a debtor to us, in any sense whatever. When we have done all, we are unprofitable servants. (Luke xvii. 10.)
Let us beware of supposing, from this parable, that the distinction between Jews and Gentiles is entirely done away by the Gospel. To suppose this is to contradict many plain prophecies, both of the Old Testament and New. In the matter of justification, there is no distinction between the believing Jew and the Greek. Yet
Israel is still a special people, and not "numBered^among the nations." God has many purposes concerning the Jews, which are yet to be fulfilled.
Let us beware of supposing, from this parable, that all saved souls will have the same degree of glory. To suppose this, is to contradict many plain texts of Scripture. The title of all believers no doubt is the same — the righteousness of Christ. But all will not have the same place in heaven. " Every man shall receive his own reward, according to his own labor." (1 Cor. iii. 8.)
Finally, let us beware of supposing from this parable, that it is safe for any one to put off repentance till the end of his days. To suppose this is a most dangerous delusion. The longer men refuse to obey Christ's voice, the less likely they are to be saved. " Now is the accepted time: now is the day of salvation." (2 Cor. vi. 2.) Few are ever saved on their death-beds. One thief on the cross was saved, that none should despair; but only one, that none should presume. A false confidence in those words, " the eleventh hour," has ruined thousands of souls.
17 And Jesus going up to Jenisalem took the twelve disciples apart in the way, and said unto them,
18 Behold, we go up to Jerusalem • and the Son of man shall be betrayed unto the Chief Priests and unto the Scribes, and they shall condemn him to death,
19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify Mm: and the third day he shall rise again.
20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.
21 And he said unto her, What wilt
thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.
22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him. We are able.
23 And he saith vinto them. Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall ie given to them for whom it is prepared of my Father.
The first thing we should notice in these verses, is the dear announcement ivhich the Lord Jesus Christ makes of His own approaching death. For the third time we find Him telling His disciples the astounding truth, that He, their wonder-working Master, must soon suffer and die.
The Lord Jesus knew from the beginning, all that was before Him. The treachery of Judas Iscariot, — the fierce persecution of the chief-priests and scribes, — the unjust judgment, — the delivery to Pontius Pilate, — the mocking, — the scourging, — the crown of thorns, — ^the cross, — the hanging between two malefactors, — the nails, — the spear, — all, all were spread before His mind like a picture.
How great an aggravation of suffering fore-knowledge is, those know well who have lived in the prospect of some fearful surgical operation. Yet none of these things moved our Lord. He says, " I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting." (Isaiah 1. 5, 6.) He saw Calvary in the distance all His life through, and yet walked calmly up to it, without turning to the right hand or to the left. Surely there never was sorrow like unto His sorrow, or love like His love.
The Lord Jesus w*as a voluntary sufferer. When He died on the cross, it was not because He had not power to prevent it. He suffered intentionally, deliberately, and of His own free-will. (John x. 18.) He knew that without shedding of His blood there could be no remission of man's sin. He knew that He was the Lamb of God, who must die to take away the sin of the world. He knew that His death was the appointed sacrifice, which must be offered up to make reconciliation for iniquity. Knowing all this, He went willingly to the cross. His heart was set on finishing the mighty work He came into the world to do. He was well aware that all hinged on His own death, and that, without that death, His miracles and preaching would have done comparatively nothing for the world. No wonder that He thrice pressed on the attention of His disciples that He "must needs" die. Blessed and happy are they who know the real meaning and importance of the sufferings of Christ!
The next thing that we should notice in these verses, is the mixture of ignorance and faith that may he found, even in true-hearted Christians. We see the mother of James and John coming to our Lord with her two sons, and preferring on their behalf" a strange petition. She asks that they "may sit, one on His right hand, and the other on His left in His kingdom." She seems to have forgotten all He had just been saying about His suffering. Her eager mind can think of nothing but His glory. His plain w^arnings about the crucifixion, appear to have been thrown away on her sons. Their thoughts were full of nothing but His throne, and the day of His power. There was much of fiith in their request, but there was much more of infirmity. There was something to be commended, in that they could see in Jesus of Nazareth a cominsr Wn^, But there was also much to blame, in that they did not remember that He was to be crucified before He oould reign. Truly the flesh lusteth. against the spirit in all God's children, and Luther well remarks, " the flesh ever seeks to be glorified before it is crucified."
There are many Christians, who are very like this woman and her sons. They see in part, and know in part, the things of God. They have faith enough to follow Christ. They have knowledge enough to hate sin, and come out from the world. And yet there are many truths of Christianity, of which they are deplorably ignorant. They talk ignorantly, they act ignorantly, and commit many sad mistakes. Their acquaintance with the Bible is very scanty. Their insight into their own hearts is very small. — But we must learn from these verses to deal gently with such people, because the Lord has received them. We must not set them down as graceless and godless, because of their ignorance. We must remember that true faith may lie at the bottom of, their hearts, though there is much rubbish at the top. We must reflect that the sons of Zebedee, whose knowledge was at one time so imperfect, became at a later.period pillars of the Church of Christ. Just so a believer rmay begin his course in much darkness, and yet prove finally a man mighty in the Scriptures, and a worthy follower of James and John.
- The last thing that we should notice in these verses, -is the solemn reproof ivMch our Lord gives to the ignorant request of the 7notherof Zehe dee's children and her ttvo sons. He says to them, " Ye know not what you ask." They had asked to share in their Master's reward, but they had not considered that they must first be partakers in their Master's sufferings. (1 Pet. iv. 13.) They had for- gotten that those who would stand with Christ in glory, must drink of His cup, and be baptized with His baptism. They did not see that those who carry the cross, and those alone, shall receive the crown. Well might our Lord say, " Ye know not what ye ask.'"
But do we never commit the same mistake that the sons of Zebedee committed? Do we never fall into their error, and make thoughtless, inconsiderate requests? Do we not often say things in prayer without " counting the cost,'' and ask for things to be granted to us, without reflecting how much our supplications involve? These are heart-searching questions. It may well be feared that many of us cannot give them a satisfactory answer.
We ask that our souls may be saved and go to heaven, when we die. It is a good request indeed. But are we prepared to take up the cross, and follow Christ? Are we willing to give up the world for His sake? Are we ready to put off the old man, and put on the new — to fight, to labor, and to run so as to obtain? Are we ready to withstand a taunting world, and endure hardships for Christ's sake? — What shall we say? If we are not so ready, our Lord might say to us also, " Ye know not what ye ask."
We ask that God would make us holy and good. It is a good request indeed. But are we prepared to be sanctified by any process that Grod in His wisdom may call on us to pass through? Are we ready to be purified by affliction, weaned from the world by bereavements, drawn nearer to God by losses, sicknesses, and sorrow? Alas! these are hard questions. But if we are not, our Lord might well say to us, " Ye know not what ye ask."
Let us leave these verses with a solemn rosolation to consider well what we are about, when we draw nigh to God in prayer. Let us beware of thoughtless, inconsiderate and rash petitions. Well might Solomon say, " Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God." (Eccles. v. 2.)
24 And when the ten heard it, they were moved with indignation against the two brethren.
25 But Jesus called them unto Mm, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
26 But it shall not be so among
you: but whosoever will be great among you, let him be your minister:
27 And whosoever will be chief among you, let him be your servant.
28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
These verses are few in number, but they contain lessons of great importance to all professing Christians. Let us see what they are.
In the first place we learn, that there may be pride, jealousy, and love of 'preeminence even among true disciples of Christ. Whatsaith the Scripture? "When the ten heard" what James and John had asked, " they were moved with indignation against the two brethren."
Pride is one of the oldest and most mischievous of sins. By it the angels fell; — for " they kept not their first estate." (Jude 6.) Through pride Adam and Eve were seduced into eating the forbidden fruit. They were not content with their lot, and thought " they would be as Gods." From pride the saints of God receive their greatest injuries after their conversion. Well says Hooker, " Pride is a vice, which cleaveth so fast unto the hearts of men, that if we were to strip ourselves of all faults, one by one, we should undoubtedly find it the very last and hardest to put off/' It is a quaint but true saying of Bishop Hall, that " pride is the inmost coat, which we put off last, and which we put on first/'
In the second place we learn, that a life of self -denying kindness toothers is the true secret of greatness in thekingdom of Christ. AVhat saith the Scripture? " Whosoever will be great among you, let him be your minister: — Whosoever will be chief among you, let him be your servant." ^ -^n.
The standard of the world, and the standard of the Lord Jesus, are indeed widely different. They are more than difierent. They are flatly contradictory one to the other. Among the children of this world, he is thought the greatest man who has most land, most money, most servants, most rank, and most earthly power. Among the children of God, he is reckoned the greatest who does most to promote the spiritual and temporal happiness of his fellow-creatures. True greatness consists not in receiving, but in giving, — not in selfish absorption of good things, but in imparting good to others — not in being served, but in serving — not in sitting still and being ministered to, but in going about and ministering to others. The angels of God see far more beauty in the work of the Missionary, than in the work of the Australian digger for gold. They take far more interest in the labors of men like Howard and Judson, than in the victories of generals, the political speeches of statesmen, or the council-chambers of kings. Let us remember these things. Let us beware of seeking false greatness. Let
U8 aim at that which alone is true. We may be sure there is profound wisdom in that saying of ourLord's, "It is more blessed to give than to receive." (Acts xx. 35.)
In the third place, we learn that the Lord Jesus Christ is intended to he the example of all true Christians. What saith the Scripture? We ought to serve one another, "even as the Son of man came not to be ministered unto, but to minister.'"
The Lord God has mercifully provided His people with everything necessarj' to their sanctification. He has given those who follow after holiness the clearest of precepts, the best of motives, and the most encouraging of promises. But this is not all. He has furthermore supplied them with the most perfect pattern and example, even the life of His own Son. By that life he bids us frame our own. In the steps of that life He bids us walk. (1 Peter ii. 21.) It is the model after which we must strive to mold our tempers, our words, and our works, in this evil world. — " Would ray Master have spoken in this manner? Would my Master have behaved in this way?" — These are the questions by which.-we ought daily to try ourselves.
How humbling this truth is! What searchings of heart it ought to raise within us! What a loud call it is to " lay aside every weight, and the sin which most easily besets us!" What manner of persons ought they to be who profess to copy Christ! What poor unprofitable religion is that which makes a man content with talking and empty profession, while his life is unholy and unclean! Alas! those who know nothing of Christ, as an example, will find at last that He knows nothing of them as His saved people. " He that saith he abideth in Him ought himself also so to walk even as he walked.'' (1 John ii. 6.)
Finally, let us learn from these verses, ^/^a^C^Ari^-^'^ death was an atonement for sin. What saith the Scrip ture? '• ' The Son of man came to give his life a ransom for many.'*,-.
This is the mightiest truth in the Bible. Let us take care that we grasp it firmly, and never let it go. Our Lord Jesus Christ did not die merely as a martyr, or as a splendid example of self-sacrifice and self-denial. Those who can see no more than that in His death, fall infinitely short of the truth. They lose sight of the very foundation-stone of Christianity, and miss the whole comfort of the Gospel. Christ died as a sacrifice for man's sin. He died to make reconciliation for man's iniquity. He died to purge our sins by the ofiering of Himself. He died to redeem us from the curse which we all deserved, and to make satisfaction to the justice of God, which must otherwise have condemned us. Never let us forget this!
We are all by nature debtors. We owe to our holy Maker ten thousand talents, and are not able to pay. We cannot atone for our own transgressions, for we are weak and frail, and only adding to our debts every day. But, blessed be God! what we could not do, Christ came into the world to do for us. What we could not pay. He undertook to pay fur us. To pay it He died for us upon the cross. " He ofiered himself to God." (Heb. ix. 14.) " He sufiered for sin, the just for the uujust, that He might bring us to God." (1 Peter iii. 18.) Once more, never let us forget this I
Let us not leave these verses without asking ourselves, where is our humility.? what is our idea of true greatness? what is our example.? what is our hope.? — Life, eternal life, depends on the answer we give to these questions. Happy is that man who is truly humble, strives to do good in his day, walks in the steps of Jesus, and rests all his hopes on the ransom paid for him by Christ's blood. Such a man is a true Christian!
29 And as they departed from Jericho, a great multitude followed him.
30 And, behold, two blind men Bitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, 0 Lord, thou Sou of David.
31 And the multitude rebuked them, because they should hold their peace: but they cried the more, say-
32 And Jesus stood still, and called them, and said. What will ye that I shall do unto you?
33 They say unto him, Lord, that our eyes may be opened.
34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
In these verses we have a touching picture of an event in our Lord's history. He heals two blind men sitting by the way side near Jericho. The circumstances of the event contain several deeply interesting lessons, which all professing Christians would do well to remember.
For one thing, let us mark what strong faith may sometimeshefound,ivhereit might least haveheen expected. Blind as these two men were, they believed that Jesus was able to help them. They never saw any of our Lord's miracles. They knew Him only by hear-say, and not face to face. And yet, as soon as they heard that He was passing by, they " cried out, saying, Have mercy on us, 0 Lord, thou Son of David."
Sucli faith may well put us to shame. With all our books of evidencCj and lives of saints, and libraries of divinity, how few know anything of simple, childlike confidence in Christ's mercy and Christ's power. And even among those who are believers, the degree of faith is often strangely disproportionate to the privileges enjoyed. Many an unlearned man, who can only read his New Testament with difficulty, posesses the spirit of unhesitating trust in Christ's advocacy, while deeplyread divines are harassed by questionings and doubts. They who, humanly speaking, ought to be first, are often last, and the last first..
For another thing, let us mark lohat wisdom there is in using every opportunity for getting good for our souls. These blind men sat ^^ by the wayside." Had they not done so, they might never have been healed. Jesus never returned to Jericho, and they might never have met with Him again.
Let us see, in this simple fact, the importance of diligence in the use of means of grace. Let us never neglect the house of God, — never forsake the assembling of ourselves with God's people, — never omit the reading of our Bibles — never let drop the practice of private prayer. These things, no doubt, will not save us without the grace of the Holy Ghost. Thousands make use of them, and remain dead in trespasses and sins. But it is just in the use of these things that souls are converted and saved. They are the ways in which Jesus walks. It is they who "sit by the way-side" who are likely to be healed. Do we know the diseases of our souls? Do we feel any desire to see the great Physician? If we do, we must not wait in idleness, saying, '^ If I am to be saved, I shall be saved." We must arise and go to the road where Jesus walks. Who can tell but He will soon pass by for the last time? Let us sit daily by the way-side.
For another thing, let us mark the value of pains and perseverance in seeking Christ. These blind men were " rebuked'' by the multitude, that accompanied our Lord. Men told them to " hold their peace/' But they were not to be silenced in this way. They felt their need of help. They cared nothing for the check which they received. " They cried the more, saying, Have mercy on us, 0 Lord, thou Son of David."
We have in this part of their conduct, a most important example. We are not to be deterred by opposition, or discouraged by difficulties, when we begin to seek the salvation of our souls. We must " pray always and not faint." (Luke xviii. 1.) We must remember the parable of the importunate widow, and of the friend who came to borrow bread at midnight. Like them we must press our petitions at the throne of grace, and say, ^^ I will not let thee go, except thou bless me." (Gen. xxxii. 26.) Friends, relatives, and neighbors may say unkind things, and reprove our earnestness. We may meet with coldness and want of sympathy, where we might have looked for help. But let none of these things move us. If we feel our diseases, and want to find Jesus, the great Physician — if we know our sins, and desire to have them pardoned — let us press on. " The violent take the king-. dom by force." (Matt. xi. 12.); Finallvjlct us mark how gracious the Lord Jesus is tc those who seek Him. " He stood still and called" the blind men. He kindly asked them what it was that they desired. He heard their petition^ and did what they requested. He " had compassion on them, and touched their eyes — and immediately their eyes received sight."
We see here an illustration of that old truth, which we can never know too well, the mercifulness of Christ's heart towards the sons of men. The Lord Jesus is not only a mighty Saviour, but merciful, kind, and gracious to a degree that our minds cannot conceive. Well might the apostle Paul say, that " the love of Christ passeth knowledge." (Ephes. iii. 19.) Like him, let us pray that we may " know'' more of that love. We need it when we first begin our Christian course, poor trembling penitents, and babes in grace. We need it afterwards, as we travel along the narrow way, often erring, often stumbling, and often cast down. We shall need it in the evening of our days, when we go down the valley of the shadow of death. Let us then grasp the love of Christ firmly, and keep it daily before our minds. We shall never know, till we wake up in the next world, how much we are indebted to it.
MATTHEW XXI. l-Il.
1 And -when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose tJiem, and bring them unto me.
3 And if any man say ought iTnto you, ye shall say, The Lord hath need of them; and strainrhtway he will send them.
4. All this was done, that '.t might be fulfilled which was spoken by the prophet, saying,
5 Tell ye the daughter of Sion, Behold, thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
6 And tlie disciples went, and did as Jesus commanded them.
7 And brought the ass, and the colt, and put on them their clothes, and they set Jiim thereon.
8 And a very great multitude spread
their garments in the way; others cut down branches from the trees, and strawed them in tlie way.
9 And the multitudes that went before, and that followed, cried, sayins, Hosauua to the Son of David: Blessed is he that cometh in the name
10 And when he was come into Jerusalem, all the city wa« moved, sayinsf. Who is this?
11 And the multitude said, This is Jesus, the prophet of Nazareth of Galilee.
These verses contain a very remarkable passage in our Lord Jesus Christ's life. They describe His public entry into Jerusalem, when He came there for the last time, before He was crucified.
There is something peculiarly striking in this incident in our Lord's history. The narrative reads like the account of some royal conqueror's return to his own city. " A very great multitude" accompanies him in a kind of triumphal procession. Loud cries and expressions of praise are heard around him. " All the city was moved." The whole transaction is singularly at variance with the past tenor of our Lord's life. It is curiously unlike the ways of Him who did not " cry, nor strive, nor let His voice be heard in the streets" — who withdrew Himself from the multitude on other occasions — and said to those He healed, " see thou say nothing to any Man." (Mark i. 44.) And yet the whole transaction admits of explanation. The reasons of this public entry are not hard to find out. — Let us see what they were.
The plain truth is, that our Lord knew well that the time of His earthly ministry was drawing to a close. He knew that the hour was approaching when He must finish the mighty work He came to do, by dying for our sins upon the cross. He knew that His last journey had been accomplished, and that there remained nothing now in His earthly ministry, but to be offered as a sacrifice on Calvary. Knowing all this, He no longer, as in time past, sought secrecy. Knowing all this. He thought it good to enter the place where He was to be delivered to death, with peculiar solemnity and publicity. It was not fitting that the Lamb of God should come to be slain on Calvary privately and silently. Before the great sacrifice for the sins of the world was ofiered up, it was right that every eye should be fixed on the victim. It was suitable that the crowning act of our Lord^s life should be done with as much notoriety as possible. Therefore it was that He made this public entry. Therefore it was that He attracted to himself the eyes of the wondering multitude. Therefore it was that all Jerusalem was moved. The atoning blood of the Lamb of God was about to be shed. The deed was not to be " done in a corner.'' (Acts xxvi. 26.)
It is good to remember these things. The real meaning of our Lord's conduct at this period of His history is not sufficiently considered by many readers of this passage. It remains for us to consider the practical lessons which these verses appear to point out. ^ In the first place, let us notice in these verses a7i example of our Lord Jesus Christ's perfect knowledge. He sends His two disciples into a village. He tells them that they will there find the ass on which he was to ride. He provides them with an answer to the inquiry of those to whom the ass belonged. He tells them that on giving that answer the ass will be sent. And all happens exactly as He foretells.
There is nothing hid from the Lord's eyes. There are no secrets with Him. Alone or in company, by nigbt or by day, in private or in public, He is acquainted with all our ways. He that saw Nathanael under the fig-tree is unchanged. Go where we will, and retire from the world as we may, we are never out of sight of Christ.
This is a thought that ought to exercise a restraining and sanctifying effect on our souls. We all know the influence which the presence of the rulers of this world has upon their subjects. Nature itself teaches us to put a check on our tongues, and demeanor, and behavior, when we are under the eye of a king, The sense of our Lord Jesus Christ's perfect knowledge of all our ways, ought to have the same effect upon our hearts. Let us do nothing we would not like Christ to see, and say nothing we would not like Christ to hear. Let us seek to live and move and have our being under a continual recollection of Christ's presence. Let us behave as we would have done had we walked beside Him, in the company of James and John, by the sea of Galilee. This is the way to be trained for heaven. In heaven, " we shall ever be with the Lord" (1 Thess. iv. 17.)
In the second place, let us notice in these verses an example of the manner in lohich prophecies concerning our Lord's first coming were fulfilled. We are told that His public entry fulfilled the words of Zechariah, " Thy King Cometh unto thee, meek, and sitting upon an ass."
It appears that this prediction was literally and exactly fulfilled. The words which the prophet spake by the Holy Ghost received no figurative accomplishment. As he said, so it came to pass. As he foretold, so it was xdoiie- Five hundred and fifty years had passed away since the prediction was made, — and then, when the appointed time arrived, the long-promised Messiah did literally ride into Zion on an ass. No doiiht the vast majority of the inhabitants of Jerusalem saw nothing in the circumstance. The veil was upon their hearts. But we are not left in doubt as to the fulfilment of the prophecy. We are told plainly, " all this was done that it might be fulfilled.''
From the fulfilment of God's word in time past, we are surely intended to gather something as to the manner of its fulfilment in time to come. We have a right to expect that prophecies respecting the second advent of Christ, will be as literally fulfilled as those respecting His first advent. He came to this earth literally in person the first time. He will come to this earth literally in person the second time. He came in humiliation once literally to suffer. He will come again in glory literally to reign. Every prediction respecting things accompanying His first advent was literally accomplished. It will be just the same when He returns. All that is foretold about the restoration of the Jews, — the judgments on the ungodly,— the unbelief of the world, — the gathering of the elect, — shall be made good to the letter. Let us not forget this. In the study of unfulfilled prophecy, a fixed principle of interpretation is of the first importance.
Finally, let us notice in these verses a striking example of the worthlessness of man's favor. Of all the multitudes who crowded round our Lord as He entered Jerusalem, none stood by Him when He was delivered into the hands of wicked men. Many cried, Hosanna, who four days after cried, '^ away with Him, crucify Him."
But this is a faithful picture of human nature. This is a proof of the utter folly of thinking more of the praise of man than the praise of God. Nothing in truth is so fickle and uncertain as popularity. It is here to-day and gone to-morrow. It is a sandy foundation, and sure to fail those who build upon it. Let us not care for it. Let us seek the favor of Him who is " the same yesterday, and to-day, and for ever." (Heb. xiii. 8.) Christ never changes. Those whom He loves. He loves to the end. His favor endureth for ever.
12 And Jesus went into the temple of God, and cast out all them tliat Bold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves.
13 And said unto them, It is xn'itten, My house shall be called the house of prayer; but ye have made it a den of thieves.
14 And the blind and the lame came to him in the temple; and he healed them.
15 And when the Chief Priests and Scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Ilosanna to the Son of David; they were sore displeased,
16 And said unto him, Hearestthou what these say? And Jesus saith unto them, Yea; nave ve never read, Out of the mouths of babes and sucklings thou hast perfected praise?
17 And ne left them, and went out
of the city into Bethany; and he lodged there.
18 Now in the morning as he returued into the city, he hungered.
19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it. Let no fruit grow on thee henceforward forever. And presently the fig tree withered awiiy.
20 And when the disciples saw it, they marvelled, saying, llow soon is the fig tree withered away!
21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto tliis mountain, Ee thou removed, and be thou cast into the sea; it shall be done.
22 And all things, whatsoever ye shall ask in prayer, believing, ye shall
We have in these verses an account of two remarkable events in our Lord's history. In both, there v^as something eminently figurative and typical. Each was an emblem of spiritual things. Beneath the surface of each, lie lessons of solemn instruction.
The first event that demands our attention, is our Lord's visit to the temple. He found His Father's house in a state which too truly shadowed forth the general condition of the whole Jewish church — everything out of order, and out of course. He found the courts of that holy huilding disgracefully profaned by worldly transactions. Trading, and buying, and selling, were actually going on within its walls. There stood dealers ready to supply the Jew who came from distant countries, with any sacrifice he wanted. There sat the money-changer, ready to change his foreign money for the current coin of the land. Bullocks, and sheep, and goats, and pigeons, were there exposed for sale, as if the place had been a market. The jingling of money might there be heard, as if these holy courts had been a bank or an exchange. Such were the scenes that met our Lord's eyes. He saw it all with holy indignation. " He cast out all them that sold and bought." He " overthrew the tables of the money-changers." Kesistance there was none, for men knew that He was right. Objection there was none, for all felt that he was only reforming a notorious abuse, which had been basely permitted for the sake of gain. Well might He sound in the ears of the astonished traders, as they fled from the temple: " It is written. My house shall be called the house of prayer; but ye have made it a den of thieves."
Let us see in our Lord's conduct on this occasion, a striking type of what He will do when He comes again the second time. He will purify His visible church as He purified the temple. He will cleanse it from everything that defiles and works iniquity, and cast every worldly professor out of its pale. He will allow no worshipper of money, or lover of gain, to have a place in that glorious temple, which He will finally exhibit before the world. May we all strive to live in the daily expectation of that coming! May we judge ourselves, that we be not condemned and cast out in that searching and sifting day! We should often study those words of Malachi: " Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fuller's soap/' (Mai. iii. 2.)
The second event that demands our attention in these verses, is our Lord's curse upon the fruitless fig-tree. We are told, that being hungry He came to a fig-tree in the way, and " found nothing thereon, but leaves only, and said unto it, let no fruit grow on thee henceforward for ever. And presently the fig-tree withered away." This is an incident almost without parallel in all our Lord's ministry. It is almost the only occasion on which we find Him making one of His creatures suffer, in order to teach a spiritual truth. There was a heart- searching lesson in that withered fig-tree. It preaches a sermon we shall all do well to hear.
That fig-tree, full of leaves, but barren of fruit, was a striking emblem of the Jewish church, when our Lord was upon earth. The Jewish church had everything to make an outward show. It had the temple, the priesthood, the daily service, the yearly feasts, the Old Testament Scriptures, the courses of the Levites, the morning and evening sacrifice. But beneath these goodly leaves, the Jewish church was utterly destitute of friiit. It had no grace, no faith, no love, no humility, no spirituality, no real holiness, no willingness to receive its Messiah. (John i. 11.) And hence, like the fig-tree, the Jewish church was soon to wither away. It was to be stripped of all its outward ornaments, and its members scattered over the face of the earth. Jerusalem was to be destroyed. The temple was to be burned. The daily sacrifice was to be taken away. The tree was to wither away to the very ground. And so it came to pass. Never was there a type so literally fulfilled. In every wandering Jew we see a branch of the fig-tree that was crushed.
But we may not stop here. We may find even more instruction in the event we are now considering. These things were written for our sakes, as well as for the Jews.
Is not every fruitless branch of Christ's visible church in an awful danger of becoming a withered fig-tree? Beyond doubt it is. High ecclesiastical profession, without holiness among a people, — overweening confidence in councils, bishops, liturgies, and ceremonies, while repentance and faith have been neglected, — have ruined many a visible church in time past, and may yet ruin many more. Where are the once famous churches of Ephesus, and Sardis, and Carthage, and Hippo? They are all gone. They had leaves, but no fruit. Our Lord's curse came upon them. They became withered fig-trees. The decree went forth, " Hew them down." (Dan. iv. 23.) Let us remember this. Let us beware of Church-pride. Let us not be high-minded, but fear (Rom. ii. 20.)
Finally, is not every fruitless professor of Christianity in awful danger of becoming a withered fig-tree? There can be no doubt of it. So long as a man is content with the leaves of religion — with a name to live while he is dead, and a form of godliness without the power— so long his soul is in great peril. So long as he is satisfied with going to church or chapel, and receiving the Lord's supper, and being called a Christian, while his heart is not changed, and his sins not forsaken — so long he is daily provoking God to cut him off without remedy. Fruit, fruit — the fruit of the Spirit, is the only sure proof that we are savingly united to Christ, and in the way to heaven. May this sink down into our hearts, and never be forgotten!
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 i
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
28 But what think ye? A certain man had two sons; and he came to the first, and said. Son, go work to day in my vineyard.
29 He answered, and said, I will not: but afterward he repented, and went-
30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.
31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the Publicans and the harlots go into the kingdom of God before you.
32 For John came unto you in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him; and ye, when ye had seen it, repented not afterward, that ye might believe him.
- 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, hoivready the enemies of truth are to question the aidhority 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 doest thou these things? and who gave thee this authority.?"
The same charge has often been miade 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 Keformers, 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 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 the old charge which was brought against
Christ Himself. " There is no new thing under the sun." (Eccles. i. 9.)
Let us observGj in the second place, the consummate wisdom with lohich our Lord replied to the question put to Him. His enemies had asked Him for His authority for doing what He did. They doubtless intended to make His answer a handle for accusing Hira. 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, "and be always ready to give a i reason of the hope that is in us with meekness and with 1 fear." (1 Peter iii. 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.^i profitable to direct," and that we should strive to speak wisely in defence of a good cause. The words of Solomon deserve consideration: " Answer not a fool according to his folly, lest thou be like unto him." (Prov. xxvi. 4.)
In the last place, let us observe in these verses, lohat immense encouragement our Lord holds out to those loho re'pent. 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 in reality 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, thatthe 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 Grod'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 to cleanse us from all unrighteous- (1 John i. 9.)
83 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.
36 Again, he sent other servants more than the first: and they did unto them likewise.
37 But last of all he sent unto them his son, saying. They will reverence my son.
38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
39 And they caught him, and cast Mm out of the vineyard, and slew Jiim.
40 When the Lord therefore of the
vineyard cometh, what will he do unto those husbandmen?
41 They say unto him, He will miserably destroy those wicked men, and will let out Ms vineyard unto other husbandmenj which shall render him the fruits in their seasons.
42 Jesus saith unto them. Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
43 Therefore sav I unto you, The kingdom of God shall be taten from you, and ^iven to a nation bringing forth the Iruits thereof,
44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
45 And when the Chief Priests and Pharisees had heard his parables, they perceived that he spake of them.
46 But when they sought to la^ hands on him, they ieared the multitude, because they took him for a prophet.
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, t^Aa^ distinguishing pr privileges God is pleased to bestoio on some nations.
He chose Israel to be a peculiar people 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 fields around are left untilled and waste. The vineyard of the Lord was the house of Israel. (Isai. v. 7.)
And have we no privileges? Beyond doubt we have many. We have the Bible, and liberty for every one to read it. We have the Gospel, and permission to every one 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, 0 my soul."
We see, in the next place, tuJiat a bad use nations sometimes make of their i^Tivileges.
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, lie has a right to expect fruit. But Israel rendered not a due return for all God's mercies. Tliey mingled with the heathen, and learned their works. They hardened themselves in sin and unbelief. They turned aside after idols. They kept not Grod'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 are we doing ourselves with our privileges? Truly that 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 disciple, 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, tvhat an awful reckoning God sometimes has loith nations and churches^ tohich make a had use of their 2^rivileges.
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 iniquity 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 Mahometan j)ower has overwhelmed most of the churches of the East. At all events it becomes all believers to intercede much on behalf of our country. Nothing offends God so much as neglect of privileges. Much has been given to us, and much will be required.
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 and 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 conscience, and yet to have died unconverted.
1 And Jesus answered and spake unto them again by parables, and said,
2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.
4 Again, he sent forth other servants, saying. Tell them which are bidden. Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
5 But they made light of it^ and went their ways, one to his farm, another to his merchandise:
6 And the remnant took his servaats. and entreated them spitefully, and slew tliem.
7 But when the king heard thereof^ he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
8 Then saith he to his servants, The wedding is ready, but they whicn were bidden were not worthy.
9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
10 So those servants wont out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
11 And when the king came in to see_ the guests, he saw there a man which had not on a wedding garment;
12 And he saith unto him, Friend, how earnest thou in hither not having a wedding garment? And he was speechless.
13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast Mm into outer darkness; there shall be weeping and gnashing of teeth.
14 For many are called, but few are chosen.
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 Olshausen is wise and true, " parables are like many-sided precious stones, cut so as to cast lustre in more than one direction/'
Let us observe, in the first place, that the salvation of the Gospel is compai^ed 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 — -joy to the mourner — a home to the outcast — a lo^dng friend i(Si\i& 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 iv. 10.)
Let us observe, in the second place, tliat the invitations of the Gospel are ivide,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 mYt CTer be able to say at last that it was God's fault, if he io not saved. The Father is ready to love and receive. The Son is ready to pardon and cleanse guilt away. Tlio Spirit is ready to sanctify and renew. Angels arr> ready to rejoice over the returninoj sinner. G-race is reudv 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 bimself. Let this also never be forgotten. Let us not quibble and split hairs upon this 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 rano^e of its offers. Thouo:h 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
bade to the wedding, " made light of it, and went their
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 lands. — 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. iii
Let us observe, in the last place, that all false professors of religion will he 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 him 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, as Quesnel says, ^' 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. None 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 shall be stripped of all 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!"